MISHNAH: One does not ‘invite’ women, slaves, and minors. What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Yehudah says to the size of an egg. HALAKHAH: Rebbi Simon in the name of Rebbi Joshua ben Levi, Rebbi Yose ben Shaul in the name of Rebbi: One makes a minor an appendix for ten. But did we not state: One does not investigate a minor? Rebbi Yose said, one confirms Rebbi Simon, Rebbi Ḥanina, Rebbi Simon in the name of Rebbi Joshua ben Levi: it is needed for two minors; if he is a minor, one considers him doubtful, if he is doubtful, one considers him certain. Rebbi Yehudah ben Pazi in the name of Rebbi Yose: nine that look like ten, does one “invite” only those that are certain? Also if a minor was among them? Rebbi Berekhiah said that Rebbi Jacob bar Zavdi asked before Rebbi Yose: “What are we dealing with? There one makes him an appendix for ten, one should say that here one should make him an appendix for three. Since there one makes him an appendix for the mention of the Divine Name, here, when one does not mention the Divine Name, a fortiori should one make him an appendix.” He answered him: “It is not a fortiori! There, since they must mention the Name, one makes him anappendix; here, since one does not recite the Name, there is no need to make him an appendix!” It has been stated: One may take a minor and a Torah scroll as appendix. Rebbi Judan said: So is the baraita: One may take a minor as appendix for the purpose of Torah reading. When does one start to make him an appendix? Rebbi Avina said: Rab Ḥuna and Rav Yehudah disagreed, both in the name of Samuel. One said, that he has to understand the nature of a benediction; the other one said that he has to understand to Whom one has to recite the benediction. Rebbi Nassa said, many times did I eat with my father Taḥlipha and my uncle Aninia bar Sisai and they did not recite the ‘invitation’ with me until I grew two pubic hairs. Samuel bar Shilat asked before Rav, but some say that it was asked before Rav Samuel bar Shilat: Nine ate bread and one ate vegetable? He said to them: One ‘invites’. Eight ate bread and two ate vegetable? He said to them: One ‘invites’. Seven ate bread and two ate vegetable? He said to them: One ‘invites’. Rebbi Avina asked: What is the rule for half and half? Rebbi Zeïra said, as long as I was there, I would have needed that. I regret that I did not ask. Rebbi Jeremiah asked: May he who ate vegetable recite Grace? Rebbi Jeremiah seems to contradict himself! It has been stated: 300 nezirim came in the days of Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ feared and fled. After some time, important people from the Persian empire came to king Yannai. At the meal, they said to him: We remember that there was here an old man who gave us a rabbinic discourse. He told them what had happened. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money Wisdom and money are equivalent to give protection.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and set you between princes.”⁠a He said, bring him a cup that he may recite Grace. He took the cup and said: “Let us give praise for the food that Yannai and his company ate.” He said to him, are you still obstinate as ever? He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action That he tricked Yannai to give the animals for sacrifices under false pretenses, even though formally Simeon ben Shetaḥ was correct. The second action was that he refused to recite Grace without having eaten at least a minimal meal.The text here is clearly corrupt since by the statement of the Talmud, Rebbi Jeremiah disagrees with Simeon ben Shetaḥ about the recitation of Grace. The correct text, that R. Abba refers to the first action and R. Jeremiah to the second, is in the Yerushalmi source Midrash Bereshit rabba 51. [In the Babli, 48a, it is R. Abba the son of R. Ḥiyya bar Abba in the name of R. Yoḥanan who declares that Grace cannot be recited by someone who did not eat bread. But the Babli cannot be used for the text of the Yerushalmi.]; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here In his theoretical question he wonders, in his critique of Simeon ben Shetaḥ following R. Yoḥanan he is certain. it is obvious for him! He wondered following the Sages; it is obvious for him following Rabban Simeon ben Gamliel. We have stated about this: If one was lying on a couch and ate In the Midrash, the Rome manuscript, the Tosephta, (and the Babli) “dipped (some vegetable in broth)”. Both in the Yerushalmi, here and Nazir 5:5, and the prints of the Midrash, this is labelled “words of the Sages.” But in the Tosephta (5:20) and manuscripts of the Midrash (and in the Babli 48a), the statement is attributed to Rabban Simeon ben Gamliel. It seems that the attribution here to the Sages is a scribal error since the opinion attributed to Rabban Simeon ben Gamliel in the last baraita is the one given in the Tosephta and R. Jeremiah is reported as following the latter’s opinion in the interpretation of the story of Simeon ben Shetaḥ. with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he had eaten grain the volume of an olive. But did we not formulate, “two bread and one vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.