## Berakhot Daf 50a

###### Berakhot 50a:1
[Berakhot 50a:1](https://torahapp.org/share/book/Berakhot/r/50a:1)

אַף ״בָּרְכוּ״, וּמִכׇּל מָקוֹם ״נְבָרֵךְ״ עֲדִיף, דְּאָמַר רַב אַדָּא בַּר אַהֲבָה, אָמְרִי בֵּי רַב, תְּנֵינָא: שִׁשָּׁה נֶחְלָקִין עַד עֲשָׂרָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
He may **even** say: **Bless; nevertheless: Let us bless, is preferable as Rav Adda bar Ahava said** that **they said in the school of Rav: We learned:** A group of **six to ten** people may **divide** into two groups, each forming its own *zimmun*. However, a group of ten, which invokes God’s name in the *zimmun*, may not divide into two groups as that would negate the opportunity to invoke God’s name.


###### Berakhot 50a:2
[Berakhot 50a:2](https://torahapp.org/share/book/Berakhot/r/50a:2)

אִי אָמְרַתְּ בִּשְׁלָמָא ״נְבָרֵךְ״ עֲדִיף — מִשּׁוּם הָכִי נֶחְלָקִין, אֶלָּא אִי אָמְרַתְּ ״בָּרְכוּ״ עֲדִיף — אַמַּאי נֶחְלָקִין! אֶלָּא לָאו שְׁמַע מִינַּהּ ״נְבָרֵךְ״ עֲדִיף. שְׁמַע מִינַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara proceeds: **Granted, if you say: Let us bless is preferable, that is why** six people who ate together may **divide** into two groups. **However, if you say: Bless is preferable, why** are they permitted to **divide** into two groups? Neither group would be able to say: Bless. **Rather, mustn’t one conclude from this: Let us bless is preferable** as the one reciting the *zimmun* does not exclude himself from the group? The Gemara sums up the discussion: Indeed, **conclude from this** that that is the case.


###### Berakhot 50a:3
[Berakhot 50a:3](https://torahapp.org/share/book/Berakhot/r/50a:3)

תַּנְיָא נָמֵי הָכִי: בֵּין שֶׁאָמַר ״בָּרְכוּ״ בֵּין שֶׁאָמַר ״נְבָרֵךְ״ — אֵין תּוֹפְסִין אוֹתוֹ עַל כָּךְ, וְהַנַּקְדָּנִין תּוֹפְסִין אוֹתוֹ עַל כָּךְ. וּמִבִּרְכוֹתָיו שֶׁל אָדָם נִיכָּר אִם תַּלְמִיד חָכָם הוּא אִם לָאו. כֵּיצַד? רַבִּי אוֹמֵר: ״וּבְטוּבוֹ״ — הֲרֵי זֶה תַּלְמִיד חָכָם, ״וּמִטּוּבוֹ״ — הֲרֵי זֶה בּוּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**That was also taught** in the *Tosefta*: **Both** if **he said: Bless, and** if **he said: Let us bless, we do not reprimand him for** doing **so; and the punctilious reprimand him for** doing **so. And** the Gemara says: As a rule, **from** the style of **one’s blessings it is obvious whether or not he is a Torah scholar. How so?** For example, **Rabbi** Yehuda HaNasi **says:** In a *zimmun*, one who recites: Blessed be the One from Whose food we have eaten **and by Whose goodness** we live, **he is a Torah scholar.** However, one who recites: Blessed be the One from Whose food we have eaten **and from Whose goodness** we live, **he is an ignoramus,** as that expression insinuates that only some of God’s goodness was bestowed upon him, which is tantamount to a denial of God’s loving-kindness.


###### Berakhot 50a:4
[Berakhot 50a:4](https://torahapp.org/share/book/Berakhot/r/50a:4)

אֲמַר לֵיהּ אַבָּיֵי לְרַב דִּימִי: וְהָכְתִיב: ״וּמִבִּרְכָתְךָ יְבֹרַךְ (אֶת) בֵּית עַבְדְּךָ לְעוֹלָם״! — בִּשְׁאֵלָה שָׁאנֵי. בִּשְׁאֵלָה נָמֵי, הָכְתִיב: ״הַרְחֶב פִּיךָ וַאֲמַלְּאֵהוּ״! — הַהוּא, בְּדִבְרֵי תוֹרָה כְּתִיב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said to Rav Dimi: Isn’t it written** that King David articulated his prayer in that manner: “Be pleased, therefore, to bless Your servant’s house, that it abide before You forever; for You, Lord God, have spoken. **And from Your blessing may Your servant’s house be blessed forever”** (II Samuel 7:29). David said: From Your blessing. The Gemara answers: **In** a case of **request it is different,** as it is inappropriate to demand the full bounty of God’s blessing. The Gemara questions this: **In** a case of **request, too, is it not written** that a request for the full bounty of God’s blessing is granted: **“Open your mouth wide, that I will fill it”** (Psalms 81:11)? What one receives corresponds to what he requests. The Gemara answered: **That** verse **is written with regard to matters of Torah,** where it is wholly appropriate to make excessive requests.


###### Berakhot 50a:5
[Berakhot 50a:5](https://torahapp.org/share/book/Berakhot/r/50a:5)

תַּנְיָא, רַבִּי אוֹמֵר: ״בְּטוּבוֹ חָיִינוּ״ — הֲרֵי זֶה תַּלְמִיד חָכָם, ״חַיִּים״ — הֲרֵי זֶה בּוּר. נְהַרְבְּלָאֵי מַתְנִי אִיפְּכָא, וְלֵית הִילְכָתָא כִּנְהַרְבְּלָאֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On the topic of the *zimmun* formula, **it was taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says:** One who recites in a *zimmun*: **And by His goodness we live, he is a Torah scholar.** However, one who recites: And by His goodness **they live, he is a fool,** as he excluded himself from the collective. The Sages **of Neharbela taught the opposite.** In their opinion, they live is preferable because it is a more inclusive formula, whereas, we live is more limited and personal. Nonetheless, the Gemara concludes: **The *halakha* is not in accordance with** the opinion of the Sages **of Neharbela.**


###### Berakhot 50a:6
[Berakhot 50a:6](https://torahapp.org/share/book/Berakhot/r/50a:6)

אָמַר רַבִּי יוֹחָנָן: ״נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ״ — הֲרֵי זֶה תַּלְמִיד חָכָם, ״לְמִי שֶׁאָכַלְנוּ מִשֶּׁלּוֹ״ — הֲרֵי זֶה בּוּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar note, **Rabbi Yoḥanan said:** One who recites in a *zimmun*: **Let us bless the One Whose food we have eaten, he is a Torah scholar.** However, one who recites: Let us bless **to Him from Whose food we have eaten, he is an ignoramus,** as it appears that the blessing is directed to the host of the meal.


###### Berakhot 50a:7
[Berakhot 50a:7](https://torahapp.org/share/book/Berakhot/r/50a:7)

אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: וְהָא אָמְרִינַן ״לְמִי שֶׁעָשָׂה לַאֲבוֹתֵינוּ וְלָנוּ אֶת כׇּל הַנִּסִּים הָאֵלּוּ״. אֲמַר לֵיהּ: הָתָם מוֹכְחָא מִילְּתָא, מַאן עָבֵיד נִיסֵּי — קוּדְשָׁא בְּרִיךְ הוּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Aḥa the son of Rava** questioned this and **said to Rav Ashi: Don’t we say** during the Passover seder: **To He Who performed all of these miracles for our ancestors and for us,** using the expression: To He Who? Rav Ashi **said to him: There,** in the case of miracles performed for our ancestors and for us, **it is self-evident** that the blessing refers to God. **Who performs miracles? The Holy One, blessed be He.** In the case of food, however, it is not self-evident, as the host of the meal also provided the food that was eaten.


###### Berakhot 50a:8
[Berakhot 50a:8](https://torahapp.org/share/book/Berakhot/r/50a:8)

אָמַר רַבִּי יוֹחָנָן: ״בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ״ — הֲרֵי זֶה תַּלְמִיד חָכָם, ״עַל הַמָּזוֹן שֶׁאָכַלְנוּ״ — הֲרֵי זֶה בּוּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yoḥanan said** with regard to the formula of the *zimmun* that one who recites in a *zimmun*: **Blessed be the One from Whose food we have eaten, he is a Torah scholar.** However, one who recites: **For the food we have eaten, he is an ignoramus,** as it appears that he is blessing the host of the meal. If he was blessing God, why would he restrict the blessing to food (*Tosafot*)?


###### Berakhot 50a:9
[Berakhot 50a:9](https://torahapp.org/share/book/Berakhot/r/50a:9)

אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: לָא אֲמַרַן אֶלָּא בִּשְׁלֹשָׁה, דְּלֵיכָּא שֵׁם שָׁמַיִם, אֲבָל בַּעֲשָׂרָה, דְּאִיכָּא שֵׁם שָׁמַיִם — מוֹכְחָא מִילְּתָא, כְּדִתְנַן: כָּעִנְיָן שֶׁהוּא מְבָרֵךְ, כָּךְ עוֹנִין אַחֲרָיו: ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכַלְנוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Huna, son of Rav Yehoshua said: We only said** this *halakha* **with regard to** a *zimmun* of **three, where there is no** mention of **God’s name. In** a *zimmun* of **ten, however, where there is** mention of **God’s name, it is self-evident** to whom the blessing refers, **as we learned** in our mishna: **Just as he recites the blessing, so too** do 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 50a:10
[Berakhot 50a:10](https://torahapp.org/share/book/Berakhot/r/50a:10)

אֶחָד עֲשָׂרָה, וְאֶחָד עֲשָׂרָה רִבּוֹא. הָא גוּפָא קַשְׁיָא, אָמְרַתְּ אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא, אַלְמָא כִּי הֲדָדֵי נִינְהוּ, וַהֲדַר קָתָנֵי בְּמֵאָה אוֹמֵר, בְּאֶלֶף אוֹמֵר, בְּרִבּוֹא אוֹמֵר!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in our mishna with regard to the formula of *zimmun*: This formula is recited **both** in a group of **ten and in** a group of **one hundred thousand.** The Gemara raises an objection: **The** mishna **itself is difficult.** On one hand, **you said:** This formula is recited **both** in a group of **ten and in** a group of **one hundred thousand; consequently,** the two cases **are the same.** On the other hand, **it is then taught: In** a group of **one hundred** people, the one reciting the *zimmun* **says; in** a group of **one thousand** people, the one reciting the *zimmun* **says; in** a group of **ten thousand** people, the one reciting the *zimmun* **says.** Evidently, the formula depends on the number of people.


###### Berakhot 50a:11
[Berakhot 50a:11](https://torahapp.org/share/book/Berakhot/r/50a:11)

אָמַר רַב יוֹסֵף: לָא קַשְׁיָא, הָא רַבִּי יוֹסֵי הַגְּלִילִי, הָא רַבִּי עֲקִיבָא. דִּתְנַן, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: לְפִי רוֹב הַקָּהָל הֵם מְבָרְכִין, שֶׁנֶּאֱמַר: ״בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said:** This is **not difficult,** as these two statements are the opinions of different Sages. **This is** the opinion of **Rabbi Yosei HaGelili, and that is** the opinion of **Rabbi Akiva. As we learned** in our mishna: **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).


###### Berakhot 50a:12
[Berakhot 50a:12](https://torahapp.org/share/book/Berakhot/r/50a:12)

אָמַר רַבִּי עֲקִיבָא: מַה מָּצִינוּ בְּבֵית הַכְּנֶסֶת וְכוּ׳. וְרַבִּי עֲקִיבָא, הַאי קְרָא דְּרַבִּי יוֹסֵי הַגְּלִילִי מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ עוּבָּרִין שֶׁבִּמְעֵי אִמָּן אָמְרוּ שִׁירָה עַל הַיָּם — שֶׁנֶּאֱמַר: ״בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים ה׳ מִמְּקוֹר יִשְׂרָאֵל״. וְאִידַּךְ? מִ״מְּקוֹר״ נָפְקָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We also learned in our mishna that **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 the Lord. In the case of Grace after Meals as well, the formula remains the same regardless of the number of people participating in the *zimmun*. The Gemara asks: **And Rabbi Akiva, what does he do with that verse** cited by **Rabbi Yosei HaGelili?** The Gemara answers: **He needs it to** derive **that which was taught** in a *baraita*: **Rabbi Meir says: From where** is it derived **that even fetuses in their mother’s womb recited** the **song at the** Red **Sea? As it is stated** in the chapter of Psalms that describes the exodus from Egypt: **“In assemblies, bless God, the Lord, from the source of Israel,”** and fetuses are included in these assemblies. The Gemara asks: **And** from where does **the other** Sage, Rabbi Yosei HaGelili, derive the matter of the singing of the fetuses? The Gemara answers: **He derives** it **from**“from**the source** of Israel,” which he interprets as an allusion to the womb.


###### Berakhot 50a:13
[Berakhot 50a:13](https://torahapp.org/share/book/Berakhot/r/50a:13)

אָמַר רָבָא: הֲלָכָה כְּרַבִּי עֲקִיבָא. רָבִינָא וְרַב חָמָא בַּר בּוּזִי אִקְּלַעוּ לְבֵי רֵישׁ גָּלוּתָא. קָם רַב חָמָא וְקָא מְהַדַּר אַבֵּי מְאָה. אֲמַר לֵיהּ רָבִינָא: לָא צְרִיכַתְּ, הָכִי אָמַר רָבָא: הֲלָכָה כְּרַבִּי עֲקִיבָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava said: The *halakha* is in accordance with** the opinion of **Rabbi Akiva.** The Gemara recounts that **Ravina and Rav Ḥama bar Buzi happened** to come **to** a banquet at **the house of the Exilarch.** At the end of the meal, **Rav Ḥama rose and was seeking** to gather a group of **one hundred** participants in the meal so that the *zimmun* for one hundred could be recited. **Ravina said to him: You need not** do so, as **Rava declared the following: The *halakha* is in accordance with** the opinion of **Rabbi Akiva** and the formula remains the same regardless of the number of people participating in the *zimmun*, as long as there are at least ten.


###### Berakhot 50a:14
[Berakhot 50a:14](https://torahapp.org/share/book/Berakhot/r/50a:14)

אָמַר רָבָא: כִּי אָכְלִינַן רִפְתָּא בֵּי רֵישׁ גָּלוּתָא, מְבָרְכִינַן שְׁלֹשָׁה שְׁלֹשָׁה. וְלִיבָרְכוּ עֲשָׂרָה עֲשָׂרָה! — שְׁמַע רֵישׁ גָּלוּתָא וְאִיקְּפַד. וְנִיפְּקוּ בְּבִרְכְּתָא דְּרֵישׁ גָּלוּתָא! — אַיְּידֵי דְּאָוְושׁוּ כּוּלֵּי עָלְמָא, לָא שָׁמְעִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara discusses Rava’s conduct at meals at the house of the Exilarch. **Rava said: When we would eat bread at the house of the Exilarch, we would recite the** Grace after Meals **blessing in groups of three.** The Gemara asks: **Let them recite the blessing in groups of ten.** The Gemara answers: Then **the Exilarch would hear and become angry** upon seeing a large group of Sages reciting Grace after Meals before he completed his meal. The Gemara asks: **Why could they not satisfy their obligation with the Exilarch’s blessing?** The Gemara answers: **Since everyone is making noise, they do not hear** and would not fulfill their obligation.


###### Berakhot 50a:15
[Berakhot 50a:15](https://torahapp.org/share/book/Berakhot/r/50a:15)

אָמַר רַבָּה תּוֹסְפָאָה: הָנֵי שְׁלֹשָׁה דְּכָרְכִי רִפְתָּא בַּהֲדֵי הֲדָדֵי, וּקְדֵים חַד מִינַּיְיהוּ וּבָרֵיךְ לְדַעְתֵּיהּ — אִינּוּן נָפְקִין בְּזִמּוּן דִּידֵיהּ, אִיהוּ לָא נָפֵיק בְּזִמּוּן דִּידְהוּ — לְפִי שֶׁאֵין זִמּוּן לְמַפְרֵעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabba Tosefa’a said: These three** people, **who break bread together and one of them went ahead and recited** Grace after Meals **on his own** without a *zimmun*, **they,** the other two diners, **fulfill** their obligation **with his** participation in their ***zimmun*; he,** however, **does not fulfill** his obligation **with** his participation in **their *zimmun* because there is no retroactive *zimmun*,** and once he recited his blessing, participating in the *zimmun* accomplishes nothing for him.


###### Berakhot 50a:16
[Berakhot 50a:16](https://torahapp.org/share/book/Berakhot/r/50a:16)

רַבִּי יִשְׁמָעֵאל אוֹמֵר. רַפְרָם בַּר פָּפָּא אִקְּלַע לְבֵי כְּנִישְׁתָּא דַּאֲבִי גִיבָּר, קָם קְרָא בְּסִפְרָא וַאֲמַר ״בָּרְכוּ אֶת ה׳״, וְאִשְׁתִּיק, וְלָא אֲמַר ״הַמְבוֹרָךְ״. אֲוַושׁוּ כּוּלֵּי עָלְמָא: ״בָּרְכוּ אֶת ה׳ הַמְבוֹרָךְ״. אֲמַר רָבָא: פַּתְיָא אוּכָּמָא, בַּהֲדֵי פְּלוּגְתָּא לְמָה לְךָ? וְעוֹד, הָא נְהוּג עָלְמָא כְּרַבִּי יִשְׁמָעֵאל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna states that Rabbi Akiva holds that in the synagogue, one recites: Bless the Lord, while **Rabbi Yishmael said** that he recites: **Bless the Lord the blessed One. Rafram bar Pappa happened** to come **to the synagogue of Abei Givar when he rose to read from the** Torah **scroll and recited: Bless the Lord, and was silent, and did not recite: The blessed One.** Because Rafram bar Pappa followed the principle that the *halakha* is in accordance with the opinion of Rabbi Akiva, and those present were not accustomed to that ruling, **everyone** in the synagogue **cried out: Bless the Lord the blessed One. Rava said** to Rafram bar Pappa: **You black pot,** a fond nickname for a Torah scholar who invests great effort in Torah study and worship of God, **why are you** involving yourself **in this** tannaitic **dispute?** Although Rabbi Akiva and Rabbi Yishmael disagree, Rabbi Yishmael’s formula, in which Rabbi Akiva’s formula is included, is acceptable to both. **Furthermore, standard practice is in accordance with** the opinion of **Rabbi Yishmael.**


###### Berakhot 50a:17
[Berakhot 50a:17](https://torahapp.org/share/book/Berakhot/r/50a:17)

**מַתְנִי׳** שְׁלֹשָׁה שֶׁאָכְלוּ כְּאַחַת — אֵינָן רַשָּׁאִין לֵיחָלֵק. וְכֵן אַרְבָּעָה, וְכֵן חֲמִשָּׁה. שִׁשָּׁה — נֶחְלָקִין, עַד עֲשָׂרָה. וַעֲשָׂרָה — אֵין נֶחֱלָקִין, עַד עֶשְׂרִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** **Three** people **who ate as one are not permitted to divide** and recite Grace after Meals individually; rather, they recite the *zimmun* together. **And the same** is true of **four** who ate together, **and the same** is true of **five.** However, a group of **six, up to** but not including **ten** people who ate as one, **may divide** into two groups, each reciting its own *zimmun*. **And** a group of **ten may not divide** into two groups **until there are twenty** people present. The general principle is that a group may not divide unless the smaller groups will be able to recite the same *zimmun* formula that the whole group would have recited.


###### Berakhot 50a:18
[Berakhot 50a:18](https://torahapp.org/share/book/Berakhot/r/50a:18)

שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ — הֲרֵי אֵלּוּ מִצְטָרְפִין לְזִמּוּן, וְאִם לָאו — אֵלּוּ מְזַמְּנִין לְעַצְמָן וְאִלּוּ מְזַמְּנִין לְעַצְמָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna states a *halakha* with regard to two groups joining together: **Two groups that were eating in one house, when some** members of each group **can see each other, they may combine to** form a ***zimmun*. And if not, these recite a *zimmun* for themselves and those recite a *zimmun* for themselves.**


###### Berakhot 50a:19
[Berakhot 50a:19](https://torahapp.org/share/book/Berakhot/r/50a:19)

אֵין מְבָרְכִין עַל הַיַּיִן עַד שֶׁיִּתֵּן לְתוֹכוֹ מַיִם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים: מְבָרְכִין.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The mishna also speaks of the blessing over wine: **One does not recite a blessing over wine until he adds water to it,** that is **the statement of Rabbi Eliezer.** Undiluted wine is too strong to drink and a blessing is inappropriate. **And the Rabbis say:** Since it is possible to drink undiluted wine, one **recites a blessing over it.**


###### Berakhot 50a:20
[Berakhot 50a:20](https://torahapp.org/share/book/Berakhot/r/50a:20)

**גְּמָ׳** מַאי קָא מַשְׁמַע לַן? תְּנֵינָא חֲדָא זִימְנָא, שְׁלֹשָׁה שֶׁאָכְלוּ כְּאַחַת חַיָּיבִין לְזַמֵּן!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** At the beginning of the mishna, we learned that three people who ate together may not disperse. The Gemara asks: **What does this** mishna **teach us? We** already **learned this once: Three** people **who ate as one are required to form a *zimmun*.**


###### Berakhot 50a:21
[Berakhot 50a:21](https://torahapp.org/share/book/Berakhot/r/50a:21)

הָא קָא מַשְׁמַע לַן, כִּי הָא דְּאָמַר רַבִּי אַבָּא אָמַר שְׁמוּאֵל: שְׁלֹשָׁה שֶׁיָּשְׁבוּ לֶאֱכוֹל כְּאַחַת, וַעֲדַיִן לֹא אָכְלוּ — אֵינָן רַשָּׁאִין לֵיחָלֵק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: **This teaches us that** *halakha* **which Rabbi Abba said** that **Shmuel said: Three** individuals **who sat to eat as one, and they have not yet begun to eat,** nevertheless, **they are not permitted to divide** and recite Grace after Meals individually.


###### Berakhot 50a:22
[Berakhot 50a:22](https://torahapp.org/share/book/Berakhot/r/50a:22)

לִישָּׁנָא אַחֲרִינָא: אָמַר רַבִּי אַבָּא אָמַר שְׁמוּאֵל, הָכִי קָתָנֵי: שְׁלֹשָׁה שֶׁיָּשְׁבוּ לֶאֱכוֹל כְּאַחַת, אַף עַל פִּי שֶׁכָּל אֶחָד וְאֶחָד אוֹכֵל מִכִּכָּרוֹ, אֵינָן רַשָּׁאִין לֵיחָלֵק. אִי נָמֵי כִּי הָא דְּרַב הוּנָא, דְּאָמַר רַב הוּנָא: שְׁלֹשָׁה שֶׁבָּאוּ מִשָּׁלֹשׁ חֲבוּרוֹת, אֵינָן רַשָּׁאִין לֵיחָלֵק.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites **another version: Rabbi Abba said** that **Shmuel said** that **this is what** the mishna **teaches: Three** individuals **who sat to eat as one, even though** they do not share a meal, but **each and every one** of them **eats from his own loaf, they** are considered a single group in terms of *zimmun*, and **are not permitted to divide. Alternatively,** perhaps the mishna comes to teach **that** *halakha* **of Rav Huna, as Rav Huna said: Three** individuals **who came from three** different **groups** and sat together to continue their meals also form a *zimmun* and **are not permitted to divide.**


###### Berakhot 50a:23
[Berakhot 50a:23](https://torahapp.org/share/book/Berakhot/r/50a:23)

אָמַר רַב חִסְדָּא: וְהוּא שֶׁבָּאוּ מִשָּׁלֹשׁ חֲבוּרוֹת שֶׁל שְׁלֹשָׁה בְּנֵי אָדָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ḥisda said: And that** is only the *halakha* in a case where the three individuals **came from three groups of three people** each, so that each original group was independently obligated to recite the *zimmun*, and that obligation never lapsed.


###### Berakhot 50a:24
[Berakhot 50a:24](https://torahapp.org/share/book/Berakhot/r/50a:24)

אָמַר רָבָא:

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava** qualified this, and **said:**