## Berakhot Daf 49b

###### Berakhot 49b:1
[Berakhot 49b:1](https://torahapp.org/share/book/Berakhot/r/49b:1)

וַהֲדַר לְרֵישָׁא. אֲמַר לֵיהּ: מַאי טַעְמָא עָבֵיד מָר הָכִי? אֲמַר לֵיהּ, דְּאָמַר רַבִּי שֵׁילָא אָמַר רַב: טָעָה — חוֹזֵר לָרֹאשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**and he returned to the beginning** of Grace after Meals and repeated it. Giddel bar Manyumi **said to** Rav Naḥman: **Why did the master act in that manner? He said: As Rabbi Sheila said** that **Rav said: If one erred, he returns to the beginning.**


###### Berakhot 49b:2
[Berakhot 49b:2](https://torahapp.org/share/book/Berakhot/r/49b:2)

וְהָא אָמַר רַב הוּנָא אָמַר רַב: טָעָה — אוֹמֵר ״בָּרוּךְ שֶׁנָּתַן״! אֲמַר לֵיהּ: לָאו אִיתְּמַר עֲלַהּ, אָמַר רַב מְנַשְּׁיָא בַּר תַּחְלִיפָא אָמַר רַב: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא פָּתַח בְּ״הַטּוֹב וְהַמֵּטִיב״, אֲבָל פָּתַח בְּ״הַטּוֹב וְהַמֵּטִיב״ — חוֹזֵר לָרֹאשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Giddel bar Manyumi challenged: **Didn’t Rav Huna say** that **Rav said: If one erred, he recites: Blessed…Who gave?** Rav Naḥman **said to him: Wasn’t it stated about this** that **Rabbi Menashya bar Taḥlifa said** that **Rav said: They only taught that** one recites the short blessing in a case where **he did not** yet **begin** reciting: **Who is good and does good; however,** if **he** already **began** reciting: **Who is good and does good, he must return to the beginning** of Grace after Meals?


###### Berakhot 49b:3
[Berakhot 49b:3](https://torahapp.org/share/book/Berakhot/r/49b:3)

אָמַר רַב אִידִי בַּר אָבִין אָמַר רַב עַמְרָם אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל: טָעָה וְלֹא הִזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ בַּתְּפִלָּה — מַחֲזִירִין אוֹתוֹ. בְּבִרְכַּת הַמָּזוֹן — אֵין מַחֲזִירִין אוֹתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Idi bar Avin said** that **Rav Amram said** that **Rav Naḥman said** that **Shmuel said: If one erred and did not mention the** formula for the **New Moon in his** *Amida* **prayer, we require him to return** to the beginning of the prayer and repeat it. However, if one erred and forgot to mention the New Moon **in Grace after Meals, we do not require him to return** to the beginning and repeat it.


###### Berakhot 49b:4
[Berakhot 49b:4](https://torahapp.org/share/book/Berakhot/r/49b:4)

אֲמַר לֵיהּ רַב אָבִין לְרַב עַמְרָם: מַאי שְׁנָא תְּפִלָּה וּמַאי שְׁנָא בִּרְכַּת הַמָּזוֹן? אֲמַר לֵיהּ: אַף לְדִידִי קַשְׁיָא לִי וּשְׁאֵילְתֵּיהּ לְרַב נַחְמָן, וַאֲמַר לִי: מִינֵּיהּ דְּמָר שְׁמוּאֵל לָא שְׁמִיעַ לִי, אֶלָּא נֶחְזֵי אֲנַן: תְּפִלָּה דְּחוֹבָה הִיא — מַחֲזִירִין אוֹתוֹ. בִּרְכַּת מְזוֹנָא, דְּאִי בָּעֵי אָכֵיל אִי בָּעֵי לָא אָכֵיל — אֵין מַחֲזִירִין אוֹתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Avin said to Rav Amram** about this: **What is the difference between** the *Amida* **prayer and Grace after Meals? He said to him: That** question **was also difficult for me and I asked Rav Naḥman** about **it, and he said to me: I did not hear** the reason **from Mar Shmuel** himself, **but let us see** if we can analyze it ourselves. For the *Amida* **prayer, which is an obligation, we require him to return** to the beginning of the prayer and repeat it. For **Grace after Meals, which** is not an obligation, as **if he wants** to eat, **he eats and if he wants** not to eat, **he does not eat, we do not require him to return** to the beginning and repeat it. Grace after Meals is not a full-fledged obligation; it is dependent upon eating, which is optional. Consequently, failure to mention the New Moon in Grace after Meals is not a source of concern.


###### Berakhot 49b:5
[Berakhot 49b:5](https://torahapp.org/share/book/Berakhot/r/49b:5)

אֶלָּא מֵעַתָּה שַׁבָּתוֹת וְיָמִים טוֹבִים, דְּלָא סַגִּי דְּלָא אָכֵיל — הָכִי נָמֵי דְּאִי טָעֵי הָדַר? — אֲמַר לֵיהּ: אִין, דְּאָמַר רַבִּי שֵׁילָא אָמַר רַב: טָעָה — חוֹזֵר לָרֹאשׁ. וְהָא אָמַר רַב הוּנָא אָמַר רַב: טָעָה — אוֹמֵר ״בָּרוּךְ שֶׁנָּתַן״! — לָאו אִיתְּמַר עֲלַהּ: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא פָּתַח בְּ״הַטּוֹב וְהַמֵּטִיב״, אֲבָל פָּתַח בְּ״הַטּוֹב וְהַמֵּטִיב״ — חוֹזֵר לָרֹאשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **If so, on Shabbatot and Festivals,** when there is a mitzva to eat and **when it is not possible to refrain from eating,** there **too, if he erred** and failed to mention them in Grace after Meals, would you say that **he must return** to the beginning and repeat it? **He said: Yes. As Rabbi Sheila said** that **Rav said: If one erred, he returns to the beginning** of Grace after Meals. The Gemara asks: **Didn’t Rav Huna say** that **Rav said: If one erred, he recites: Blessed…Who gave?** The Gemara rejects this: **Wasn’t it stated about this: They only taught that** one recites the short blessing in a case where **he did not** yet **begin** reciting: **Who is good and does good; however,** if **he** already **began** reciting: **Who is good and does good, he must return to the beginning** of Grace after Meals.


###### Berakhot 49b:6
[Berakhot 49b:6](https://torahapp.org/share/book/Berakhot/r/49b:6)

עַד כַּמָּה מְזַמְּנִין וְכוּ׳.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
There is a dispute in the mishna: **How much** must one eat **to obligate** those with whom they ate **in a *zimmun*?** An olive-bulk; Rabbi Yehuda says: An egg-bulk.


###### Berakhot 49b:7
[Berakhot 49b:7](https://torahapp.org/share/book/Berakhot/r/49b:7)

לְמֵימְרָא דְּרַבִּי מֵאִיר חָשֵׁיב לֵיהּ כְּזַיִת, וְרַבִּי יְהוּדָה כְּבֵיצָה? וְהָא אִיפְּכָא שָׁמְעִינַן לְהוּ, דִּתְנַן: וְכֵן מִי שֶׁיָּצָא מִיְּרוּשָׁלַיִם וְנִזְכַּר שֶׁהָיָה בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים — שׂוֹרְפוֹ בִּמְקוֹמוֹ, וְאִם לָאו — חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Is that to say that Rabbi Meir considers an olive-bulk significant and Rabbi Yehuda considers an egg-bulk significant? Didn’t we hear them** say **the opposite** elsewhere? **As we learned** in a mishna: **And similarly, one who left Jerusalem and remembered that there was consecrated meat in his hand,** which may not be removed from Jerusalem, **if he passed** Mount **Scopus,** or anywhere that is a comparable distance from the Temple Mount, **he burns** the sanctified meat **at the site** where **he** is located; **and if** he has **not** yet traveled that distance, **he must return to burn it before the Temple with the wood of the arrangement** that was designated for burning consecrated items that were disqualified.


###### Berakhot 49b:8
[Berakhot 49b:8](https://torahapp.org/share/book/Berakhot/r/49b:8)

עַד כַּמָּה הֵם חוֹזְרִים? רַבִּי מֵאִיר אוֹמֵר: זֶה וְזֶה בִּכְבֵיצָה. וְרַבִּי יְהוּדָה אוֹמֵר: זֶה וְזֶה בִּכְזַיִת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna continues: **How much** meat must be in their possession in order to obligate **them to return? Rabbi Meir says:** One must return **for an egg-bulk of this,** sanctified meat, **and that,** leaven mentioned there previously. **And Rabbi Yehuda says:** One must return **for an olive-bulk of this and that.** Their opinions there seem to contradict their opinions in our mishna.


###### Berakhot 49b:9
[Berakhot 49b:9](https://torahapp.org/share/book/Berakhot/r/49b:9)

אָמַר רַבִּי יוֹחָנָן: מוּחְלֶפֶת הַשִּׁיטָה. אַבָּיֵי אָמַר: לְעוֹלָם לָא תֵּיפוֹךְ. הָכָא בִּקְרָאֵי פְּלִיגִי, רַבִּי מֵאִיר סָבַר: ״וְאָכַלְתָּ״ — זוֹ אֲכִילָה, ״וְשָׂבָעְתָּ״ — זוֹ שְׁתִיָּה, וַאֲכִילָה בִּכְזַיִת. וְרַבִּי יְהוּדָה סָבַר: ״וְאָכַלְתָּ וְשָׂבָעְתָּ״ — אֲכִילָה שֶׁיֵּשׁ בָּהּ שְׂבִיעָה, וְאֵיזוֹ זוֹ — כְּבֵיצָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
To resolve this contradiction, **Rabbi Yoḥanan said: The opinions are reversed** in one of these sources and must be emended. **Abaye said: Actually do not reverse** them. **Here,** with regard to *zimmun*, **they disagree with regard to** the interpretation of **verses. Rabbi Meir holds: “And you shall eat,” that is eating; “and be satisfied,” that is drinking** after eating. The *halakha* is in accordance with the standard halakhic principle that **eating** is defined as the consumption of **an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and be satisfied,”** refers to **eating that includes satisfaction. And what is** considered eating with satisfaction? The consumption of **an egg-bulk.**


###### Berakhot 49b:10
[Berakhot 49b:10](https://torahapp.org/share/book/Berakhot/r/49b:10)

הָתָם בִּסְבָרָא פְּלִיגִי, רַבִּי מֵאִיר סָבַר: חֲזָרָתוֹ כְּטוּמְאָתוֹ, מָה טוּמְאָתוֹ בִּכְבֵיצָה — אַף חֲזָרָתוֹ בִּכְבֵיצָה. וְרַבִּי יְהוּדָה סָבַר: חֲזָרָתוֹ כְּאִיסּוּרוֹ, מָה אִיסּוּרוֹ בִּכְזַיִת — אַף חֲזָרָתוֹ בִּכְזַיִת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On the other hand, **there,** in the case of leaven and sanctified foods, **they disagree** not with regard to the interpretation of verses, but **with regard to logical reasoning. Rabbi Meir holds:** The requirement to **return** consecrated food **is analogous to its ritual impurity, and just as its** susceptibility to **ritual impurity is** only when it is the size of an **egg-bulk, so too,** the requirement to **return it is** only when it is the size of an **egg-bulk. And Rabbi Yehuda holds:** The requirement to **return** consecrated food **is analogous to its prohibition, and just as its prohibition is** only when it is the size of an **olive-bulk, so too,** the requirement to **return it is** only when it is the size of an **olive-bulk.**


###### Berakhot 49b:11
[Berakhot 49b:11](https://torahapp.org/share/book/Berakhot/r/49b:11)

**מַתְנִי׳** כֵּיצַד מְזַמְּנִין? בִּשְׁלֹשָׁה — אוֹמֵר: ״נְבָרֵךְ״, בִּשְׁלֹשָׁה וָהוּא — אוֹמֵר: ״בָּרְכוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** The mishna delineates distinctions in the *halakhot* of the *zimmun* blessing, based on the number of people present. **How does one recite the *zimmun*? In** a group of **three** people, the one reciting the *zimmun* **says: Let us bless** the One from Whose food we have eaten. **In** a group of **three** people **and him,** the one reciting the *zimmun* **says: Bless** the One from Whose food we have eaten, as even without him there are enough people to recite the *zimmun*.


###### Berakhot 49b:12
[Berakhot 49b:12](https://torahapp.org/share/book/Berakhot/r/49b:12)

בַּעֲשָׂרָה — אוֹמֵר ״נְבָרֵךְ אֱלֹהֵינוּ״, בַּעֲשָׂרָה וָהוּא — אוֹמֵר ״בָּרְכוּ״. אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With the increase in the number of participants, the blessing is more complex. **In** a group of **ten** people, the one reciting the *zimmun* **says: Let us bless our God. In** a group of **ten** people **and him,** the one reciting the *zimmun* **says: Bless** our God. This formula is recited **both** in a group of **ten and in** a group of **one hundred thousand.**


###### Berakhot 49b:13
[Berakhot 49b:13](https://torahapp.org/share/book/Berakhot/r/49b:13)

בְּמֵאָה — הוּא אוֹמֵר ״נְבָרֵךְ ה׳ אֱלֹהֵינוּ״, בְּמֵאָה וָהוּא — אוֹמֵר ״בָּרְכוּ״. וּבְאֶלֶף — הוּא אוֹמֵר ״נְבָרֵךְ לַה׳ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל״, בְּאֶלֶף וָהוּא — אוֹמֵר ״בָּרְכוּ״. בְּרִבּוֹא — אוֹמֵר ״נְבָרֵךְ לַה׳ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי צְבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכַלְנוּ״, בְּרִבּוֹא וָהוּא — אוֹמֵר ״בָּרְכוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In** a group of **one hundred** people, the one reciting the *zimmun* **says: Let us bless the Lord our God. In** a group of **one hundred** people **and him,** the one reciting the *zimmun* **says: Bless** the Lord our God. **In** a group of **one thousand** people, the one reciting the *zimmun* **says: Let us bless the Lord our God, the God of Israel. In** a group of **one thousand** people **and him, he says: Bless** the Lord our God, the God of Israel. **In** a group of **ten thousand** people, the one reciting the *zimmun* **says: Let us bless the Lord our God, the God of Israel, the God of Hosts, Who sits upon the cherubs, for the food that we have eaten. In** a group of **ten thousand** people **and him,** the one reciting the *zimmun* **says: Bless** the Lord our God, the God of Israel, the God of Hosts, Who sits upon the cherubs, for the food that we have eaten.


###### Berakhot 49b:14
[Berakhot 49b:14](https://torahapp.org/share/book/Berakhot/r/49b:14)

כָּעִנְיָן שֶׁהוּא מְבָרֵךְ, כָּךְ עוֹנִים אַחֲרָיו ״בָּרוּךְ ה׳ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי צְבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכַלְנוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The principle is that **just as he recites the blessing, so too** those present **recite in response: Blessed be the Lord our God, the God of Israel, the God of Hosts, Who sits upon the cherubs, for the food that we have eaten.**


###### Berakhot 49b:15
[Berakhot 49b:15](https://torahapp.org/share/book/Berakhot/r/49b:15)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: לְפִי רוֹב הַקָּהָל הֵם מְבָרְכִים, שֶׁנֶּאֱמַר ״בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים ה׳ מִמְּקוֹר יִשְׂרָאֵל״. אָמַר רַבִּי עֲקִיבָא: מַה מָּצִינוּ בְּבֵית הַכְּנֶסֶת, אֶחָד מְרוּבִּים וְאֶחָד מוּעָטִים אוֹמֵר ״בָּרְכוּ אֶת ה׳״. רַבִּי יִשְׁמָעֵאל אוֹמֵר: ״בָּרְכוּ אֶת ה׳ הַמְבוֹרָךְ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar note, **Rabbi Yosei HaGelili says: According to the size of the crowd, they recite the blessing, as it is stated: “Bless you God in full assemblies, even the Lord, you who are from the fountain of Israel”** (Psalms 68:27). **Rabbi Akiva said** that there are no distinctions based on the size of the crowd: **What do we find in the synagogue? Both** when there are **many and** when there are **few,** as long as there is a quorum of ten, the prayer leader **says: Bless [*barekhu*] the Lord. Rabbi Yishmael said** that in the synagogue, one recites: **Bless the Lord the blessed One.**


###### Berakhot 49b:16
[Berakhot 49b:16](https://torahapp.org/share/book/Berakhot/r/49b:16)

**גְּמָ׳** אָמַר שְׁמוּאֵל: לְעוֹלָם אַל יוֹצִיא אָדָם אֶת עַצְמוֹ מִן הַכְּלָל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** **Shmuel said: One should never exclude himself from the collective.**


###### Berakhot 49b:17
[Berakhot 49b:17](https://torahapp.org/share/book/Berakhot/r/49b:17)

תְּנַן: בִּשְׁלֹשָׁה וָהוּא — אוֹמֵר ״בָּרְכוּ״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara raises a challenge from what **we learned** in our mishna: **In** a group of **three** people **and him,** the one reciting the *zimmun* **says: Bless** the One from Whose food we have eaten. He thereby excludes himself from the collective.


###### Berakhot 49b:18
[Berakhot 49b:18](https://torahapp.org/share/book/Berakhot/r/49b:18)

אֵימָא:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **Say** that the meaning of the mishna is: