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If one said the blessings in the wrong order it has no Halachic significance, and one may continue to recite the remaining blessings.[2]
Zokeif Kefufim before Matir Assurim: The above law, however, is with exception to the blessing of Matir Assurim, in which case if one proceeded to recite the blessing of Zokeif Kefufim before Matir Assurim, then he may no longer recite Matir Assurim.[3]
Shelo Asani: If one recited the blessing of Shelo Asani Aved prior to Shelo Asani Goy, he may continue with the blessing of Shelo Asani Goy.[4] Likewise if he first said the blessing of Shelo Asani Isha he may continue with the blessing of Shelo Asani Goy and Aved.[5]
Q&A
What is the law if one said Zokeif Kefufim and then quickly corrected himself and said Matir Assurim?[6]
Intended to say Zokeif Kefufim: If one intended to recite the blessing of Zokeif Kefufim and he indeed concluded with the words Zokeif Kefufim and then quickly corrected himself and said Matir Assurim, he has fulfilled the blessing of Zokeif Kefufim and may no longer say the blessing of Matir Assurim, as explained above.[7]
Intended to say Matir Assurim and his tongue slipped: If however he had in mind to say the blessing of Matir Assurim and his tongue slipped and recited Zokeif Kefufim, and then quickly, within Kdei Dibur, he corrected himself to say Matir Assurim, some Poskim[8] rule it is questionable as to which blessing he has fulfilled. Other Poskim[9] rule he has fulfilled the blessing of Matir Assurim and is to repeat the blessing of Zokeif Kefufim.
Does this law apply likewise to the other blessings, such as if one said Pokeiach Ivrim and then quickly corrected himself and said Hanosein Lasechvy Bina?[10]
Intended to say the wrong blessing: If he had in mind to say Pokeiach Ivrim [the second blessing] and indeed said Pokeiach Ivrim and then corrected himself to say Hanosein Lasechvy [the first blessing], he has fulfilled his obligation of Pokeiach Ivrim and is then to repeat the blessing of Hanosein Lasechvy Bina.[11] However there are opinions[12] who rule that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.
His tongue slipped and said the wrong blessing: If one had in mind to say the blessing of Hanosein Lasechvy Bina and his tongue slipped and recited Pokeiach Ivrim, and then quickly, within Kdei Dibur, he corrected himself to say Hanosein Lasechvy, it is questionable as to which blessing one has fulfilled.[13] However some Poskim[14] rule he has fulfilled his obligation of Hanosein Lasechvy and is to repeat the blessing of Pokeiach Ivrim. Other Poskim[15] rule he fulfills his obligation of both blessings.
[1] 46/5
[2] Although the blessings of Birchas Hashachar correspond to the blessings of Shemoneh Esrei, nevertheless it is not as strict as Shemoneh Esrei in terms that its correct order is necessary to validate the prayer. [Shaar Hakolel 1/6]
[3] As included within the benefit of straitening the back is that one is able to move his limbs apart and hence why should he return and say a second blessing on this matter [which was already included within the blessing of Zokef Kefufim]. [ibid]
Other Poskim: The following Poskim argue that one may still say the blessing of Matir Assurim: Bach brought in M”A 46/11; Halachos Ketanos 1/118. The following Poskim rule like Admur that it may not be said: Taz 46/6; M”A 46/11; M”B 46/20; Derech Chaim; Chayeh Adam; Poskim mentioned in Kaf Hachaim 46/43
[4] As although a gentile is worse than a slave, nevertheless there is an advantage of a gentile over a slave being that a slave does not have any lineage, as his children do not follow his ancestry but rather the mother, just like by an animal. This is learned from the verse “Shevu Lachem Poh Im Hachamur” that a slave is similar to a donkey in this regard. However a gentile [does continue the lineage of his father]. Furthermore a gentile is able to convert on his own accord and become a full fledged Jew. This is opposed to a slave [which requires his master to free him]. [ibid]
Other Poskim: The following Poskim argue that one may not say the blessing of Goy if he said the blessing of Aved beforehand: M”A 46/9; Chayeh Adam 8/2 in name of Bach; Kaf Hachaim 46/34; Ben Ish Chaiy Vayeishiv 10. The following Poskim rule like Admur that it may still be said: Taz 46/6; Peri Chadash 46/5; Kesher Gudal 5/21; Birkeiy Yosef 46/9; Shalmei Tzibur 54; Beis Oved.
[5] As a woman is unable to become obligated in all the Mitzvos. This is unlike a gentile who can convert and a slave who can be freed by his master. We thus must give thanks to Hashem that he did not create us as even the best of these three, but rather we merited to serve Hashem and be closer to him than any of the above three types of people. [ibid]
Other Poskim: The following Poskim argue that one may not say the blessing of Aved and Goy if he said the blessing of Isha: M”A 46/9; Chayeh Adam 8/2 in name of Bach; Kaf Hachaim 46/34; Ben Ish Chaiy Vayeishiv 10. The following Poskim rule like Admur that it may still be said: Taz 46/6; Peri Chadash 46/5; Kesher Gudal 5/21; Birkeiy Yosef 46/9; Shalmei Tzibur 54; Beis Oved.
[6] See M”A 209/5; P”M 209 A”A 5; M”B 46/20; Kaf Hachaim 46/46
[7] M”B 46/20 in name of Peri Megadim 209/5; Kaf Hachaim 46/46
[8] M”A 209/5 leaves this matter in question and so explains Shaareiy Teshuvah and Degul Merivava; M”B ibid brings a dispute in this matter and does not give a conclusion. Perhaps he has fulfilled Pokeaich Ivrim being that this was his first conclusion. Alternatively perhaps he has fulfilled Hanosein Lasechvy being that he intended to say this blessing and then quickly fixed himself.
[9] P”M 209 A”A 5; Nesiv Chaim
[10] The question here is whether we follow the first conclusion of the blessing or the second conclusion of the blessing. This matter is affected by what was one’s originals intent when he started the blessing, as will be explained.
[11] M”A 209/5 as explained in Peri Megadim 209 A”A 5; M”B 46/20
[12] Kaf Hachaim 46/46; 296/9; There he rules that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.
[13] M”A 209/5 leaves this matter in question and so writes M”B ibid; Perhaps he has fulfilled Pokeaich Ivrim being that this was his first conclusion. Alternatively perhaps he has fulfilled Hanosein Lasechvy being that he intended to say this blessing and then quickly fixed himself.
[14] P”M 209 A”A 5
[15] Kaf Hachaim 46/46; 296/9; There he rules that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.
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