Berakhot 7

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.]

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

Women and minors are not counted in a zimun. [Only minors who do not know to whom they are blessing; but a minor who does know is counted in a zimun. And there are some of our rabbis who say that they said this ("a minor who does know, etc.") only in respect to a boy aged thirteen years and one day, who did not yet develop two (pubic) hairs, such a boy being called "katan poreach" (see Berachoth 47b); but a younger boy is not counted for a zimun even if he does know to whom he is blessing. And in Yerushalmi they state as halachah that a minor is not counted for a zimun at all, until he becomes an adult (i.e., thirteen) and shows two hairs. Women form a zimun for themselves and bondsmen for themselves, but not together, because of (apprehension of) promiscuity.] What is the (minimum) amount (of food) required for a zimun? An olive-size. [This is the halachah, and not as R. Yehudah says.] R. Yehudah says: An egg-size.

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:

How does one bless in a zimun? With three, he says: "Let us bless." With three and himself, he says: "Bless." [For there is a zimun without him; and thus with all.] With ten he says: "Let us bless our G-d." (And the same is true for) eleven and eleven myriads. [This first section is as per R. Akiva, who says that we do here (with zimun) as we do in the house of prayer. When the number reaches ten, it makes no difference whether there are many or few beyond that; here, too, there is no difference.] With a hundred, he says: "Let us bless the L-rd our G-d." [This second section is all as per R. Yossi Haglili, who says: "They bless according to the numerousness of the congregation, it being written (Psalms 68:27): 'In congregations bless G-d.'" And the halachah is that from three until, but not including, ten, the one reciting the blessing says: "Let us bless Him of whose fare we have eaten," and all respond: "Blessed be He of whose fare we have eaten and through whose good we live." From ten and above, the one reciting the blessing says: "Let us bless our G-d, of whose fare we have eaten," and all respond: "Blessed be our G-d, of whose fare we have eaten and through whose good we live."] With a hundred and himself he says: "Bless." With a thousand he says: "Let us bless the L-rd our G-d, the G-d of Israel." With a thousand and himself he says: "Bless." With ten thousand he says: "Let us bless the L-rd our G-d, the G-d of Israel, the G-d of hosts, the Dweller among the cherubs, for the fare that we have eaten." With ten thousand and himself he says: "Bless." In the manner that he blesses, so the others respond: "Blessed be the L-rd our G-d, the G-d of Israel, the G-d of hosts, the Dweller among the cherubs, for the fare that we have eaten." R. Yossi says: They bless according to the numerousness of the congregation, it being written (Psalms 68:7): 'In congregations bless G-d, the L-rd from the source of Israel.'" R. Akiva said: (We do with zimun) as we do in the house of prayer. Whether there are many or few, he says: "Bless the L-rd." R. Yishmael says: "Bless the L-rd, who is blessed." [And the halachah is in accordance with R. Yishmael.]

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

If three ate together, they are not permitted to separate, [having become subject to the obligation of zimun]. And the same applies to four or five. [Three are not permitted to make the zimun and one to separate, he, too, having become subject to the obligation of zimun.] Six may separate [(three) for zimun in one group and three) in another], until ten; but ten may not separate, [their having become subject to zimun with mentioning of the Name], until there are twenty, [at which time they may separate into two groups (of ten) if they wish].

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:

Two groups who ate in one house — if some of them see each other, they join for zimun; and if not, each group makes a zimun itself. [And if one waiter serves both groups, though they do not see each other, the waiter joins them.] One may not make the blessing over wine [borei p'ri hagafen] until he dilutes it with water. These are the words of R. Eliezer. [For their wine was very strong and was not fit for drinking until it was diluted. Therefore, (before being diluted) it was not "changed for the better" and did not depart from its original blessing, "borei p'ri ha'etz," for grapes. But the halachah is not in accordance with R. Eliezer.] And the sages say: One does make the blessing.