Our journey begins with a seemingly simple verse from (Genesis 42:5): "The sons of Israel came to acquire grain among [betokh] those who came, as the famine was in the land of Canaan." This verse, describing Jacob's sons journeying to Egypt, becomes the springboard for a profound discussion in Bereshit Rabbah 91. The Rabbis ask: how do we know that a "congregation" requires ten men?
Rabbi Abba bar Kahana and Rabbi Yosei, citing Rabbi Yoḥanan, connect the word "congregation" used here to another instance in (Numbers 35:24), concerning the makeup of the Sanhedrin (High Court). They then make a comparison to (Numbers 14:27): "Until when for this evil congregation…?" Since that "congregation" refers to the ten spies who delivered a negative report, the Rabbis deduce that "congregation" implies a group of ten.
Rabbi Simon offers another perspective. He links the word "among" in (Genesis 42:5) to (Leviticus 22:32): "[I shall be sanctified] among [the children of Israel]." Just as "among" in the context of sanctification implies ten, so too does "among" in Genesis.
But Rabbi Yosei bar Avon challenges this, pointing out that Genesis refers to "among those who came," and clearly, more than ten people journeyed to Egypt. So, he proposes a different connection: The verse says "the children of Israel [benei Yisrael]" and it is stated elsewhere “the sons of Israel [benei Yisrael]” – just as “the sons of Israel” stated elsewhere were ten, so, too, “the children of Israel” stated here are ten.
And what about including a minor? Can a child be counted to complete the ten? Rabbi Simon, again citing Rabbi Yehoshua ben Levi in the name of Rabbi, suggests that a child can indeed be counted as the completion of ten. Yet, this raises further questions. Isn't there a teaching that we don't typically consider a minor as an adult in religious matters?
The discussion delves deeper into the complexities of Jewish law, considering scenarios with one or two minors, even exploring the fascinating idea of a minor holding a Torah scroll as completing the minyan. These discussions highlight the Rabbis' meticulous approach to understanding and applying Jewish law.
The text then shifts to the concept of zimun, the introductory section to Birkat Hamazon (Grace After Meals), which also requires a quorum. Rabbi Yehuda bar Pazi, in the name of Rabbi Asi, says that even nine who appear like ten can recite the zimun. What does it mean to "appear" like ten? The Rabbis clarify that this refers to a situation where there's a minor present. This leads to a debate about whether a minor can be counted towards the three required for a basic zimun, even if it doesn't include God's name.
We're then treated to anecdotes, like the story of Rabbi Asi, who wasn't included in the zimun until he grew two pubic hairs – a sign of reaching religious adulthood! It’s a reminder that these abstract legal discussions had real-life implications for individuals.
And what about someone who only ate vegetables? Can they participate in the zimun for those who ate bread? This question highlights the importance of communal participation and the nuances of shared obligation.
Finally, the text concludes with a dramatic tale involving Shimon ben Shataḥ and King Yannai. Three hundred nazirites (those who take a vow of abstinence) needed to bring sacrifices, but lacked the means. Shimon ben Shataḥ, through his wisdom and Torah knowledge, found a legal loophole to absolve half of them from their vows. This story illustrates the power of Torah study and the importance of ethical leadership. The story ends with a discussion about whether Shimon ben Shataḥ properly recited the blessing after the meal given the circumstances.
So, what can we take away from this intricate exploration? It's more than just a legal discussion about numbers. It reveals the depth of rabbinic thought, their commitment to interpreting scripture, and their desire to create a meaningful and inclusive communal life. The next time you're part of a minyan, remember the centuries of debate and interpretation that have shaped this fundamental aspect of Jewish practice. Think of those Rabbis, wrestling with verses, sharing stories, and striving to create a framework for meaningful connection to God and to each other. That, in itself, is pretty awe-inspiring, isn't it?
“The sons of Israel came to acquire grain among [betokh] those who came, as the famine was in the land of Canaan” (Genesis 42:5). “The sons of Israel came to acquire…” – from where is it derived that a congregation is ten [men]?10This is stated regarding the law that matters of sanctity, such as kaddish and kedusha, can be recited only with a quorum of ten men (see Megilla 23b). Rabbi Abba bar Kahana and Rabbi Yosei in the name of Rabbi Yoḥanan: “Congregation” (Numbers 35:24) is stated here,11Regarding the makeup of the Sanhedrin. and elsewhere it is stated: “Until when for this evil congregation…?” (Numbers 14:27); just as “congregation” that is written elsewhere is ten,12The reference in Numbers 14:27 is to the spies who delivered an evil report to the Israelites in the wilderness. This was done by ten of the twelve spies. so, “congregation” that is written here is ten. Rabbi Simon said: It is stated here: “[I shall be sanctified] among [the children of Israel” (Leviticus 22:32), and “among” is stated elsewhere;13In Genesis 42:5, regarding the ten brothers of Joseph. just as “among” that is stated elsewhere is ten, so, too, “among” that is stated here is ten. Rabbi Yosei bar Avon said: Were it from “among” it would be even many more.14It says “among those who came,” and there were many more than ten who came to Egypt. Rather, it is stated here “the children of Israel [benei Yisrael]” and it is stated elsewhere “the sons of Israel [benei Yisrael]”15Genesis 42:5. – just as “the sons of Israel” stated elsewhere were ten, so, too, “the children of Israel” stated here are ten. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi in the name of Rabbi: One may count a small child as the completion of ten.16If there are nine adults and one child, they may be considered to comprise a quorum. But is it not taught: We are not particular regarding a minor?17A boy is considered an adult only when he reaches the age of thirteen and also has two pubic hairs, a sign of puberty. However, the teaching cited here by the midrash indicates that if he has two pubic hairs, one is not particular about whether he has reached the age of thirteen, and he may be counted toward the quorum (see Berakhot 47b–48a). This implies that a minor who does not yet have two pubic hairs may not be counted toward the quorum. Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: It is necessary for the case of two minors, one [whose status] is uncertain and one who is [certainly] a minor;18The teaching that one is not particular regarding a minor refers to the case of two minors; one has two pubic hairs but has not yet reached the age of thirteen, and the other does not yet have two pubic hairs (Etz Yosef). one renders the uncertain one as part of the quorum and the minor as a completion.19The minor whose status is certain may count only as the tenth man in the quorum. It is taught: One may count a minor and a Torah scroll as the completion of ten.20If the minor is holding a Torah scroll, he may be considered the tenth man in the quorum. Rabbi Yudan said: This is the baraita: One may count a minor as the completion for a Torah scroll.21One may include a minor in the tally of seven people called to the Torah during the Torah reading on Shabbat (Maharzu). From when may one count his as the completion? Rabbi Avuna said: Rabbi Yudan and Rav Huna dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: When he knows the nature of a blessing, and the other said: When he knows to Whom he is reciting the blessing. Rabbi Yehuda bar Pazi in the name of Rabbi Asi: Nine who appear like ten may recite the zimmun.22The name of God may be included in the zimmun when ten men participate. Rabbi Asi says that this is true even if there are nine who look like ten. The Gemara (Berakhot 47b) cites two opinions as to whether nine appear as ten when they are crowded together or when they are scattered. What do they do when they are distinct?23Of what benefit is it if the nine appear as ten? There are still only nine, and nine do now comprise a quorum (Yefeh To’ar). It is, rather, even if there is a minor in their midst.24Rabbi Asi means to say that a minor can count as the tenth member of the quorum. Rabbi Berekhya in the name of Rabbi Yaakov bar Zavdi raised a question before Rabbi Yosef: Just as they render him a completion of ten, do they render him a completion of three?25To recite zimmun. He said to him: Is this not a case of “all the more so” – if elsewhere, where it is a matter of mentioning God’s name, one counts him as the completion, here, where it is not a matter of mentioning God’s name, may one not count him as the completion?26If the minor can count to complete the quorum of ten to mention the name of God in zimmun, certainly he can count as the third individual so that zimmun may be recited without the name of God. He said to him: That is what it says: They count him as the completion for Grace after Meals, but for the recitation of Shema and the Amida prayer, one does not count him as the completion until he grows two hairs.27The fact that it is stated that the minor may be the completion of the quorum for Grace after Meals but not for the recitation of the Amida prayer by the prayer leader indicates that the minor may count when it comes to mentioning the name of God, but not in order to bring about an obligation to recite a prayer that otherwise would not have been recited. Similarly, he may not count toward the three men necessary for zimmun, because without him they do not have the obligation to recite zimmun at all (Matnot Kehuna). Rabbi Asi said: Many times I ate with Rabbi Taḥlifa and many times I ate with Rabbi Ḥanina bar Sisi my uncle, and they did not include me in the zimmun until I grew two hairs. From when may he read the Torah? Rabbi Avina said: Rav Huna and Rabbi Yehuda dispute [the answer to] this, both of them in the name of Rabbi Shmuel: One said: From when he knows how to recite a blessing. The other says: From when he knows the nature of the blessing and to Whom he recites a blessing. Rabbi Shmuel bar Shilat raised a question before Rav and some say: A question was raised before Shmuel bar Shilat: [If] nine [ate] bread and one [ate vegetables, what is [the ruling]? He said to them: One recites the zimmun. [If] eight [ate] bread and two [ate] vegetables, one recites the zimmun. [If] seven or six [ate] bread and four [ate] vegetables, what is [the ruling]? He said to them: One recites the zimmun. Rabbi Avina raised a question: Half and half, what is the ruling? Rabbi Ze’eira said to him: While I was there, I should have asked, and I regret that I did not ask it. Rabbi Yirmeya raised a question: The one who ate vegetables, what [is the ruling]; can he recite the zimmun on their behalf? It is taught: Three hundred nazirites ascended and were obligated to sacrifice nine hundred offerings28Each nazirite is obligated to bring three offerings at the conclusion of his naziriteship: A burnt offering, a sin offering, and a guilt offering. However, these nazirites did not have the means to pay for their offerings. in the time of Shimon ben Shataḥ. For one hundred and fifty of them, he found an opening,29He found a flaw in their initial vow which enabled him to nullify their nazirite vows and absolve them of the obligation of bringing the offerings. for one hundred and fifty of them, he did not find an opening. Rabbi Shimon ben Shataḥ went up to King Yannai. He said to him: ‘Three hundred nazirites ascended and are obligated to sacrifice nine hundred offerings, but they do not have [the means]. You give half from yours and I will give half from mine, and let them go and sacrifice.’ King Yannai gave half from his and they went and sacrificed. Someone came and spoke slander to King Yannai about Shimon ben Shataḥ: ‘Know that everything that they sacrificed, they sacrificed from yours, but Shimon ben Shataḥ did not give anything from his.’ King Yannai became angry at Shimon ben Shataḥ. [Shimon ben Shataḥ ] heard that he was angry at him, and he was distressed and he fled. Some time later, there were dignitaries from the Persian Empire who were eating at King Yannai’s table. They said to him: ‘Our lord the king, we remember that there was a certain elder here, who would say matters of Torah to us.’ [King Yannai] said to [Shimon ben Shataḥ’s] sister:30King Yannai’s wife was Shimon ben Shataḥ’s sister. ‘Send after him and have him brought here.’ She said to him: ‘Give me your word [that he will not be harmed] and send him your ring, and he will come.’ He gave her his word, sent his ring, and he came. When he came, he sat between the king and the queen. [King Yannai] said to him: ‘Why did you flee?’ [Shimon ben Shataḥ said:] ‘I heard that my lord the king was angry at me, and I was frightened of you [and wanted to ensure] that you would not kill me, so I fulfilled this verse: “Hide for a brief moment, until fury will pass”’ (Isaiah 26:20). He said to him: ‘Why did you deceive me?’ He said to him: ‘God forbid, I did not deceive you. Rather, you [gave] from your wealth and I [gave] of the Torah,31Shimon ben Shataḥ had used his Torah knowledge to annul the vows of half the nazirites, thus exempting them from bringing their sacrifices. as it is written: “For in the shadow of wisdom, in the shadow of silver”’ (Ecclesiastes 7:12). He said to him: ‘Why did you not tell me?’ He said to him: ‘Had I told you, you would not have given.’ He said to him: ‘Why did you sit between the king and the queen?’ He said to him: ‘It is written in the book of ben Sira: “Prize it, and it will elevate you; and it will seat you between rulers.”’ He said: ‘Pour for him and let him recite the blessing.’ He said: ‘Blessed [is He] for [providing] the food that Yannai and his cohorts ate.’ He said: ‘Even now, you remain in your obstinacy? In all my days, I never heard Yannai in the blessing.’ He said: ‘What should I say, let us recite a blessing for what we ate? But I did not eat.’32Generally, when three men participate in a meal, Grace after Meals is preceded by zimmun, an introductory section in which one of the lines is: Blessed is He from whose [food] we have eaten. However, in this instance Shimon ben Shataḥ had not actually eaten. He said: ‘Give him and let him eat.’33According to the Gemara (Berakhot 48a), Shimon ben Shataḥ merely drank the first cup of wine they had brought, and then they brought him an additional cup for the recitation of Grace after Meals. Once he ate, he said: Blessed [is He from whose food] we have eaten.’ Rabbi Yoḥanan said: They disagree with him, with the statement of Shimon ben Shataḥ. Rabbi Abba said: Regarding the first.34The Sages disagreed with his recitation of the blessing: Blessed [is He] for [providing] the food Yannai and his cohorts ate (Etz Yosef). Rabbi Yirmeya said: Regarding the second.35They disagreed with his reciting Grace after Meals for King Yannai and his guests after having only consumed a cup of wine. The Sages held that one must eat bread in order to recite Grace after Meals. The opinions of Rabbi Yirmeya are contradictory. There, he is uncertain, here, it is obvious to him.36Rabbi Yirmeya was cited above as asking whether one who ate vegetables could recite Grace after Meals for others who ate bread, and now he is cited as being sure that one cannot do so. The one where he is uncertain is in accordance to the opinion of the Rabbis, and the one where it is obvious to him is in accordance with the opinion of Rabban Shimon ben Gamliel, as it is taught in that regard: If he reclined with them and dipped with them, even though he did not eat an olive bulk of grain, one includes him in the zimmun, this is the statement of the Sages. Rabbi Yaakov bar Aḥa said in the name of Rabbi Yoḥanan: Actually, one does not include him in the zimmun, until he eats an olive-bulk of grain. But is it not taught: [If] two [ate] bread and one [ate] vegetables, they recite the zimmun? That baraita is in accordance with the opinion of Rabban Shimon ben Gamliel.
