בראשית רבה צ״אBereshit Rabbah 91

Section 1א׳

וַיַּרְא יַעֲקֹב כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם (בראשית מב, א), (תהלים קמו, ה): אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ שִׂבְרוֹ עַל ה' אֱלֹהָיו. וַיַּרְא יַעֲקֹב כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם, (איוב יב, יד): הֵן יַהֲרוֹס וְלֹא יִבָּנֶה, הָרַס הַקָּדוֹשׁ בָּרוּךְ הוּא עֲצָתָן שֶׁל שְׁבָטִים עוֹד לֹא נִבְנָה, (איוב יב,יד): יִסְגֹּר עַל אִישׁ וְלֹא יִפָּתֵחַ, אֵלּוּ עֲשֶׂרֶת הַשְּׁבָטִים שֶׁהָיוּ נִכְנָסִין וְיוֹצְאִין לְמִצְרַיִם וְלֹא הָיוּ יוֹדְעִים שֶׁיּוֹסֵף קַיָּם, וּלְיַעֲקֹב נִתְגַּלֶּה שֶׁיּוֹסֵף קַיָּם, שֶׁנֶּאֱמַר: וַיַּרְא יַעֲקֹב כִּי יֶשׁ שֶׁבֶר בְּמִצְרָיִם, כִּי יֶשׁ שֶׁבֶר, זֶה הָרָעָב. כִּי יֵשׁ סֵבֶר, זֶה הַשָּׂבָע. כִּי יֶשׁ שֶׁבֶר, (בראשית לט, א): וְיוֹסֵף הוּרַד מִצְרָיְמָה, כִּי יֵשׁ סֵבֶר, (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט. כִּי יֶשׁ שֶׁבֶר, (בראשית טו, יג): וַעֲבָדוּם וְעִנּוּ. כִּי יֵשׁ סֵבֶר (בראשית טו, יד): וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל. (איוב ט, ז): הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח, זֶה יַעֲקֹב, (איוב ט, ז): וּבְעַד כּוֹכָבִים יַחְתֹּם, אֵלּוּ עֲשֶׂרֶת הַשְּׁבָטִים שֶׁהָיוּ נִכְנָסִים וְיוֹצְאִים לְמִצְרַיִם וְלֹא הָיוּ יוֹדְעִים שֶׁיּוֹסֵף קַיָּם, וּלְיַעֲקֹב נִתְגַּלֶּה שֶׁיּוֹסֵף קַיָּם.

“Jacob saw that there was grain in Egypt, and Jacob said to his sons: Why do you make yourselves conspicuous?” (Genesis 42:1). “Jacob saw that there was grain [shever] in Egypt” – “Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God” (Psalms 146:5). “Jacob saw that there was grain in Egypt” – “Behold, He demolishes, and it will not be rebuilt” (Job 12:14) – once the Holy One blessed be He stymied the intention of the tribes, it was not restored. “He shuts a man in, and it will not be opened” (Job 12:14) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive, as it is stated: “Jacob saw that there was shever in Egypt” – “that there was disaster [shever]” – this is the famine; “that there was hope [sever]” – this is the plenty. “That there was disaster [shever]” – “Joseph was taken down to Egypt” (Genesis 39:1); “that there was hope [sever]” – “Joseph was the ruler over the land” (Genesis 42:6). “That there was disaster [shever]” – “they will be enslaved to them and they will oppress them” (Genesis 15:13); “that there was hope [sever]” – “then they will emerge with great wealth” (Genesis 15:14). “Who says to the sun and it does not shine” (Job 9:7) – this is Jacob; “and seals the stars” (Job 9:7) – these are the ten tribes, who were entering and exiting Egypt, and they did not know that Joseph was alive. But it was revealed to Jacob that Joseph was alive.

Section 2ב׳

וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ (בראשית מב, א), אָמַר לָהֶם אַל תּוֹצִיאוּ בְּיֶדְכֶם פְּרוּסָה [נסח אחר. פרוטות]. וְאַל תִּכָּנְסוּ כֻּלְּכֶם בְּפֶתַח אַחַת מִפְּנֵי הָעָיִן. (בראשית מב, ב): וַיֹּאמֶר הִנֵּה שָׁמַעְתִּי וגו' רְדוּ וְשִׁבְרוּ לָנוּ מִשָּׁם, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בִּשְּׂרָם שֶׁהֵן עֲתִידִין לַעֲשׂוֹת שָׁם מָאתַיִם וְעֶשֶׂר שָׁנָה מִנְיַן רְד"וּ. (בראשית מב, ג): וַיֵּרְדוּ אֲחֵי יוֹסֵף עֲשָׂרָה, אָמַר רַבִּי בִּנְיָמִין מִמַּשְׁמַע שֶׁנֶּאֱמַר אֲחֵי יוֹסֵף, אֵינִי יוֹדֵעַ שֶׁהֵם עֲשָׂרָה, אֶתְמְהָא, אֶלָּא תִּשְׁעָה חָלוֹקִים לְאַחֲוָה, וְאֶחָד לִשְׁבֹּר בָּר, (בראשית מב, ד): וְאֶת בִּנְיָמִין אֲחִי יוֹסֵף וגו'.

“Jacob said to his sons: Why do you make yourselves conspicuous?” – he said to them: ‘Do not take out bread [perusa] perutot]> in your hands, and do not enter all of you in one entrance, due to the evil eye.’ “He said: Behold, I have heard that there is grain in Egypt. Go down there and acquire grain for us from there, and we will live and not die” (Genesis 42:2). “He said: Behold, I have heard…Go down [redu]…and acquire…for us from there” – Rabbi Abba bar Kahana said: He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu. “Ten of Joseph’s brothers went down to acquire grain from Egypt” (Genesis 42:3). “But Benjamin, Joseph’s brother, Jacob did not send with his brothers, as he said: Lest disaster befall him” (Genesis 42:4). “Ten of Joseph’s brothers went down” – Rabbi Binyamin said: From the fact that it says “Joseph’s brothers,” do I not know that they are ten? Astonishing! It is, rather, nine parts were for fraternity, and one to acquire grain. “But Benjamin, Joseph's brother…”

Section 3ג׳

וַיָּבֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו' (בראשית מב, ה), וּמִנַּיִן לְעֵדָה שֶׁהִיא עֲשָׂרָה, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי יוֹסֵי בְּשֵׁם רַבִּי יוֹחָנָן, נֶאֱמַר כָּאן (במדבר לה, כד): עֵדָה, וְנֶאֱמַר לְהַלָּן (במדבר יד, כז): עַד מָתַי לָעֵדָה הָרָעָה, מָה עֵדָה שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף עֵדָה שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. אָמַר רַבִּי סִימוֹן, נֶאֱמַר כָּאן (ויקרא כב, לב): תּוֹךְ, וְנֶאֱמַר לְהַלָּן (בראשית מב, ה): תּוֹךְ, מַה תּוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה, אַף תּוֹךְ שֶׁנֶּאֱמַר הָכָא עֲשָׂרָה. אָמַר רַבִּי יוֹסֵי בַּר אָבוֹן אִם בְּתוֹךְ אֲפִלּוּ עַד כַּמָּה, אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל, מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר כָּאן עֲשָׂרָה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי אָמַר, תִּינוֹק עוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה, וְהָא תָּנֵי אֵין מְדַקְדְּקִין בְּקָטָן, אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִשְׁנֵי קְטַנִּים נִצְרְכָה, אֶחָד סָפֵק וְאֶחָד קָטָן עוֹשִׂין אֶת הַסָּפֵק עִקָּר וְאֶת הַקָּטָן לִסְנִיף. תָּנֵי קָטָן וְסֵפֶר תּוֹרָה, עוֹשִׂין אוֹתוֹ סְנִיף. אָמַר רַבִּי יוּדָן כֵּן הוּא מַתְנִיתִין, קָטָן לְסֵפֶר תּוֹרָה עוֹשִׂין אוֹתוֹ סְנִיף. מֵאֵימָתַי עוֹשִׂין אוֹתוֹ סְנִיף, רַבִּי אֲבוּנָא אָמַר אִתְפַּלְגוּן בְּהָא רַבִּי יוּדָן וְרַב הוּנָא תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ טִיב בְּרָכָה. וְאוֹחֲרָנָא אֲמַר כְּדֵי שֶׁיְהֵא יוֹדֵעַ לְמִי הוּא מְבָרֵךְ. רַבִּי יְהוּדָה בַּר פָּזִי בְּשֵׁם רַבִּי אַסֵּי תִּשְׁעָה נִרְאִים כַּעֲשָׂרָה מְזַמְּנִין, מַאי עָבֵיד מְסֻיָּמִין, אֶלָּא אֲפִלּוּ קָטָן בֵּינֵיהֶם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יַעֲקֹב בַּר זַבְדִי בְּעָא קוֹמֵי רַבִּי יוֹסֵף, כְּשֵׁם שֶׁעוֹשִׂין אוֹתוֹ סְנִיף לַעֲשָׂרָה כָּךְ עוֹשִׂין אוֹתוֹ סְנִיף לִשְׁלשָׁה. אֲמַר לֵיהּ הֲדָא הִיא וְלֹא כָּל שֶׁכֵּן לְהַלָּן שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם עוֹשִׂין אוֹתוֹ סְנִיף, כָּאן שֶׁאֵינוֹ מַזְכִּיר אֶת הַשֵּׁם אֵין עוֹשִׂין אוֹתוֹ סְנִיף. אֲמַר לֵיהּ הֲדָא אָמְרָה עוֹשִׂין אוֹתוֹ סְנִיף בְּבִרְכַּת הַמָּזוֹן אֲבָל לִקְרִיאַת שְׁמַע וְלִתְפִלָּה אֵין עוֹשִׂין אוֹתוֹ סְנִיף עַד שֶׁיָּבִיא שְׁתֵּי שְׂעָרוֹת: אֲמַר רַבִּי אַסֵּי זִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי תַּחְלִיפָא וְזִמְנִין סַגִּיאִין אֲכָלִית עִם רַבִּי חֲנִינָא בַּר סִיסִי חֲבִיבִי וְלָא זָמְנִין עָלַי עַד שֶׁהֵבֵאתִי שְׁתֵּי שְׂעָרוֹת. וּמֵאֵימָתַי הוּא קוֹרֵא בַּתּוֹרָה, אֲמַר רַבִּי אֲבִינָא אִתְפַּלְגוּן רַב הוּנָא וְרַבִּי יְהוּדָה תַּרְוֵיהוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל, חַד אָמַר מִשֶּׁהוּא יוֹדֵעַ לְבָרֵךְ, וְאוֹחֲרָנָא אָמַר עַד שֶׁיּוֹדֵעַ טִיב בְּרָכָה שֶׁיּוֹדֵעַ לְמִי מְבָרְכִין. רַבִּי שְׁמוּאֵל בַּר שִׁילַת בְּעָא קוֹמֵי רַב, וְאִית דְּאָמְרִין בְּעוֹן קַמֵּיהּ שְׁמוּאֵל בַּר שִׁילַת, תִּשְׁעָה פַּת וְאֶחָד יָרָק מַהוּ, אֲמַר לְהוֹן, מְזַמְּנִין. שְׁמוֹנָה פַּת וּשְׁנַיִם יָרָק, מְזַמְּנִין. שִׁבְעָה וְשִׁשָּׁה פַּת וְאַרְבָּעָה יָרָק מַהוּ, אֲמַר לֵיהּ מְזַמְּנִין. רַבִּי אֲבִינָא בְּעָא וּמֶחֱצָה עַל מֶחֱצָה מַהוּ, אֲמַר לֵיהּ רַבִּי זְעֵירָא עַד דַּאֲנָא תַּמָּן אִצְטְרָכִית לְמִשְׁאֲלֵיהּ וּמֵיצְרָי לִי מִינָהּ דְּלָא שְׁאִלְתִּיו. רַבִּי יִרְמְיָה בָּעֵי אוֹתוֹ שֶׁאָכַל יָרָק מַהוּ מְזַמְּנָא עֲלוֹהִי. תָּנֵי שְׁלשׁ מֵאוֹת נְזִירִין סָלְקִין בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין בְּיוֹמֵי דְּשִׁמְעוֹן בֶּן שָׁטַח, לִמְאָה וְחַמְשִׁין מָצָא לָהֶם פֶּתַח וּמְאָה וְחַמְשִׁין לָא מָצָא פֶּתַח. סָלֵיק רַבִּי שִׁמְעוֹן בֶּן שָׁטַח גַּבֵּי יַנַּאי מַלְכָּא, אֲמַר לֵיהּ תְּלַת מְאָה נְזִירִין סָלְקוּ בָּעֲיִין לִמְקָרְבָה תְּשַׁע מְאָה קוּרְבָּנִין וְלֵית לְהוֹן, אֶלָּא יְהֵיב אַתְּ פַּלְגָּא מִן דִּידָךְ וַאֲנָא פַּלְגָא מִן דִּידִי וְיֵזְלוּן וִיקָרְבוּן, יְהַב יַנַּאי מַלְכָּא פַּלְגָא מִן דִּילֵיהּ וַאֲזַלּוּן וְקָרְבוּן. אֲתוֹן וַאֲמָרִין לִשְׁנָא בִּישָׁא לְיַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח, תֶּהֱוֵי יְדַע דְּכָל מַה דְּקָרְבוּן מִדִּידָךְ קָרְבוּן, בְּרַם שִׁמְעוֹן בֶּן שָׁטַח לָא יָהֵיב מִן דִּידֵיהּ כְּלוּם. כָּעַס יַנַּאי מַלְכָּא עַל שִׁמְעוֹן בֶּן שָׁטַח. שְׁמַע דְּהוּא כָּעֵס עֲלוֹהִי, צְרַת [נסח אחר צרח] לֵיהּ וַעֲרַק, לְבָתַר יוֹמֵי הֲווֹן בְּנֵי אֱנָשָׁא רַבְרְבִין מִן מַלְכוּתָא דְּפַרְסָאֵי יַתְבִין נָגְסִין עַל פָּתוֹרָא דְּיַנַּאי מַלְכָּא, אֲמַרוּן לֵיהּ מָרִי מַלְכָּא נָהֲרִין אֲנַן דַּהֲוָה הָכָא חַד סַב וַהֲוָה אֲמַר לָן מִילֵי דְאוֹרָיְיתָא, אֲמַר לַאֲחָתֵיהּ שְׁלַחִי בַּתְרֵיהּ וְאַיְיתִיתֵיהּ. אֲמַרָה לֵיהּ הַב לִי מִלָּא וּשְׁלַח לֵיהּ עִזְקָתָךְ, וְהוּא אָתֵי. יְהַב לָהּ מִלָּא וּשְׁלַח לֵיהּ עִזְקָתֵיהּ וַאֲתָא. מִדַּאֲתָא יְתֵיב לֵיהּ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ, לְמָה עֲרַקְתְּ, שְׁמָעִית דְּמָרִי מַלְכָּא כָּעֵיס עֲלַי וּצְרַח לִי מִינָךְ דְּלָא תִקְטְלַנִּי וְקַיְימַת הָדֵין קְרָיָא (ישעיה כו, כ): חֲבִי כִּמְעַט רֶגַע עַד יַעֲבָר זָעַם, אֲמַר לֵיהּ לְמָה אַפְלֵית בִּי. אֲמַר לֵיהּ חַס וְשָׁלוֹם לָא אַפְלֵית בָּךְ, אֶלָּא אַתְּ מִמָּמוֹנָךְ וַאֲנָא מִן אוֹרָיְיתָא, דִּכְתִיב (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. אָמַר לוֹ וּלְמָה לָא אֲמַרְתְּ לִי, אֲמַר לֵיהּ אִי אֲמַרִית לָךְ לָא הֲוָה יַהֲבִית. אֲמַר לֵיהּ לְמָה יְתַבְתְּ לָךְ בֵּין מַלְכָּא לְמַלְכְּתָא. אֲמַר לֵיהּ בְּסֵפֶר בֶּן סִירָא כָּתוּב: סַלְסְלֶהָ וּתְרוֹמְמֶךּ וּבֵין נְגִידִים תּוֹשִׁיבֶךָּ. אֲמַר מְזוֹג לֵיהּ יְבָרֵךְ. אֲמַר בָּרוּךְ עַל הַמָּזוֹן שֶׁאָכַל יַנַּאי וַחֲבֵרָיו. אֲמַר עַד כַּדּוּן אַתְּ בְּקַשְׁיוּתָךְ, לָא שְׁמָעִית מִן יוֹמוֹי יַנַּאי בְּבִרְכְתָא. אֲמַר וּמָה אִית לִי לְמֵימַר, נְבָרֵךְ עַל שֶׁאָכַלְנוּ, וַאֲנִי לֹא אָכַלְתִּי. אֲמַר אַיְיתוֹן לֵיהּ וְיֵיכוּל. מִן דַּאֲכֵיל אֲמַר בָּרוּךְ שֶׁאָכַלְנוּ. אָמַר רַבִּי יוֹחָנָן חֲלוּקִין עָלָיו עַל שְׁמוּעַת שִׁמְעוֹן בֶּן שָׁטַח, רַבִּי אַבָּא אָמַר עַל הָרִאשׁוֹנָה, רַבִּי יִרְמְיָה אָמַר עַל הַשְּׁנִיָּה. מִחְלְפָא שִׁיטָתֵיהּ דְּרַבִּי יִרְמְיָה, תַּמָּן צְרִיכָה לֵיהּ, וְהָכָא פְּשִׁיטָא לֵיהּ. מַאן דִּצְרִיכָה לֵיהּ כְּרַבָּנָן, וּמַאן דִּפְשִׁיטָא לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, דְּתָנֵי עֲלָהּ וְהֵסֵב עִמָּהֶן וְטִיבֵּל עִמָּהֶן אַף עַל פִּי שֶׁלֹא אָכַל כַּזַּיִת דָּגָן מְזַמְּנִין עָלָיו, דִּבְרֵי חֲכָמִים. רַבִּי יַעֲקֹב בַּר אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר לְעוֹלָם אֵין מְזַמְּנִין עָלָיו עַד שֶׁאוֹכֵל כַּזַּיִת דָּגָן, וְהָא תָּנֵי שְׁנַיִם פַּת וְאֶחָד יָרָק מְזַמְּנִין. מַתְנִיתִין כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

“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]? Rabbi Abba bar Kahana and Rabbi Yosei in the name of Rabbi Yoḥanan: “Congregation” (Numbers 35:24) is stated here, and elsewhere it is stated: “Until when for this evil congregation…?” (Numbers 14:27); just as “congregation” that is written elsewhere is ten, 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; 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. Rather, it is stated here “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. 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. But is it not taught: We are not particular regarding a minor? 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; one renders the uncertain one as part of the quorum and the minor as a completion. It is taught: One may count a minor and a Torah scroll as the completion of ten. Rabbi Yudan said: This is the baraita: One may count a minor as the completion for a Torah scroll. 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. What do they do when they are distinct? It is, rather, even if there is a minor in their midst. 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? 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? 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. 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 offerings in the time of Shimon ben Shataḥ. For one hundred and fifty of them, he found an opening, 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: ‘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, 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.’ He said: ‘Give him and let him eat.’ 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. Rabbi Yirmeya said: Regarding the second. The opinions of Rabbi Yirmeya are contradictory. There, he is uncertain, here, it is obvious to him. 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.