Aligned sentence by sentence
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Mishnah [1]
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The word *keitzad* ("how?") is composed of three words: *ke-ei zeh tzad* ("by which manner?"). Its meaning is: "in what respect?" It is a question about the manner of some matter or about an example of it.
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And *ḥutz* ("except") is a word of exception. He omitted the opening of every blessing because it is a formula shared by all the blessings — namely, "Blessed are You, O Lord, our God, King of the universe."
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He explained *yeraqot* ("greens") as the vegetables that are customarily eaten raw, as well as those customarily eaten cooked once they have been cooked — such as cabbage and chard.
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But as for one who eats cabbage, chard, and the like without cooking, he blesses only *she-hakkol*. And the law does not follow Rabbi Yehuda.
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Mishnah [2]
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His statement *al kullam* ("over all of them") means: even over bread and wine — if one blessed *she-hakkol* over them, he has fulfilled his obligation.
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Mishnah [3]
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*Ḥometz* is vinegar. *Nobelot* are the fruits that fall from the trees while still unripe, not having matured.
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As for the statement of Rabbi Yehuda, "anything that is a species of curse," he means locusts and the fruits that fall before ripening. And he explained *min* as "species" (*noaʿ*). And the law does not follow Rabbi Yehuda.
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Mishnah [4]
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*Mi-min shivʿah* means: from one of the seven species enumerated in the Torah — wheat, barley, vine, fig, pomegranate, olive-oil, and honey, which is [date-]honey. And the law follows the Sages.
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Mishnah [5]
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This — that he said one who blessed over wine before the meal is not required to repeat the blessing over the wine he drinks after the food has been cleared away — applies specifically to Sabbaths and festivals, when a person fixes his meal upon wine.
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When he blessed over the wine at the outset, his intention was to continue drinking after the meal. But if he did not plan to continue drinking after the meal, and the meal ended and he then decided to drink, he must repeat the blessing.
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And *parperet* is the name of a relish (*idām*), its plural being *parperaot*. And *maʿaseh qedeira* ("a cooked dish") is such as porridge (*harīsa*), groats, and the broths made from flour, semolina, and the like.
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And Beit Shammai say that if one blessed over a relish from among the relishes, it does not exempt a cooked dish. And the law does not follow Beit Shammai.
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Mishnah [6]
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*Hesebbu* means "they reclined," and its sense is that their eating was undertaken with the intention of gathering together.
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The reason that each one blesses for himself when the wine arrives during their eating is that people are absorbed in their eating, so that if one were to respond "Amen" he might choke. Therefore each is given his cup to bless over once he has swallowed what is in his mouth.
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And *mugmar* is incense. He says that the one who recites Grace after Meals is the one who blesses over the incense, and that the incense is only brought in after the completion of Grace after Meals — for such was their custom, to bring incense before the people after the meal was finished.
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Mishnah [7]
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He explained *ʿiqqar* as "the principal thing" (*aṣl*), and *tefeilah* as "subordinate to it" (*tābiʿa*).
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The subject of this mishnah concerns the watchmen who guard the orchards, for they eat the fruits in great quantity on account of their sweetness, so they use the brine (*ṣīr*) to cut those viscous superfluities that have collected in their stomachs.
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Since they cannot eat the brine by itself, they eat it with bread — but the bread is not the object. For this reason the bread here is subordinate (*tefeilah*) and the salted food is principal (*ʿiqqar*).
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Mishnah [8]
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Rabban Gamliel holds that the seven species require three blessings over each of them — that is, Grace after Meals — for the *ha-tov ve-ha-meitiv*, which is the fourth blessing, was instituted by the Sages only recently, after the destruction.
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His statement *li-tzma'o* ("for his thirst") means: one who drinks on account of thirst; but one who drinks water in order to wash down something else with it is not obligated to bless. And he explained *shaluq* as "boiled" (*maslūq*), of whatever sort it may be.
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And the law follows neither Rabban Gamliel nor Rabbi Akiva. And Rabbi Tarfon, who holds that one should bless *borei nefashot rabbot* before [drinking] water — that is not the law.
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Rather, the text of the blessing one blesses after water is *borei nefashot rabbot ve-ḥesronan ʿal kol mah she-bara ḥei ha-ʿolamim*.
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As for the Sages' statement that one blesses a single blessing after [eating of] the seven species, that blessing must contain the substance of three blessings, and this is its text: Blessed are You, O Lord, our God, King of the universe, for the tree and for the fruit of the tree, and for the produce of the field, and for a land desirable, good, and ample, which You were pleased to give as a heritage to our fathers. Have mercy, O Lord our God, upon Israel Your people, and upon Jerusalem Your city, and upon Zion the dwelling-place of Your glory, and upon the holy land; and rebuild Jerusalem Your city speedily in our days, and may we eat of its fruit and be satisfied with its goodness, and bless You over it in holiness and purity, for You are a good and beneficent God. Blessed are You, O Lord, for the land and for the fruits.
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If he is in the Land of Israel, he says: "for the land and for its fruits." And this very same blessing he blesses over wine, except that he says "for the vine and for the fruit of the vine" in place of "for the tree and for the fruit of the tree."
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And if he ate something of the foods made from the various kinds of grain, he says, in place of "for the tree and for the fruit of the tree," "for the sustenance and for the nourishment" (*ʿal ha-miḥyah ve-ʿal ha-kalkalah*), and concludes: "Blessed are You, O Lord, for the land and for the sustenance."