(Mishnah): If there are 100 he says...

(R. Yochanan): This is R. Yosi ha'Gelili's opinion, but Chachamim say that 10 is the same as 100,000 (he says Hash-m Elokeinu).

(Rava): The Halachah follows the opinion that 10 is the same as 100,000, for it says "Elokim Nitzav ba'Adas Kel."

Question: What is the source that 'Edah' (congregation) is [at least] 10?

Answer (R. Ba and R. Yosa citing R. Yochanan): It says here Edah and it says there (the evil Meraglim) Edah. Just like Edah there was 10, also Edah said here is 10. (We explained this like R. SHLOMO SIRILIYO.)

(R. Simon): It says here Toch ("v'Nikdashti b'Soch Bnei Yisrael"), and it says there Toch - "va'Yavo'u Bnei Yisrael Lishbor Bar mi'Toch ha'Ba'im." Just like Toch there was 10, also Toch here is 10.

Objection (R. Yosi bei R. Bun): If you learn from "Toch", there were many (it refers to all those who came to buy - MAHARA FULDA, STEIPLER)!

Rather, it says here ("v'Nikdashti...") Bnei Yisrael and it says there (Yakov's sons) Bnei Yisrael. Just like Bnei Yisrael there was 10, also here it is 10.

Question: What do Rabanan learn from R. Yosi ha'Gelili's source (that the Berachah is according to the number of people, from "b'Makhelos Barchu...")?

Answer: "B'Makhelos" - in every Kehilah (of 10, you bless with Hash-m's name).

Rebuttal (R. Chanina brei d'R. Avahu): It is written [without a Vov, so we expound it to refer to one Kehilah, as if it said] "b'Makhelas"!

R. Akiva says, [in the Beis ha'Keneses... we always say "Barchu "]!

R. Chiya bar Ashi rose and read from the Torah, and he said Barchu; he did not say ha'Mevorach. They wanted to silence him. (R. Yishmael says, we say "Barchu Es Hash-m ha'Mevorach"!)

Rav: Leave him - he conducts like R. Akiva.

R. Ze'ira rose and read from the Torah [the first Aliyah, which is for a] Kohen, and [since there was no Levi, there, also] in place of a Levi. He blessed before and after [also the second time]. They wanted to silence him. (In Eretz Yisrael, only the first blessed beforehand, and only the last blessed afterwards.)

R. Chiya bar Ashi: Leave him - so they conduct among themselves (in Bavel, from where R. Ze'ira came).

Question: "Va'Yevarech Ezra Es Hash-m Elokim ha'Gadol" - how did he aggrandize Hash-m?

Answer #1: He aggrandized Him with Hash-m's Shem ha'Mefurash (he pronounced it like it is written).

Answer #2 (Rav Masnah): He aggrandized Him through a Brachah (he returned to say ha'Kel ha'Gadol ha'Gibor veha'Nora);

(R. Simon citing R. Yehoshua ben Levi): Why were they called Anshei Keneses ha'Gedolah? They returned the greatness to its former state;

(R. Pinchas): Moshe enacted the text of Tefilah - "ha'Kel ha'Gadol ha'Gibor veha'Nora";

Yirmeyah said ha'Kel ha'Gadol ha'Gibor, but he did not say Nora. Why [did he feel that it is proper to say that] He is Gibor? It is proper to call Him Gibor (one who overcomes his inclination), for He sees the Churban of His house and He is silent;

Why did he not say Nora? Nora refers only to Beis ha'Mikdash - "Nora Elokim mi'Mikdashecha."

Daniel said ha'Kel ha'Gadol veha'Nora. Why did he not say Gibor? His children are given over in nooses - where is His Gevurah [seen]?

Why did he say Nora? It is proper to call Him Nora, for He did Nora'os (awesome things) with us in the furnace fire.

Once Anshei Keneses ha'Gedolah arose, they returned the greatness to its former state - "ha'Kel ha'Gadol ha'Gibor veha'Nora."

Question: Does flesh and blood have power (authority) to limit these matters (the praises of Hash-m)?!

Answer (R. Yitzchak ben Elazar): The Nevi'im know that their G-d is truthful, and they do not flatter him [to say what they do not perceive].

(Mishnah): If three ate together, they may not separate (and bless individually). The same applies to four or five;

If six ate together, they may separate (into two groups of three. Each will be Mezamen by itself. The same applies to seven, eight or nine,) up to 10;

Ten may not separate. (They were obligated to be Mezamen with Hash-m's name) unless there are [at least] 20 (then they may divide into two groups of at least 10, and each will be Mezamen with Hash-m's name).

(Gemara): If one was sitting and eating on Shabbos, and he forgot and did not mention Shabbos [in Birkas ha'Mazon], Rav says, he returns (repeats it). Shmuel says, he does not return.

(Shimon bar Ba citing R. Yochanan): If it is a Safek whether or not he mentioned Shabbos, we do not make him return.

Question: A Beraisa argues!

(Beraisa): Every day with Korban Musaf, e.g. Rosh Chodesh and Chol ha'Mo'ed, he must mention me'Ein ha'Me'ora (what pertains to the day). If he did not mention, we make him return. (Even though R. Yochanan discussed a Safek, the Chazakah is that he said like he normally does (did not mention Shabbos), so the same applies to one who Vadai did not mention it - MAHARA FULDA);

Every day without Korban Musaf, e.g. Chanukah and Purim, he must mention me'Ein ha'Me'ora. If he did not mention, we do not make him return;

Chanan bar Aba and Talmidim were eating on Shabbos. After they ate and blessed, he went away. He returned and found them blessing.

Chanan: We already blessed!

Talmidim: We blessed and return to bless, for we forgot to mention Shabbos.

Chanan: Didn't R. Ba citing R. Chunah citing R. Yirmeyah of Tuvah, citing Rav): If one forgot to mention Shabbos [in Birkas ha'Mazon], he says "Baruch Asher Nasan Shabbasos li'Menuchah l'Amo Yisrael."

This is so when he diverted his mind (began the next Brachah), and when he did not divert his mind.

(Beraisa): If 10 people were walking on the road, even though all of them eat from one loaf, each of them blesses for himself.

If they sat and ate, even though each eats from his own loaf, one blesses for all of them.

R. Yirmeyah was Mezamen with his friends [with whom he ate on the road, only when] he came to the inn.

(Mishnah): If two groups ate in one house -- if some [in each group] can see each other, they join for a Zimun. If not, each is Mezamen by itself.

We do not bless on wine until adding water. (Only then it is proper to drink. Wine used to be must stronger than it is nowadays.) R. Eliezer says so;

Chachamim say, we [may] bless [even before adding water].

(Gemara - R. Yonah and R. Aba bar Zimna citing R. Ze'ira): [Our Mishnah] needed to teach that [when some can see each other, they join] when they are in two houses.

(R. Yochanan): This is only when they entered from the beginning with this intent [to be Mezamen together].

Question: These houses of the Nasi (they have many houses close together; sometimes they are open, and sometimes locked) - do we consider them like one house or like two houses?

Answer: If it was normal for them to pass through each other, they are Mezamen [together]. If not, they are not Mezamen [together].

R. BeraChiya set up his servant in the middle gate of the Beis Midrash, and he was Mezamen with these and these (the groups on each side).

(Mishnah): We do not bless on wine until adding water. R. Eliezer says so. Chachamim say, we [may] bless.

(R. Zerika citing R. Yosi ben Chanina): Chachamim agree to R. Eliezer about the Kos Shel Brachah that he puts any (at least a small) amount of water in it.

Rabanan do so also with the cup of Kidush.

The teaching of R. Yosah [ben Chanina] argues with R. Yonah, for R. Yonah [when he had only one a cup of wine] tasted the cup [of Birkas ha'Mazon at night], and fixed it [added water in the morning, so it would be full].

Suggestion: Perhaps it was [already] mixed [at night! We explained this like R. SHLOMO SIRILIYO.]

Rejection: One who drinks mixed liquids that were left overnight, he is liable [for the damage that will come to him].

Limitation (R. Yochanan): This is if they were left overnight in a metal Kli.