Talmud Yerushalmi
Yerushalmi Berakhot 7:4 ירושלמי ברכות ז׳:ד׳
Part of: Chapter 7
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משנה: רַשָּׁאִין לֵיחָלֵק כו׳. שְׁלוֹשָׁה שֶׁאָכְלוּ כְּאַחַת אֵינָן רְשָׁאִין לֵיחָלֵק וְכֵן אַרְבָּעָה וְכֵן חֲמִשָּׁה. שִׁשָּׁה נֶחְלָקִין עַד עֲשָׂרָה. וַעֲשָׂרָה אֵינָן נֶחֱלָקִין עַד שֶׁיְּהוּ עֶשְׂרִים.
MISHNAH: Three who ate together are not permitted to split118Since three together are required to recite the “invitation” whereas two or one do not recite it; the minimum number required for two separate recitations of Grace is six. Nine may form three groups, but ten are required to recite the “invitation” with an invocation of the Name. Hence, 10 to 19 people in a group may not split in the recitation of Grace., neither are four or five. Six may split and so on up to ten. Ten may not split and so on unless they are twenty.
MISHNAH: Three who ate together are not permitted to split118Since three together are required to recite the “invitation” whereas two or one do not recite it; the minimum number required for two separate recitations of Grace is six. Nine may form three groups, but ten are required to recite the “invitation” with an invocation of the Name. Hence, 10 to 19 people in a group may not split in the recitation of Grace., neither are four or five. Six may split and so on up to ten. Ten may not split and so on unless they are twenty.
הלכה: תַּנִּי הָיָה יוֹשֵׁב וְאוֹכֵל בְּשַׁבָּת וְשָׁכַח וְלֹא הִזְכִּיר שֶׁל שַׁבָּת. רַב אָמַר חוֹזֵר. וּשְׁמוּאֵל אָמַר אֵינוֹ חוֹזֵר.
HALAKHAH: It was stated: If one was eating sitting down on Sabbath and forgot and did not mention Sabbath, Rav said: he must repeat, and Samuel said: he need not repeat119In the parallel in the Babli, 49b, the opinion of Samuel is not mentioned; even Rav Naḥman, the student of Samuel, is reported to follow the ruling of Rav. Later commentators state that, since on the Sabbath one may not fast, eating on the Sabbath is a consequence of it being Sabbath and the Sabbath has to be mentioned in reciting Grace. Samuel might be of the opinion that anything not mentioned in the verse Deut. 8:10 cannot be a reason for repeating Grace..
HALAKHAH: It was stated: If one was eating sitting down on Sabbath and forgot and did not mention Sabbath, Rav said: he must repeat, and Samuel said: he need not repeat119In the parallel in the Babli, 49b, the opinion of Samuel is not mentioned; even Rav Naḥman, the student of Samuel, is reported to follow the ruling of Rav. Later commentators state that, since on the Sabbath one may not fast, eating on the Sabbath is a consequence of it being Sabbath and the Sabbath has to be mentioned in reciting Grace. Samuel might be of the opinion that anything not mentioned in the verse Deut. 8:10 cannot be a reason for repeating Grace..
שִׁמְעוֹן בַּר בָּא בְּשֵׁם רִבִּי יוֹחָנָן סָפֵק הִזְכִּיר שֶׁל רֹאשׁ חֹדֶשׁ. סָפֵק לֹא הִזְכִּיר אֵין מַחֲזִירִין אוֹתוֹ. אַשְׁכָּח תַּנִּי וּפַלִּיג. כָּל יוֹם שֶׁיֵּשׁ בּוֹ קָרְבַּן מוּסָף כְּגוֹן רֹאשׁ חֹדֶשׁ וְחוֹלוֹ שֶׁל מוֹעֵד צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע אִם לֹא הִזְכִּיר מַחֲזִירִין אוֹתוֹ. וְכָל שֶׁאֵין בּוֹ קָרְבַּן מוּסָף כְּגוֹן חֲנוּכָּה וּפוּרִים צָרִיךְ לְהַזְכִּיר מֵעֵין הַמְּאוֹרָע אִם לֹא הִזְכִּיר אֵין מַחֲזִירִין אוֹתוֹ.
Simeon bar Abba in the name of Rebbi Yoḥanan: If one is in doubt whether he mentioned the New Moon or did not mention it, one does not make him repeat120In the Babli (49b) there is a similar statement by Rav Naḥman in the name of Samuel that, if someone forgot the day of the New Moon in Grace, one does not make him repeat. According to the Yerushalmi, that seems obvious as the opinion of Samuel. However, the mention of Samuel is not in the Munich manuscript of the Babli, and the Spanish incunabula prints of Berakhot Babli have “Rav” instead of “Samuel”; this seems to be the correct reading. According to the Babli, one does not have to repeat even if he is sure that he did not mention the day; according to the way the Yerushalmi quotes the formulation, one has to repeat even if there was only a doubt that he did not mention the day.. They found a dissenting statement: On every day that has a Musaph sacrifice (e. g., the day of the new moon and the intermediate days of holidays,) he must mention the occasion and if he did not mention it, one makes him repeat. But on every day that has no Musaph sacrifice (e. g., Hanukkah and Purim,) he must mention the occasion but if he did not, one does not make him repeat.
Simeon bar Abba in the name of Rebbi Yoḥanan: If one is in doubt whether he mentioned the New Moon or did not mention it, one does not make him repeat120In the Babli (49b) there is a similar statement by Rav Naḥman in the name of Samuel that, if someone forgot the day of the New Moon in Grace, one does not make him repeat. According to the Yerushalmi, that seems obvious as the opinion of Samuel. However, the mention of Samuel is not in the Munich manuscript of the Babli, and the Spanish incunabula prints of Berakhot Babli have “Rav” instead of “Samuel”; this seems to be the correct reading. According to the Babli, one does not have to repeat even if he is sure that he did not mention the day; according to the way the Yerushalmi quotes the formulation, one has to repeat even if there was only a doubt that he did not mention the day.. They found a dissenting statement: On every day that has a Musaph sacrifice (e. g., the day of the new moon and the intermediate days of holidays,) he must mention the occasion and if he did not mention it, one makes him repeat. But on every day that has no Musaph sacrifice (e. g., Hanukkah and Purim,) he must mention the occasion but if he did not, one does not make him repeat.
חָנָן בַּר אַבָּא וַחֲבֵרָיָיא הֲווּ יָתְבִין אָכְלִין בְּשַׁבָּתָא. מִן דְּאָכְלִין וּבָרְכִין קָם אֲזַל לֵיהּ. חֲזַר לְגַבָּן אַשְׁכַּחְנוּן בָּרְכִין. אֲמַר וְלֹא כְּבָר בֵּירַכְנוּ. אָמְרִין לֵיהּ מְבָרְכִין וְחוֹזְרִין וּמְבָרְכִין דַּאֲשַׁכְּחָן מַדְכְּרָא דְשַׁבָּתָא. לָא אֲמַר כֵּן רִבִּי בָּא בְשֵׁם רִבִּי חוּנָא רִבִּי יִרְמְיָה מָטוּ בָהּ בְשֵׁם רַב שָׁכַח וְלֹא הִזְכִּיר שֶׁל שַׁבָּת אוֹמֵר אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל. כַּן בְּשֶׁהִסִּיעַ דַּעְתּוֹ וְכַן בְּשֶׁלֹּא הִסִּיעַ דַּעְתּוֹ.
Ḥanan bar Abba and the colleagues were eating on Sabbath. After they had eaten and recited Grace he got up and left. When he returned, he found them reciting Grace. He said, did we not recite Grace already? They said to him, we recited, but now we recite again because we forgot to mention the Sabbath. Rebbi Abba in the name of Rav121The titles of Huna and Jeremiah must be Rav, not Rebbi as in the Hebrew text, since the entire discussion is between students of Rav. Huna (Rav Jeremiah extends it in the name of Rav) did not say so: If he forgot to mention the Sabbath, he says: He122The full benediction would be: Praised are You, Eternal, our God, King of the universe, Who gave.… Who gave rest to His people Israel. Here123One has to repeat if he turned from reciting Grace to other activities; one recites an addtional benediction if he realizes the omission before he has finished. The Babli (49a/b) gives the full text of this benediction and the corresponding one for holidays, but there it is authorized only (in the name of Rav) if one realizes the omission before one starts the next benediction. This certainly is not the position of the Yerushalmi. if he turned124הסיע “he moved away”, appears in the Babli as הסיח ; ע or ח were inaudible in Babylonian speech. his mind away, there if he did not turn his mind away.
Ḥanan bar Abba and the colleagues were eating on Sabbath. After they had eaten and recited Grace he got up and left. When he returned, he found them reciting Grace. He said, did we not recite Grace already? They said to him, we recited, but now we recite again because we forgot to mention the Sabbath. Rebbi Abba in the name of Rav121The titles of Huna and Jeremiah must be Rav, not Rebbi as in the Hebrew text, since the entire discussion is between students of Rav. Huna (Rav Jeremiah extends it in the name of Rav) did not say so: If he forgot to mention the Sabbath, he says: He122The full benediction would be: Praised are You, Eternal, our God, King of the universe, Who gave.… Who gave rest to His people Israel. Here123One has to repeat if he turned from reciting Grace to other activities; one recites an addtional benediction if he realizes the omission before he has finished. The Babli (49a/b) gives the full text of this benediction and the corresponding one for holidays, but there it is authorized only (in the name of Rav) if one realizes the omission before one starts the next benediction. This certainly is not the position of the Yerushalmi. if he turned124הסיע “he moved away”, appears in the Babli as הסיח ; ע or ח were inaudible in Babylonian speech. his mind away, there if he did not turn his mind away.
תַּנִּי עֲשָׂרָה בְּנֵי אָדָם שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ אַף עַל פִּי שֶּׁכּוּלָּם אוֹכְלִין מִכִּכָּר אֶחָד כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. יָשְׁבוּ וְאָכְלוּ אַף עַל פִּי שֶׁכָּל אֶחָד וְאֶחָד אוֹכֵל מִכִּכָּר עַצְמוֹ אֶחָד מְבָרֵךְ עַל יְדֵי כוּלָּם. רִבִּי יִרְמְיָה זְמִין לַחֲבֵרָיָה בְּפוּנְדָקָא.
It is stated125A similar text appears in Babli 42a and Tosephta Berakhot 5:23. In both these texts, the second sentence reads “if they sat down to eat”; this is interpreted in the Babli to mean that they are sitting together by a common decision. Hence, they form a group and have to recite Grace together. The language of the Yerushalmi, “they sat down and ate,” points to a spontaneous act that would not require Grace to be recited in common in the opinion of the Babli.: Ten people walking on the road, even if all of them eat from the same loaf, each one recites Grace for himself. If they sat down and ate, even though each one eats his own loaf, one recites Grace for all of them. Rebbi Jeremiah “invited” his colleagues at an inn126It is assumed that everybody pays for his own meal (or, if the hostelry has no restaurant, eats from his own provisions) in an inn and, also, that the formation of the group is casual rather than planned. Nevertheless, they have to recite Grace together; see the preceding note..
It is stated125A similar text appears in Babli 42a and Tosephta Berakhot 5:23. In both these texts, the second sentence reads “if they sat down to eat”; this is interpreted in the Babli to mean that they are sitting together by a common decision. Hence, they form a group and have to recite Grace together. The language of the Yerushalmi, “they sat down and ate,” points to a spontaneous act that would not require Grace to be recited in common in the opinion of the Babli.: Ten people walking on the road, even if all of them eat from the same loaf, each one recites Grace for himself. If they sat down and ate, even though each one eats his own loaf, one recites Grace for all of them. Rebbi Jeremiah “invited” his colleagues at an inn126It is assumed that everybody pays for his own meal (or, if the hostelry has no restaurant, eats from his own provisions) in an inn and, also, that the formation of the group is casual rather than planned. Nevertheless, they have to recite Grace together; see the preceding note..