In what manner do we recite the blessings on produce? On fruits of the tree one says: ‘‘. . . Who creates the fruit of the tree’’; except for wine, for on wine one says: ‘‘. . . Who cre-ates the fruit of the vine.’’ And on fruits of the earth one says: ‘‘. . . Who creates the fruit of the ground’’; except for bread, for on bread one says: ‘‘. . . the One Who brings forth bread from the earth,’’ And on greens one says: ‘‘. . . Who creates the fruit of the ground,’’ R’ Yehudah says: ‘‘. . . Who creates species of herbage.’’

[If] one recited on fruits of the tree the blessing: ‘‘. . .Who creates the fruit of the ground,’’ he has fulfilled his obligation. But [if] on fruits of the earth [one recited the blessing]: ‘‘. . .Who creates the fruit of the tree,’’ he has not fulfilled his obligation. And on all of them, if one said [the blessing]: ‘‘. . . that everything came into being . . .,’’ he has fulfilled his obligation.

On something which does not grow from the earth, one says [the blessing of] Shehakol. On wine vinegar, and on unripe fruits, and on locusts, one says [the blessing of] Shehakol. On milk, and on cheese, and on eggs, one says [the blessing of] Shehakol. R’ Yehudah says: Any [food] which is a species of curse, we do not recite a blessing on it.

[If] there were many species [of food] before him, R’ Yehudah says: If there is among them [one] of the Seven Species, he recites the blessing over it. But the Sages say: He re-cites the blessing over whichever one of them he prefers.

[If] one recited a blessing on the wine which precedes the meal, he has discharged [his obligation for] the wine which follows the meal. [If] one recited a blessing over the parperes which precedes the meal, he has dis-charged [his obligation for] the parperes which follows the meal. [If] one recited a blessing on the bread, he has discharged [his obligation for] the parperes; [but if one recited a blessing] on the parperes, he has not discharged [his obli-gation for] the bread. Beis Shammai say: [He has] not even [discharged his obligation] for porridge.

[If] they were sitting [together] to eat, each and every one recites the blessings for him-self. [If] they reclined, one recites the blessings for all of them. [If] wine was brought to them during the meal, each and every one recites the blessing for himself; [if wine was brought] after the meal, one recites the blessing for all of them. And he says [the blessing] on the incense, even though they do not bring the incense until af-ter the meal.

[If] they brought before [someone] a salted food first, and bread with it, he recites a blessing on the salted food and discharges [the blessing obligation for] the bread, because the bread is subordinate to it. This is the rule: Whenever [a food] is primary, and [there is] a subordinate [food] with it, he recites a blessing on the primary [food] and discharges [the obligation for] the subordinate [food].

[If] one ate figs, or grapes, or pomegranates, he recites after them the Three Blessings. [These are] the words of Rabban Gamliel. But the Sages say: [He recites] one blessing which is an abridgment of the Three [Blessings]. R’ Akiva says: Even if one ate a cooked vegetable and it is his sustenance, he recites after it the Three Blessings. One who drinks water to [quench] his thirst says [the blessing of] ‘‘. . . that every-thing came into being through His word.’’ R’ Tarfon says: [He says the blessing of] ‘‘. . . Who creates numerous living things . . . .’’

Three people who ate together are obligated [to say] the blessing collectively. [If] one ate [bread] of demai, or [of] first tithe whose terumah has been taken, or [of] second tithe or consecrated produce that were redeemed, or [if] an attendant who ate an olive’s volume, or a Cuthean — the collective blessing is recited on their account. But if one ate tevel, or first tithe whose terumah had not been taken, or [of] second tithe or consecrated pro-duce that was not redeemed, or [if] an attendant ate less than an olive’s volume, or a gentile — the collective blessing is not recited on their account.

In the case of] women, slaves, and minors — the collective blessing is not recited on their account. How much [food must one eat in order] to participate in the collective blessing? At least an olive’s volume. R’ Yehudah says: [At least] an egg’s volume.

How do we perform zimmun? When there are three, he says: ‘‘Let us bless.’’ When there are three besides him, he says: ‘‘Bless.’’ When there are ten, he says: ‘‘Let us bless our God.’’ When there are ten besides him, he says: ‘‘Bless.’’ [It is all] one [formula] whether there are ten or ten myriads. When there are a hundred, he says: ‘‘Let us bless Hashem, our God.’’ When there are a hundred besides him, he says: ‘‘Bless.’’ When there are a thousand he says: ‘‘Let us bless Hashem our God, the God of Israel.’’ When there are a thousand besides him, he says: ‘‘Bless.’’ When there are ten thousand, he says: ‘‘Let us bless Hashem our God, the God of Israel, the Lord of Hosts, Who dwells by the Cherubim, for the food that we have eaten.’’ When there are ten thousand besides himself, he says: ‘‘Bless.’’ In the same manner in which he makes the blessing so do they respond after him: ‘‘Blessed is Hashem our God, the God of Israel, the Lord of Hosts, Who dwells by the Cherubim, for the food we have eaten.’’ R’ Yose HaGlili says: They recite the blessing in accordance with the size of the assemblage as it is stated (Psalms 68:27): ‘‘In assemblages, bless God, Hashem, from the source of Israel.’’ R’ Akiva says: What do we find in the synagogue? Whether many or few, he says: ‘‘Bless Hashem.’’ R’ Yishmael says: ‘‘Bless Hashem, the blessed One.’’

Three who ate together are not permitted to separate. And so too for four, and so too for five. Six may separate, up to ten. But ten may not separate, up to twenty.

[If] two groups were eating in one house: When some of them can see each other, they may combine for a collective blessing; but if not, these conduct a collective blessing by themselves, and these conduct a collective blessing by themselves. We do not recite a blessing over wine until water is added it; [these are] the words of R’ Eliezer. But the Sag-es say: We recite the blessing.

These are matters [of dispute] between Beis Shammai and Beis Hillel [with respect to] meals. Beis Shammai say: One recites the blessing over the [sanctity of] the day [first], and recites the blessing over the wine afterwards. But Beis Hillel say: One recites the blessing over the wine [first], and recites the blessing over [the sanctity of] the day after-wards.

Beis Shammai say: We wash [our] hands [first], and pour the cup [of wine] afterwards. But Beis Hillel say: We pour the cup [first], and wash [our] hands afterwards.

Beis Shammai say: He wipes his hands with the cloth and [then] places it on the table. But Beis Hillel say: On the cushion.