zimmun

I quote in objection : He whose dead is lying before him should eat his meal in another room, and if he has no other room he should eat in a neighbour's house ; if such be not available, he should put up a partition and have his meal ; if he has nothing wherewith to make a partition, he should turn his face away [from the body] and eat. But he must not have his meal in a reclining position, or partake of meat or drink wine ; nor does he say Grace or arrange Zimmun,

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

nor do others say Grace on his behalf or include him for Zimmun. He is likewise exempt from the reading of the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah. On the Sabbath, however, he may recline at his meal, eat meat and drink wine, say Grace and arrange Zimmun, and others may say Grace on his behalf and include him for Zimmun ; and he is under the obligation of reading the Shema' and Tefillah, and all the commandments mentioned in the Torah. Rabban Simeon b. Gamaliel says : Since he is under the obligation of these, he has obviously the obligation of them all !

MISHNAH Three who ate together are under the obligation of Zimmun. One who has eaten Demai, or the first tithe from which Terumah has been taken, or the second tithe or food belonging to the Sanctuary which had been redeemed, and the attendant who has eaten food the size of an olive and the Samaritan may be included for Zimmun.

MISHNAH Three who ate together are under the obligation of Zimmun. One who has eaten Demai, or the first tithe from which Terumah has been taken, or the second tithe or food belonging to the Sanctuary which had been redeemed, and the attendant who has eaten food the size of an olive and the Samaritan may be included for Zimmun.

One who has eaten of the untithed, or the first tithe from which Terumah has not been taken, or the second tithe or food belonging to the Sanctuary which had not been redeemed, and the attendant who has eaten Iess than the size of an olive, and the idolator may not be included for Zimmun. Women, slaves and minors may not be included. How much [must one have eaten at the meal] to be included for Zimmun ? The size of an olive. R. Judah says : The size of an egg.

One who has eaten of the untithed, or the first tithe from which Terumah has not been taken, or the second tithe or food belonging to the Sanctuary which had not been redeemed, and the attendant who has eaten Iess than the size of an olive, and the idolator may not be included for Zimmun. Women, slaves and minors may not be included. How much [must one have eaten at the meal] to be included for Zimmun ? The size of an olive. R. Judah says : The size of an egg.

It has been reported : If two ate together, Rab and R. Johanan differ in opinion — One declares that if they wish to arrange Zimmun they may do so ; but the other declares tha if they wish to do so, they may not.

There is, however, the Mishnaic teaching : Three who ate together are under the obligation of Zimmun — three, yes ; two, no !

Come and hear : Three who ate together are under the obligation of Zimmun and are not permitted to divide themselves up. [Hence it is to be inferred that] three can and two cannot make Zimmun !

Come and hear : Three who ate together are under the obligation of Zimmun and are not permitted to divide themselves up. [Hence it is to be inferred that] three can and two cannot make Zimmun !

because it is proper for them to be placed under the obligation of Zimmun from the outset of the meal.

Come and hear: Women may arrange Zimmun for themselves and slaves for themselves; but women, slaves and minors may not include each other should they desire Zimmun. And although a hundred women are like two men, yet it teaches "Women arrange Zimmun for themselves and slaves for themselves" !

Come and hear: Women may arrange Zimmun for themselves and slaves for themselves; but women, slaves and minors may not include each other should they desire Zimmun. And although a hundred women are like two men, yet it teaches "Women arrange Zimmun for themselves and slaves for themselves" !

Come and hear: Women may arrange Zimmun for themselves and slaves for themselves; but women, slaves and minors may not include each other should they desire Zimmun. And although a hundred women are like two men, yet it teaches "Women arrange Zimmun for themselves and slaves for themselves" !

If so, I will quote the sequel : "Women and slaves may not include each other, should they desire Zimmun" — why not ? Are they not many persons !

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is to be concluded that it was Rab who said above, "If they wish to arrange Zimmun, they may not" ; for Rab Dimai b. Joseph said in the name of Rab : If three ate together, and one of them went out into the street, they call to him [that they desire to include him for Zimmun, and should he consent, even in his absence] they may reckon him in for Zimmun. The reason [why they can have Zimmun without him is] that they called to him ; hence if they did not call to him, they are not [to have Zimmun].

It is different there, because from the outset [by being three] they placed upon themselves the obligation of Zimmun.

Nay, it is to be concluded that it was R. Johanan who said above, "If they wish to have Zimmun, they may not" ; for Rabbah b. Bar Hannah said in the name of R. Johanan : If two ate together, one of them may comply with the requirements of the law by means of the Grace said by the other ;

and we ask the question : What does he intend to inform us ? For we have the teaching : If a man heard [Grace said by another], although he does not make the responses, he has complied with the requirements of the law ! And R. Zera said : He means to tell us that there can be no Grace with Zimmun between the two of them. Thus it is to be concluded [that R. Johanan is the author of the above statement].

Raba b. Rab Huna said to Rab Huna : But the Rabbis who come from the West declare : If [two] wish to have Zimmun they may ! Is it not to be supposed that they heard this from R. Johanan? No, they heard it from Rab before he went down to Babylon.

It was stated above : "Rab Dimai b. Joseph said in the name of Rab : If three ate together and one of them went into the street, they call to him and include him for Zimmun." Abbai said : That is only if they called to him and he makes the responses.

Judah b. Maremar, Mar b. Rab Ashe and Rab Aha of Difti dined together, and there was not one amongst them who was more distinguished than his associates to say Grace for them. They sat on and said : The Mishnah teaches : Three who ate together are under the obligation of Zimmun. That must refer only to where there is an eminent man present, but where they are all equal, it is preferable to separate for the purpose of the Grace.

Thereupon each said Grace for himself; but when they came before Maremar, he said to them : The duty of Grace you have fulfilled, but not the duty of Zimmun ; and should you say, "Let us go back and have Grace with Zimmun," there cannot be a Zimmun retrospectively.

Thereupon each said Grace for himself; but when they came before Maremar, he said to them : The duty of Grace you have fulfilled, but not the duty of Zimmun ; and should you say, "Let us go back and have Grace with Zimmun," there cannot be a Zimmun retrospectively.

Thereupon each said Grace for himself; but when they came before Maremar, he said to them : The duty of Grace you have fulfilled, but not the duty of Zimmun ; and should you say, "Let us go back and have Grace with Zimmun," there cannot be a Zimmun retrospectively.

Up to where is the benediction of Zimmun?

Let us say [that their difference is] like that of the Tannaim ; for one taught : The Grace after meals [may be said by] two or three ; and there is another teaching : Three or four. They hold that everybody admits that "Who art kind and dealest kindly" is not ordained by the Torah. Are we, then, not to suppose that they differ on the following point : He who says, "[The Grace may be said by] two or three" holds that [the benediction of Zimmun extends] until "Who givest food unto all" ; and he who says "Three or four" holds that it extends until "We will bless"?

Rab Nahman reconciles them according to his opinion — Everybody agrees that [the Zimmun benediction extends] until "We will bless" ; that is quite right for him who said "Three or four," but as for him who said "Two or three," he could tell thee that we are here dealing with the Grace of the day-labourers ; for the teacher has said: Such an one opens with "Who feedest" and includes "Who ...rebuildest Jerusalem" in the benediction of "the land."

Rab Sheshet reconciles them according to his opinion — Everybody agrees that [the Zimmun benediction extends] until "Who givest food unto all" ; that is quite right for him who said "Two or three," but he who said "Three or four" is of the opinion that "Who art kind and dealest kindly" is ordained by the Torah.

Rab and Samuel were sitting at a meal. Rab Shimi b. Hiyya came and hurriedly ate his food. Rab said to him, "What is thine intention — to join with us [in saying Grace with Zimmun]? We have concluded the meal. " Samuel said to him, "If they brought me mushrooms or Abba pigeons, should we not eat?"

The second tithe or food belonging to the Sanctuary which had been redeemed. This is evident ! With what are we here dealing ? For instance, if he paid its value but not the additional fifth ; hence he informs us that [not having paid] the additional fifth does not prevent him [from being included for Zimmun].

The Samaritan may be included for Zimmun. Why should he be? He is nothing better than an 'Am ha'ares, and there is a teaching : 'Amme ha'ares are not to be included for Zimmun !

The Samaritan may be included for Zimmun. Why should he be? He is nothing better than an 'Am ha'ares, and there is a teaching : 'Amme ha'ares are not to be included for Zimmun !

Rammi b. Hamma refused to include for Zimmun Rab Menashya b.Tahlifa who taught Sifra, Sifre and the Halakah. When Rammi b. Hamma departed this life, Raba said : He only died because he refused to include Rab Menashya b. Tahlifa for Zimmun. But there is a teaching : Others declare ; Even if one has studied Torah and Mishnah but has not ministered to the disciplas of the wise, he is an 'Am ha'ares ! It is different with Rab Menashya b. Tahlifa because he did minister to the Rabbis, but Rammi b. Hamma failed to make careful inquiry about him. Another version is : Rab Menashya heard the teachings from the mouth of the Rabbis and studied them, and therefore was like a Rabbinical scholar.

Rammi b. Hamma refused to include for Zimmun Rab Menashya b.Tahlifa who taught Sifra, Sifre and the Halakah. When Rammi b. Hamma departed this life, Raba said : He only died because he refused to include Rab Menashya b. Tahlifa for Zimmun. But there is a teaching : Others declare ; Even if one has studied Torah and Mishnah but has not ministered to the disciplas of the wise, he is an 'Am ha'ares ! It is different with Rab Menashya b. Tahlifa because he did minister to the Rabbis, but Rammi b. Hamma failed to make careful inquiry about him. Another version is : Rab Menashya heard the teachings from the mouth of the Rabbis and studied them, and therefore was like a Rabbinical scholar.

And the idolator may not be included for Zimmun. That is evident ! With what are we here dealing ? With a proselyte who has been circumcised but not undergone immersion ; for R. Zera said in the name of R. Johanan : He is certainly not to be regarded as a proselyte until he has been circumcised and undergone immersion, and so long as he has not undergone immersion he is still a non-Jew.

Women, slaves and minors may not be included for Zimmun, R. Jose said : An infant lying in the cradle may be included for Zimmun.

Women, slaves and minors may not be included for Zimmun, R. Jose said : An infant lying in the cradle may be included for Zimmun.

R. Jose is in agreement with the statement of R. Joshua b. Levi who said : Although they declare that an infant lying in the cradle may not be included for Zimmun, yet we may consider him an addition. to make up a quorum of ten.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Ammi said : Two and the Sabbath may be reckoned together for Zimmun. Rab Nahman asked him : Is the Sabbath a man! But, said R. Ammi, two disciples of the wise who sharpen [their minds] one against the other with the study of Halakah may be reckoned together [for Zimmun]. Rab Hisda declared : For instance, I and Rab Sheshet. Rab Sheshet declared : For instance, I and Rab Hisda.

R. Johanan said : A minor who develops puberty prematurely may be included for Zimmun. There is a teaching to the same effect : A minor who shows signs of puberty is to be included, but if he does not show such signs he is not to be included ; we are, however, not to be very particular with a minor. But this is self-contradictory ! Thou sayest : If he shows signs of puberty he is [to be included], but if not, he is not ; and then it continues, "We are, however, not to be very particular with a minor" ! What does this mean to include? Surely

But the Halakah is not in agreement with any of these teachings, but with that which Rab Nahman said : A minor who understands to Whom we say Grace is to be included for Zimmun.

Our Rabbis have taught : Whence do we derive the Grace after meals from the Torah? As it is said, "And thou shalt eat and be satisfied and bless" (Deut. viii. 10) — this refers to the benediction "Who feedest"; "the Lord thy God" (ibid.)— to the benediction of Zimmun; "for the land" (ibid.) — to the benediction of "the land" ; "the good" (ibid.) — to "Who. . . rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon" (ibid. iii. 25); "which He hath given thee" (ibid. viii. 10) — to "Who art kind and dealest kindly." I have here only the Grace after meals ; whence do we derive the Grace before meals ? Thou canst reason by a fortiori argument — if a man should bless God when satisfied, how much more so when he is hungry !

Rabbi says : "And thou shalt eat and be satisfied and bless" refers to the benediction "Who feedest," but the benediction of Zimmun is derived from "Magnify the Lord with me" (Ps. xxxiv. 4) ; "for the land" — to the benediction of "the land" ; "the good"— to "Who...rebuildest Jerusalem," for so it states "That goodly hill-country and Lebanon"; the benediction "Who art kind and dealest kindly" was instituted in Jabneh. I have here only the Grace after meals ; whence do we derive the Grace before meals ? There is a teaching to state, "Which He hath given thee" — ie. as soon as He hath given thee.

How much [must one have eaten at the meal] to he included for Zimmun ?

MISHNAH How do we [say Grace] with Zimmun ? With three persons [at table], one says "We will bless [Him of Whose bounty we have partaken]" ; with three and himself, he says "Bless ye [Him of Whose bounty]" etc. With ten, one says

Rabbah Tospaah said : If three were dining together, and one finishing before the others says Grace for himself, they fulfil the obligation of Zimmun with him, but not he with them ; because the Zimmun cannot be retrospective.

Rabbah Tospaah said : If three were dining together, and one finishing before the others says Grace for himself, they fulfil the obligation of Zimmun with him, but not he with them ; because the Zimmun cannot be retrospective.

MISHNAH Three who have eaten together are not permitted to separate [before Grace], and, similarly with four or five. Six may divide themselves [into two parties for Zimmun] up to ten. But ten may not divide themselves up, [and similarly] up to twenty.

If two parties eat in the same room, should some of one party be visible to some of the other party, they may be reckoned together for Zimmun; but if not, each party arranges Zimmun for itself.

If two parties eat in the same room, should some of one party be visible to some of the other party, they may be reckoned together for Zimmun; but if not, each party arranges Zimmun for itself.

GEMARA What does he wish to tell us? We have already learnt in the Mishnah : Three who ate together are under the obligation of Zimmun!

This only refers to the case where the original parties did not at the outset include these [three men] in their own place for Zimmun ; but if they had done so, then the necessity for Zimmun has passed from these men.

This only refers to the case where the original parties did not at the outset include these [three men] in their own place for Zimmun ; but if they had done so, then the necessity for Zimmun has passed from these men.

From that time onwards it may contract defilement, but not retrospectively. Infer from this that since it has been divided, the defilement has passed from it. So here also, since the parties had included these men for Zimmun, it passes from them.

If two parties eat in the same room, etc. It has been taught : If there be an attendant between them, he unites them [for Zimmun].