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Donate- The blessing over grapes and raisins:[1]
The initial blessing that is to be recited over [ripe] grapes and raisins is Haeitz and not Hagafen.[2]
Accidentally recited Hagafen on grapes or raisins:[3] If one accidentally recited the blessing of Hagafen on grapes or raisins then one fulfills his obligation.
Small unripe grapes:[4] Grapes which are not ripe but are already edible receive the blessing of Ha’adama. Nonetheless, Bedieved if one said Haeitz he is Yotzei. Upon them becoming fully ripe they become Haeitz.
One who is drinking wine and eating grapes or raisins – Before blessing:[5] One who sits down to drink wine and eat grapes or raisins is not initially to intend upon him saying the blessing of Hagafen on the wine to also fulfill the obligation of the grapes or raisins. Rather, he is to say its own designated blessing of Haeitz on the grapes and raisins after reciting the blessing of Hagafen on the wine. However, Bedieved, if one recited the blessing of Hagafen on the wine and intended to also include grapes or raisins in his blessing, then one fulfills his obligation over the grapes and raisins and is not required to repeat the blessing. [However, if he did not explicitly intend to include the blessing of the grapes or raisins within his blessing of Hagafen on the wine, then he must recite the blessing of Haeitz on the grapes or raisins, and it is only if he explicitly intended to include them that he is exempt.]
The after blessing if one drank wine and ate grapes:[6] [Initially one who ate a Kezayis of grapes or raisins and likewise drank a Revius of wine should recite both Al Hagafen and Al Hapeiros on behalf of the wine and grapes, as explained in Chapter 21 Halacha 13D above. Nonetheless, regarding Bedieved if one did not do so, the Halacha is as such:] If one ate [a Kezayis of] grapes or raisins and likewise drank [a Revius of] wine and recited an Al Hagefen Veal Peri Hagefen [on behalf of both the wine that he drank and grapes that he ate], then he is exempt from reciting Al Haeitz on behalf of the grapes or raisins being that they too are considered fruits of the of the vine [i.e. Gefen].[7] However, this only applies if one explicitly had intent to exempt the grapes and raisins with the after blessing of Al Hagafen. However, if he did not explicitly have intent to do so, then the after blessing of Al Hagafen does not exempt the after blessing of Al Haeitz for the grapes and raisins, and it hence must be repeated.[8] For this reason[9], initially one should not have in mind to exempt the grapes with the wording of Al Hagefen and should rather explicitly include the words Al Hapeiros on behalf of the grapes, as we already explained in Halacha D above.[10]
| Situation | Blessing (Initial) | Blessing (If Mistaken) | After Blessing | Notes |
| Ripe grapes and raisins | Haeitz | If said Hagafen, fulfills obligation | Al Haeitz | |
| Small unripe grapes (edible) | Ha’adama | If said Haeitz, Yotzei | When fully ripe, blessing becomes Haeitz | |
| Drinking wine and eating grapes or raisins (before blessing) | Hagafen on wine, Haeitz on grapes/raisins | If intended to include grapes/raisins with Hagafen, fulfills obligation | If not explicitly intended, must say Haeitz on grapes/raisins | |
| Ate Kezayis of grapes/raisins and drank Revius of wine | Both Al Hagafen and Al Hapeiros | If only said Al Hagafen Veal Peri Hagefen with intent, exempt from Al Haeitz. If not, must repeat Al Haeitz. |
[1] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9
[2] The reason: Since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder 1:15]
[3] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9
[4] Admur 203:3; Tzemach Tzedek 26; Ketzos Hashulchan 49 footnote 11
[5] Seder Birchas Hanehnin 1:16; Luach 1:14; M”A 208:23; Taz 208:7; Levush 208:15; Beis Yosef 208
Does this ruling apply according all opinions? See Seder 1:6 [brought above in chapter 7 Halacha 19] in which reported a dispute regarding if one fulfills his obligation upon saying a lower level blessing on a certain food, having in mind to include within it a food of a higher blessing, such as if one recited the blessing of Ha’adama on a cucumber and explicitly had in mind to exempt with it the blessing on an apple. Indeed, some Poskim conclude that this same debate is relevant here as well, and that it is only according to the final ruling of Safek Brachos Lihakel that we hold that the blessing is not to be repeated if one said Hagafen over wine and intended to include the grapes or raisins. [Beis Yosef 208] Vetzaruch Iyun from Admur in Seder ibid who makes no mention that this matter is subject to debate and rather implies that it is included in the blessing according to all. Perhaps the difference is that grapes and raisins are in truth the same species as wine, and hence they can be included in the blessing of Hagafen, in contrast to a Ha’adama versus Haeitz product which are two totally different species. [Biur Seder Birchas Hanehnin 14 footnote 3; Rav Alyashvili footnote 116]
[6] Seder 1:14-15
[7] Seder 1:14; Luach 1:13; M”A 208:23; Taz 208:7; Levush 208:15; Beis Yosef 208 based on Tur and Rosh ibid
[8] Seder 1:15; Luach 1:13; M”A 208:23; Taz 208:7; Beis Yosef 208
The reason: As the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder ibid]
[9] Meaning, since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz.
[10] Seder 1:15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh
