Berakhot 50b — the Talmud in English

And we said this

that those who separated from other groups join for zimmun,

only

in a situation

where the latter did not precede

the groups from which they separated

and perform zimmun on their behalf in their place,

as we found above [45b], that they call to them and they join for zimmun through their answering from their place,

but

if they already called to them and

performed zimmun on their behalf in their place,

even though they have not yet recited the Grace after Meals,

the

obligation

of zimmun departs from them,

and they do not join together for zimmun .

Rava said: From where do I say this

that joining them together does not restore to them their original obligation [even though it departed through their joining their groups]?

For we learned

[Kelim 18:9]:

A bed

that is impure

whose half was stolen, or whose half was lost, or which brothers or partners divided, is pure,

because now it is not considered a “vessel” that receives impurity. And if they repaired it and

restored it

to its former state,

it receives impurity from this point onward.

And Rava infers:

From this point onward it does not

[receive impurity], but

retroactively

[its former impurity]

does not

return upon it;

apparently, once they divided it, impurity departed from it,

and it does not return upon it again.

Here too,

regarding the joining for zimmun of individuals who separated from their groups—

once they performed zimmun on their behalf, zimmun departed from them,

and those who separated do not join again for zimmun.

We learned in the Mishna:

Two groups

that were eating in one house—when some of them see one another, these join for zimmun. And if not, these perform zimmun for themselves and those perform zimmun for themselves.

It was taught: If there is a waiter among them,

who serves both of them,

the waiter joins them,

even though they do not see one another at all.

We learned in the Mishna:

One does not recite a blessing over wine

until he puts water into it; these are the words of Rabbi Eliezer. And the Sages say: One recites a blessing.

The Sages taught: Wine before one has put water into it

is in its strength and is not fit for drinking, and it follows that it does not possess the status of wine, and therefore

one does not recite over it “Who creates the fruit of the vine,” but “Who creates the fruit of the tree,”

as he recited over it initially, when it was in its grapes . And since it does not possess the status of wine, it is considered like the other fruit juices,

and one may wash his hands with it.

Once one has put water into it,

it is considered wine, and

one recites over it “Who creates the fruit of the vine,” and one does not wash his hands with it,

because one washes hands only with water.

These are the words of Rabbi Eliezer. And the Sages say: In either case

[whether unmixed wine or diluted wine], it is considered “wine,” and therefore

one recites over it “Who creates the fruit of the vine,”

and one does not wash his hands with it.

The Gemara discusses according to what we learned in this beraita:

In accordance with whose opinion is that which Samuel said, “A person may use bread for all his needs,”

permitting the use of food for every need, even not for eating —

in accordance with whose opinion?

In accordance with Rabbi Eliezer,

who permitted in the beraita washing hands with unmixed wine and was not concerned for “the waste of food.”

Rabbi Yosei son of Rabbi Hanina said: The Sages concede to Rabbi Eliezer concerning the cup of blessing

—with which one performs kiddush or recites the Grace after Meals —

that one does not recite over it

the Grace after Meals and kiddush

until he puts water into it. What is the reason?—

Rabbi Oshaya said:

Since he performs a mitzva with it,

we require a mitzva in the best manner.

And

the Gemara raises an objection against

the Sages,

who said in the beraita that even over unmixed wine one recites “Who creates the fruit of the vine”:

For what is it fit?

For if it is not fit for drinking, it has no quality that would cause its blessing to change from “Who creates the fruit of the tree” to “Who creates the fruit of the vine.” The Gemara explains:

Rabbi Zeira said: Unmixed wine

is

fit

for koreiti—a beverage made from a mixture of wine, honey, and peppers, without water.

a beverage made from a mixture of wine, honey, and pepper, without water.

The Sages taught: Four matters were said concerning bread. A. One does not place raw meat on bread,

so that it should not become repulsive because of it. B.

And one does not carry a full cup

[of wine]

over the bread,

lest it spill upon the bread, and the bread will be found dishonored. C.

And one does not throw bread

into the air, even in a manner in which there is no concern that it will fall and become repulsive, because this is a manner of dishonor . D.

And one does not support the bowl

filled with cooked food—so that it should not spill—

with bread,

because we are concerned that the cooked food will spill upon it and it will become repulsive.

Ameimar, Mar Zutra, and Rav Ashi broke bread together. They brought before them dates and pomegranates. Mar Zutra took and threw

threw

before Rav Ashi a portion of cooked meat

[a portion of cooked meat ].

He said to him

Rav Ashi: Is it so that

the master does not accept that which was taught: “One does not throw foodstuffs”?

Mar Zutra answered him:

That

beraita, which says that it is forbidden to throw foodstuffs,

was taught concerning bread,

but it is permitted to throw other food.

Rav Ashi said to him:

But was it not taught: “Just as one does not throw bread, so one does not throw foodstuffs”?

He said to him,

Mar Zutra:

But was it not taught

otherwise,

“Although one does not throw bread, one does throw foodstuffs”?—

Rather,

necessarily

it is not difficult,

for

this

beraita, which says “one does not throw foodstuffs,” deals

with something that becomes repulsive,

such as figs and berries, which are crushed when they fall , whereas

this

beraita, which says “one throws foodstuffs,” deals

with something that does not become repulsive,

such as pomegranates and nuts . But it is forbidden to throw bread because of its dishonor, even if it does not become repulsive.

The Sages taught: They continue

—they pour—

wine through tubes before the groom and before the bride,

as a good sign that their tranquility should continue,

and they throw before them roasted kernels

—roasted wheat grains—

and nuts,

and this practice is performed only

in the summer

when there is no concern that the foods will become repulsive when they fall on the ground,

but not in the rainy season

when there is concern that they will become repulsive in the mud.

But not

do they throw before them

pastries

—types of baked goods—

neither in the summer nor in the rainy season,

because they become repulsive when they fall even in the summer.

Rav Yehuda said: If one forgot and put food into his mouth without a blessing, he moves it to one side

in his mouth,

and recites the blessing.

And we find three formulations in the beraitot that brought this law:

One beraita taught: “He swallows it”

without a blessing;

and another beraita taught: “He spits it out”

and recites a blessing over it and then eats it again;

and another beraita taught: “He moves it aside”

to the side of his mouth and recites a blessing.

And the Gemara explains:

It is not difficult

—there is no contradiction between the three formulations, for—

that which the beraita taught, “He swallows it,”

without a blessing, is speaking

of liquids,

for if he spits them out, they will become repulsive, and if he moves them to the side of his mouth, he will not be able to recite a blessing; therefore it is permitted for him to swallow them without a blessing .

And that which the beraita taught, “He spits it out,”

and recites a blessing and eats it again, is speaking

of something that does not become repulsive

and he can return and eat it after spitting it out;

and that which the other beraita taught, “He moves it aside,”

to the side of his mouth and recites a blessing—

of something that becomes repulsive

when he spits it out; and since he will not be able to eat it again, he moves it to one side, but he does not swallow it without a blessing.