Chapter 15: The Bracha on Wine[1] 

1. The blessing on wine:[2]
2. General law:

One recites the before blessing of Hagafen and after blessing of Al Hagafen on wine and grape juice being that their juice is similar to the fruit itself, and hence it would have been befitting to recite on it Borei Peri Haeitz, however, due to its significance it receives the more superior blessing of Hagafen.

1. The Bracha to be said when sucking the juice out of fruits:[3]

One who sucks the juice out of grapes recites the blessing of Haeitz. This applies even if one does not suck any of the actual flesh or pulp of the fruit, and simply sucks the juice.

1. Grape juice:[4]

Pure “homemade” natural grape juice:[5] The juice of grapes is Hagafen even though it has not fermented and does not contain any alcohol content.[6] Thus, it is permitted to squeeze grapes [before Shabbos/Yom Tov[7]] and make Kiddush on it. It is likewise permitted to use grape juice that is made through soaking juicy raisins in water [known as raisin wine, or straw wine].[8] In the wording of Chazal, this grape juice is known as Yayin Megito or Tirosh.[9]

Processed store-bought grape juice: Processed grape juice sold by wineries [i.e. Kedem] goes through pasteurization and commonly contain additives and preservatives such as sulfur, sodium benzoate or potassium sorbate. Some Poskim[10] rule that such grape juice is not considered grape juice at all and hence its blessing is Shehakol.[11] However, other Poskim[12] rule it is valid just like 100% pure grape juice, and its blessing is Hagafen.[13] Practically, the widespread custom is to recite Hagafen and be lenient even initially to permit using processed grape juice for Kiddush, and the four cups [such as for women and children, or those who cannot drink wine, as stated above].[14]

1. Frozen wine & Grape juice ice pops – What blessing is said on frozen grape juice or wine?[15]

It is questionable whether the blessing of frozen wine is Shehakol or Hagafen or Haeitz, and therefore one should either make all three blessings on different foods, having in mind the frozen grape juice/wine, or if not available, then simply say the blessing of Shehakol.[16] Bedieved, if one said either Hagafen or Haeitz he is Yotzei.

1. Brandy, Cognac, and other grape based drinks:

See Halacha 3-4 regarding wines that are mixed with other liquids! Regarding brandy: Brandy or Cognac is a distilled spirit made by fermenting and then distilling wine or fruit juice, typically grapes, resulting in a smooth, fruity liquor with an alcohol content between 35–60%. Distilled refers to a process where a liquid is heated until it turns into vapor, and then that vapor is cooled back into liquid form, separating it from impurities or other components. Even though it is made from wine, since it is distilled, it becomes Shehakol.[17]

1. Raisin wine:[18]

Background: Raisin wine is a type of fruit wine made by fermenting dried grapes (raisins) instead of fresh ones, resulting in a rich, sweet, and often sherry-like flavor. Because raisins are concentrated in sugar and flavor, they produce a wine with deep body and warmth—perfect for colder seasons or when fresh fruit isn’t available. It’s popular in homemade winemaking and can be crafted using simple ingredients like raisins, water, sugar, yeast, and sometimes lemon juice or spices.

Its blessing: Hagafen, if one uses raisins that still contains some juice to the point that they excrete juice when pressed on, and not just through soaking in water.

2. Said wrong Bracha Rishona on wine– Law of Bedieved:[19]

Said Hamotzi on wine:[20] If one accidentally recited the blessing of Hamotzi on Hagafen wine or grape juice, then one does not fulfill his obligation and must repeat the correct blessing of Hagafen.[21] [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Chapter 7 Halacha 18.]

Said Mezonos on wine:[22] If one accidentally recited the blessing of Mezonos on Hagafen wine or grape juice, then according to the simple understanding of the Poskim[23], one does not fulfill his obligation and must repeat the correct blessing of Hagafen.[24][25] However, some Poskim[26] rule that by wine and dates, one fulfills his obligation Bedieved if he said the blessing of Mezonos. Furthermore, there are Poskim[27] who are of the opinion that the blessing of Mezonos Bedieved covers all food and satiating beverages [i.e. wine, juice, milk] similar to the blessing of Shehakol, with the exception to water and salt [and all water-based beverages[28]], by which one does not fulfill his obligation with the blessing of Mezonos.[29] [Some Poskim[30] conclude based on this that in the event that one accidentally recited a blessing of Mezonos he should eat a small amount, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating. Practically, however, according to Admur the main position follows not to suspect for the above opinion and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.[31] However, many suspect for the lenient opinion as Safek Brachos Lihakel. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Halacha 19.]

Said Haeitz on wine:[32] Some Poskim[33] rule that if one recited the blessing of Haeitz on wine instead of the blessing of Hagafen, then he does not fulfill his obligation and must repeat the correct blessing of Hagafen. Other Poskim[34], however, rule that one does fulfill his obligation Bedieved if he said the blessing of Haeitz over wine. [Practically, Safek Brachos Lihakel and the blessing is not to be repeated.[35] However, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Borei Peri Hagafen.[36] Likewise, some Poskim[37] write that he should only drink a small amount of wine, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating.] 

Said Ha’adama on wine:[38] Some Poskim[39] rule that if one recited the blessing of Ha’adama on wine instead of the blessing of Hagafen, then he does not fulfill his obligation and must repeat the correct blessing of Hagafen. Other Poskim[40], however, rule that one does fulfill his obligation Bedieved if he said the blessing of Ha’adama over wine. [Practically, Safek Brachos Lihakel and the blessing is not to be repeated.[41] However, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Borei Peri Hagafen.[42] Likewise, some Poskim[43] write that he should only drink a small amount of wine, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating.]

Said Shehakol on wine:[44] If one recited the blessing of Shehakol on a Hagafen beverage he fulfills his obligation and is not to repeat the blessing.

• Yotzei Bedieved
• SBL = Yotzei because of Machlokes and Safek Brachos Lihakel, although best to circumvent Machlokes.

X    Not Yotzei. Must Repeat Bracha

X*  Machlokes, but we conclude that one is Not Yotzei. Must Repeat Bracha

3. The Bracha of wine that had other liquids added into it?[45]

If one added juices other than water into wine, then if it loses its taste of wine its blessing is Shehakol. If, however, it still contains the taste of wine, then we follow the majority ingredient.

• Example: One example of this law is when grape juice is mixed with apple juice. If the apple juice is the predominant flavor and the mixture no longer tastes like wine, the blessing recited is Shehakol. However, if the wine’s flavor remains noticeable despite the addition of apple juice, the appropriate blessing is determined by the majority ingredient.

4. The blessing of wine mixed with water:

General rule:[46] If one mixed water into wine then all the following conditions must be met for the wine to retain its blessing of Hagafen: 1) The mixture contains at least 17% of wine.[47] 2) The strength of the wine justifies the amount of water placed in.[48] 3) It is common to drink this beverage as wine, in its current ration.[49] 

Practical law for wine of today:[50] Practically, if there is majority of wine [51%] over water in the mixture, its blessing remains Hagafen.[51] If the wine is minority of the mixture [less than 50%] then many Poskim[52] rule the mixture becomes Shehakol and is not Hagafen, and so is the widespread Sefaradi custom.[53] Other Poskim[54] rule that so long as the wine is 17% [1:6 ratio] of the mixture, it remains with the blessing of Hagafen. According to all opinions if the wine is less than 17% of the mixture, the mixture is Shehakol. Practically, one is to be stringent not to add more than majority water to the wine, however those that are lenient to say Hagafen on mixtures of up to 17% wine, have upon whom to rely.[55] Most bottles of wines today already contain a large percentage of water mixed into them and hence care must be taken not to add too much water in the wine.[56] [All the wines of the Eida Hachareidis have between 60-70% wine and are Hagafen according to all opinions, including the Sephardic custom.[57] Other wines, even under Mehadrin Hashgachas, may contain less than majority wine and are hence not Hagafen according to all opinions.[58] This matter needs to be verified by each Hashgacha.]

Chabad custom:[59] There is a tradition from the Alter Rebbe, as explained in the Tzemach Tzedek, that in today’s wines the maximum amount of water allowed to be added is up to 1/3 or 33.3%. This is the practical Chabad custom.[60]

5. The law that Hagafen exempts all liquids:[61]

The blessing over wine exempts the blessing of all other types of drinks [according to all opinions[62]].[63] This applies both to the before[64] blessing and the after blessing. This applies both during a meal and outside of a meal.[65] 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[66], 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.[67] 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].[68] 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.[69] 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.[70] [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.[71]]

1. The after blessing:[72]

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.[73] 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.[74] 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.[75] However, some Poskim[76] leave this matter in question according to Admur.]

If one does not have to recite an Al Hagafen:[77] 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[78] 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:[79] 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:[89]

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.[90]

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 7:4-6; 11; Encyclopedia Talmudit Vol. 4 Erech Birchos Hayayin pp. 456-466; Piskeiy Teshuvos 204:8-12

[2] Seder 7:11; 6:9; 202:10; Ketzos Hashulchan 53:1;

[3] Seder 6:9; Michaber 208:8; Taz 208:5; Brachos 38a; Ketzos Hashulchan 53:1

[4] See Bava Basra 97a; Admur 272:2 and 7; 472:27; 600:6; Piskeiy Teshuvos 272:6 and 472:11

[5] Admur 272:2; Michaber 272:2; Bava Basra 97a

[6] This is the definition of Yayin Megito, brought in Admur, Michaber and Gemara ibid

The reason: Some suggest that since grape juice is able to eventually become wine, therefore, it is even initially valid prior to becoming wine. Others, however, negate this reason. [See Meiri on Bava Basra ibid; Rashbam in Bava Basra ibid; Shevet Halevi 9:58; ]

[7] Kneses Hagedola 1; Orchos Chaim p. 64; Kaf Hachaim 272:16

[8] Admur 272:7; 472:27 regarding four cups; Michaber 272:6; Bava Basra 97b; Shiyurei Kneses Hagedola 472 regarding four cups; Olas Shabbos 472:8 regarding four cups; Chok Yaakov 472:22; P”M 472 M”Z 10

How it is made: Raisin grape juice is only valid for Kiddush, and only receive the blessing of Hagafen, if one uses raisins that still contains some juice to the point that they excrete juice when pressed on, and not just through soaking in water. [Admur 272:7; 472:27; Chok Yaakov ibid; Rif Bava Basra 22b; Rosh Bava Basra 6:10; Rivash 9] If they are so dry that they do not excrete any juice upon being pressed on, then they are invalid for Kiddush or Hagafen. [Admur 272:7] One takes these raisins, crushes them, and soaks them in water for three days. [Admur 272:7]

[9] Admur 272:2 “Yayin Megioto”; 600:6 “Tirosh”

[10] Dvar Yehoshua 1:11; 5:5; Beir Moshe 6:53; Shvus Yitzchak Pesach in name of Rav Elyashiv; Rav Yaakov Yosef Za”l

[11] The reason: As the preservatives kill the juices ability to ferment, hence preventing it from ever becoming wine, thus negating its entire reason of validation [according to the understanding of these Poskim]. [Poskim ibid]

[12] Har Tzevi 1:158; Minchas Shlomo 1:4; Minchas Yitzchak 8:14; Shevet Halevi 9:58; Yechaveh Daas 2:35; Yeshuos Moshe 1:30; Mishneh Halachos 13:38 [Says its better to sue grape juice than today’s wines] Piskeiy Teshuvos 202; 272:6

[13] The reason: As since the grape juice was fit for fermentation and wine production prior to adding the preservatives, it therefore retains its valid state even afterwards. [Minchas Shlomo ibid] Furthermore, many grape juices today do not contain preservatives that prevent it from becoming wine, and it is still possible to ferment grape juice made today. [Piskeiy Teshuvos ibid]

[14] Piskeiy Teshuvos 272:6 that so is custom of many Gedolei Yisrael in this generation, including the Chazon Ish, Brisker Rav, Tchebiner Rav

[15] See Imrei Mordechai 8; Avnei Derech 11:30; Poskim who are in doubt as to the blessing: See P”M Pesicha Hilchos Brachas 11 [questions if congealed or frozen wine is Haeitz or Hagafen]; Minchas Yitzchak 8:14; Tzitz Eliezer 3:7; Shevet Halevi 9:39 [doubt if Shehakol or Haeitz]; Shraga Hameir 8:113; Piskeiy Teshuvos 202:3; Poskim who rule that the blessing is Shehakol: Birkeiy Yosef 202:2 in name of Mahra Azulaiy based on Beis Yosef 202 that Iropi is Shehakol, brought in Kaf Hachaim 202:16; Poskim who rule that it is Hagafen: Steipler in Igros Vereshimos Kehilas Yaakov 1 Igeres 18; Rav Chaim Kanievsky based on Sukkah 12a; Baruch Omer 1 Brachos 27; Ruling of Rav Mazuz in Or Torah; Shevet Hakehasi 6:123; Birchas Reuvein Shlomo 3:7; Poskim who rule that cooked congealed wine is Hagafen: Beis Yehuda O.C.61; Yad Aaron on Tur 202:1; Kaf Hachaim 202:14; See regarding frozen liquids that they have the status of solids: Admur 158:7; Seder Netilas Yadayim 20; Rambam Tumas Ochlin 9:2; Seder Birchas Hanehnin 8:8 [that frozen liquids do not have the status of a liquid but rather as a solid regarding Tziruf for an after blessing]; Mishneh Taharos 3:1-2

Explanation: It is questionable whether frozen grape juice or wine still retains its blessing of Hagafen, or loses this blessing and rather becomes Haeitz or Shehakol. Some argue that from the fact that we find in the Mishneh and Poskim that frozen items no longer have the status of a liquid, therefore the blessing can no longer possibly be Hagafen. Others, however, argue that this solid status of a frozen item is regarding other matters of Jewish law, and does not apply to the law of blessings. Furthermore, some bring a source in the Talmud for the concept of frozen wine, hence proving that even frozen wine is still called wine and therefore she received the blessing of Hagafen. Whatever the case, this matter is not conclusive amongst the Poskim, and therefore one should do as we stated above to escape the doubt, or simply say the blessing of Shehakol which is always the correct blessing to say in a case of doubt, and in this case according to some authorities is even the initial blessing.

[16] The reason: As once a liquid freezes over it loses its status as a liquid. [Admur ibid] From this it would imply that the blessing it receives is Shehakol, like any other drink.

[17] Kaf Hachaim 202:15; Yalkut Yosef 203:10; Vezos Habracha p. 402 footnote 69

[18] See Admur 272:7; 472:27 regarding four cups; Michaber 272:6; Bava Basra 97b; Shiyurei Kneses Hagedola 472 regarding four cups; Olas Shabbos 472:8 regarding four cups; Chok Yaakov 472:22; P”M 472 M”Z 10M”B 204:34; Piskeiy Teshuvos 204:11

How it is made: Raisin grape juice is only valid for Kiddush, and only receive the blessing of Hagafen, if one uses raisins that still contains some juice to the point that they excrete juice when pressed on, and not just through soaking in water. [Admur 272:7; 472:27; Chok Yaakov ibid; Rif Bava Basra 22b; Rosh Bava Basra 6:10; Rivash 9] If they are so dry that they do not excrete any juice upon being pressed on, then they are invalid for Kiddush or Hagafen. [Admur 272:7] One takes these raisins, crushes them, and soaks them in water for three days. [Admur 272:7]

[19] See Seder Birchas Hanehnin 1:2-5, 10, 16; 2:9;  6:4, 6; 7:22-24  Luach Birchas Hanehnin 1:2-5, 14; 10:11; SHU”A Admur 167:13; 168:12; 202:2, 10; 24; 206:1; Michaber 167:10; 204:13; 206:1; 208:15; M”A 209:1; Ketzos Hashulchan 39:37 footnote 24 and 34; 48 footnote 1; 49:2-3, 9, 18 footnote 1; Piskeiy Teshuvos 167:20-21; 206:1-7; 208:23; Koveitz Kieis Shasul [Belz] p. 217

[20] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kaf Hachaim 158:43; Birchas Habayis 19:22; Even Haozer 168:5; Ketzos Hashulchan 48 footnote 1; Ritva Brachos 2:18; Igros Moshe Y.D. 3:120 -2 unlike Igros Moshe O.C. 2:54

Other Opinions: Some Poskim rule that the blessing of Hamotzi never covers Mezonos, even by Pas Haba Bekisnin, and hence the blessing of Mezonos is still required to be recited. The proof is from the fact that regarding those breads which are disputed whether they are Hamotzi or Mezonos it is ruled that Mezonos is to be recited. This implies that if one were to recite Hamotzi then he would not fulfill his obligation according to the opinion which requires Mezonos to be said. [Elya Raba 168:20; Igros Moshe O.C. 2:54 unlike Igros Moshe Y.D. 3:120 -2]

[21] The reason: As it appears like a clear lie to say “Hamotzi” over this food when in truth it has no resemblance of bread. [Chayeh Adam ibid]

[22] See Kaf Hachaim 202:9; Piskeiy Teshuvos 206:3; Halacha Berura 206:7

[23] Setimas Kol Haposkim who only record that the blessing of Shehakol covers all foods Bedieved; Implication of Admur in Seder Admur 1:3 and Admur 168:12 that the dispute and discussion of Mezonos being Motzi another food is only by bread or Safek bread, and not by anything else; Implication of Admur in Seder 1:10 regarding rice that he does not suggest to say Mezonos and only suggests saying Shehakol; All Poskim who rule that one is not Yotzei Mezonos over bread being that only Shehakol is Motzi other foods and the same would certainly apply to other foods that one is not Yotzei: Teshuvas Beis Yehuda Ayash O.C. 41; Birkeiy Yosef 167:10; Nehar Shalom; Hagahos Rav Akiva Eiger on Gemara Brachos 36b

[24] Rashbatz Brachos 40b; Igros Moshe C.M. 2:41; Aruch Hashulchan 167:19; So rule regarding all foods except wine and dates: Beis Oveid; Pesach Hadvir 202:12; Sdei Chemed Mareches Brachos 1:36; Orchos Chaim 202:2; See Kaf Hachaim 202:9; So rules even regarding wine: Rashbatz Brachos 40b; So rule regarding almonds: Rav Akiva Eiger ibid

[25]

[26] All Poskim in next footnote; Beis Oveid; Pesach Hadvir 202:12; Sdei Chemed Mareches Brachos 1:36; Orchos Chaim 202:2; Kaf Hachaim 202:9; 208:8; Beir Moshe 4:21-4; Piskeiy Teshuvos 208:23 footnote 174

[27] Implication of Derisha 168:2 and Taz 168:6; Elya Raba 168:16; Chayeh Adam 58:3 and Nishmas Adam 2 in name of Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Mezonos on a cooked food and fruits that he is Yotzei,”; Biur Halacha 167:10 “Bemakom” and 208 “Ad Shenismaeich”; Shaar Hatziyon 167:11 and 208:31; Ben Ish Chaiy Balak 13; Birchas Habayis Shaar 19; Kaf Hachaim 202:9 and 206:6; Kerem Shlomo 1:66; Halacha Berura 206:7

[28] Tehila Ledavid 1:48

[29] The reason: As all foods are considered Mazon as proven from the Talmudic ruling [Eiruvin 26] which states that one who vows not to eat Mazon is prohibited from eating anything except for water and salt. [Chayeh Adam ibid]

[30] Igros Moshe 4:40; Piskeiy Teshuvos 206:3

[31] As stated from the previous footnotes, so is evident from the glaring omission of this possibility from all the laws of Safek brought in Admur, and so is evident from its omission from the Ketzos Hashulchan.

[32] See M”B 202:70; Kaf Hachaim 202:77; Piskeiy Teshuvos 208:23

[33] Admur 202:10; Luach Birchas Hanehnin 1:2 and 10:11 [Omitted from Seder Birchas Hanehnin 1:2 and 6:9]; M”A 208:22; Panim Chadashos end of Hilchos Brachos; Shut Mahariy Levi Kelal 5:47

[34] Gloss of Maharil on Admur 202:10 [regarding his ruling that if one said Haeitz on wine that he is not Yotzei] “In the Siddur Admur omitted this ruling and I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer that he is Yotzei.”; Even Haozer 208:14; Reiah Brachos 35a; 40b; Ritva Brachos 35a; 40b; Shita Mekubetzes Brachos 35a; Hagahos Rav Akiva Eiger 208:9 in name of Ginas Veradim; Yad Efraim 202 in name of Halachos Ketanos; Ketzos Hashulchan 49 footnote 1; 53:1; Toras Menachem on Seder Birchas Hanehnin 1:1; See Tzemach Tzedek O.C. 26:4; Chidushei Tzemach Tzedek 7b; 10d

[35] M”B 208:70 and Shaar Hatziyon 208:66-67; Kaf Hachaim 208:77;

[36] Yad Efraim ibid; Kitzur SHU”A 56:3; See also Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[37] Igros Moshe 4:40; Piskeiy Teshuvos 206:3; 208:23

[38] See Piskeiy Teshuvos 208:23; M”B 202:70; Kaf Hachaim 202:77

[39] All Poskim who rule this way regarding Haeitz on wine, and even more so would this apply regarding Ha’adama: Admur 202:10; Luach Birchas Hanehnin 1:2 and 10:11 [Omitted from Seder Birchas Hanehnin 1:2 and 6:9]; M”A 208:22; Panim Chadashos end of Hilchos Brachos; Shut Mahariy Levi Kelal 5:47

[40] Even Haozer 208:14; Ritva Brachos 2:14; 3:11; Reiah Brachos 40b; Shita Mekubetzes Brachos 35a; Kitzur SHU”A 56:3 in Lechem Hapanim; Orchos Chaim 1208:13; Sdei Chemed Asifas Dinim Mareches Brachos 1:2; Kaf Hachaim 202:11; 208:78, in name of Rameh Alfasi; So rule regarding Haeitz and the same may apply regarding Ha’adama [See Chidushei Tzemach Tzedek 7c who leaves this matter in question]: Gloss of Maharil on Admur 202:10 [regarding his ruling that if one said Haeitz on wine that he is not Yotzei] “In the Siddur Admur omitted this ruling and I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer that he is Yotzei.”; Hagahos Rav Akiva Eiger 208:9 in name of Ginas Veradim; Yad Efraim 202 in name of Halachos Ketanos; Ketzos Hashulchan 49 footnote 1; Toras Menachem on Seder Birchas Hanehnin 1:1; See Tzemach Tzedek O.C. 26:4; Chidushei Tzemach Tzedek 7b; 10d

[41] See Chidushei Tzemach Tzedek 7c who leaves this matter in question [and hence Safek Brachos Lihakel!]; Piskeiy Teshuvos ibid; Kaf Hachaim ibid

[42] Yad Efraim ibid; Kitzur SHU”A 56:3; See also Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[43] Igros Moshe 4:40; Piskeiy Teshuvos 206:3; 208:23

[44] Admur Seder 1:4; Luach 1:5; Admur 167:13 [regarding bread]; 202:24; 206:1; Michaber 167:10; 206:1; Mishneh Brachos 40a; Piskeiy Teshuvos 167:21

[45] Seder 7:6; Luach 10:6; Admur 204:8; M”A 202:3 in name of Hagahos Hashach; Ketzos Hashulchan 50:3

[46] Admur 204:9; Seder 7:6; Rama 204:5; M”A 204:16; Maharil 153

Background:

The Michaber 204:5 rules that if the ratio of wine to water is 1:4 [25% wine] then it remains Hagafen. If however there is less than 25% wine, then the blessing is Shehakol even if the mixture still contains a taste of wine. Furthermore, even the 25% ratio only applied to wines of back then, however by the wines of today, even if the mixture contains 25% wine it is Shehakol. Practically each area is to follow the ratio of mixture between wine and water of that area. [Michaber ibid] The Rama ibid concludes that this applies so long as that there is at least a ratio of 1:6 of wine to water [16.7% wine], as if it has less than this amount of wine the mixture is Shehakol. [Rama ibid based on Iggur and Maharil 153] The reason why according to the Rama a ratio of 17% suffices is because in such a case we follow the taste of the mixture, and so long as the mixture still contains a taste of wine, then its blessing is Hagafen. [Olas Tamid 204:7 in explanation of Rama ibid] The M”A 204:16 in name of Maharil ibid states that even if there is a 6:1 ratio of water and wine, nevertheless it is only Hagafen if it is common for the community to drink a mixture of this state as wine. Practically Admur [in 204:9 and Seder 7:6] rules like this ruling of the Rama ibid as explained in the M”A ibid that only “if the wine is very strong and is hence fit for such a mixture of water and it is common for people to drink it as wine despite its water ratio, does it remain Hagafen. However in all cases that the water is a ratio of 6:1 over the wine [17%] it becomes Shehakol.”  Thus in conclusion Admur ibid, based on M”A and Maharil ibid, list three conditions necessary for wine to remain Hagafen: 1) There is at least 17% wine. 2) The strength of the wine justifies the amount of water placed in and 3) It is common to consider such a ratio as wine. 

Ruling of the Mishneh Berurah: The M”B 204:29 and 31 learns that the Michaber and Rama ibid are not truly arguing and that rather each one is referring to another type of wine. The Michaber refers to a grape sediment wine, while the Rama refers to pure wine, and hence by pure wine even the Michaber would agree with the Rama. However from other Poskim ibid [see Kaf Hachaim 204:31] it is clearly evident that the Michaber and Rama are arguing.

[47] Admur ibid; Rama ibid

[48] Admur ibid; M”A ibid; Maharil ibid

[49] Admur ibid; M”A ibid; Maharil ibid; implication of Rama ibid

[50] See 204:5; Admur 204:9; Seder 7:6; Piskeiy Teshuvos 204:8-11; Sefer “Kashrus Hamashkaos” p. 26-28

[51] See all Poskim listed in next footnote that state that such wine is Hagafen

Other Poskim: Some Poskim rule that even if minority of water was added to wines of today it becomes Shehakol. [Olas Tamid 204;  Elya Raba 204:10; Aruch Hashulchan 204:13] Practically we do not rule like these opinions.

[52]  Peri Megadim 204  A”A 16; Kaf Hachaim 204:32; Shulchan Hatahor 10; Chazon Ovadia 1:80 that so rules also Levush; Elya Raba and Machatzis Hashekel; Pnei Haryeh Hachaiy 38; Poskim brought in Piskeiy Teshuvos ibid footnote 30; Yalkut Yosef 4:1 p. 281

[53] Chazon Ovadia ibid; Or Letziyon 2:20-18; Yalkut Yosef ibid

[54] This follows the simple ruling of the Rama ibid that rules so long as the wine is at least a 1:6 ratio [17%] its blessing is Hagafen. This opinion is commonly referred to as the Ashkenazi custom and was/is followed by many Hashgacha companies. Nevertheless it is debated as to whether the ruling of the Rama referred to even the wines of today.

Opinion of Admur and Chabad custom: It is unclear from Admur ibid if this ratio would suffice for the wines of today, as perhaps the wines of today do not fulfill the other two conditions proposed by Admur. I was told by Harav Eli Landa of Bnei Braq that there is a tradition from the Tzemach Tzedek that in today’s wines the maximum amount of water allowed to be added is up to 1:3 or 33.3%.

[55] Piskeiy Teshuvos ibid

[56] Piskeiy Teshuvos ibid

[57] Publicized in Madrich of Eida Hachareidis in answer to those that still claim that their wines are Shekaol according to many Poskim. In the past the Eida wines contained close to 20% wine, hence only being valid according to some opinions.

[58] See Sefer “Kashrus Hamashkaos” p. 26-28 and Chazon Ovadia ibid

[59] Tzemach Tzedek Orach Chaim 28

[60] Told by Harav Eli Landa of Bnei Braq; Rav Ginzberg in Hiskashrus

[61] 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

[62] Admur 174:4

[63] 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]

[64] 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]

[65] Admur 174:4; Luach ibid

[66] 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]

[67] 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]

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

[69] 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]

[70] Admur Seder ibid

[71] 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]

[72] Seder ibid; Ketzos Hashulchan 60:7

[73] 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]

[74] 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]

[75] 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]

[76] 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.

[77] 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]

[78] 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.

[79] 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]

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

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

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

[83] 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

[84] Biur Halacha 174:2 “Yayin”

[85] 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

[86] See Admur Seder 8:8

[87] Piskeiy Teshuvos 174:3

[88] Minchas Yitzchak 2:110

[89] 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]

[90] 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.]