Berakhot 8

אֵלּוּ דְבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעֻדָּה. בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם:

These are the differences between Beth Hillel and Beth Shammai in respect to meals. Beth Shammai say: One blesses on the day. [First he makes the kiddush of the day] and then he blesses on the wine [borei p'ri hagafen. For first the day is sanctified and then the wine comes to the table because of the day. And just as the day is first in its advent, so it is first for blessing.] And Beth Hillel say: One blesses on the wine [first] and then he blesses on the day. [And the same holds true for one who makes kiddush over bread, for it is the wine or the bread which effect the kiddush of the day, there being no kiddush in the absence of wine or bread.]

בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלִין לַיָּדַיִם, וְאַחַר כָּךְ מוֹזְגִין אֶת הַכּוֹס. וּבֵית הִלֵּל אוֹמְרִים, מוֹזְגִין אֶת הַכּוֹס וְאַחַר כָּךְ נוֹטְלִין לַיָּדָיִם:

Beth Shammai say: First the hands are washed and then the wine cup is poured. [For if you say that first the wine cup is poured, perhaps drops will fall on the outside of the cup and become tame (ritually unclean) because of his hands. For hands, before they are washed, are of second-order tumah (uncleanliness), and they impart first-order tumah to liquids, which, in turn, render the outside of the cup tame. For liquids which have become tame impart tumah to vessels by rabbinical ordinance. They were lenient in respect to this tumah in that if the outside of a vessel became tame through unclean liquids, neither its inside, nor his hands, nor its rim become tame. And Beth Shammai hold that it is forbidden to make use of a vessel whose outside is tame even though its inside has not become tame — a decree lest drops spurt from within it to the outside of the cup and the drops become tame because of the outside and in turn impart tumah to his hands. And because it is forbidden to use a vessel whose outside is tame, first the hands are washed, and then the wine is poured, so that the drops on the outside not become tame through the hands and render the outside of the cup tame and he use the cup illicitly.] And Beth Hillel say: First the cup is poured and then the hands are washed. [Beth Hillel hold that it is not forbidden to use a vessel whose outside is tame. Therefore, first he pours the cup and drinks it, and then he washes his hands. For if you say that he washes first and then pours the cup, it may be that the outside of the cup is tame, it being permitted to use a vessel whose outside is tame, and it may be that his hands are not thoroughly dried, so that the outside of the vessel imparts tumah to the water on his hands, and that water, having become first-order tumah, in turn makes his hands tame, and he eats with "sullied" hands.]

בֵּית שַׁמַּאי אוֹמְרִים, מְקַנֵּחַ יָדָיו בַּמַּפָּה וּמַנִּיחָהּ עַל הַשֻּׁלְחָן. וּבֵית הִלֵּל אוֹמְרִים, עַל הַכֶּסֶת:

Beth Shammai say: One wipes his hands on a towel [after washing for the meal] and places it on the table. [And he uses the towel throughout the meal to wipe food-grease from his hands. He may not place it on the pillow he sits on — a decree, lest the pillow be of first-order tumah and water from the drying of the hands wet the towel and, on contact with the pillow, become first-order tumah (as is always the case with liquids), and the towel, which he uses constantly in the course of the meal, impart tumah to his hands. But there is no cause for such a decree vis-à-vis a table, it being forbidden to use a table of second-order tumah.] And Beth Hillel say: (He places it) on the pillow. [Beth Hillel hold that it is permitted to use a table of second-order tumah. Therefore, he may not place the towel on the table, lest the water in the towel become tame via the table and, in turn, impart tumah to the food. If he places it on the pillow, however, the only cause for concern is that tumah might be imparted to his hands — Better that his hands become tame (there being no Scriptural basis for such tumah, the Torah not requiring washing of hands for non-consecrated food) than that food become tame, there being Scriptural basis for this, first-order tumah imparting second-order tumah to non-consecrated food.]

בֵּית שַׁמַּאי אוֹמְרִים, מְכַבְּדִין אֶת הַבַּיִת וְאַחַר כָּךְ נוֹטְלִין לַיָּדַיִם. וּבֵית הִלֵּל אוֹמְרִים, נוֹטְלִין לַיָּדַיִם וְאַחַר כָּךְ מְכַבְּדִין אֶת הַבָּיִת:

Beth Shammai say: the house is swept [The place where they ate is swept of crumbs], and then the hands are washed [for grace. For sometimes the waiter is an am ha'aretz and leaves over olive-size food particles; and if you say that the hands are washed first, food will be spoiled. For the waters of this latter washing will drip upon them and "sully" them.] And Beth Hillel say: The hands are washed and then the house is swept. [Beth Hillel hold that it is forbidden to employ a waiter who is an am ha'aretz; and a waiter who is a talmid chacham (a Torah scholar) will not leave over olive-size food particles, but will remove them. And if the water drips upon particles less than the size of an olive, there is no cause for concern. For such particles may be voided to being with. The halachah in this instance is in accordance with Beth Shammai, it being permitted to employ a waiter who is an am ha'aretz.]

בֵּית שַׁמַּאי אוֹמְרִים, נֵר וּמָזוֹן וּבְשָׂמִים וְהַבְדָּלָה. וּבֵית הִלֵּל אוֹמְרִים, נֵר וּבְשָׂמִים וּמָזוֹן וְהַבְדָּלָה. בֵּית שַׁמַּאי אוֹמְרִים, שֶׁבָּרָא מְאוֹר הָאֵשׁ. וּבֵית הִלֵּל אוֹמְרִים, בּוֹרֵא מְאוֹרֵי הָאֵשׁ:

Beth Shammai say: [If one were eating on Sabbath afternoon and it got dark, and he had not yet finished his meal and he had enough wine for only one cup] (the order for blessing is:) candle, grace, spices, and havdalah. Beth Hillel say: candle, spices, grace and havdalah. [All agree that havdalah is last, the departure of the (Sabbath) day being delayed, so that it not appear burdensome to him. They differ only in respect to candle and spices, Beth Shammai saying: candle, grace, and then spices; and Beth Hillel saying that candle and spices go together, for blessings that we can make, which do not give the impression of burdensomeness, such as candle and spices, we recite before grace. Beth Shammai say: "Who created the light of the fire." ["who created," in the past; and not "who creates," which implies the future. "the light of the fire," and not "the lights of the fire," there being only one light in the candle.] And Beth Hillel say: "Who creates" [the past, too, being implied] "the lights of the fire" [many shades being found in the flame: red, white, and greenish.]

אֵין מְבָרְכִין לֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל עוֹבְדֵי כוֹכָבִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁל מֵתִים, וְלֹא עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים שֶׁלִּפְנֵי עֲבוֹדָה זָרָה. אֵין מְבָרְכִין עַל הַנֵּר עַד שֶׁיֵּאוֹתוּ לְאוֹרוֹ:

One does not make the blessing over the candle or the spices of idolators [Not over the candle, because it did not "rest," the idolator having worked by its light; and it is forbidden to make a blessing over a candle that did not rest, a transgression having been committed by it. And not over the spices of idolators. The reference is to spices used in a festive gathering of idolators. And this is the intent of the latter part of the Mishnah: "And not over the candle and not over the spices before idolatry," i.e., Why does one not make a blessing over the spices of idolators? For it may be assumed that a festive gathering of idolators is for idolatrous proposes and it is forbidden to make a blessing on spices used for idolatry.] and not over the candle and the spices used for the dead, [the candle (for the dead) being used for honorific purposes, and the spices being used to dispel odor.] And not over the candle and not over the spices before idolatry. One does not bless over the candle until he benefits by it [by its light. Not that he benefit by it, per se, but that he be close enough to benefit by it if he wishes to.]

מִי שֶׁאָכַל וְשָׁכַח וְלֹא בֵרַךְ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲזֹר לִמְקוֹמוֹ וִיבָרֵךְ. וּבֵית הִלֵּל אוֹמְרִים, יְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכָּר. עַד אֵימָתַי הוּא מְבָרֵךְ. עַד כְּדֵי שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו:

If one ate and forgot to say grace, Beth Shammai say: He returns to his place and blesses; and Beth Hillel say: Until the food in his stomach is absorbed. [So long as he is not hungry because of that repast, it is a sign that the food has not yet been absorbed. And it is only in an instance of one's having forgotten, that Beth Hillel says he does not return; but, where his omission is deliberate, all agree that he returns to his place and says grace.]

בָּא לָהֶם יַיִן לְאַחַר הַמָּזוֹן וְאֵין שָׁם אֶלָּא אוֹתוֹ הַכּוֹס, בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַמָּזוֹן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַמָּזוֹן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיָּיִן. עוֹנִין אָמֵן אַחַר יִשְׂרָאֵל הַמְבָרֵךְ, וְאֵין עוֹנִין אָמֵן אַחַר הַכּוּתִי הַמְבָרֵךְ, עַד שֶׁיִּשְׁמַע כָּל הַבְּרָכָה:

If wine were brought to them after the meal, and only that cup were there, Beth Shammai say: He blesses on the wine and then he says grace [for grace does not require a cup]; and Beth Hillel say: He says grace and then blesses on the wine, [Beth Hillel holding that grace requires a cup.] One answers "Amen" after a Jew who has made a blessing [even if he did not hear the "Name," but only the end of the blessing; for it may be assumed that the blessing was "for Heaven"]; but one does not answer "Amen" after a Cuthite who has made a blessing unless he has heard the entire blessing [lest he made the blessing to Mount Gerizim.]