Study Berakhot folio 50A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
He may even say: Bless; nevertheless: Let us bless, is preferable as Rav Adda bar Ahava said that they said in the school of Rav: We learned: A group of 6 to 10 people may divide into two groups, each forming its own zimmun. However, a group of 10, which invokes God’s name in the zimmun, may not di
The Talmud proceeds: Granted, if you say: Let us bless is preferable, that is why 6 people who ate together may divide into two groups. However, if you say: Bless is preferable, why are they permitted to divide into two groups? Neither group would be able to say: Bless. Rather, mustn’t one conclude
That was also taught in the Tosefta: Both if he said: Bless, and if he said: Let us bless, we do not reprimand him for doing so; and the punctilious reprimand him for doing so. And the Talmud says: As a rule, from the style of one’s blessings it is obvious whether or not he is a Torah scholar. How s
Abaye said to Rav Dimi: Isn’t it written that King David articulated his prayer in that manner: “Be pleased, therefore, to bless Your servant’s house, that it abide before You forever; for You, Lord God, have spoken. And from Your blessing may Your servant’s house be blessed forever” (II Samuel 7:29
On the topic of the zimmun formula, it was taught in a baraita: R' Yehuda HaNasi says: One who recites in a zimmun: And by His goodness we live, he is a Torah scholar. However, one who recites: And by His goodness they live, he is a fool, as he excluded himself from the collective. The rabbis of