(Fol. 45a) When three men [over thirteen years of age] dine together [on food which requires previous thereto the washing of the hands], they are bound to say the after-meal grace in Mezuman (in company), etc. (Gemara) whence do we infer this? R. Assi said: "Scripture says (Ps. 34, 4.) Oh, you magnify the Lord with me, and let us exalt His name together." R. Abuhu said: "We infer from this. (Deu. 32, 3.) When I will proclaim the name of the Lord; ascribe ye greatness to our God." R. Chanan b. Abba said: "Whence do we infer that a man shall not answer Amen louder than the one that says the benedictions? It is said (Ps. 34, 4.) Oh, magnify the Lord with me, and let us exalt His name together." R. Simon b. Pazi said: "Whence do we infer that the Methurgeman (Interpreter) shall not raise his voice louder than the reader? It is said (Ex. 19, 19.) Moses spoke and God answered him with a loud voice; it was not necessary to say with a loud voice, and what is intimated by saying a loud voice? Just as loud as the voice of Moses." We have also a Baraitha to the same effect: "The Methurgeman shall not raise his voice louder than the reader. If the Methurgeman cannot raise his voice equal to that of the reader, then the reader should lower his voice [in order that the Methurgeman should be heard]."
(Fol. 47b) We are taught: Who is [to be considered] an Am-Ha'aretz? "He who does not observe the law of levitical cleanliness in his food," so says R. Meier. Acheirim say: "He who does not tithe his fruit in accordance with the law"; The Samaritans practice the latter correctly; for it is a Biblical law; and the master said, "Whatever command the Samaritans have undertaken to observe, they fulfill it more accurately than the Israelites."
Our Rabbis taught: "Who is [to be considered] a common man? He who does not read the Sh'm'a, (Hear O Israel, etc.), both morning and evening," so says R. Eliezer. R. Joshua says: "He who does not put on Tephilin (phylacteries)." Ben Azai says: "He who does not wear Tzitzis (fringes)."' R. Nathan says: "He who has no Mezuzah on his door post." R. Jonathan b. Joseph says: "He who has children and does not bring them up in the study of the Torah." Acheirim say: "Even if one has studied the Bible and the Mishnah, but has failed to be in attendance upon scholars (as a disciple), he also is considered an Am Ha'aretz." Further said R. Joshua b. Levi: "A man shall always come to the synagogue early so that he may have an opportunity to be counted among the first ten. Thous a hundred men come after the first ten, the first ten will be rewarded for all of the others." How can you imagine that the first ten obtain the reward of all? But say rather that the reward of every one of the first ten will equal the reward of all the others together.
(Fol. 48a) R. Nachman said: "A child who understands to whom the benediction is offered is persona grata, to be counted among the three who appeal to the partakers of a meal to say grace after the meal (Mezuman)." Abaye and Rabba, when small, were sitting before Rabba. "To whom do you pray?" Rabba asked them. "To God," both answered." "But where is God?" he asked them. Raba lifted up his hand and pointed towards the ceiling, and Abaye went outside and pointed towards Heaven. "Both of you," remarked Rabba, "will become Rabbis. It is as the people say: 'When the pumpkin is still small, you can tell from its blossoms how it will turn out.'" King Janai and his queen were eating together, and since Janai had killed all the Rabbis, they had no learned person to recite for them the after-meal grace when they had finished their meal. "Who can give us a man, to recite for us the after-meal grace?" the king asked of his wife. Whereupon she replied, "Swear to me, that if I bring thee a man, thou wilt not harm him." He swore to her, and she brought him Simon b. Shetach, her brother. The king gave him a seat between himself and his queen, saying: "Behold, how much I honor you." Whereupon R. Simon b. Shetach replied: "Not thou, but the Torah honors me; as it is written (Pr. 4, 8.) Exalt her and she shall promote thee; she will bring thee to honor, when thou embraceth her." King Janai then said unto the queen: "See how they (the Pharisees) do not recognize (royal) authority." Finally he gave R. Simon a cup [of wine] with which to recite the grace. So R. Simon b. Shetach said: "How can I say the grace? Shall I say, Blessed is He, because Janai and his associates have eaten of His (food)?'" Thereupon he drank the contents of the cup; whereupon they gave him another one, with which he said the grace. R. Abba, the son of R. Chiya, said in the name of R. Jochanan, that Simon b. Shetach [who said the after-meal grace on a cup of wine] did so according to his own opinion only; for thus has R. Chiya b. Abba said in the name of R. Jochanan: "Never can a man recite the after-meal grace for others unless he eats a piece of cornbread at least as large as an olive."
(Ib. b) R. Nachman said: "Moses ordained Birchath Hazan (the grace of the food), at the time when the Manna had descended for Israel. Joshua ordained Birchath Ha'aretz (the grace of the land), upon entering Palestine. David and Solomon both ordained the grace of Bonei Jerusalem (Build O Jerusalem): Have mercy upon Israel, Thy people; on Jerusalem, Thy city; on Zion, the residence of Thy glory, and of the great and holy house of David, Thy anointed, was ordained by David; and On the great and holy house which is called by Thy name, was ordained by Solomon, The grace of Hatob Vehameitib (who hath done good and caused goodness), was ordained by the people of Jabne, in memory of those killed in Bether, for R. Mathna said: "The very day on which those killed in Bether were permitted to be buried, the grace of Hatob Vehameitib was ordained in Jabne; Hatob (who hath done good), for those who were killed caused no stench; Vehameitib (who caused goodness), that they were permitted to be buried."
Our Rabbis taught: "Whence do we learn that the after-meal grace is a Biblical law? Is is written (Deu. 8, 10.) When thou hast eaten and art satisfied, then shalt thou bless the Lord, thy God. Whence do we learn that we must say a grace before we eat? It is written (Ib. ib.) Which he has given thee, i.e., as soon as he gives you, must you say the grace."
R. Meier said: "Whence do we derive that as a man blesses God for good tidings, so shall he bless God for evil tidings? It is written (Deu. 8, 11.) Which he hath given thee, the Lord, thay God, i.e., He is your judge whatever the sentence He decrees upon thee, whther it be a good or an evil dispensation."
(Fol. 51a) R. Jochanan said: "He who is careful to recite a grace on a full cup of wine, will be given boundless inheritance; as it is said (Deu. 33, 23.) And full with the blessing of the Lord take thou possession of the West and the South." R. Jose, the son of R. Chanina, said: "His reward will be to inherit both worlds, this world and the world to come."