The law that Hagafen exempts all liquids:[1]

The blessing over wine exempts the blessing of all other types of drinks [according to all opinions[2]].[3] This applies both to the before[4] blessing and the after blessing. This applies both during a meal and outside of a meal.[5] This applies even if one does not settle himself down to drink a lot of wine, and rather drinks only a small amount of wine for the sake of a Mitzvah[6], such as for Kiddush or Havdala, and he plans to drink a lot of other liquids afterwards, nevertheless, their blessing is exempt with the blessing over the wine.[7] The following are the detailed laws:

1. The before blessing:

One who says the blessing of Hagafen over wine, automatically exempts the blessing of Shehakol Nihyeh Bidvaro of any drink that was in front of him at the time he said the blessing of Hagafen [even if he did not have in mind to drink it at that time].[8] It likewise automatically exempts the blessing of Shehakol Nihyeh Bidvaro from any drink that he had in mind to drink at the time he said the blessing of Hagafen, even [if the drink was not in front of him at the time and] he did not explicitly have in mind to exempt it with the blessing.[9] If, however, he did not have in mind to drink the other liquids at the time he recited the blessing, and it was not in front of him at the time of the blessing, then one must recite the blessing of Shehakol.[10] [This applies even if the drinks were brought while one was still in the middle of drinking the wine, nevertheless the blessing of Shehakol must be recited.[11]]

1. The after blessing:[12]

When one says the after blessing of Al Hagefen over the wine, it exempts the after blessing of the other drinks. This applies even if the drink was not included in the before blessing of Hagafen, and one thus had to say a separate blessing of Shehakol Nihyeh Bidvaro on the drink.[13] For example, if the drink was not present at the time one said Hagafen, and he also did not have in mind to drink it at that time, [then although he must recite a blessing of Shehakol on the drink, nevertheless he does not recite an after blessing of Borei Nefashos, as it is included in the Al Hagfen he recites on the wine]. [This applies even if one did not drink a lot of wine.[14] See Q&A! Another example; if the one drank the drinks before the wine, and then drank the wine, the blessing of Al Hagafen on the wine nevertheless exempts the after blessing of the other liquids.[15] However, some Poskim[16] leave this matter in question according to Admur.]

If one does not have to recite an Al Hagafen:[17] If one drank less than a Revius of wine, in which case he does not need to recite an after blessing over it, and he drank a Revius[18] of other liquids, then he is to recite an after blessing of Borei Nefashos Rabos. This applies even if he did not recite a before blessing of Shehakol Nihyeh Bidvaro prior to drinking those beverages [and rather exempted it with the blessing of Hagafen].

Saying a Borei Nefashos after wine/Kiddush before the meal:[19] One who drank other beverages, after wine/Kiddush, prior to the meal, is required to say an after blessing after drinking it. This however only applies if he does not plan to drink a Revius from the Kos Shel Bracha for Birchas Hamazon. If, however, he will drink a Revius of wine from the Kos Shel Bracha after Birchas Hamazon, and hence will say an after blessing after this wine, then he is not to say an after blessing on any liquids drunk after Kiddush, prior to the meal. 

1. Preceding Shehakol to Hagafen:[29]

See Chapter 17 Halacha 1F! The blessing of Hagafen over wine [or grape juice] receives precedence over all other Shehakol beverages, as explained in Chapter 18 Halacha 2E, and hence one should always recite Hagafen and with it exempt the other drinks, as explained above. Now, although we explain in Chapter 17 Halacha 1F that there is a Midas Chassidus to first say the blessing of the secondary food in order so it receive its proper blessing, nonetheless, by wine with other beverages, one should always precede the wine and exempt the blessing of the other liquids with Hagafen.[30]

Saying Shehakol on drinks after Kiddush in Shul

Question:

After kiddush is said in Shul by Shabbos day, most people, myself included, do not usually drink from the kiddush wine and simply begin eating afterwards. I understand that drinking from the kiddush wine is not an obligation so that is not my question. My question is regarding the drinks that I have after kiddush and if they are included in the blessing of Hagafen. Do I have to say a blessing of Shehakol on these drinks since I did not actually drink any wine for Kiddush, or do we say that since I was Yotzei Kiddush with the Hagafen that was said over the wine, therefore all the drinks on the table are included in this blessing even if I did not drink any of the actual wine?

Answer:

You must recite a Shehakol over the drinks you have after Kiddush if you did not have any actual wine to drink after Kiddush.

Explanation: The law is that the blessing of Hagafen on wine exempts the blessing of Shehakol on all other liquids that are present at the table, or one had in mind to drink, at the time of the blessing. The reason for this is because wine is the head of all drinks, and therefore it is the main drink regarding a blessing and all other drinks are secondary to it. However, this only applies if one actually drank wine. If, however, one heard the blessing from another person but did not drink wine, then he cannot fulfill his obligation over a Shehakol beverage with this Hagafen that he heard, just like one who said Hagafen over water does not fulfill his obligation. This applies even by kiddush, as although the sages allowed one to fulfill his obligation of kiddush by simply hearing the blessings, this is very different than the laws of Birchas Hanehnin which requires that one actually drink wine to be exempt from saying a blessing on other beverages.

Sources: See regarding the general rule that hagafen exempts all other drinks: Seder 1:21; Luach 5:11; Admur 174:4 and 7; 204:12; 272:13; Michaber 174:2 and 208:16; Rabbeinu Yona Brachos 29a; Rosh Brachos 26; Rebbe Chiya in Brachos 41b; Ketzos Hashulchan 53:13 and 60:7; M”B and Kaf Hachaim on 174 and 208 ibid; Piskeiy Teshuvos 174:1-7; See regarding that if one heard Kiddush but did not drink any wine, then he must recite a blessing over other drinks: Derech Hachaim Hilchos Kiddush 71:8; M”B 174:3

[1] Seder 1:21; Luach 5:11; Admur 174:4 and 7; 204:12; 272:13; Michaber 174:2 and 208:16; Rabbeinu Yona Brachos 29a; Rosh Brachos 26; Rebbe Chiya in Brachos 41b; Kaf Hachaim 208:82-85; Ketzos Hashulchan 53:13 and 60:7; M”B and Kaf Hachaim on 174 and 208 ibid; Piskeiy Teshuvos 174:1-7

[2] Admur 174:4

[3] The reason: As wine is the head of all drinks. [Admur Seder ibid] Wine is the main drink, and it is the head of all drinks, and therefore it is the main drink regarding a blessing and all other drinks are secondary to it. [Admur 174:4; Tosafus Brachos 42a; Rosh Brachos 6:29; Mordechai Remez 136; See P”M 177 A”A 1 and Piskeiy Teshuvos 174:1 for a lengthy explanation on this matter]

[4] Seder 1:21; Luach 5:11; Admur 204:12; Rama 174:2 adds “even the before blessing”; Michaber 208:16; Rabbeinu Yona ibid; Mordechai ibid

Other opinions: Some Poskim rule wine does not exempt the before blessing of Shehakol from other liquids. [Rokeiach, brought in Beis Yosef 174]

[5] Admur 174:4; Luach ibid

[6] Admur 174:4; Luah ibid; Setmas Haposkim; See Poskim in next footnote; Piskeiy Teshuvos 174:2

Other opinions: Some Poskim rule that when one is drinking wine only for the sake of a Mitzvah, it does not exempt other liquids. [Rav Akiva Eiger 174 in name of Batei Kehuna; See Piskeiy Teshuvos ibid]

[7] Admur 174:4; Luach ibid; Seder ibid that even if he drinks less than a Revius of wine; See Admur Kuntrus Achron 177 regarding bread; M”A 184:11; 208:24; 272; Shiyureiy Kneses Hagedola 174:10; Elya Raba; Shelah in Emek Bracha; P”M 177 A”A 1; Derech Hachaim; Maharam Benet; Beis Shearim 75; Levushei Mordechai Kama 36; M”B 174:3; Shaar Hatziyon 174:5 and Biur Halacha 174:2 “Yayin” that so rule majority of Poskim; Ketzos Hashulchan 53 footnote 26

Other opinions: Some Poskim rule the blessing over wine can only exempt other liquids if one is drinking a large amount of wine in a way of Kevius. [Implication of Levush 174; Olas Tamid 174; Chayeh Adam 55:5 and in Nishmas Adam 55:1, brought Shaar Hatziyon 174:5 and Biur Halacha ibid; See Aruch Hashulchan 174:2; Yechaveh Daas 5:20; Piskeiy Teshuvos 174:1] Some Poskim conclude based on this opinion that initially one is to drink at least Malei Lugmav of wine to exempt the other drinks. [Biur Halacha ibid; See Piskeiy Teshuvos ibid footnote 11]

[8] Admur Seder and Luach ibid; 174:4; M”A 208:24; Taz 174:2; Mordechai 150

[9] Admur Seder and Luach ibid; 174:4 in parentheses; Elya Raba 174:8; Implication of M”A 174:11 and 206:6 and 272:9; Makor Chaim of Chavos Yair; Shulchan Hatahor 174:2; Chayeh Adam 55:4; 2^nd opinion in M”B 174:2, in name of Admur and Mahram Benet; Kaf Hachaim 174:11; Shevet Halevi 3:16; See Piskeiy Teshuvos 174 footnote 14

Other opinions: Some Poskim rule the other liquids are not exempt unless they were on the table at the time of the blessing [or later on if is drinking Bekevius]. [1^st opinion in M”B ibid] Based on this, some Poskim conclude one is to always have the drinks on the table in order to exempt it with the blessing of the wine. [M”B ibid]

[10] Admur Seder ibid

[11] Implication of Admur ibid who makes no differentiation; Taz 174:2 in name of Mordechai that today there is no Kevius by wine; Chayeh Adam 55:5; Ketzos Hashulchan ibid footnote 27 that so is implied from Admur ibid even though in 213 he rules there is Kevius by wine, although concludes with Tzaruch Iyun [See there in length for a discussion on this matter]

Other opinions: Some Poskim rule that only if one was not drinking the wine Bekvius do we mandate a new blessing to be recited. If however one is drinking wine Bekevius, and is still in the midst of drinking the wine, then if other drinks are brought, they are exempt from the blessing of Shehakol, even though one did not have them in mind at the time of the blessing. [Implication of Mordechai ibid; Darkei Moshe 174; Kneses Hagedola; Shelah; Elya Raba 174:8; Degul Merivava on 174; Shaareiy Teshuvah 174:1; P”M 174 M”Z 2; Nehar Shalom 174:2; Derech Hachaim; Magen Giborim; M”B 174:3; Kaf Hachaim 174:4]

[12] Seder ibid; Ketzos Hashulchan 60:7

[13] Admur Seder ibid; See M”A 208:24; Shelah Shaar Haosiyos 12:2; Poskim in Kaf Hachaim 208:82; See Ketzos Hashulchan 58 footnote 20 for explanation on this

Other opinions: Some Poskim rule one is to say an after blessing of Borei Nefashos on the other liquids in such a case, just as he said a before blessing of Shehakol. [M”B 208:72; Poskim in Kaf Hachaim 208:82; See Mordechai ibid, brought in M”A ibid; See Piskeiy Teshuvos 174:5 footnote 35]

[14] Implication of Admur ibid; Ketzos Hashulchan 60 footnote 16

Other opinions: Some Poskim imply the wine only exempts the after blessing of the other drinks in such a case if one drank the wine in a way of Kevius. [M”A 174, brought in Ketzos Hashulchan ibid]

[15] Admur 174:7; 272:13; M”A 174:14; Poskim brought in Kaf Hachaim 208:82; See Ketzos Hashulchan 60 footnote 15; Piskeiy Teshuvos 174:5

Other opinions: Some Poskim rule one must recite an after blessing after the drinks if they were drunk prior to the wine. [Shulchan Gavoa; Beis David 87, brought in Kaf Hachaim ibid; Shiltei Giborim on Rif leaves this matter in question]

[16] See Ketzos Hashulchan 60 footnote 15 for a proof that Admur retracted this in his ruling in Seder Birchas Hanehnin and he thus concludes with a Tzaruch Iyun.

[17] Admur Seder ibid; Ketzos Hashulchan 60:7; Igros Moshe 1:74; Shevet Halevi 8:166; Piskeiy Teshuvos 174:1

Other opinions: Some Poskim rule one is not to say an after blessing on the other liquids in such a case, as perhaps one eneds to say an after blessing on a Kezayis of wine, even though it is less than a Revius. [Shaar Hatziyon 208:70; See Piskeiy Teshuvos 174:1 footnote 18]

[18] If however he drank less than a Revius of other liquids, although together with the wine it is a Revius, it is questionable as to whether a Borei Nefashos is to be said. [Shaar Hatziyon 210:4; Ketzos Hashulchan 60 footnote 17] From Admur ibid it is implied an after blessing is not recited.

[19] Admur 272:13 in parentheses; Ketzos Hashulchan 60:7 and 79:11; Piskeiy Teshuvos 174:4; Based on: Admur 174:6; Seder 4:11 and so rules M”B 174:25, that whenever one has drinks before a meal, they are not exempt with the Birchas Hamazon

Other opinions: Some Poskim rule one is never to say an after blessing on a drink prior to a meal, even if one said a blessing on Shehakol over them. [Taz, Elya Raba, Olas Tamid, brought in Biur Halacha 174:6 “Veafilu”; See Piskeiy Teshuvos 174:4]

[20] M”A 208; Ketzos Hashulchan 60 footnote 16

[21] M”B 208:73 based on Shelah and other Achronim; Shaar Hatziyon 479:4

[22] Derech Hachaim Hilchos Kiddush; M”B 174:3

[23] See previous footnotes that so is the ruling of Admur and many other Poskim unlike the ruling of the Chayeh Adam and other Pskim, and unlike the conclusion of the Biur Halacha that one is to drink at least Malei Lugmav of wine; See Piskeiy Tehsuvos 174 footnote 17 that so was custom of Jewry

[24] Biur Halacha 174:2 “Yayin”

[25] Implication of Admur in Seder ibid who specifies Shehakol as the blessing being exempt; M”A 204:17; Ketzos Hashulchan 53 footnote 28, although concludes with Tzaruch Iyun; Piskeiy Teshuvos 174:3; See Shevet Halevi 4:14 and 8:166

[26] See Admur Seder 8:8

[27] Piskeiy Teshuvos 174:3

[28] Minchas Yitzchak 2:110

[29] Setimas Kol Haposkim who never mention such a Midas Chassidus to precede the Shehakol to Hagafen [See Seder 1:21; Luach 5:11; Admur 174:4 and 7; 204:12; 272:13]; Second approach [and seeming conclusion] of Ketzos Hashulchan 54 footnote 7 to always say Hagafen first

Other opinions: Another possible way of learning is that based on the rules explained above, in truth due to Midas Chassidus one should precede the Shehakol of the drink to the Hagafen of the wine unless the wine is more Chaviv then the drink. [First initial approach of Ketzos Hashulchan 54 footnote 7]

[30] The reason: As wine is defined as similar to Chaviv [See Seder 10:13 that Hagafen is more Chashuv then all blessings except Mezonos and Hamotzi, and overrides Chaviv in Dinei Kadima], and hence one must precede the Hagafen to the Shehakol drink.] Now, we stated above that we only promote the preceding of a Tafel to the Ikar if the Ikar is not Chaviv, as if it is Chaviv one is to include the blessing of the secondary food within the blessing the primary food as the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing. [Admur 212:9] Now, if this applies by a Chaviv Ikar of any blessing, then certainly it should apply by a Hagafen Ikar [even if not Chaviv] as Hagafen is viewed as more powerful than Chaviv in the laws of Kadima of Brachos, as stated above, and hence here too we should apply the rule that “the main honor of a food that is meant to receive precedence over another food is its ability to exempt the blessing of the other food with its blessing.” [See Ketzos Hashulchan ibid who suggests the power of wine is not due to Ikar/Tafel, but rather due to being the head of all drinks, and hence should always precede; However, Tzaruch Iyun as a) Admur 212:8 writes that we don’t care about hierarchy of blessings when it comes to this Midas Chasidus to precede the Tafel. B) The Yeish Cholkin in Seder 3:15 hold to precede Tafel even when Ikar is Chaviv, and hence according to them, the Tafel should be preceded to the Ikar even if it is Hamotzi or Mezonos. However, according to the explanation of Ketzos Hashulchan, this question would not apply.]