אלו דברים – [According to the School of Shammai], he recites the blessing on the [Sabbath and/or Holy] Day – at the beginning the Sanctification of the Day and afterwards, recites the blessing on the wine, “Who creates the fruit of the vine/בורא פרי הגפן”, since he first sanctifies the day and afterwards the wine comes on the table because of the day – and just as he sanctified [the day] at its outset, similarly before the blessing of the wine (based upon the principle: "תדיר ושאינו תדיר, תדיר קודם"/"That which is more frequent vs. that which is less frequent, the more frequent comes first” – see Tractate Horayot, Chapter 3, Mishnah 6).

מברך על היין – [According to the School of Hillel, he recites the blessing on the wine] first, and the same applies to making Kiddush on the Bread (if he lacks fruit of the vine) since the wine or the bread cause [the need to] Sanctification of the Day, for if he doesn’t have wine or bread, he cannot recite the Sanctification/Kiddush.

בית שמאי אומרים: נוטלין לידים ואחר כך מוזגין את הכוס – For if you say “pour the cup” first, as a preventive measure, lest they defile the liquids that fell on the back of the cup on account of one’s hands, for hands prior to washing them are considered impure in the second-degree, and they defile liquids to become impure in the first-degree, and these liquids would come back and defile the outer surface of the cup, for the liquids that were defiled, defile utensils, according to the Rabbis, but they were lenient in this defilement for the utensil whose back was defiled by liquids [which] are impure, what is inside [the utensil] is not defiled nor one’s hands nor its (the utensil’s) rim. And the School of Shammai thinks that it is forbidden to use the cup whose back is impure, even though the inside was not defiled, as a preventive measure, lest splashing [of liquid] of drops from inside [the cup] touch the outer surface of the cup , and the liquids would acquire defilement on account of the outside of the cup, and would defile the hands, and since it is forbidden to use a utensil whose outside are impure, therefore, we wash our hands first and thereafter pour the cup [of wine], in order that the liquid on the outside of the utensil would not receive defilement on account of the hands – and the outside of the utensils would be found to be [ritually] impure, on account of those liquids and we would be using something that is in a forbidden state; but the School of Hillel thinks that there is no prohibition to use a utensil whose external parts are impure; therefore, we pour the cup [of wine] first and drink it and afterwards wash the hands, for if one would say that we wash the hands first and afterwards pour the cup, as a preventive measure lest the external parts of the cup would be impure, for it is permitted to handle a utensil whose external parts are impure, even if one’s hands are not dried well , which would defile the external parts of the utensil, the liquids on his hands and those liquids that had been made “first-degree” impure would defile the hands and it would be found that he would be eating with unclean hands.

מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective].

בית שמאי אומרים: מכבדין את הבית – A place where they ate [a meal], we put the room in order (i.e. clean it/sweep it} from the remnants of the food that became crumbled on it, and afterwards, we wash our hands with מים אחרונים/The Latter Waters, since there are times when the attendant is an עם ארץ/ignoramus (and someone not necessarily punctilious in the separation of tithe) and he leaves the crumbs of an olive’s bulk there, and if one says that one should wash one’s hands first, you might lose the foods from the “Latter Waters/מים אחרונים” that spray on them and become detestable. The School of Hillel holds that it is prohibited to use an attendant who is an ignoramus (of Jewish law, especially, the laws of ritual purity), since an attendant who is a Torah scholar would not leave crumbs of an olive’s bulk, but would remove them, and if the water ( מים האחרונים) sprays upon the crumbs, it is meaningless, since those crumbs do not add up to an olive’s bulk, it is permitted to get rid of them with one’s hand. But the Halakha is in accordance with the School of Shammai in that it is permissible to use an attendant who is an ignoramus.

נר ומזון – He who ate on Shabbat after [reciting] the Minha/Afternoon Service, and it became dark and he had not yet completed his meal and he doesn’t have more than a cup’s worth of wine, the School of Shammai states: [One recites the blessings for] the Candle, the Meal, the spices and the Havdalah prayer, since everyone [holds] that Havdalah [is recited] at the end, so that when one “leaves” a day, we do it as late [as possible] in order that it (the Sabbath) would not seem to him like a burden. They (the Schools of Hillel and Shammai) did not disagree other than on the Candle and on the Spices, for the School of Shammai holds [that we recite the blessings in the following order]: Candle, the Meal, and afterwards the Spices. And the School of Hillel says [that we recite the blessings in the following order]: The Candle, and the Spices, since both the Candle and Spices are mutually blessings that we can do and they do not appear as a burden, such as the Candle and Spices [which are recited] prior to ברכת המזון

בית שמאין אומרים שברא מאור האש – Who created, which implies in the past, and not “who creates,” which implies in the future.

מאור האש – and not the “lights of fire” since one “light” is found in a fire.

ובית הלל אומרים בורא – which also implies in the past

מאורי האש – There are many colors in the flame: red, white and greenish.

לא על הנר ולא על הבשמים – of an idolater. The [Havdalah] Candle because he [the idolater] did not rest on the Sabbath and did work by its candles, and we hold that light that did not “rest,” should not have blessing recited on it, since it was used in [acts of] transgression; and the spices of gentiles – we are speaking about the spices that are used at the dining parties of idolaters and constellation worshippers who are guests at them and since it is taught at the conclusion of the Mishnah “and not on the [Havdalah] candle and not on the Spices that are before the gods of the idolaters and constellation worshippers – what is the reason that it is said? What is the reason that we do not make a blessing on the spices of idolaters and constellation worshippers? Because it is considered a mere idolatrous dinner party for their god, and we don’t recite a blessing on the spices of those who are idolaters and constellation worshippers.

ולא על הנר של מתים –that we should make use their light even for mere honor.

ולא על בשמים של מתים – That we would use it to remove the odor.

ולא על נר ובשמים – of idolaters and constellation worshippers , since it is forbidden to derive benefit from them.

עד שיאותו לאורו – That they would benefit from its light, but not benefit in actuality, but it is so close to it, that one could benefit if one desired.

שיתעכל המזון שבמעיו – As long as he is not hungry on account of that meal, it is a sign that the food was not consumed in his stomach. And specifically, [when] he forgot, the School of Hillel says that he should not go back, but if he did it on purpose, everyone agrees that he should return to the place [where he ate] and recite the blessing [of ברכת המזון].

מברך על היין ואחר כך מברך על המזון – Since [the recitation of] ברכת המזון/The Blessing after the Meal does not require a cup [of wine]. But the School of Hillel holds that ברכת המזון requires a cup.

עונין אמן אחר ישראל המברך – And even though he did not hear the mention of The (God’s) Name other than at the end of the blessing, since it is assumed that towards Heaven, he recited a blessing.

אלא אם כן שמע כל הברכה – lest he (i.e., the Cuthean) recited a blessing towards Mount Gerizim.