## Mishnah Berakhot Chapter 7

###### Mishnah Berakhot 7:1
[Mishnah Berakhot 7:1](https://torahapp.org/share/book/Mishnah%20Berakhot/r/7:1)

שְׁלשָׁה שֶׁאָכְלוּ כְאֶחָד, חַיָּבִין לְזַמֵּן. אָכַל דְּמַאי, וּמַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַשַּׁמָּשׁ שֶׁאָכַל כַּזַּיִת, וְהַכּוּתִי, מְזַמְּנִין עֲלֵיהֶם. אֲבָל אָכַל טֶבֶל, וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, וְהַשַּׁמָּשׁ שֶׁאָכַל פָּחוֹת מִכַּזַּיִת, וְהַנָּכְרִי, אֵין מְזַמְּנִין עֲלֵיהֶם:

**William Davidson Edition - English:**
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*.** 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*.**


###### Mishnah Berakhot 7:2
[Mishnah Berakhot 7:2](https://torahapp.org/share/book/Mishnah%20Berakhot/r/7:2)

נָשִׁים וַעֲבָדִים וּקְטַנִּים, אֵין מְזַמְּנִין עֲלֵיהֶם. עַד כַּמָּה מְזַמְּנִין, עַד כַּזָּיִת. רַבִּי יְהוּדָה אוֹמֵר, עַד כַּבֵּיצָה:

**William Davidson Edition - English:**
**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*.


###### Mishnah Berakhot 7:3
[Mishnah Berakhot 7:3](https://torahapp.org/share/book/Mishnah%20Berakhot/r/7:3)

כֵּיצַד מְזַמְּנִין, בִּשְׁלשָׁה אוֹמֵר נְבָרֵךְ. בִּשְׁלשָׁה וְהוּא, אוֹמֵר בָּרְכוּ. בַּעֲשָׂרָה, אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ. בַּעֲשָׂרָה וָהוּא, אוֹמֵר בָּרְכוּ. אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא. בְּמֵאָה אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹהֵינוּ. בְּמֵאָה וְהוּא, אוֹמֵר בָּרְכוּ. בְּאֶלֶף, אוֹמֵר נְבָרֵךְ לַייָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל. בְּאֶלֶף וְהוּא, אוֹמֵר בָּרְכוּ. בְּרִבּוֹא, אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. בְּרִבּוֹא וְהוּא, אוֹמֵר בָּרְכוּ. כְּעִנְיָן שֶׁהוּא מְבָרֵךְ, כָּךְ עוֹנִין אַחֲרָיו, בָּרוּךְ יְיָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, לְפִי רֹב הַקָּהָל הֵן מְבָרְכִין, שֶׁנֶּאֱמַר בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים, יְיָ מִמְּקוֹר יִשְׂרָאֵל (תהלים סח). אָמַר רַבִּי עֲקִיבָא, מַה מָּצִינוּ בְּבֵית הַכְּנֶסֶת, אֶחָד מְרֻבִּין וְאֶחָד מֻעָטִין אוֹמֵר, בָּרְכוּ אֶת יְיָ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ:

**William Davidson Edition - English:**
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*. 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.** **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. 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.** 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.**


###### Mishnah Berakhot 7:4
[Mishnah Berakhot 7:4](https://torahapp.org/share/book/Mishnah%20Berakhot/r/7:4)

שְׁלשָׁה שֶׁאָכְלוּ כְאֶחָד, אֵינָן רַשָּׁאִין לֵחָלֵק, וְכֵן אַרְבָּעָה, וְכֵן חֲמִשָּׁה. שִׁשָּׁה נֶחֱלָקִין, עַד עֲשָׂרָה. וַעֲשָׂרָה אֵינָן נֶחֱלָקִין, עַד שֶׁיִּהְיוּ עֶשְׂרִים:

**William Davidson Edition - English:**
**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.


###### Mishnah Berakhot 7:5
[Mishnah Berakhot 7:5](https://torahapp.org/share/book/Mishnah%20Berakhot/r/7:5)

שְׁתֵּי חֲבוּרוֹת שֶׁהָיוּ אוֹכְלוֹת בְּבַיִת אֶחָד, בִּזְמַן שֶׁמִּקְצָתָן רוֹאִין אֵלּוּ אֶת אֵלּוּ, הֲרֵי אֵלּוּ מִצְטָרְפִים לְזִמּוּן. וְאִם לָאו, אֵלּוּ מְזַמְּנִין לְעַצְמָן, וְאֵלּוּ מְזַמְּנִין לְעַצְמָן. אֵין מְבָרְכִין עַל הַיַּיִן עַד שֶׁיִּתֵּן לְתוֹכוֹ מַיִם, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מְבָרְכִין:

**William Davidson Edition - English:**
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.** 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.**