Halakhah su Deuteronomio 10:12

And we have been commanded to walk along G-d's path of goodness and righteousness, as the verse says, "you should travel in His ways" (Deut. 26:13). Furthermore it says, "After Hashem your G-d you shall go" (Deut. 13:5). And furthermore it says, "'to travel in all of His ways' (Deut 10:12)- just as He is gracious, you shall also be gracious. Just as he is merciful, you shall also be merciful" (a similar idea appears on Sotah 14b)". And [we are commanded] to emulate His positive actions and positive righteous traits to the best of our ability. It is a positive commandment to be attached to wise men and their students in order to learn from their actions as the verse says, "and to him you shall be devoted" (Deut. 13:5). Is it possible for one to be attached to the Sechinah (divine presence) if it is a consuming fire (Deut. 4:24)? Rather, to be attached to the wise men and their students (Ketuvos 111b), to spread dirt before their feet and to drink their knowledge with thirst, as the verse says, "he who goes with the wise will become wise" (Proverbs 13:20). And furthermore it says, " the praises of a man are that he did not follow the counsel of the wicked" (Psalms 1:1).

Birkat ha-mazon is recited with at least three adults, as it is said, “Exalt the Lord with me.²³³Ps 34:4: Gadlu la-Shem iti. Gadlu is a plural imperative, so it includes at least two; iti – “with me” adds one more, making it at least three. With three, one says in the zimmun “nivarekh she-akhalnu mishelo” – “Let us bless Him from whose food we have eaten” without mentioning God’s name. And with ten one does mention God’s name: nivarekh eloheynu– “Let us bless our God.”²³⁴B. Berakhot 49b, and so the Tur and Orah Hayim 192. And one does not say “Barekhu eloheynu” – “Bless our God,” in other words, one should not exclude himself from the group. Thus I conclude that “nivarekh” is preferable, but if someone has said “barekhu,” one doesn’t hold it against him.²³⁵B. Berakhot 50a. In other words, it is acceptable to say “barekhu.” Regardless if the number of diners is eleven or 110,000, one says, “nivarekh eloheynu she-akhalnu mishelo,” because ten is the number that includes everything and there is nothing after it, unless it is doubled [?]. If one leading a zimmun of three says, “nivarekh she-akhalnu mishelo” – “Let us bless Him from whose food we have eaten,” the other two reply as if he were beginning with “Barukh she-akhalnu mishelo uv-tuvo hayinu” –“Blessed be the One from whose food we ate and by whose goodness we live.” If one leading a zimmun of ten says, “nivarekh eloheynu she-akhalnu mishelo” – “Let us bless our God from whose food we have eaten,” the rest reply with “Barukh eloheynu she-akhalnu mishelo uv-tuvo hayinu” –“Blessed be our God from whose food we ate and by whose goodness we live.” Those outside of the table answer “Amen,” which is like the matter discussed in tractate Yoma:²³⁶B. Yoma 37a. “For the name of the Lord I proclaim; Give glory to our God!”²³⁷Dt 32:3. When “I proclaim the name ‘Lord,’ You give glory to ‘Eloheynu,’ namely, you should answer “Amen.”

Blessed is the L–rd, the G–d of Israel, who has separated us from all the peoples and given us His Torah and brought us to the holy land so that we merit fulfilling all of His mitzvoth. His sole intent was for our good alone, so that through this we become holy unto Him — viz. (Numbers 15:40): "So that you remember and do all of My mitzvoth and be holy unto your G–d" — and so that it be in our power to receive the effluence of His good and the abundance of His lovingkindness in this world and in the world to come, as it is written (Devarim 10:12- 13): "What does the L–rd your G–d ask of you, but… to keep the mitzvoth of the L–rd and His statutes which I command you this day to do good unto you?" (See the Ramban there to the effect that "to do good unto you" reverts to "What does the L–rd your G–d ask of you.")