## Berakhot Daf 45a

###### Berakhot 45a:1
[Berakhot 45a:1](https://torahapp.org/share/book/Berakhot/r/45a:1)

דַּחֲנַקְתֵּיהּ אוּמְצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**who was choked by a piece of meat** and drank water in order to wash it down. He need not recite a blessing.


###### Berakhot 45a:2
[Berakhot 45a:2](https://torahapp.org/share/book/Berakhot/r/45a:2)

רַבִּי טַרְפוֹן אוֹמֵר ״בּוֹרֵא נְפָשׁוֹת רַבּוֹת וְחֶסְרוֹנָן״. אֲמַר לֵיהּ רָבָא בַּר רַב חָנָן לְאַבָּיֵי, וְאָמְרִי לַהּ לְרַב יוֹסֵף: הִלְכְתָא מַאי? אֲמַר לֵיהּ: פּוֹק חֲזִי מַאי עַמָּא דָּבַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna that **Rabbi Tarfon says:** Over water one recites: **Who creates the many forms of life and their needs. Rava bar Rav Ḥanan said to Abaye, and some say to Rav Yosef: What is the *halakha*** in this dispute? **He said to him: Go out and observe what the people are doing** and act accordingly.


###### Berakhot 45a:3
[Berakhot 45a:3](https://torahapp.org/share/book/Berakhot/r/45a:3)

**הדרן עלך כיצד מברכין**

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
May we return unto thee : What benediction do we say !


###### Berakhot 45a:4
[Berakhot 45a:4](https://torahapp.org/share/book/Berakhot/r/45a:4)

מַתְנִי׳ **שְׁלֹשָׁה שֶׁאָכְלוּ** כְּאַחַת, חַיָּיבִין לְזַמֵּן. אָכַל דְּמַאי, וּמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ, מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַשַּׁמָּשׁ שֶׁאָכַל כְּזַיִת, וְהַכּוּתִי — מְזַמְּנִין עָלָיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** This mishna sets out the essential *halakhot* pertaining to the invitation to recite Grace after Meals after a joint meal [*zimmun*]: **Three** people **who ate as one are required to form a *zimmun*** and recite Grace after Meals. If, among the diners, **one ate doubtfully tithed produce [*demai*], and first tithe from which its *teruma* was** already **taken,** or **second tithe, and consecrated food that were redeemed** and therefore permitted to be eaten; **and** even **the waiter** who served the meal to the diners and **who ate** at least **an olive-bulk** from the meal, **and the Samaritan [*Kuti*]** who ate with two others at a meal; each of these people is included among the three **to obligate** those with whom they ate **in a *zimmun*.**


###### Berakhot 45a:5
[Berakhot 45a:5](https://torahapp.org/share/book/Berakhot/r/45a:5)

אָכַל טֶבֶל, וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, וְהַשַּׁמָּשׁ שֶׁאָכַל פָּחוֹת מִכַּזַּיִת, וְהַנׇּכְרִי — אֵין מְזַמְּנִין עָלָיו. נָשִׁים וַעֲבָדִים וּקְטַנִּים — אֵין מְזַמְּנִין עֲלֵיהֶן. עַד כַּמָּה מְזַמְּנִין? — עַד כְּזַיִת. רַבִּי יְהוּדָה אוֹמֵר: עַד כְּבֵיצָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
However, **one who ate untithed produce [*tevel*], and first tithe from which its *teruma* was not separated, and second tithe, and consecrated food that were not redeemed, and the waiter who did not eat an olive-bulk, and the gentile** who ate with two Jews, none of these people is included among the three **to obligate** those with whom they ate **in a *zimmun*. Women, slaves, and minors do not obligate** those with whom they ate **in a *zimmun*. How much** must one eat **to obligate** those with whom he ate **in a *zimmun*? An olive-bulk** of food suffices to obligate those with whom they ate in a *zimmun*. **Rabbi Yehuda says: An egg-bulk** is the minimum measure to obligate those with whom they ate in a *zimmun*.


###### Berakhot 45a:6
[Berakhot 45a:6](https://torahapp.org/share/book/Berakhot/r/45a:6)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַב אַסִּי: דְּאָמַר קְרָא ״גַּדְּלוּ לַה׳ אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו״. רַבִּי אֲבָהוּ אָמַר: מֵהָכָא: ״כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** With regard to the basic mitzva of *zimmun*, the Gemara asks: **From where are these matters** derived**,** that after a meal in which three diners participated, a *zimmun* must be recited? **Rav Asi said: As the verse states: “Praise God with me, and we will exalt His name together”** (Psalms 34:4), i.e., the one reciting the blessing turns to at least two others to praise God together. **Rabbi Abbahu said:** The source of the mitzva of *zimmun* is derived **from** the verse **here: “When I call the Name of the Lord, give** [plural] **praise to our God”** (Deuteronomy 32:3).


###### Berakhot 45a:7
[Berakhot 45a:7](https://torahapp.org/share/book/Berakhot/r/45a:7)

אָמַר רַב חָנָן בַּר אַבָּא: מִנַּיִן לָעוֹנֶה ״אָמֵן״ שֶׁלֹּא יַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַמְבָרֵךְ — שֶׁנֶּאֱמַר: ״גַּדְּלוּ לַה׳ אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Having mentioned these verses, the Gemara cites related matters. **Rav Ḥanan bar Abba said: From where** is it derived **that one who answers amen should not raise his voice louder than the one reciting the blessing? As it is stated: “Praise God with me, and we will exalt His Name together”;** together and not with the respondent raising his voice louder than the one reciting the blessing.


###### Berakhot 45a:8
[Berakhot 45a:8](https://torahapp.org/share/book/Berakhot/r/45a:8)

אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי: מִנַּיִן שֶׁאֵין הַמְתַרְגֵּם רַשַּׁאי לְהַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַקּוֹרֵא, שֶׁנֶּאֱמַר: ״מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל״, שֶׁאֵין תַּלְמוּד לוֹמַר ״בְקוֹל״, וּמָה תַּלְמוּד לוֹמַר ״בְקוֹל״ — בְּקוֹלוֹ שֶׁל מֹשֶׁה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabbi Shimon ben Pazi said: From where** is it derived **that the translator** who translated the public Torah reading into Aramaic **is not permitted to raise his voice louder than the reader? As it is stated: “Moses spoke, and God responded in a voice”** (Exodus 19:19). This verse requires further consideration, as **there is no need for the verse to state: In a voice.** The phrase, in a voice, adds nothing. Rather, to **what** purpose **did the verse state: In a voice? In Moses’ voice,** i.e., in a voice no louder than Moses’ voice. This verse instructs subsequent generations that Torah readers and translators should keep their voices at an equal volume just as Moses transmitted God’s word to the people and their voices were equal in volume.


###### Berakhot 45a:9
[Berakhot 45a:9](https://torahapp.org/share/book/Berakhot/r/45a:9)

תַּנְיָא נָמֵי הָכִי: אֵין הַמְתַרְגֵּם רַשַּׁאי לְהַגְבִּיהַּ קוֹלוֹ יוֹתֵר מִן הַקּוֹרֵא. וְאִם אִי אֶפְשָׁר לַמְתַרְגֵּם לְהַגְבִּיהַּ קוֹלוֹ כְּנֶגֶד הַקּוֹרֵא — יְמַעֵךְ הַקּוֹרֵא קוֹלוֹ וְיִקְרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**This was also taught** in a *baraita*: **The translator is not permitted to raise his voice louder than the reader.** The converse is also true; **and if the translator cannot raise his voice to match** that of **the reader, the reader should lower his voice and read.**


###### Berakhot 45a:10
[Berakhot 45a:10](https://torahapp.org/share/book/Berakhot/r/45a:10)

אִתְּמַר: שְׁנַיִם שֶׁאָכְלוּ כְּאַחַת, פְּלִיגִי רַב וְרַבִּי יוֹחָנָן. חַד אָמַר: אִם רָצוּ לְזַמֵּן — מְזַמְּנִין, וְחַד אָמַר: אִם רָצוּ לְזַמֵּן — אֵין מְזַמְּנִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna rules that three who ate as one are required to join together and recite Grace after Meals. The Gemara discusses this *halakha* further: **It was stated: Two who ate as one** and wish to join together in a *zimmun*, although they are under no obligation, are they permitted to do so?**Rav and Rabbi Yoḥanan disagreed: One said: If they wanted to join together, they may form a *zimmun*. The other said:** Even **if they wanted to join together, they may not form a *zimmun*.**


###### Berakhot 45a:11
[Berakhot 45a:11](https://torahapp.org/share/book/Berakhot/r/45a:11)

תְּנַן: שְׁלֹשָׁה שֶׁאָכְלוּ כְּאַחַת חַיָּיבִין לְזַמֵּן. שְׁלֹשָׁה — אִין, שְׁנַיִם — לָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites a proof from what **we learned** in our mishna: **Three who ate as one are required to join together** and recite Grace after Meals. By inference: **Three, yes,** they form a *zimmun*; **two, no,** they do not form a *zimmun*. This contradicts the opinion that holds that two individuals who wish to form a *zimmun* may do so.


###### Berakhot 45a:12
[Berakhot 45a:12](https://torahapp.org/share/book/Berakhot/r/45a:12)

הָתָם חוֹבָה, הָכָא רְשׁוּת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: There is no proof from the mishna, as **there,** the mishna discussed an **obligatory** *zimmun*; **here,** the *amora’im* disagree with regard to an **optional** *zimmun*.


###### Berakhot 45a:13
[Berakhot 45a:13](https://torahapp.org/share/book/Berakhot/r/45a:13)

תָּא שְׁמַע: שְׁלֹשָׁה שֶׁאָכְלוּ כְּאַחַת — חַיָּיבִין לְזַמֵּן, וְאֵין רַשָּׁאִין לֵיחָלֵק. שְׁלֹשָׁה — אִין, שְׁנַיִם — לָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites an additional proof. **Come and hear: Three who ate as one are required to join together** and recite Grace after Meals **and may not disperse** to recite Grace after Meals individually. Apparently, **three, yes,** they form a *zimmun*; **two, no,** they do not form a *zimmun*. If a *zimmun* was possible with two people, three people would not be forbidden to disperse, as even if one recited Grace after Meals alone, the remaining two would constitute a *zimmun*.


###### Berakhot 45a:14
[Berakhot 45a:14](https://torahapp.org/share/book/Berakhot/r/45a:14)

שָׁאנֵי הָתָם דְּקָבְעוּ לְהוּ בְּחוֹבָה מֵעִיקָּרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this proof: **It is different there,** in the case of a group of three who dispersed, because **from the outset, they established themselves as** a group of three who were **obligated** to form a *zimmun*. Consequently, they are not permitted to forego an obligatory *zimmun* in favor of an optional one.


###### Berakhot 45a:15
[Berakhot 45a:15](https://torahapp.org/share/book/Berakhot/r/45a:15)

תָּא שְׁמַע: הַשַּׁמָּשׁ שֶׁהָיָה מְשַׁמֵּשׁ עַל הַשְּׁנַיִם — הֲרֵי זֶה אוֹכֵל עִמָּהֶם, אַף עַל פִּי שֶׁלֹּא נָתְנוּ לוֹ רְשׁוּת. הָיָה מְשַׁמֵּשׁ עַל הַשְּׁלֹשָׁה — הֲרֵי זֶה אֵינוֹ אוֹכֵל עִמָּהֶם, אֶלָּא אִם כֵּן נָתְנוּ לוֹ רְשׁוּת!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites an additional proof. **Come and hear,** based on what was taught in a *baraita*: **A waiter who was serving two people eats with them, although they did not give him permission** to do so, because he will thereby be eligible to join them in a *zimmun*. If a waiter **was serving three** people, **he may not eat with them unless they gave him permission** to do so. Evidently, two may not form a *zimmun*. If that were the case, the waiter would require permission even when serving two people.


###### Berakhot 45a:16
[Berakhot 45a:16](https://torahapp.org/share/book/Berakhot/r/45a:16)

שָׁאנֵי הָתָם

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **It is different there,**