Berakhot

Read: he may also say 'Bless'; but all the same to say 'Let us bless' is preferable. For R. Adda b. Ahabah said: The school of Rab say: We have learnt that [a company consisting of from] six to ten may divide.  Now if you say that 'Let us bless' is preferable, we can see a reason why they should divide. But if you say that 'Bless' is preferable, why should they divide?  You must therefore conclude that 'Let us bless' is preferable; and so we do conclude. It has been taught to the same effect: Whether he says 'Bless' or 'Let us bless', no fault is to be found with him for this. But those who are punctilious do find fault with him for this.  And from the way a man says the benedictions it may be recognized whether he is a scholar or not. For example, Rabbi says: If he says 'and by his goodness', he is a scholar; if he says 'and from his goodness', he shows himself an ignoramus.  Said Abaye to R. Dimi: But it is written, And from thy blessing let the house of thy servant be blessed for ever.?  — In a petition it is different.  But of a petition also it is written, Open thy mouth wide and I will fill it?  — That was written with reference to words of Torah. It has been taught: Rabbi says: If one says, 'And by his goodness we live', he shows himself a scholar; if he says 'they live', he shows himself an ignoramus.  The scholars of Neharbel  state the opposite,  but the law is not as stated by the scholars of Neharbel. R. Johanan says: If one says 'let us bless Him of whose bounty we have partaken' he shows himself a scholar; if he says 'Let us bless the one of whose bounty we have partaken', he shows himself an ignoramus.  Said R. Aha the son of Raba to R. Ashi: But do we not say 'We will bless the one who wrought for our ancestors and for us all these miracles'?  — He replied: There the meaning is obvious, for who performs miracles? The Holy One, blessed be He. R. Johanan said: If one says 'Blessed is He of whose bounty we have eaten', he shows himself a scholar. If he says, 'For the food which we have eaten',  he shows himself an ignoramus. R. Huna the son of R. Joshua said: This is the case only where there are three, since the name of heaven is not mentioned [in the zimmun],  but if there are ten, since the name of heaven is mentioned, it is clear what is meant, as we have learnt: CORRESPONDING TO HIS INVOCATION THE OTHERS RESPOND,'BLESSED BE THE LORD OUR GOD, THE GOD OF ISRAEL, THE GOD OF HOSTS, WHO DWELLS AMONG THE CHERUBIM, FOR THE FOOD WHICH WE HAVE EATEN.' IT IS THE SAME WHETHER THERE ARE TEN OR TEN MYRIADS. There seems here to be a contradiction. You say, IT IS THE SAME WHETHER THERE ARE TEN OR TEN MYRIADS, which would show that they are all alike. Then it states: IF THERE ARE A HUNDRED HE SAYS so and so, IF THERE ARE A THOUSAND HE SAYS, IF THERE ARE TEN THOUSAND HE SAYS? — R. Joseph said: There is no contradiction; the one statement expresses the view of R. Akiba, the other of R. Jose the Galilean, since we have learnt: R. JOSE THE GALILEAN SAYS: THE FORMULA OF INVOCATION CORRESPONDS TO THE NUMBER ASSEMBLED, AS IT SAYS: BLESS YE GOD IN ALL ASSEMBLIES, EVEN THE LORD, YE THAT ARE FROM THE FOUNTAIN OF ISRAEL. SAID R. AKIBA: WHAT DO WE FIND IN THE SYNAGOGUE etc. And what does R. Akiba make of the verse cited by R. Jose the Galilean? — He wants it for the following lesson, as it has been taught: R. Meir used to say: Whence do we learn that even children [yet unborn] in their mothers' womb chanted a song by the Red Sea? — Because it says, Bless ye the Lord in full assemblies, even the Lord, ye that are from the fountain of Israel.  What says the other [R. Jose] to this? — He derives the lesson from the word 'fountain'. Raba said: The halachah is as laid down by R. Akiba. Rabina and R. Hama b. Buzi once dined at the house of the Exilarch, and R. Hama got up and commenced to look about for a hundred. Said Rabina to him: There is no need for this. For thus said Raba: The halachah is as stated by R. Akiba. Raba said: When we take a meal at the house of the Exilarch, we say grace in groups of three.  Why not in groups of ten?  — Because the Exilarch might hear them and be angry.  But could not the grace of the Exilarch suffice for them? — Since everybody would respond loudly, they would not hear the one who says grace. Raba Tosfa'ah said: If three persons had a meal together and one said grace for himself before the others, his zimmun is effective for them but theirs is not effective for him,  since zimmun cannot be said out of its place. R. ISHMAEL SAYS. Rafram b. Papa once attended the synagogue of Abi Gobar.  He was called up to read in the Scroll and he said, 'Bless ye the Lord' and stopped, without adding 'who is to be blessed'. The whole congregation cried out, 'Bless ye the Lord who is to be blessed'. Raba said to him: You black pot!  Why do you want to enter into controversy?  And besides, the general custom is to use the formula of R. Ishmael. MISHNAH. IF THREE PERSONS HAVE EATEN TOGETHER THEY MAY NOT SEPARATE [FOR GRACE].  SIMILARLY WITH FOUR AND SIMILARLY WITH FIVE.  SIX MAY DIVIDE,  [AND HIGHER NUMBERS] UP TO TEN; BETWEEN TEN AND TWENTY THEY MAY NOT DIVIDE. IF TWO GROUPS EAT IN THE SAME ROOM, AS LONG AS SOME OF THE ONE CAN SEE SOME OF THE OTHER THEY COMBINE [FOR ZIMMUN], BUT OTHERWISE EACH GROUP MAKES ZIMMUN FOR ITSELF. A BLESSING IS NOT SAID OVER THE WINE UNTIL WATER IS PUT IN IT.  SO R. ELIEZER. THE SAGES, HOWEVER, SAY THAT THE BLESSING MAY BE SAID. GEMARA. What does this tell us? We have already learnt it once: Three persons who have eaten together must say zimmun?  — This teaches us the same thing as was stated by R. Abba in the name of Samuel: If three persons have sat down to eat, even though they have not yet commenced, they are not at liberty to separate. Another version: R. Abba said in the name of Samuel: What is meant is this: if three persons sit down to eat together, even though each eats of his own loaf, they are not at liberty to separate. Or [it may teach us] the same as R. Huna; for R. Huna said: If three persons from these groups come together,  they are not at liberty to separate.  R. Hisda said: This is only if they come from three groups of three men each.  Raba said: