CHAPTER 6 MISHNAH 6
If they were sitting upright to eat, each one blesses for himself. If they reclined, one blesses for all. If wine is brought to them during the meal, each one blesses for himself. After the meal, one may bless for all. He also recites the blessing over the incense, even though the incense is served after the meal.

CHAPTER 6 MISHNAH 7
They served him with a savory to begin with and bread with it. He recites the appropriate blessing over the savory and exempts the bread, since the bread is now secondary. This is the rule: Whenever there is a staple food accompanied by a subsidiary item, he recites the blessing over the staple and exempts the subsidiary.

CHAPTER 6 MISHNAH 6
If they were sitting upright to eat, each one blesses for himself. If they reclined, one blesses for all. If wine is brought to them during the meal, each one blesses for himself. After the meal, one may bless for all. He also recites the blessing over the incense, even though the incense is served after the meal.

KEHATI
The Sages have stated: “If two ate together, one fulfills his obligation with the blessing of the other” (Berakhot 45b). This rule that the blessing of the one suffices for the other applies to all blessings, provided that three conditions are fulfilled: (1) The person pronouncing the blessing consciously intends to have the others fulfill their obligation by his blessing; (2) the others hear the blessing from beginning to end, and (3) the others consciously intend to fulfill their obligation by the blessing recited on their behalf. There is a difference, however, between the blessings recited for things enjoyed and all other blessings. In the case of other blessings, someone who has already fulfilled his own obligation may, nevertheless, recite it on behalf of others, while in the case of blessings for things enjoyed, if one has already recited the blessing on his own behalf, he cannot now recite it again on behalf of others (Rosh Hashanah 29a). The reason for the difference is given by Rashi: “The obligation to observe mitzvot devolves upon all men. Now since all Jews are responsible for one another, the one reciting the blessing, too, as it were, shares in the responsibility for the mitzvah to be fulfilled. In regard to Blessings for Things Enjoyed, however, the person enjoying the benefit is, indeed, obliged to say a blessing… but there is no obligation devolving upon him to enjoy that benefit. Hence no responsibility devolves upon anyone in respect of the Berakhah, and the person not enjoying the benefit cannot fulfill the obligation on behalf of the one enjoying the benefit” (Encyclopedia Talmudit).

Our mishnah stipulates an additional requirement in respect of the Blessings for Things Enjoyed – the decision to dine together, that is to say one cannot fulfill the obligation of reciting the Beracha on behalf of others, unless they joined each other for a meal. It was customary in those days to recline on the left side while eating a joint meal, such posture indicating that those present had decided to join together and dine. In contemporary times, it is not customary to recline while eating, so sitting around a table would indicate participation in a joint meal. The Gemara states that if a group were to say: “Let us meet at this place for dinner,” this would be sufficient to indicate that they were dining together even though they did not recline.

If they were sitting upright to eat, i.e., they did not recline, thereby indicating that they had not joined to dine together, as we have explained above, each one blesses for himself. Since this is not a joint meal, no one can recite the blessing on behalf of the others, and each one must recite the Hamotzi for himself. ‘ If they reclined on couches, for the sake of the common meal, one blesses for all and exempts them from the requirement to recite the Berakhah.

If wine is brought to them during the meal, even though they had made this a common meal – they were eating together – and normally one should be able to recite a blessing on behalf of the others present, each one blesses for himself, i.e., recites”… Who creates the fruit of the vine” separately. The reason given in the Gemara is: “Since the others present are busy eating and swallowing their food they cannot give the proper attention to the person reciting the Berakhah” (Rashi). Others give this reason: Since they are busy swallowing their food, they might, by answering, “Amen”, cause it to go down the windpipe and choke – thereby endangering their lives (Rambam).

After the meal- Over wine, however, that is served after the meal, but before the Grace after Meals, one may bless for all; they may discharge their obligation by listening to him. Since they have finished eating, there are no distractions and they can follow the blessing and say “Amen.”

He who recites the blessing over the wine also recites the blessing over the incense: (Mugmar). It was customary to sprinkle incense on hot coals and bring this to the diners to inhale. A Berakhah was recited over the Mugmar: “Blessed are You, 0 Lord, our God, King of the universe, Who creates spice-trees.” According to Tosefot Yom Toy, the word Mugmar is a derivation of the Aramaic, Gumrin, meaning “embers” (II Samuel 22:9). The mishnah accordingly states that the person reciting the blessing over the wine served at the end of the meal on behalf of all present, does the same in respect of the incense.

even though the incense is served after the meal, i.e., after the Grace after Meals has been recited, and the meal is then completely over, nevertheless the person assigned the honor of reciting the blessing over wine served after the meal on behalf of all present does the same in respect of the incense.

CHAPTER 6 MISHNAH 7
They served him with a savory to begin with and bread with it. He recites the appropriate blessing over the savory and exempts the bread, since the bread is now secondary. This is the rule: Whenever there is a staple food accompanied by a subsidiary item, he recites the blessing over the staple and exempts the subsidiary.

KEHATI
The fifth mishnah stated that the Motzi recited over bread dispenses with the necessity of reciting any additional blessing over the parperet (see above). Once a blessing has been recited over the staple food, the secondary foods are exempted. The present mishnah now rules that where bread is not the staple item of the meal, no special blessing need be pronounced over it once the appropriate blessing has been recited on the main dish.

They served him with a savory (“something salted”) e.g., salted I or olives, to begin with, i.e., as the staple item of the meal and not as an appetizer to go with the bread. The Gemara describes an instance where this could occur: Someone had eaten a large helping of sweet fruits. Now he wants to t something savory to neutralize the excessively sweet taste in his mouth. According to Rashi, however, it appears that the “something salty” (maliah) are the fruits grown in the vicinity of the Sea of Galilee, which are regarded as more staple than bread (See Hiddushe Rashash).

And bread with it (the savory), he eats a little bread with it, since he finds it difficult to eat the maliah by itself, he recites the appropriate blessing over the maliah and exempts the bread from any blessing, since the bread is now secondary to it, to the savoury, and the blessing over the main dish always exempts the secondary item.

This is the rule: Whenever there is a staple food accompanied by a subsidiary item, and the person eats both, he recites the blessing over the staple and thereby exempts the subsidiary.