וַהֲדַר לְרֵישָׁא. אֲמַר לֵיהּ: מַאי טַעֲמָא עָבֵיד מָר הָכִי? אֲמַר לֵיהּ, דַּאֲמַר רַבִּי שֵׁילָא אֲמַר רַב: טָעָה – חוֹזֵר לָרֹאשׁ.

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.

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

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?

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.

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.

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

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.

אֶלָּא מֵעַתָּה, שַׁבָּתוֹת וְיָמִים טוֹבִים דְּלָא סַגִּי דְּלָא אָכֵיל, הָכִי נַמִי דְּאִי טָעֵי הֲדַר! – אֲמַר לֵיהּ: אִין, דַּאֲמַר רַבִּי שֵׁילָא אֲמַר רַב: טָעָה – חוֹזֵר לָרֹאשׁ. וְהָא אֲמַר רַב הוּנָא אֲמַר רַב: טָעָה – אוֹמֵר ״בָּרוּךְ שֶׁנָּתַן״! לָאו אִיתְּמַר עֲלָהּ: לֹא שָׁנוּ אֶלָּא שֶׁלֹא פָּתַח בְּ״הַטּוֹב וְהַמֵּטִיב״, אֲבָל פָּתַח בְּ״הַטּוֹב וְהַמֵּטִיב״ – חוֹזֵר לָרֹאשׁ.

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.

״עַד כַּמָּה מְזַמְּנִין״ וכו׳.

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.

לְמֵימְרָא, דְּרַבִּי מֵאִיר חֲשִׁיב לֵיהּ כַּזַּיִת וְרַבִּי יְהוּדָה כַּבֵּיצָה – וְהָא אִיפְּכָא שָׁמְעִינַן לְהוּ! דִּתְנַן: וְכֵן מִי שֶׁיָּצָא מִירוּשָׁלַיִם וְנִזְכָּר שֶׁהָיָה בְּיָדוֹ בְּשַׂר קֹדֶשׁ, אִם עָבַר צוֹפִים – שׂוֹרְפוֹ בִּמְקוֹמוֹ, וְאִם לָאו – חוֹזֵר וְשׂוֹרְפוֹ לִפְנֵי הַבִּירָה מֵעֲצֵי הַמַּעֲרָכָה.

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, 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.

עַד כַּמָּה הֵם חוֹזְרִים? רַבִּי מֵאִיר אוֹמֵר: זֶה וָזֶה בְּכַבֵּיצָה; וְרַבִּי יְהוּדָה אוֹמֵר: זֶה וָזֶה בְּכַזַּיִת!

The Gemara asks: 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.

אָמַר רַבִּי יוֹחָנָן: מוּחְלֶפֶת הַשִּׁיטָּה. אַבַּיֵי אָמַר: לְעוֹלָם לָא תֵּיפּוּךְ, הָכָא בִּקְרָאֵי פְּלִיגִי, רַבִּי מֵאִיר סְבַר: ״וְאָכַלְתָּ״ – זוֹ אֲכִילָה, ״וְשָׂבָעְתָּ״ – זוֹ שְׁתִיָּה, וַאֲכִילָה בְּכַזַיִת. וְרַבִּי יְהוּדָה סְבַר: ״וְאָכַלְתָּ וְשָׂבָעְתָּ״ – אֲכִילָה שֶׁיֵּשׁ בָּהּ שְׂבִיעָה, וְאֵיזוֹ זוֹ – כַּבֵּיצָה.

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.

הָתָם – בִּסְבָרָא פְּלִיגִי, רַבִּי מֵאִיר סְבַר: חֲזָרָתוֹ כְּטוּמְאָתוֹ – מַה טּוּמְאָתוֹ בְּכַבֵּיצָה, אַף חֲזָרָתוֹ בְּכַבֵּיצָה; וְרַבִּי יְהוּדָה סְבַר: חֲזָרָתוֹ כְּאִיסּוּרוֹ – מָה אִיסּוּרוֹ בְּכַזַּיִת, אַף חֲזָרָתוֹ בְּכַזַּיִת.

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.

מתני׳ כֵּיצַד מְזַמְּנִין? בִּשְׁלֹשָׁה – אוֹמֵר: ״נְבָרֵךְ״, בִּשְׁלֹשָׁה וָהוּא – אוֹמֵר: ״בָּרְכוּ״,

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 .

בַּעֲשָׂרָה – אוֹמֵר: ״נְבָרֵךְ אלֹהֵינוּ״, בַּעֲשָׂרָה וָהוּא – אוֹמֵר: ״בָּרְכוּ״; אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא.

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.

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״,

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.

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

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.

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״.

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.

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

Shmuel said: One should never exclude himself from the collective.

תְּנַן: בִּשְׁלֹשָׁה וָהוּא – אוֹמֵר: ״בָּרְכוּ״!

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.

אֵימָא:

The Gemara answers: Say that the meaning of the mishna is: