Related%20passage for Berakhot 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:

Three who ate together chayavin lezamen. [They must "group" (lehizdamen) together to bless in the plural: "Let us bless Him of whose fare we have eaten."] A zimun (such a group) is made (even) if one ate: demai, [The fruits of an am ha'aretz (an unlearned person) are called "demai," i.e., "da mai?" "What is this?" Tithed or untithed? For amei ha'aretz are suspect in respect to tithes. And the sages forbade eating of their fruits until they were tithed. But if one did eat of them without tithing, the blessing (grace) is, nonetheless, recited, and it is not considered "a mitzvah coming through a transgression" because most amei ha'aretz do tithe], and ma'aser rishon (the first tithe) whose terumah had been taken, [even though terumah gedolah ("the great terumah") had not been taken of it. To wit: a Levite preceded a Cohein and took his ma'aser in the stalks, before the Cohein had taken terumah gedolah. The Cohein was to have taken terumah gedolah, one-fiftieth, first, the Torah calling it "reshith" ("the first"). It emerges, then, that the terumah gedolah of the Cohein is found in this ma'aser — one fiftieth of it — aside from terumath ma'aser, it being incumbent upon the Levite to separate terumah from his ma'aser. Our Mishnah apprises us that the Levite need not separate terumah gedolah from it, it being written (Numbers 18:26): "Then you (the Levites) shall separate from it terumah for the L-rd, ma'aser from the ma'aser" — ma'aser from the ma'aser, and not terumah gedolah and terumath ma'aser of the ma'aser.], and ma'aser sheni (the second tithe) and hekdesh (devoted objects) which were redeemed, [as when he gave the principal, but not the fifth (the owners adding a fifth), the tanna apprising us that the (absence of) the fifth does not stand in the way (of the blessing).], and (a zimun is made with) the waiter who ate an olive-size. [for we would think that since the waiter had no fixed place, but comes and goes, a zimun is not made with him; we are, therefore, apprised otherwise. In all of these instances we are apprised that though they are similar to what is forbidden, they do not constitute "blessing coming through transgression."], and (with) a Cuthite [one of the sect of idolators that the king of Ashur brought from Cutha and from other lands and settled in the cities of Shomron. They became proselytes from fear of the lions which started to devour them, as explained in II Kings (17), and they observed the written Law, being more fastidious than the Jews themselves in the observance of every mitzvah that they kept. They were, therefore, trusted in respect to certain mitzvoth until they were found to have set up an image of a dove on the top of Mount Gerizim, which they served. From that time on they were regarded as absolute idolators in every respect, for which reason today a zimun is not made with a Cuthite.] But a zimun is not made if one ate tevel [Grain from which terumah and ma'aser were not taken is called "tevel," ("tav lo" - "It is not good"). And not only (it goes without saying) is a zimun not made over what is tevel according to Scripture, but even over what is tevel by rabbinical ordinance, such as grain grown in an unperforated flower pot.], and ma'aser rishon whose terumah had not been taken. ["Terumah" here is not terumath ma'aser, for that would be absolute tevel, but the instance referred to is one in which the Levite preceded the Cohein to the pile after it had been finished off and become subject to terumah according to the Torah, and took ma'aser rishon first. One-fiftieth of that is subject to the Cohein's terumah gedolah; and so long as the terumah gedolah has not been separated, even though the terumah of ma'aser has been separated, no zimun is made over it. (If the Levite had preceded the Cohein and taken his ma'aser in the stalks, before the finishing off of the pile, there would be no need of separating terumah gedolah, as explained above).], and ma'aser sheni and hekdesh which had not been redeemed [It need not be stated that (no zimun is made) if they had not been redeemed at all; for this goes without saying. The reference is, rather, to an instance in which it had been redeemed, but not according to the halachah, as when ma'aser sheni is redeemed with fragments of silver or with a coin which has no design on it, Scripture having stated (Deuteronomy 14:25): "Vetzarta the money" — money that has a tzura (design on it); and as when hekdesh is redeemed with land instead of with money, Scripture having stated (Leviticus 27:19): "Then he shall add one-fifth of the money."], and (with) the waiter who ate less than an olive-size. [This is a superfluous Mishnah; but since most (of the aforementioned instances) are repeated for a necessary teaching, this, too, is repeated.], and an idolator. [The reference is to a proselyte who underwent circumcision but not ritual immersion, the Mishnah apprising us that as long as he has not undergone ritual immersion he is still an idolator, not being considered a proselyte until he has undergone both circumcision and ritual immersion.]

Explore related%20passage for Berakhot 7:1. In-depth commentary and analysis from classical Jewish sources.