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Donate- The after blessing of Meiyn Gimel [i.e. Meiyn Shalosh]:
- On what foods is it said?[1]
The after blessing of Meiyn Gimel is recited on all foods of the Shivas Haminim of which the land of Israel was praised.[2] [However, on the five grains Meiyn Gimel is only recited if the food has been cooked in a way that it becomes the blessing of Mezonos as explained in chapter 10 Halacha 9, and is not defined as Hamotzi bread as explained in length in chapter 8-10.]
What are the Shivas Haminim?[3] The Shivas Haminim include wheat, barley, grapes, figs, pomegranates, olives and dates[4]. Grapes include also wine which derives from the grape.[5] Wheat and barley include also spelt, which is a type of wheat, and oats and rye which is a type of barley.[6] These [five grains] are referred to as grain in all areas of discussion.
Why is it called Meiyn Gimel? Meiyn Gimel is a single blessing which is similar to the three blessings of Birchas Hamazon. [Meaning, that the single blessing of Meiyn Gimel contains within it wording which is parallel to each of the first three blessings of Birchas Hamazon, which is Mazon, Eretz Yisrael and the Beis Hamikdash. It is for this reason that it is called by its name Meiyn Gimel or Meiyn Shalosh, being that it corresponds to the three blessings of Meiyn Gimel. This comes to negate the common misconception which believes that Meiyn Gimel is called by its name being that it contains three different wordings on behalf of Mezonos, fruits and wine. Now, regarding the fourth blessing of Hativ Vihameitiv in Birchas Hamazon, this too contains a parallel wording within the after blessing of Meiyn Gimel as we conclude with the words “Ki Ata Hashem Tov Umeitiv Lakol.” However, this was only added by the sages to the Nusach at a later stage, just as the fourth blessing of Birchas Hamazon was added at a later stage. For this reason, we call the after blessing only Meiyn Gimel which corresponds to the original three blessings of Birchas Hamazon and not Meiyn Daled.[7]]
Is Meiyn Shalosh a Biblical or Rabbinical obligation: Some Poskim[8] rule that the after blessing of Meiyn Shalosh is a Biblical command. Other Poskim[9], however, rule that it is merely Rabbinical, and so is the ruling of Admur. [The practical ramification would be if one ate to the point of satiation and is unsure if he recited an after blessing.[10]]
If ate a total of a Kezayis of two foods with one being Borei Nefashos: Then the blessing of Borei Nefashos is recited, as explained in Halacha 8.
If ate a Kezayis of Meiyn Gimel and a Kezayis of Borei Nefashos, does Meiyn Gimel cover the Borei Nefashos food? See Halacha E!
Bedieved if said on food of another after blessing: See Halacha 15B & H! One who said the after blessing of Al Hamichya or Al Hagafen in place of the after blessing of Borei Nefashos Rabos then he does not fulfill his obligation. 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 then he does not fulfil his obligation. If it was said in place of Borei Nefashos Rabos for fruits of a tree then it is disputed if he fulfills his obligation and practically the blessing is not to be repeated. If one accidently recited Al Hamichyeh instead of Birchas Hamazon then it is disputed if he fulfills his obligation and practically the blessing of Birchas Hamazon is not to be repeated. Regarding if one mixed up the Nusach of Al Hamichay, Perios and Gafen, see B.
Bedieved if said another after blessing instead of Meiyn Gimel: See Halacha 15A & H! One who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Meiyn Gimel then he does not fulfill his obligation and is hence obligated to repeat the blessing of Borei Nefashos. If one accidently recited Birchas Hamazon instead of Al Hamichye, he fulfills his obligation.
If ate a total of a Kezayis of two foods with one being Mieyn Gimel: Then the lower of the two blessings is recited, as explained in Halacha 8, and hence if the lower blessing is Borei Nefashis, then it is recited, while if the lower blessing is Mieyn gimel, then it is recited.
| Q&AIf a tree was grafted with one of the seven species or one of the seven species was grafted with a different species what is its status regarding its after blessing?[11]Regarding this matter we follow the main tree. Therefore a tree of the seven species which was grafted with a part of the tree of another species, is nonetheless considered of the seven species and hence one recites Meiyn Gimel after its fruit. Similarly, a tree not of the seven species which was grafted with a part of a seven species tree, nonetheless its fruit remains Borei Nefashos. |
| Topic | Details |
| After blessing of Meiyn Gimel (Meiyn Shalosh) | Recited on all foods of the Shivas Haminim of which the land of Israel was praised |
| Five grains (Meiyn Gimel) | Only recited if food is cooked to become Mezonos, not Hamotzi bread |
| Shivas Haminim | Wheat, barley, grapes, figs, pomegranates, olives, dates |
| Grapes include | Wine which derives from the grape |
| Wheat and barley include | Spelt (type of wheat), oats and rye (type of barley) |
| Why called Meiyn Gimel | Single blessing similar to three blessings of Birchas Hamazon (Mazon, Eretz Yisrael, Beis Hamikdash) |
| Fourth blessing (Hatov Vihameitiv) | Added later; not included in Meiyn Gimel name |
| Obligation status | Some Poskim: Biblical; others (Admur): Rabbinical |
| Practical ramification | If ate to satiation and unsure if recited after blessing |
| Kezayis of two foods (one Borei Nefashos) | Borei Nefashos is recited |
| Kezayis of Meiyn Gimel & Kezayis of Borei Nefashos | See Halacha E |
- The Nusach – General Nusach and Nusach for Mezonos, wine, fruits:[12]
Mezonos products: The wording of Al Hamichya within Meiyn Shalosh is to recited upon eating a Kezayis of five grain Mezonos products. See chapter 8-10 for definition of Mezonos products.
Wine or grape juice:[13] The after blessing of Al Hagafen is to be recited upon drinking a Revius of wine and grape juice. See chapter 15 for definition of Hagafen wine.
Fruits of Seven Minim: The after blessing of Al Heitz and Al Hapeiros is to be recited upon eating a Kezayis of fruits of the Zayin Minim.
If ate a total of a Kezayis of two foods of Mieyn Gimel: Then the lower of the two blessings is recited if both foods are solids, as explained in Halacha 8.
Bedieved if said wrong Nussach: See Halacha 15C-G! One who said the after blessing of Al Hamichyah in place of the after blessing of Al Hapeiros does not fulfill his obligation, with exception to dates by which one fulfills his obligation Bedieved. One who said the after blessing of Al Hamichyah in place of the after blessing of Al Hagafen fulfills his obligation Bedieved. One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hagefen, fulfills his obligation. One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hamichya, does not fulfill his obligation. One who said the after blessing of Al Hagefen in place of the after blessing of Al Hapeiros does not fulfil his obligation with exception to grapes or raisins, in which case, if one said Al Hagefen he fulfills his obligation.
Racheim Nah:[14] One is to recite the wording of Racheim Nah in Meiyn Gimel.
Veal Hakalkalah:[15] Although in the beginning of the Meiyn Gimel after blessing for Mezonos products one recites the words Al Hamichay Veal Hakalkalah one does not recite the words Veal Hakalkalah by the conclusion of the blessing.[16]
Bedieved if skipped some of the Nussach:[17] Bedieved, if one skipped some of the wording of the Meiyn Gimel after blessing, then if he skipped words which are considered part of the main Nussach, then he does not fulfill his obligation, however, secondary words which are skipped do not invalidate the after blessing. The following is a list of main words which if skipped invalidate the after blessing:
- Skipped the mentioning of the food item [i.e. Hamichya, Gafen, Peiros]
- Skipped Al Ha’aretz Chemda Tova
- Skipped Uvinei Yerushalayim.
The following is a list of secondary words which if skipped do not invalidate the after blessing:
- Ki Ata Hashem Tov Umeitiv
- Venoda Al Ha’aretz before the concluding blessing.
- Nusach for Shivas Haminim of Eretz Yisrael – The Nusach of Meiyn Shalosh when eating seven species fruits/Mezonos/wine from Eretz Yisrael or within Eretz Yisrael [i.e. Al Peiroseha/Gafnah/Michyasa]:[18]
In the Diaspora, one who eats fruits of the seven Minim [i.e. dates, figs, pomegranates, olives, grapes] concludes the blessing with the words “Al Ha’aretz Veal Hapeiros.” However, in Eretz Yisrael, one concludes the blessing with the words “Al Ha’aretz Veal Peiroseha.” Furthermore, even in the Diaspora, upon eating fruits grown in Eretz Yisrael and exported to the Diaspora, one concludes the blessing with the words “Al Ha’aretz Veal Peiroseha.”[19] [Likewise, even in Eretz Yisrael, upon eating fruits grown in the Diaspora and imported to Eretz Yisrael, one concludes the blessing with the regular words “Al Ha’aretz Veal Hapeiros.”[20]]
| Summary [includes Q&A below]:When eating fruits [known for certain to have] grown in Eretz Yisrael [including the Golan Heights, but excluding Ashkelon/Aza region, and region south of Beir Sheba], one concludes the blessing of Meiyn Shalosh with the words “Al Peiroseha,” [in contrast to Al Hapeiros]. This applies irrelevant of where one is geographically located, and hence applies even in the Diaspora. [Likewise, by wine of Eretz Yisrael one is to conclude Al Peri Gafnah. However, by Mezonos of Eretz Yisrael, we conclude with the regular Nusach, unless one knows for certain that the grains were grown in Eretz Yisrael, in which case the Sephardi custom is to conclude “Al Michyasa.” When changing the words in the conclusion one is to also change the words in the concluding sentence and say “Venodeh Lecha Al Ha’aretz Veal Peiroseha/Peri Gafnah. Baruch Ata Hashem Al Ha’aretz Veal Peiroseha/Peri Gafnah.”Q&ADoes one likewise say “Al Peiroseha” in the sentence recited prior to the end blessing?[21]Yes. Thus, one is to say “Venodeh Lecha Al Ha’aretz Veal Peiroseha. Baruch Ata Hashem Al Ha’aretz Veal Peiroseha.” However, some Poskim[22] write that the Ashkenazi custom is not to recite any change of Nusach by the conclusion. Does one conclude “Al Pri Gafnah” or “Al Hamichyasa” when drinking wine or eating Mezonos of Eretz Yisrael?Some Poskim[23] rule that after eating Mezonos products of Eretz Yisrael, one is to conclude “Al Ha’aretz Veal Michyasa.” [Likewise, in the sentence prior to the conclusion one recites “Venodeh Lecha Al Ha’aretz Veal Michyasa.[24]] Likewise, upon drinking wine of Eretz Yisrael one is to conclude with the words “Al Ha’aretz Veal Peri Gafnah.”[25] [Likewise, in the sentence prior to the conclusion one recites “Venodeh Lecha Al Ha’aretz Veal Peri Gafna.[26]] However, some Poskim[27] rule that one is to only change the concluding Nusach by fruits of Eretz Yisrael, and not by its wine or Mezonos products. This can be inferred from the ruling of Admur above which omits this inclusion.[28] Nonetheless, the Rebbe[29] expressed doubt as to the accuracy of attributing this conclusion to Admur[30], and concludes that one is to verify with Zikneiy Anash of Eretz Yisrael as to whether they have received a tradition regarding this. Practically, the widespread custom in Eretz Yisrael is by wine to conclude with Peri Gafnah, although by Mezonos, only Sephardim conclude with Al Michyasa[31], while Ashkenazim conclude with Al Hamichyah.[32]Wine made from grapes of the Diaspora:[33] Wine that was made in Eretz Yisrael from grapes that grew in the Diaspora receives the concluding words of Al Hagefen.Mezonos made from grains of the Diaspora:[34] Mezonos that was made in Eretz Yisrael from grains that grew in the Diaspora receive the concluding words of Al Hamichya. [Accordingly, the Mezonos products of Israel are not to receive the concluding words of “Al Michyasa” even according to those accustomed to say it [i.e. Sephardim], as the overwhelming majority of its grain is imported from the Diaspora, unless one knows for certain that the grain was grown in Eretz Yisrael.[35]] If one does not know the origin of the fruits, what is he to conclude?If in the Diaspora one is unsure of the origin of the fruits, then he is to recite “Al Hapeiros.”[36] Likewise, in Eretz Yisrael, if one is unaware of the origin of the fruits, he is to recite Al Hapeiros.[37] What parts of Israel are considered “Eretz Yisrael” in the above regard of concluding “Al Peiroseha” [Gush Katif; Arava; Golan; Eilat]?Fruits which grew in areas that were not conquered by Olei Bavel: Some Poskim[38] rule that only fruits which grew in areas conquered and eternally sanctified by Olei Bavel are considered Eretz Yisrael in this regard, and hence fruits which grew in areas of Olei Mitzrayim are to have “Al Hapeiros” recited at their conclusion. [In general, the exact locations conquered by Olei Mitzrayim, but not Olei Bavel, are obscure, although in general the following areas are under question to not have been conquered by Olei Bavel: From North of Akko; From south of Ashkelon and below dead sea and Beir Sheva, including Gush Katif, Netivot, Ofikim, Tifrach; Beit Shean, Beit Gubrin; Ramleh]Fruits which grew in Golan and east of Jordon river: Some Poskim[39] conclude that fruits which grew in the Golan and other areas to the east of the Jordon [land of Shevet Reuvein, Gad and half of Menashe] are to have Al Peiroseha recited by its conclusion.Fruits which grew in Eilat region: Fruits grown in the Eilat region are not considered part of Eretz Yisrael, and receive the conclusion of Al Hapeiros. If one concluded “Al Peiroseha” on fruits of the Diaspora, does he fulfil his obligation?Some Poskim[40] leave this matter in question. Other Poskim[41], however, rule that he fulfils his obligation. If one concluded “Al HaPeiros” on fruits of Eretz Yisrael does one fulfill his obligation?[42]Yes. If one ate both fruits of the Diaspora and of Eretz Yisrael, how is he to conclude?Ate a Kezayis of both Eretz Yisrael and Diaspora fruits: Some Poskim[43] suggest that in such a case he is to conclude “Baruch Ata Hashem Al Ha’aretz Veal Peiroseha Vial Hapeiros.” Other Poskim[44] rule that he is to simply recite “Al Peiroseha.”Ate less than a Kezayis of Eretz Yisrael fruit:[45] If one ate less than a Kezayis of each, but a Kezayis in total of both fruits, then one is to conclude Al Hapeiros. Does one recite Peiroseha on fruits that were grown by a gentile in Eretz Yisrael?Seemingly yes.[46] |
| Location/Case | Fruit/Product Origin | Blessing Conclusion | Notes/Customs |
| Diaspora | Fruits of seven Minim | Al Ha’aretz Veal Hapeiros | |
| Eretz Yisrael | Fruits of seven Minim | Al Ha’aretz Veal Peiroseha | |
| Diaspora | Fruits grown in Eretz Yisrael, exported | Al Ha’aretz Veal Peiroseha | |
| Eretz Yisrael | Fruits grown in Diaspora, imported | Al Ha’aretz Veal Hapeiros | |
| Any | Unknown origin | Al Hapeiros | |
| Eretz Yisrael | Wine of Eretz Yisrael | Al Ha’aretz Veal Peri Gafnah | Widespread custom; sentence prior: Venodeh Lecha Al Ha’aretz Veal Peri Gafna |
| Eretz Yisrael | Mezonos of Eretz Yisrael | Al Ha’aretz Veal Michyasa | Sephardim custom; Ashkenazim: Al Hamichyah |
| Eretz Yisrael | Wine from Diaspora grapes | Al Hagefen | |
| Eretz Yisrael | Mezonos from Diaspora grains | Al Hamichya | Even Sephardim, unless grain known to be from Eretz Yisrael |
| Fruits from Golan/east of Jordan | Al Peiroseha | Some Poskim | |
| Fruits from Eilat region | Al Hapeiros | ||
| Fruits from areas not conquered by Olei Bavel | Al Hapeiros | Some Poskim | |
| Both Diaspora & Eretz Yisrael fruits (Kezayis of both) | Baruch Ata Hashem Al Ha’aretz Veal Peiroseha Vial Hapeiros / Al Peiroseha | Some Poskim: both; others: just Peiroseha | |
| Both Diaspora & Eretz Yisrael fruits (less than Kezayis each, Kezayis total) | Al Hapeiros | ||
| Fruits grown by gentile in Eretz Yisrael | Al Peiroseha | Seemingly yes | |
| Concluded Al Peiroseha on Diaspora fruits | Obligation in question/fulfilled | Some Poskim: question; others: fulfilled | |
| Concluded Al HaPeiros on Eretz Yisrael fruits | Obligation fulfilled | Yes | |
| Prior sentence to conclusion (Eretz Yisrael fruits) | Venodeh Lecha Al Ha’aretz Veal Peiroseha | Some Poskim: Ashkenazi custom is not to change Nusach by conclusion |
- Ate several foods of Meiyn Gimel – The Nusach if one ate fruits of seven Minim, and ate Mezonos, and drank wine:[47]
One who ate [a Kezayis of] fruits from the seven Minim and ate [a Kezayis of] Mezonos [within Kdei Achilas Peras] and drank [a Revius of] wine is to include all three after blessings in a single blessing of Meiyn Shalosh.
The order and Nusach:[48] He is first to recite Al Hamichya [on the Mezonos] and then Hagefen [on the wine] and then on the fruits.[49] Accordingly, the Nusach is to be said as follows “Al Hamichya, Veal Hakalkala, Ve[50]al Hagefen, Veal Peri Hagefen, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc”[51] and he is then to conclude “Venodeh Lecha Al Haretz Veal Hmaichya Veal Peri Hagafen, Veal Hapeiros. Baruch Ata Hashem Al Haretz Veal Hamichya Veal Peri Hagafen, ViHapeiros[52].”[53]
Drank wine and ate grapes:[54] 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 stated above. Regarding Bedieved, see E!
| Ate fruits of seven Minim, and drank wine:[55]He is first to recite Hagefen [on the wine] and then on the fruits.[56] Accordingly, the Nusach is to be said as follows “Al Hagefen, Veal Peri Hagefen, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc” and he is then to conclude “Venodeh Lecha Al Haretz Veal Peri Hagefen, Veal Hapeiros. Baruch Ata Hashem Al Peri Hagafen, ViHapeiros[57].” Ate fruits of seven Minim, and Mezonos:[58]He is first to recite Al Hamichya [on the Mezonos] and then on the fruits. Accordingly, the Nusach is to be said as follows “Al Hamichya, Veal Hakalkala, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc”[59] and he is then to conclude “Venodeh Lecha Al Haretz Veal Hamichya Veal Hapeiros. Baruch Ata Hashem Al Haretz Veal Hamichya Veal Hapeiros[60].” What is the law if one mentioned one of the foods only in the beginning or only in the end of Meiyn Shalosh?[61]Ø Example: One ate Mezonos and drank wine and said Al Hamichya, without saying Veal Hagefen, and in the conclusion, he remembered and said Al Hamichya Veal Hagefen?If one did not mention one of the foods he ate in the beginning of the blessing, but mentioned it [anywhere] in the conclusion, he nevertheless fulfills his obligation.[62] The same applies vice versa, if it was mentioned in the beginning but not in the conclusion.[63]What to do initially if remembered in middle: If one remembered prior to saying “Baruch Ata Hashem” in the concluding blessing that he did not say one of the dialects in the beginning of the blessing, he is to retract and repeat from the area of the mistake.[64] If he only remembered after saying Baruch Ata Hashem, it is best to conclude the blessing with only the dialect that he began, and then repeat Meiyn Shalosh for the food that was not included.[65] This however is with exception to one who ate Mezonos and dates/wine and only said Al Hamichya in the beginning of the blessing, in which case he is to conclude also with Al Hapeiros/Hagefen if he remembers.[66] What is the law if one did not mention one of the foods in Meiyn Shalosh?[67]Ø Example: One ate Mezonos and olives and said Al Hamichya, without saying Veal Hapeiros, what is he to do?If one did not mention one of the foods he ate neither in the beginning or end of the blessing, then he does not fulfill his obligation of that food [i.e. fruits] and is to repeat Meiyn Shalosh for the sake of that food [i.e. Al Hapeiros].Ate Mezonos and dates or wine: If one ate Mezonos and dates or wine, and only mentioned Al Hamichya in Meiyn Shalosh, some Poskim[68] rule he does not fulfill his obligation of Al Hagefen or Al Hapeiros. Other Poskim[69] however rule he does fulfill his obligation.Ate wine and grapes or raisins and only said Al Hagafen: See E! |
| Scenario | Foods Eaten | Order of Blessings | Nusach (Text) | Conclusion | Law if Only One Food Mentioned | Law if Food Not Mentioned |
| Ate fruits of seven Minim, Mezonos, and drank wine | Kezayis fruits of seven Minim, Kezayis Mezonos, Revius wine | Al Hamichya, Hagefen, fruits | Al Hamichya, Veal Hakalkala, Veal Hagefen, Veal Peri Hagefen, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc | Venodeh Lecha Al Haretz Veal Hmaichya Veal Peri Hagafen, Veal Hapeiros. Baruch Ata Hashem Al Haretz Veal Hamichya Veal Peri Hagafen, ViHapeiros | If not mentioned in beginning but mentioned in conclusion, fulfills obligation. Vice versa applies. | If not mentioned in beginning or end, does not fulfill obligation for that food, must repeat Meiyn Shalosh for that food. |
| Drank wine and ate grapes | Kezayis grapes/raisins, Revius wine | Al Hagafen and Al Hapeiros | See above | See above | See E! | See E! |
| Ate fruits of seven Minim and drank wine | Kezayis fruits of seven Minim, Revius wine | Hagefen, fruits | Al Hagefen, Veal Peri Hagefen, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc | Venodeh Lecha Al Haretz Veal Peri Hagefen, Veal Hapeiros. Baruch Ata Hashem Al Peri Hagafen, ViHapeiros | If not mentioned in beginning but mentioned in conclusion, fulfills obligation. Vice versa applies. | If not mentioned in beginning or end, does not fulfill obligation for that food, must repeat Meiyn Shalosh for that food. |
| Ate fruits of seven Minim and Mezonos | Kezayis fruits of seven Minim, Kezayis Mezonos | Al Hamichya, fruits | Al Hamichya, Veal Hakalkala, Veal Haeitz Veal Peri Haeitz, Veal Tenuvas Hasadeh, Veal Eretz Chemda etc | Venodeh Lecha Al Haretz Veal Hamichya Veal Hapeiros. Baruch Ata Hashem Al Haretz Veal Hamichya Veal Hapeiros | If not mentioned in beginning but mentioned in conclusion, fulfills obligation. Vice versa applies. | If not mentioned in beginning or end, does not fulfill obligation for that food, must repeat Meiyn Shalosh for that food. |
| Remembered in middle of blessing | Any foods | Retract and repeat from mistake | N/A | If remembered after Baruch Ata Hashem, conclude with dialect begun, repeat Meiyn Shalosh for food not included. Exception: Mezonos and dates/wine, conclude also with Al Hapeiros/Hagefen if remembers. | N/A | N/A |
| Ate Mezonos and olives, only said Al Hamichya | Mezonos, olives | Al Hamichya | N/A | N/A | N/A | Must repeat Meiyn Shalosh for the sake of that food (Al Hapeiros) |
| Ate Mezonos and dates or wine, only said Al Hamichya | Mezonos, dates or wine | Al Hamichya | N/A | N/A | Some Poskim: does not fulfill obligation of Al Hagefen or Al Hapeiros; Other Poskim: does fulfill obligation | N/A |
| Ate wine and grapes or raisins, only said Al Hagafen | Wine, grapes or raisins | Al Hagafen | N/A | N/A | See E! | See E! |
- The after blessing if one drank wine and ate grapes:[70]
Lechatchila:[71] 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.[72] Nonetheless, regarding Bedieved if one did not do so, the Halacha is as such:
Bedieved: 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].[73] 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.[74]
Not to initially intend to be Motzi:[75] For the above reason[76], 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.
| Situation | Initial Practice (Lechatchila) | Bedieved Practice | Intent Requirement | Recommended Action |
| Ate grapes/raisins and drank wine | Recite both Al Hagafen and Al Hapeiros for wine and grapes | If only Al Hagafen Veal Peri Hagefen is recited for both, exempt from Al Haeitz for grapes/raisins | Must explicitly intend to exempt grapes/raisins with Al Hagafen | Do not intend to exempt grapes/raisins with wine blessing; mention Al Hapeiros specifically |
| No explicit intent with Al Hagafen | N/A | Al Hagafen does not exempt Al Haeitz for grapes/raisins | Explicit intent required | Repeat after blessing for grapes/raisins |
- Ate Meiyn Gimel and Borei Nefashos foods or fruits – How many after blessings to recite?[77]
[In general, when one has eaten a Kezayis of a Meiyn Gimel food and a Borei Nefashos food, must recite two after blessings, one of Meiyn Gimel and the second of Borei Nefashos.[78] One first recites Meiyn Gimel and then Borei Nefashos as explained in Chapter 18 Halacha 3. There are however a few exceptions to this rule as will be elaborated on in this law. These exceptions include one who ate a Kezayis of fruits of both Shivas HaMinim and non-Shivas Haminim. Likewise, if one ate a Safek Haeitz/Ha’adama food in addition to Shivas HaMinim fruit, then it is questionable as to how many after blessings should be recited, as will be explained in the Q&A.]
Ate fruits of both Shivas HaMinim and non-Shivas Haminim:[79] If one ate [a Kezayis of] seven species fruits and also ate fruits [that are not from the seven species] such as an apple and the like, then there is no need for one to recite an after blessing of Borei Nefashos on the apple, and simply reciting the after blessing of Al Hapeiros over the seven species fruit suffices being that the other fruits are included within the wording of “Al Haietz, Veal Peri Haeitz.” [This applies even if one did not have the apple in mind when saying the after blessing of Al Hapieros.[80] Even initially he should not precede the blessing of Borei Nefashos to Al Hapeiros in such a case. The above however only applies if one ate a Kezayis of the seven species fruit, however, if one ate less than a Kezayis of the seven species fruit then one is to always say Borei Nefashos over the non-seven species fruit even if the seven species fruit joins the non-seven species fruit to make up the measurement of a Kezayis, as explained in Halacha 8A!]
- Example: Suppose someone eats a Kezayis of grapes and also enjoys a fruit salad containing apples, oranges, and kiwis—none of which are from the seven species. After finishing, they wonder which after blessings to recite. Since grapes are one of the seven species, the person should recite the blessing of Al Hapeiros, which also covers the other non-seven species fruits in the salad. There is no need to make a separate Borei Nefashos on the fruit salad; the Al Hapeiros recited for the grapes includes all the fruits eaten in this case.
Drank wine and ate fruits other than grapes:[81] If one ate [a Kezayis of] an apple [or other fruit whether from the seven species or not, other than grapes] and likewise drank [a Revius of] wine then he must recite two separate after blessings, Al Hagafen on behalf of the wine that he drank, and a Borei Nefashos on behalf of the fruit that he ate. This applies even if he [accidentally] concluded the after blessing of Al Hagafen with the words Al Ha’aretz Veal Hapeiros [in which case he is only Yotzei the after blessing of Al Hagafen[82]].[83] [However, if he accidentally recites also in the beginning the words Al Haietz and Al Peri Haeitz, then Bedieved he is Yotzei both the fruits and the wine.[84]]
Drank wine and ate grapes or raisins: See Halacha E!
| If one ate fruits of Shivas HaMinim and Ha’adama fruits or vegetables:[85]If one ate a Kezayis of seven species fruits and also ate a Kezayis of a definite Ha’adama vegetable, then he must recite two separate after blessings, Al Hapeiros on behalf of the fruits of the Shivas Haminim, and a Borei Nefashos on behalf of the vegetable. If one ate fruits of Shivas HaMinim and Safek Ha’adama/Haeitz fruits or vegetables:[86]See Chapter 12 Halacha 6! If the Ha’adama product has in truth a Safek with regards to its blessing, and according to some opinions it’s blessing is Haeitz, and hence its blessing of Ha’adama is only recited due to Safek Brachos, then seemingly due to Safek he is Yotzei Bedieved with the after blessing of Al Hapeiros and is not to repeat the after blessing of Borei Nefashos. Accordingly, upon eating such combinations of foods, one is to first recite the after blessing of Borei Nefashos and only then recite the after blessing of Al Hapeiros in order to avoid the doubt.[87] Alternatively, one is to first recite Al Hapeiros with explicitly having in mind not to exempt the Safek Haeitz food, and then say Borei Nefashos.[88] Practically, however, the worldly custom is not like any of the above opinions, but rather they first recite an Al Hapeiros and then Borei Nefashos, and they are not particular to have in mind not to exempt the Safek food with the Al Hapeiros.[89] Nonetheless, it is proper to explicitly have in mind not to exempt the Safek food with the Al Hapeiros.[90]Ø Example – After Blessings for Banana and Grapes: Suppose you ate a Kezayis of grapes and also ate a Kezayis of banana. Initially, you should first recite Borei Nefashos on the banana and only then recite Al Hapeiros on the fruits or explicitly have in mind not to exempt the Safek food with the Al Hapeiros and then say Borei Nefashos. |
| Scenario | Foods Eaten | After Blessings to Recite | Order of Blessings | Notes/Exceptions |
| General rule | Kezayis Meiyn Gimel food & Borei Nefashos food | Meiyn Gimel, Borei Nefashos | First Meiyn Gimel, then Borei Nefashos | See exceptions below |
| Seven species & non-seven species fruits | Kezayis 7 species fruits (e.g. grapes), apple, etc. | Al Hapeiros only | Al Hapeiros | Other fruits included in Al Hapeiros; do not say Borei Nefashos |
| Less than Kezayis seven species fruit + non-seven species fruit | Less than Kezayis 7 species fruit, non-7 species fruit | Borei Nefashos on non-7 species fruit | Borei Nefashos | Even if 7 species fruit joins to make Kezayis, only Borei Nefashos |
| Wine + fruit (other than grapes/raisins) | Wine (Revius), apple or other fruit | Al Hagafen, Borei Nefashos | Both separately | Even if Al Hagafen concluded with Al Ha’aretz Veal Hapeiros, only Yotzei Al Hagafen |
| Wine + grapes/raisins | Wine, grapes/raisins | See Halacha E | – | – |
| Seven species fruit + definite Ha’adama vegetable | Kezayis 7 species fruit, Kezayis Ha’adama vegetable | Al Hapeiros, Borei Nefashos | Both separately | – |
| Seven species fruit + Safek Ha’adama/Haeitz food | Kezayis 7 species fruit, Safek Ha’adama/Haeitz food | Al Hapeiros, Borei Nefashos | Custom: Al Hapeiros, then Borei Nefashos | Proper to have in mind not to exempt Safek food with Al Hapeiros, or say Borei Nefashos first |
| Example: Grapes & banana | Kezayis grapes, Kezayis banana | Borei Nefashos, Al Hapeiros | First Borei Nefashos, then Al Hapeiros | Or have in mind not to exempt banana with Al Hapeiros |
- Meiyin Hameura – Nusach of Meiyn Gimel on special occasions [i.e. Shabbos, Yom Tov, Chol Hamoed, Rosh Chodesh, Chanukah, Purim]:[91]
Just as we rule with regards to Birchas Hamazon that on Shabbos and Yom Tov and Rosh Chodesh one is required to add additional wording within the after blessing [i.e. Meiyn Hameura] in order to make mention of the day, so too with regards to the after blessing of Meiyn Gimel one is required to add additional wording within the after blessing on special occasions in order to make mention of the day. However, on Chanukah and Purim, no additional wording is added.[92] The following is a list of these occasions and the additional wording:[93]
- Shabbos: Uritzei Vehachalitzeinu Beyom Hashabbos Hazeh
- Rosh Chodesh: Vezachreinu Letova Beyom Rosh Hachodesh Hazeh
- Rosh Hashanah: Vezachreinu Letova Beyom Hazikaron Hazeh
- Pesach: Vezachreinu Letova Beyom Chag Hamatzos Hazeh
- Shavuos: Vezachreinu Letova Beyom Chag Hashavuos Hazeh
- Sukkos: Vezachreinu Letova Beyom Chag Hasukkos Hazeh
- Shemini Atzeres: Vezachreinu Letova Beyom Shemini Atzeres Hachag Hazeh
- Chanukah and Purim: X
Chol Hamoed: Some Poskim[94] rule one is to mention Yom Tov within the after blessing of Meiyn Shalosh of Chol Hamoed, and so is the Chabad custom.[95]
Yom Kippur:[96] A child, or sick person, who eats on Yom Kippur is to mention Meiyn Hameura in his Meiyn Shalosh after blessing, just as we rule regarding him mentioning Yaleh Veyavo in Birchas Hamazon.[97]
Forgot to say Meiyn Hameura:[98] One who forgot to mention Meiyn Hameura in Meiyn Gimel fulfills his obligation and hence he does not have to repeat the after blessing. [This applies even when reciting an Al Hagafen after Kiddush on Shabbos or Yom Tov.[99] However, if one ate Mezonos bread and had in mind to fulfill his Shabbos or Yom Tov meal with the bread, and forgot Ritzei in Al Hamichyah, then he must repeat Al Hamichyah.[100]]
If one remembered prior to concluding the blessing:[101] If prior to reciting the concluding blessing of “Baruch Ata Hashem” one remembered that he did not recite Meiyn Hameura, then some Poskim[102] rule that one is to retract and recite the addition. Other Poskim[103], however, rule that once one has said Hashem’s name in Ki Ata Hashem [prior to the concluding blessing] then he may not go back and is simply to conclude the blessing without Meiyn Hameura.
If one is reciting the after blessing after the conclusion of the day [I.e. after Tzeis Hakochavim]:[104] Then one is not to mention Meiyn Hameura.
| Occasion | Addition |
| Shabbos | Uritzei Vehachalitzeinu Beyom Hashabbos Hazeh |
| Rosh Chodesh | Vezachreinu Letova Beyom Rosh Hachodesh Hazeh |
| Rosh Hashanah | Vezachreinu Letova Beyom Hazikaron Hazeh |
| Pesach | Vezachreinu Letova Beyom Chag Hamatzos Hazeh |
| Shavuos | Vezachreinu Letova Beyom Chag Hashavuos Hazeh |
| Sukkos | Vezachreinu Letova Beyom Chag Hasukkos Hazeh |
| Shemini Atzeres | Vezachreinu Letova Beyom Shemini Atzeres Hachag Hazeh |
| Chanukah and Purim | X |
- Tziruf – If one eats a fruit or vegetable salad that contains Zayin Minim fruits:
See above Halacha 8A!
[1] Seder 1:7; Luach 1:6; Michaber 208:1-2; Tur 208; Chachamim in Mishneh Brachos 44a; Rebbe Yehoshua Ben Levi in Brachos 44a
Other opinions: There were Tanaim who ruled that all foods of the Shivas Haminim are to receive the after blessing of Birchas Hamazon, and hence the after blessing of Meiyn Gimel does not exist. [Raban Gamliel in Mishneh in Brachos ibid]
[2] Devarim 8:8
The reason: The fruits of which the land of Israel was praised regarding was given a special after blessing due to their importance. [Taz 208:1; Tur 208; Rav Hamnuna on Brachos ibid; Kaf Hachaim 208:1]
[3] Seder ibid; Luach ibid; Michaber 208:1; Brachos 44a
[4] This is referred to as honey in the verse, and refers to date honey. [Seder 10:9]
[5] Seder ibid; Luach ibid; Michaber 208:11; Tur 208; Rambam Brachos 8:2; Rif Brachos 32a; Mishneh Brachos 44a; Rebbe Yehoshua Ben Levi in Brachos 44a
The reason: The sages established a special wording for the after blessing after blessing of wine and did not which is Al Hagafen and did not want it to be included in the regular wording of Al Hapeiros which is said on fruits as just as wine and grape juice receive a special before blessing of Borei Peri Hagafen so too it deserves to receive a special after blessing. [Taz 208:14; Tur 208; Rav Hamnuna on Brachos ibid]
[6] Seder ibid; Luach ibid; Taz 208:2; M”A 208:1; Tur 208; Rambam Brachos 3:1; Pesachim 35a; Rashi Brachos 44a
[7] Levush 208:10
[8] Tur 209; Rashba, Rosh, brought in Beis Yosef 209; Sheilasos; Rabbeinu Yona; M”A 172:3; Birchas Habayis 1:2 and P”M Pesicha 202 leaves this matter in question; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 10
[9] Admur Seder 2:1; Kuntrus Achron 168:1; Michaber 209:3; Rambam Brachos 81:2; Semag; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 11
[10] According to those who rule that it is biblical then indeed the blessing would need to be repeated even in a case of doubt. [See Piskeiy Teshuvos ibid footnote 136]
[11] Hisorerus Teshuvah 1:94; Piskeiy Teshuvos 208 footnote 1
[12] See Kaf Hachaim 208:57 and 63 and Piskeiy Teshuvos 208:16 for various other details relating to the Nussach
[13] See Michaber 208:11; Kaf Hachaim 208:63-64
[14] Siddur Admur; Hagahos of Siddur by Tzemach Tzedek; Siddur Shelah; Siddur Tzelusa Deavraham p. 571
Other opinions: Some Poskim rule that one should omit the word Nah. [Darkei Chaim Veshalom 311]
[15] Siddur Admur; Maaseh Rav; Shaar Hatziyon 208:52; Derech Chaim; Darkei Chaim Veshalom 311Piskeiy Teshuvos 208:16See Shaar Hakolel 34:19; Toras Menachem 5723 Achron Shel Pesach 10; See Kaf Hachaim 208:57
Other opinions: Some Poskim rule that one should also conclude with Veal Hakalkala. [M”A 208:16; Tur; Abudarham; Siddur Yaavetz]
[16] The reason: As it is forbidden for one to conclude a blessing with two Chasimos. [Shaar Hakolel ibid]
[17] Shulchan Hatahor 208”9; Chazon Ish 34:4; Piskeiy Teshuvos 208:17
[18] Admur Seder Birchas Hanehnin 1:12 [omitted from Luach and from Admur in Siddur]; Michaber 208:10; Brachos 44a; Ketzos Hashulchan 60:2; Ben Ish Chaiy Maasei 1:1; See Igros Kodesh 15:439, printed in Shulchan Menachem 1:338; Piskeiy Teshuvos 208:15
The reason this ruling of Admur is omitted in his Siddur: Some suggest that the reason Admur omitted the above Nussach from his Siddur is because his Siddur mainly focuses on the customs of the Diaspora, and omits laws relevant to Eretz Yisrael [as is seen regarding the Musaf for Yom Tov prayer],and hence no negation or retraction from the above ruling can be derived from the omission. [See Igros Kodesh 15:439 for a similar point regarding that no inference can be made from Admur’s omission here of Al Michyasa and Peri Gafna; Rav Avarahm Elyashvili in Seder footnote 96]
[19] Admur ibid; Michaber ibid; Bach 208 that so rules Rabbeinu Yona; Ritva Brachos ibid; Rashba Brachos ibid in name of Rabbeinu Chananel
[20] Elya Raba 208:18; M”B 208:52; Ketzos Hashulchan 60:2
[21] Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58 that so is custom; Hosafos of Ketzos Hashulchan Hosafos to chapter 60 [unlike implication of 60 footnote 5; In Igros Kodesh 15:439, brought in Shaar Halacha Uminhag 1 p. 213, the Rebbe writes that from the Ketzos Hashulchan 60 it is implied that it is not said, however the Rebbe says that he later contradicts himself later on. It is evident from the letter that the Rebbe holds like the opinion that it is to be said.]
[22] Aruch Hashulchan 208:6; Implication of original ruling in Ketzos Hashulchan 60 footnote 5, as rules Rebbe ibid; Piskeiy Teshuvos ibid; Shulchan Aruch Hakatzar 2 66:1
[23] Birkeiy Yosef 208:10; Kaftor Vaferach 10 [p. 36]; Halachos Ketanos 2:55 “Don’t change from Minhag Harishonim”; Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58 that so is custom
[24] Kaf Hachaim 208:58
[25] Admas Kodesh 1:3; Sidei Ha’aretz 3:6; Implication of Birkeiy Yosef 208:12, brought in Shaareiy Teshuvah 208; Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58; Sefer Eretz Yisrael Tukichinsky 3:1; Mishneh Halachos 6:46; Piskeiy Teshuvos ibid that so is custom in Eretz Yisrael
[26] Kaf Hachaim 208:58
[27] See Halachos Ketanos ibid who negates saying Peri Gafnah; Ketzos Hashulchan 60 footnote 5; Kinyan Torah 4:21 in name of Satmar Rebbe that one says Al Peri Hagafen, as a change of Nussach is not mentioned in Rishonim or Shulchan Aruch; Kuntrus Dinei Eretz Yisrael on Kitzur SHU”A 51:8 that so writes the Adart on the Sefer Peas Hashulchan that the custom is not to say it; Implication of Or Sameiach Rambam 8:14
[28] Ketzos Hashulchan 60 footnote 5 based on fact that Admur omits this ruling from Seder ibid and only changes the Nussach by fruits
[29] Igros Kodesh 15:439, printed in Shulchan Menachem 1:338
[30] The reason: As it is uncommon for Admur to record rulings that are not found in previous Poskim, especially of those that are not common in his hometown of Russia, and hence why swerve from a widespread custom due to a proof which contains doubt. [Rebbe ibid]
[31] Ben Ish Chaiy Maasei 1:1; Kaf Hachaim 208:58; Yabia Omer 7:30; Siddur Ish Matzliach of Rav Meir Mazuz p. 439; Nussach of Sephardi Siddurim
[32] Emek Sheila Sheilasa 51; Har Tzevi 1:108; Piskeiy Teshuvos ibid; Birur Halacha [Zilber] 7:208 p. 80; Ashkenazi Siddurim; Shulchan Menachem 1:338 footnote 10 that Rav Avraham Lieder, who was the original writer of the letter to the Rebbe regarding this matter, to whom the Rebbe answered to verify the custom with Ziknei Anash of Eretz Yisrael, replied that after verification he discovered as written above, that we conclude Al Peri Gafnah, but not Michyasa; Shulchan Aruch Hakatzar 2 66:1; Conclusion of Rav Y.S. Ginzberg in Hiskashrus; However, see Yabia Omer 7:30 and Sefer Eretz Yisrael ibid that even Ashkenazim are to conclude Al Michyasa. Likewise, so concludes Sefer “Biur Seder Birchas Hanehnin” 1:12 p. 33
[33] Peri Ha’aretz 3:3; Birkeiy Yosef 208:12; Shaareiy Teshuvah 208:14; Kaf Hachaim 208:60
[34] So rule regarding grapes and the same would apply regarding grain: Peri Ha’aretz 3:3; Birkeiy Yosef 208:12; Shaareiy Teshuvah 208:14; Kaf Hachaim 208:60
[35] Siddur Ish Matzliach of Rav Meir Mazuz p. 439; Hiskashrus
[36] M”A 208:16; Elya Raba 208:18; Olas Tamid 208:8; Bach 208; Perisha 208:15; M”B 208:54; Kaf Hachaim 208:61; Ketzos Hashulchan 60 footnote 5
[37] Elya Raba 208:18; M”B 208:54; Kaf Hachaim 208:62 that so rule Achronim and that so is custom; Ketzos Hashulchan 60 footnote 5
Other opinions: Some Poskim rule that in Eretz Yisrael one recites Al Peiroseha in a case of doubt. [Olas Tamid 208:8]
[38] Admas Kodesh 1:3 in name of Maharash Garmizan; Peri Ha’aretz 3:3; Birkeiy Yosef 208:11; Kaf Hachaim 208:59; Piskeiy Teshuvos 208 footnote 114
Other opinions: Some Poskim rule that one may recite Al Peiroseha even in such a case. [Opinion in Admas Kodesh 1:3]
[39] Divrei Yosef 11; Piskeiy Teshuvos 208 footnote 114
[40] Ketzos Hashulchan 60 footnote 5, although concludes that from M”A 208:17 it is implied that one is Yotzei Bedieved
[41] Devar Yehoshua 2:29; Piskeiy Teshuvos 208:15
[42] Ketzos Hashulchan 60 footnote 5
[43] Ketzos Hashulchan 60 footnote 5
[44] Devar Yehoshua 2:29 based on Rabbeinu Yona Brachos 32a; Orchos Rabbeinu 1:88; Piskeiy Teshuvos 208:15
[45] Ketzos Hashulchan 60 footnote 5
[46] As this matter has nothing to do with the laws of Shemita or Terumos and Maasros which are affected when a gentile grows the fruit versus a Jew, and so is implied from Setimas Kol Haposkim
[47] Siddur Admur; Seder 1:13; Luach 1:11; Michaber 208:12; Tur 208 in name of Bahag; Tosafus Brachos 44a in name of Rabbeinu Chananel; Rashba Brachos ibid in name of Rav Haiy Gaon; Rosh Brachos 6:42; Rambam Brachos 8:15; Kaf Hachaim 208:69-71
[48] Poskim ibid; Elya Raba 208
Other opinions: Some Poskim rule one is to conclude Al Hamichya Veal Hapeiros and not mention the wine, as it is anyways included in Al Hapeiros. [M”A 208:20 in name of Mordechai]
[49] See Seder 10:13 that this is the correct order of Chashivus
[50] So is Nussach in Siddur; In Seder and Luach ibid there is no Vav.
[51] This is said prior to the concluding blessing in order to have Meiyn Chasima Samuch Lechasima. [Tur ibid]
[52] So is the Nussach in Siddur, Seder and Luach; however, some Poskim write “Al Hapeiros” [See Tosafus ibid, Rosh ibid, Tur and Michaber ibid] See Hiskashrus 604 for explanation of Nussach of Admur, and that he is suspecting for the opinion that one says for wine the conclusion of Al Hapeiros.
[53] There is no issue over the fact he is concluding the blessing with two different matters, as in truth it is all one matter, as it is the earth who brings forth the wine and fruits. [Tosafus ibid]
[54] Seder ibid and 1:15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh
[55] Hayom Yom 18th Adar 1; Sefer Haminhagim p. 23
[56] See Seder 10:13 that this is the correct order of Chashivus
[57] So is the Nussach in Siddur, Seder and Luach ibid; however some Poskim write “Al Hapeiros” [See Tosafus ibid, Rosh ibid, Tur and Michaber ibid] See Hiskashrus 604 for explanation of Nussach of Admur
[58] Gloss of Rav Elyashvili on Seder ibid
[59] This is said prior to the concluding blessing in order to have Meiyn Chasima Samuch Lechasima. [Tur ibid]
[60] In this case he is to conclude Veal Hapeiros rather than Vehapeiros, as the conclusion of Ve is only relevant when one drank wine.
[61] Piskeiy Teshuvos 208:19
[62] Sdei Chemed Mareches Brachos 1:20; Mishnhe Sachir 37; Shevet Halevi 3:18; based on ruling in Poskim regarding one who forgot to mention Shabbos in Yom Tov Shemoneh Esrei that he is Yotzei if Shabbos was mentioned anywhere in the blessing. [See Michaber 489:1; Admur 487]
[63] Piskeiy Tehsuvos ibid footnote 155
[64] Maharshag 1:53; Ashel Avraham Butchach 208; Piskeiy Teshuvos ibid
[65] Sdei Chemed Brachos 1:20; Ashel Avraham Butchach; See Piskeiy Teshuvos 208 footnote 157
[66] Piskeiy Teshuvos ibid; Se next Q&A!
[67] See Piskeiy Teshuvos 208:19
[68] Rav Poalim 2:32; Har Tzevi 1:105; Minchas Shlomo 1:91-6; Cheshev Haeifod 3:43
The reason: This applies even according to those opinions who rule that Al Hamichya fulfills the obligation of wine and dates [see Luach 1:17; Omitted in Admur Seder 1:18] and that Al Hapeiros fulfills the obligation of wine [See Seder 1:14; Ketzos Hashulchan 60 footnote 6], as even when one is Yotzei Bedieved with the wrong Nussach, he is only Yotzei if he had in mind to do so for that food. However, here, his intent was to be Yotzei the food he ate and accidently forgot to add the extra Nusach for the other food, therefore he is not Yotzei even according to the above opinions. [See Admur Seder 1:6 and 15]
[69] P”M Pesicha Brachos 10; Kaf Hachaim 208:76; Beir Moshe 4:20; Teshuvos Vehanhagos 2:147; Rivivos Efraim 8:72; Piskeiy Teshuvos ibid
[70] Seder 1:14-15; Kaf Hachaim 208:80-81; Ketzos Hashulchan 603
[71] Seder 1:13 and 15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh
[72] The reason: Since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz. [Seder 1:15]
[73] 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
[74] 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]
[75] Seder 1:15; Luach 1:13; Michaber 208:14; Tur 208 in name of Rosh
[76] Meaning, since the particular blessing over the grapes is not Peri Hagafen but rather Peri Haeitz.
[77] Seder 1:14-15; Luach 1:12-13; See Kaf Hachaim 208:73; Ketzos Hashulchan 60:3
[78] Setimas Admur ibid; So rule regarding Shehakol: Taz 208:16; Kaf Hachaim 208:74; So rule regarding Ha’adama: M”A 208:21; Bach 208 in opinion of Rosh; Levush 208:14; Conclusion of Kaf Hachaim 208:74 See Q&A;
[79] Seder 1:14; Luach 1:12; Michaber 208:13; Tur 208; Rambam Brachos 8:16; Rosh Brachos 6:42; Kaf Hachaim 208:72; Piskeiy Teshuvos 208:20
[80] Piskeiy Teshuvos ibid footnote 158
[81] Seder ibid; Luach ibid; Michaber ibid; Tur ibid; Rosh ibid; See Kaf Hachaim 208:73
[82] 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
[83] Seder ibid; Luach ibid; M”A 208:21; Bach 208 based on Rosh ibid
[84] Ketzos Hashulchan 60 footnote 6
[85] Setimas Admur; M”A 208:21; Bach 208 in opinion of Rosh; Levush 208:14; Shaar Hatziyon 208:64; See Kaf Hachaim 208:73; Piskeiy Teshuvos 208:22; Yabia Omer 5:17
Other opinions: Some Poskim rule that one is Yoztei even Ha’adama products with Mieyn Gimel. [Kaf Hachaim ibid based on Semak 151; Agudah; Chayeh Adam 50:9 leaves in question, brought and negated in Shaar Hatziyon 208:64; Divrei Malkiel 3:3; 5:21; Poskim in Yabia Omer 5:17] Accordingly, one should always recite Borei Nefashos prior to Meiyn Gimel by vegetables. [Kaf Hachaim 208:73; Divrei Malkiel ibid]
[86] See regarding the before blessing: Piskeiy Teshuvos 202:33; 203:3
[87] Rav Avraham Alyashvili footnote 104; So rule regarding the before blessing to say Ha’adama first: Elya Raba 202:20; Chesed Lealafim 202:12; Rav Poalim 2:27 regarding Shabbos; Ben Ish Chaiy Pinchas 16 regarding Shabbos; Kaf Hachaim 202:106; Tevuos Shur 11:9; Mamar Mordechai 203:3; Keren Ledavid 59
[88] So rule regarding the before blessing: Peri Megadim Pesicha Hilchos Brachos p. 12a [brought in Rav Poalim ibid, did not find in P”M]
[89] So rule regarding the before blessing: Betzeil Hachochmah 2:5; Piskeiy Teshuvos 202:33 footnote 190; 203:3
The reason: As no person wants to enter himself into a Safek Bracha, and hence even Bestam we assume that he did not intend to include the Safek in the blessing. [Peri Megadim Pesicha Hilchos Brachos p. 12a brought in Rav Poalim ibid, did not find in P”M, and so concludes regarding bedieved: Rav Poalim ibid; Ben Ish Chaiy Pinchas 16; Kaf Hachaim 202:106] Alternatively, no one even thinks that the Safek food is Haeitz, and hence its considered as if they explicitly had in mind not to include, even if in truth they did not have this in mind. [Betzeil Hachochmah ibid; Piskeiy Teshuvos ibid]
[90] Piskeiy Teshuvos 203:3 footnote 27
[91] Michaber 208:12; Siddur Admur; Yerushalmi Brachos 6:1; Tosafus Brachos 44; Hagahos Maimanis Rambam Brachos 3 Os 30; Shut Maharam Merothenberg 70; Rosh Brachos 42; Rabbeinu Yona Brachos 44; Rokieach 340; Tashbeitz Katan 322 in name of Maharam; Kaf Hachaim 208:65-68; Piskeiy Teshuvos 208:18-19
Other opinions: Some Poskim rule there is no need to mention Meiyn Hameura in Meiyn Shalosh. [See Beis Yosef 208; Machatzis Hashekel 208:18; Shaar Hatziyon 208:60]
Regarding where in the blessing it should be mentioned: See Elya Raba 208:2; Piskeiy Teshuvos 208:18 footnotes 141-142
[92] Michaber ibid; Siddur Admur; Hagahos Maimanis Rambam Brachos 3 Os 30; Shut Maharam Merothenberg 70
[93] Siddur Admur; M”A 208:18
[94] Kaf Hachaim 208:66 in name of Yifei Laleiv 208:6; Or Zarua 181; Aguda Brachos 6:16; So is printed in the new Siddur Tehillas Hashem of 5738; Piskeiy Teshuvos 208 footnote 139
[95] So is printed in the new Siddur
[96] Siddur Yaavetz; Piskeiy Teshuvos 208 footnote 139
[97] Admur 618:18; 1st opinion and final ruling in 188:11; Michaber 618:10; Maharam Mirothenberg 71; Tur 618 in name of Rosh; Hagahos Maimanis; Rashba; Chayeh Adam; Mateh Efraim; Piskeiy Hasiddur 185; 1st opinion in M”B 618:29
Other opinions: Some Poskim rule that a sick person who ate on Yom Kippur is not to recite Yaaleh Veayavo/Yom Kippur in Birchas Hamazon. [2nd opinion in Admur 188:11; Taz 618:10; M”A 188:10 in name of Shivlei Haleket 312 in name of Rav Avigdor Katz; Shaar Hakolel 34:9 based on omission of Admur in Siddur and other Poskim such as Tanya Rabasi and Elya Raba; 2nd opinion in M”B 618:29]
[98] M”A 208:18; M”B 208:58; Kaf Hachaim 208:67; Piskeiy Teshuvos 208:18; See Ketzos Hashulchan 47 footnote 8
[99] Ketzos Hashulchan 47 footnote 8
[100] Ketzos Hashulchan 47 footnote 8
[101] See Kaf Hachaim 208:67
[102] Mamar Mordechai ibid; Gloss in Chesed Lealafim 208:9, brought in Kaf Hachaim 208:67; Piskeiy Teshuvos 208:18 footnote 143
[103] Elya Raba 208:20, brought in Kaf Hachaim 208:67
Opinion of Admur: See Admur 582:6 that if one forgot to say Zachreinu etc by Aseres Yimei Teshuvah, then if one remembered to say it prior to saying Hashem’s name in the concluding blessing then he is to say it in the area that he remembers and then continue from where he left off. The reason to not to go back to the original area is in order so one not repeat G-d’s name. [Mateh Efraim 584:10] Vetzaruch Iyun if we can deduce anything from this ruling of Admur to the above debate.
[104] Implication of Elya Raba 188:20; Implication of Mamar Mordechai 288:18; Implication of Admur 288:17 “Seudaso”; Shevet Hakehasi 5:42; Piskeiy Teshuvos 208:18 footnote 144-145
Other opinions: See Kitzur SHU”A Lechem Hapanim 44:17 that implies one does recite Mein Hameura if he ate during the day. See also Piskeiy Teshuvos ibid footnote 145 that suggests from the Lechem Hapanim [44:17] that if one eats also at night after Rosh Chodesh then Rosh Chodesh can be mentioned. Vetzrauch Iyun Gadol on his understanding.