Related do Berachot 8:10

Just like the Torah established a set time to read the Shema, so too the Sages established a set time for [the] prayer [of Shemoneh Esreh]. Why did they say [that] the morning prayer [of Shmoneh Esreh can be prayed only] until noon? Because the morning Tamid (daily offering) [sacrifice] could be brought [only] until noon. Rebbi Yehudah says, “[The morning prayer of Shmoneh Esreh can be prayed only] until [the end of the first] four hours [of the day].” And why did they say that the Mincha (afternoon) prayer [of Shemoneh Esreh can only be prayed] until the evening? Because the afternoon Tamid [sacrifice] could be brought [only] until the evening. Rebbi Yehudah says, “[The Mincha prayer of Shmoneh Esreh can be prayed only] until Plag Hamincha.” And when is Plag Hamincha? Eleven minus one quarter hours [of the day] (i.e. 10 ¾ hours). And why did they say that the evening prayer [of Shmoneh Esreh] does not have a set time? Because the limbs and fats [of the sacrifices] could be brought the whole night. And why did they say that the Mussaf prayer [of Shmoneh Esreh can be prayed] the whole day? Because the Mussaf (additional offering) sacrifice could be brought the whole day. Rebbi Yehudah says, “[The Mussaf prayer can be prayed] until [the end of the first] seven hours [of the day].”

Everyone is obligated in [saying] Birkat Hamazon (Grace After Meals), Kohanim (Priests), Leviim (Levites), and Yisraelim (Israelites, regular Jews), converts [to Judaism], freed [non-Jewish] slaves, Chalalim (Kohanim who have lost their priestly status), Natinim, Mamzerim (bastards), [a person] castrated by [a deliberate act of another] person, [a person who was] born castrated, [a person] with [one or both] testicles crushed, and [a person] with a cutoff member. All of them are obligated [in saying Birkat Hamazon] and they can absolve others (i.e. say it for others) of their obligation [of saying Birkat Hamazon]. A Tumtum (a person of unknown sex), and a hermaphrodite are obligated [in saying Birkat Hamazon], but they cannot absolve others (i.e. say it for others) of their obligation [of saying Birkat Hamazon].

Everyone is obligated in [saying] Birkat Hamazon (Grace After Meals), Kohanim (Priests), Leviim (Levites), and Yisraelim (Israelites, regular Jews), converts [to Judaism], freed [non-Jewish] slaves, Chalalim (Kohanim who have lost their priestly status), Natinim, Mamzerim (bastards), [a person] castrated by [a deliberate act of another] person, [a person who was] born castrated, [a person] with [one or both] testicles crushed, and [a person] with a cutoff member. All of them are obligated [in saying Birkat Hamazon] and they can absolve others (i.e. say it for others) of their obligation [of saying Birkat Hamazon]. A Tumtum (a person of unknown sex), and a hermaphrodite are obligated [in saying Birkat Hamazon], but they cannot absolve others (i.e. say it for others) of their obligation [of saying Birkat Hamazon].

[If] a Non-Jew says a blessing [for anything] using God’s name we answer after him Amen [even if we did not hear the whole blessing]. [If] a Samaritan says a blessing [for anything] using God’s name we do not answer after him Amen until we hear the whole blessing.

Workers that were doing [work] by the owner of the house [when they have to say Birkat Hamazon (Grace After Meals)] they say [only] two Berachot (blessings) [instead of the four usual Berachot]. [The way they say Birkat Hamazon is as follows.] He (i.e. the worker) says the first Beracha [in the regular fashion]. [Then] he combines [the Beracha] of Jerusalem (i.e. the 3rd Beracha) with [the Beracha] of the land (i.e. the 2nd Beracha) [into one Beracha], and he seals it off with [the ending of the Beracha] of the land. If [the workers] were doing [the work] for him [and receiving] their meal [as pay, instead of money], or the owner of the house was saying the Birkat Hamazon for them [because he ate together with them, even if they were getting paid money for their work, then] they (i.e. the workers) say [all] four Berachot. [These are] the things during meals regarding which Bet Shammai and Bet Hillel argue. Bet Shammai say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the day [first] and [only] after that he says the Beracha on the wine, because the day causes the wine to be brought out, and since the day already began, however the wine has not been brought out yet [until later that evening].” And Bet Hillel say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the wine [first] and [only] after that he says the Beracha on the day, because it is the wine that causes the holiness of the day to be discussed. [Besides this there is] another explanation. The Beracha for the wine is common and the Beracha for the [Shabbat] day is not common.” And the law follows the words of Bet Hillel.

Workers that were doing [work] by the owner of the house [when they have to say Birkat Hamazon (Grace After Meals)] they say [only] two Berachot (blessings) [instead of the four usual Berachot]. [The way they say Birkat Hamazon is as follows.] He (i.e. the worker) says the first Beracha [in the regular fashion]. [Then] he combines [the Beracha] of Jerusalem (i.e. the 3rd Beracha) with [the Beracha] of the land (i.e. the 2nd Beracha) [into one Beracha], and he seals it off with [the ending of the Beracha] of the land. If [the workers] were doing [the work] for him [and receiving] their meal [as pay, instead of money], or the owner of the house was saying the Birkat Hamazon for them [because he ate together with them, even if they were getting paid money for their work, then] they (i.e. the workers) say [all] four Berachot. [These are] the things during meals regarding which Bet Shammai and Bet Hillel argue. Bet Shammai say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the day [first] and [only] after that he says the Beracha on the wine, because the day causes the wine to be brought out, and since the day already began, however the wine has not been brought out yet [until later that evening].” And Bet Hillel say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the wine [first] and [only] after that he says the Beracha on the day, because it is the wine that causes the holiness of the day to be discussed. [Besides this there is] another explanation. The Beracha for the wine is common and the Beracha for the [Shabbat] day is not common.” And the law follows the words of Bet Hillel.

Workers that were doing [work] by the owner of the house [when they have to say Birkat Hamazon (Grace After Meals)] they say [only] two Berachot (blessings) [instead of the four usual Berachot]. [The way they say Birkat Hamazon is as follows.] He (i.e. the worker) says the first Beracha [in the regular fashion]. [Then] he combines [the Beracha] of Jerusalem (i.e. the 3rd Beracha) with [the Beracha] of the land (i.e. the 2nd Beracha) [into one Beracha], and he seals it off with [the ending of the Beracha] of the land. If [the workers] were doing [the work] for him [and receiving] their meal [as pay, instead of money], or the owner of the house was saying the Birkat Hamazon for them [because he ate together with them, even if they were getting paid money for their work, then] they (i.e. the workers) say [all] four Berachot. [These are] the things during meals regarding which Bet Shammai and Bet Hillel argue. Bet Shammai say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the day [first] and [only] after that he says the Beracha on the wine, because the day causes the wine to be brought out, and since the day already began, however the wine has not been brought out yet [until later that evening].” And Bet Hillel say, “[When a person makes Kiddush on Friday night,] he says the Beracha for the wine [first] and [only] after that he says the Beracha on the day, because it is the wine that causes the holiness of the day to be discussed. [Besides this there is] another explanation. The Beracha for the wine is common and the Beracha for the [Shabbat] day is not common.” And the law follows the words of Bet Hillel.

Bet Shammai say, “We wash hands [before the meal] first, and [only] after that we pour the cup [of wine for Kiddush, because] may be the liquid outside of the cup will become Tameh (ritually impure), because of the [Tameh] hands, and in turn it will make the cup Tameh.” And Bet Hillel say, “The outside of the cup is always Tameh, [so therefore it does not matter if the liquid on the outside of the cup will make it Tameh.] [Besides this there is] another explanation. Hands should be washed as close to the meal as possible.”

We pour the cup [of wine, for Kiddush, first] and [only] after that wash hands [before the meal]. ((Because if you say that we wash first, then may be the water that is on the hands will become Tameh, because of the cup [which is Tameh] and it will go back and make the hands Tameh. But rather [we must say that] we pour the cup [of wine for Kiddush] and [only] then wash hands [before the meal].))

Bet Shammai say, “[After the meal is over] we sweep the house [in order to clean up the bread crumbs that fell on the floor], in order to [prevent] the destruction of food, and [only] after that we wash hands [after the meal].” And Bet Hillel say, “If there is a waiter there, who is a Talmid Chacham (a Torah scholar), who picks up [all of] the crumbs that are the size of a Kezait (olive size), [then first] we wash hands [after the meal] and [only] then we sweep the house [from the crumbs].”

[If a person was brought by the waiter wine and perfumed oil at the end of the meal,] Bet Shammai say, “He should hold the cup of wine in his right hand and perfumed oil in his left hand. [Then] he should say the Beracha (blessing) on the wine, and after that [he should make the Beracha] on the oil.” And Bet Hillel say, “He should hold the perfumed oil in his right hand and the cup of wine in his left hand. [Then] he should say a Beracha on the oil and smear it onto the head of the waiter, [if the waiter was in fact an Am Haaretz (a person uneducated in Torah law). However,] if the waiter was a Talmid Chacham (Torah Scholar) [then] he should smear it onto the wall, because it is not praiseworthy for a Talmid Chacham to go out perfumed.”

They mix him the first cup. Beit Shammai says, he blesses on the day and then he blesses on the wine, because the holiday is the direct reason for drinking the wine, and the holiday had already started when the wine was brought to the table. Beit Hillel says, he blesses on the wine and then he blesses on the day, because if we didn't have the wine we wouldn't be saying Kiddush on the holiday at all. Another explanation: the blessing on wine is regularly said and the blessing on the holiday is not. And the halacha is according to Beit Hillel.