Said wrong after blessing

Said the wrong after blessing:

Said Borei Nefashos instead of Mieyn Shalosh/Al Hamichya/Al Hapeiros/Al Hagafen:[1]

One who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Meiyn Shalosh [i.e. Al Hamichyah/Al Hapeiros/Al Hagfen] does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos. [It certainly does not fulfill the blessing of Birchas Hamazon. One is to say Baruch Sheim Kevod Malchuso Leolam Vaed on the blessing said in vain, and then recite the correct after blessing.[2] Accoridngly, whenever in doubt as to whether an after blessing of a food is Meiyn Shalosh or Borei Nefashos, it does not help to say the blessing of Borei Nefashos, and it is forbidden to do so.[3] Likewise, if one does not know the dialect of Meiyn Shalosh, it does not help to say the blessing of Borei Nefashos, and it is forbidden to do so. One is to publicize this matter, as many are ignorant about this law.[4] It is therefore incumbent one ach person to know the blessing of Meiyn Shalosh by heart.[5]]

 

Said Al Hamichya instead of Borei Nefashos:[6]

One who said the after blessing of Al Hamichyah in place of the after blessing of Borei Nefashos Rabos does not fulfil his obligation and is hence obligated to repeat the blessing of Al Hamichyeh. Thus, if one ate porridge [which is Mezonos and Al Hamichyah] and also ate meat and fish, even though the meat and fish also slightly satiate him, it is not considered included in “Michyeh/sustenance” [and one must recite also Borei Nefashos Rabos in addition to Ak Hamichyah on the porridge[7]].

 

Said Al Hamichya instead of Al Hapeiros or Al Hagfen:[8]

[In general, one does not fulfill the after blessing of Al Hapeiros with the after blessing of Al Hamichya.]

Dates and wine: Some Poskim[9] rule that dates and wine are exempted Bedieved with the recital of Al Hamichyah. [Practically, so is the final ruling.[10]]

 

Said Al Hapeiros instead of Al Hagefen?[11]

One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hagefen, fulfills his obligation.

 

Said Al Hapeiros instead of Al Hamichya?

One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hamichya, does not fulfill his obligation.

 

Said Al Hapeiros instead of Borei Nefashos?

On fruits of a tree: If one ate a fruit of a tree and said the after blessing of Al Hapeiros instead of Borei Nefashos Rabos, some Poskim[12] rule he fulfills his obligation.[13] Other Poskim[14] however rule he does not fulfill his obligation, and is required to repeat the blessing of Borei Nefashos. Practically, one is not to repeat the blessing.[15]

On other foods:[16] One who said the after blessing of Al Hapeiros in place of the after blessing of Borei Nefashos Rabos [by foods that are not fruits of a tree] does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos.

 

Said Al Hagefen instead of Borei Nefashos or Al Hapeiros?[17]

One who said the after blessing of Al Hagefen in place of the after blessing of Borei Nefashos Rabos does not fulfil his obligation even if he ate a fruit of the tree and is hence obligated to repeat the blessing of Al Hapeiros/Borei Nefashos. This is with exception to grapes or raisins, in which case, if one said Al Hagefen he fulfills his obligation.

 

What is the law if one mentioned the wrong Nussach only in the beginning or only in the end of Meiyn Shalosh?[18]

Ø  Example: One ate Mezonos and said Al Haspeiros, and in the conclusion he remembered said Al Hamichya?

If one did not mention the correct Nussach in the beginning of the blessing, but mentioned it in the conclusion, he nevertheless fulfills his obligation. If, however, he did not mention the correct Nussach in end of the blessing, but mentioned it in the beginning, he does not fulfill his obligation.[19]  If one remembered prior to saying “Baruch Ata Hashem” in the concluding blessing that he did not say the proper Nussach in the beginning of the blessing, he is to retract and repeat from the area of the mistake.[20]

2. What after blessing to say when in doubt:

In doubt if must say Al Hamichya or Borei Nefashos:[21]

Any food in which there is doubt as to whether its after blessing is Meiyn Gimel or Borei Nefashos Rabos, is to be eaten within a meal. If one does not want to eat it within a meal then he is to eat with it a food that is Borei Nefashos Rabos and a food that is Meiyn Gimel of that type of food that is being held in question. For example, if one is in doubt whether a certain dish that contains five grains receives an after blessing of Meiyn Gimel or Borei Nefashos Rabos, then he is to eat [a Kezayis within Peras] of a Mezonos and another food that is certainly Borei Nefashos Rabos, and is then to say Al Hamichyah and Borei Nefashos Rabos and exempt the questionable dish either way. [If one does not have both a Mezonos and Borei Nefashos food available, and does not want to eat it within a meal, then he is not to eat it at all.[22] If however he already ate it, then if he has one of the foods available, he is to eat one of those foods. Thus, if he has a Mezonos food available, he is to eat a Mezonos food and say only Al Hamichyeh and if he has a Borei Nefashos food available, he is to eat it and say only Borei Nefashos.[23] In addition, if he does not have a Mezonos food available, he is to drink wine and recite Al Hagafen or eat a 7 Minim fruit and recite Al Hapeiros, and then include the Al Hamichyeh in the blessing of Al Hagafen or Al Hapeiros due to the doubt.[24] This applies even if he has a Borei Nefashos food available. If no foods are available, he is not to say any after blessing, neither Al Hamichyeh nor Borei Nefashos.[25]]

 

In doubt on fruit if must say Al Hapeiros or Borei Nefashos:[26]

Any fruit in which there is doubt as to whether it is from the seven Minim and hence there is doubt as to whether it’s after blessing is Al Hapeiros or Borei Nefashos Rabos, is to be eaten within a meal. If one does not want to eat it within a meal then he is to eat with it a fruit that is for certain from the seven Minim and recite Al Hapeiros and exempt the questionable fruit either way. It is not necessary to eat another food to recite Borei Nefashos Rabos. If one does not have a 7 Minim fruit available it does not help to drink wine and recite Al Hagafen or eat a Mezonos food and recite Al Hamichyeh, and then include the Al Haperios in the blessing of Al Hagafen or Al Hamichyah due to the doubt. Rather one is to eat it within a meal. Nevertheless, after the fact, if one went ahead and ate it outside of a meal, then if he eats Al Hagafen or Al Hamichyah he should mention Al Hapeiros within the blessing due to doubt. [Thus in summary: If one does not have a seven Minim fruit available, and does not want to eat it within a meal, then he is not to eat it at all.[27] If however he already ate it, then if he has a Borei Nefashos food available, he is to eat it and say only Borei Nefashos.[28] In addition, if he does not have an Al Hapeiros fruit available, he is to drink wine and recite Al Hagafen or eat Mezonos and recite Al Hamichyeh, and then include the Al Hapeiros in the blessing of Al Hagafen or Al Hamichyeh due to the doubt.[29] This applies even if he has a Borei Nefashos food available. If no foods are available, some Poskim[30] rule he is to say an after blessing of Al Hapeiros although not the blessing of Borei Nefashos Rabos.[31] Other Poskim[32] however rule he is not to say Al Hapeiors, and is thus not to say any after blessing.[33] Practically, one is not to say any blessing.[34]]

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[1] Seder 1/18; Luach 1/18; Levush 208/13; See P”M 208 A”A 26 in explanation of Levush; See Beis Yosef 202; Ketzos Hashulchan 60/6; M”B 202/42 and 55; 208/62; See Piskeiy Teshuvos 207/2

Other opinions: Some Poskim rule that Borei Nefashos is a Bracha Koleles just like Shehakol and is Bedieved a valid after blessing for any food, even bread. [Kneses Hagedola in M”A 202/26; Kaf Hachaim 202/79; 204/38; 208/38; Eretz Tzevi 1/29 [however he later contradicts himself in 2/389]; Igros Moshe O.C. 1/74; Beir Moshe 3/35 in name of Rav Akiva Eiger; See Yabia Omer 1/12; Piskeiy Teshuvos ibid footnote 6] Accoridngly, if one already ate a Shiur of bread/Mezonos/7 Minim and does not have a Siddur to Bentch, he is to say Borei Nefashos. [Igros Moshe ibid]

The law of Tziruf and Maaseh Kdeira: To note that despite the above ruling, we rule that a Meiyn Shalosh food can join a Borei Nefashos food for a Shiur Kezayis and have Borei Nefashos recited on it. [Seder 8/7; Luach 2/8] See also Admur Seder 1/8 and Luach 1/7 that in the case of dispute of Maaseh Kdeira one is to say a Borei Nefashos, even though there is dispute as to its after blessing, if it is Borei Nefashos or Al Hamichyeh. Vetzrauch Iyun.

[2] Piskeiy Teshuvos 208/1

[3] Machatzis Hashekel 202/26; P”M 202 A”A 26; M”B 202/42 in name of Peri Megadim; M”B 202/55; 208/62; Piskeiy Teshuvos 208/1; See however Kneses Hagedola in M”A 202/26 who says to say Borei Nefashos. M”A ibid concludes with Tzaruch Iyuin due to above issue.

[4] Likkutei Maharich on Seder Birchas Hanehnin

[5] Kitzur SHU”A 51/8

[6] Seder 1/18; Luach 1/17; Michaber 208/13; Ketzos Hashulchan 60/6

[7] Ketzos Hashulchan 60/6

[8] Luach 1/17; Omitted in Admur Seder 1:18

[9] Levush 208:17; Elya Raba 208:26; Ateres Zekeinim 208:17 in name of Lechem Rav; Machazik Bracha 208:7; Beir Heiytiv 208:23; Mamar Mordechai 208:35; Kaf Hachaim 208:89

[10] Ketzos Hashulchan 60:6

[11] Implication of Seder 1:14; M”B 208:70; Biur Halacha end of 208 in name of Chayeh Adam in Nishmas Adam 50; Ketzos Hashulchan 60 footnote 6

[12] Luach 1/20 “If he does not have anything else to enter the questionable fruit in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208/26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207/1; M”B 207/1; Ketzos Hashulchan 60/3; Piskeiy Teshuvos 207/2

[13] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1:14 and 20; Michaber 208:13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

If one remembered in middle of the blessing: See Piskeiy Teshuvos 207/2 footnote 5 that if one remembered in middle of the Al Hapeiros he is to continue and finish the blessing in order so the opening blessing is not in vain.

[14] Elya Raba 208/27, brought in P”M ibid; Admur in Seder 1:20 omitted that which he wrote in Luach 1:20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a acse of doubt; Shulchan Hatahor 207/6, brought in Piskeiy Teshuvos 207/2 footnote 5

[15] As Safek Brachos Lihakel, as well as Admur in Luach rules one is Yoztei and so rules the Keztos Hashulchan ibid

[16] Seder 1/18 regarding Al Hamichyah and Seder 1/19-20 mentions all Meiyn Gimel; Luach 1/17; M”B 202/42 and 55; 208/62; See Piskeiy Teshuvos 207/2

[17] Seder 1:14 that Al Hagafen does not include fruits of tree other than grapes or raisins; 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel is not Motzi Borei Nefashos; Luach 1/17; Michaber 208:15

[18] Piskeiy Teshuvos 208:19 based on ruling of Poskim in 59 regaridng one who conbcluded with the wrong Nussach of Birchas Shema

[19] The reason: As the main dialect follows the closing blessing. [ibid]

[20] Maharshag 1:53; Ashel Avraham Butchach 208; Piskeiy Teshuvos ibid

[21] Seder 1/19; Luach 1/18; Admur 202/12; Michaber 202/11Terumos Hadeshen 30

[22] Ketzos Hashulchan 60 footnote 12

[23] See Luach 1/20; Ketzos Hashulchan 60/6

[24] Seder 1/20 and Luach 1/19 regaridng case of Safek Al Hapeiros [brought next] and the same would apply to Safek Al Hamichyah, and so is implied from Luach 1/20 “If he does not have anything Meiyn Shalosh to include the Safek Al Hamichyeh in its blessing” and so rules Ketzos Hashulchan 60/6

[25] Luach 1/20; Ketzos Hashulchan 60/6

[26] Seder 1/20; Luach 1/19; M”A 208/26; Elya Raba 208/27; Terumos Hadeshen

[27] Ketzos Hashulchan 60 footnote 12

[28] See Luach 1/20; Ketzos Hashulchan 60/6

[29] Seder 1/20 and Luach 1/19 regaridng case of Safek Al Hapeiros [brought next] and the same would apply to Safek Al Hamichyah, and so is implied from Luach 1/20 “If he does not have anything Meiyn Shalosh to include the Safek Al Hamichyeh in its blessing” and so rules Ketzos Hashulchan 60/6

[30] Luach 1/20 “If he does not have anything else to enter the questionable fruit it in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208/26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207/1; M”B 207/1; Ketzos Hashulchan 60/3; Piskeiy Teshuvos 207/2

[31] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1/14 and 20; Michaber 208/13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

[32] Elya Raba 208/27, brought in P”M ibid; Admur in Seder 1/20 omitted that which he wrote in Luach 1/20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a case of doubt; Shulchan Hatahor 207/6, brought in Piskeiy Teshuvos 207/2 footnote 5

[33] As rules Admur Luach 1/20 regarding Safek Al Hamichyeh

[34] As Safek Brachos Lihakel, and perhaps Admur in Seder holds it may not be said and so is implied.

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