Corrected self at end of Bracha

What is the law if one said Zokeif Kefufim and then quickly corrected himself and said Matir Assurim?[1]

Intended to say Zokeif Kefufim: If one intended to recite the blessing of Zokeif Kefufim and he indeed concluded with the words Zokeif Kefufim and then quickly corrected himself and said Matir Assurim, he has fulfilled the blessing of Zokeif Kefufim and may no longer say the blessing of Matir Assurim, as explained above.[2]

Intended to say Matir Assurim and his tongue slipped: If however he had in mind to say the blessing of Matir Assurim and his tongue slipped and recited Zokeif Kefufim, and then quickly, within Kdei Dibur, he corrected himself to say Matir Assurim, some Poskim[3] rule it is questionable as to which blessing he has fulfilled. Other Poskim[4] rule he has fulfilled the blessing of Matir Assurim and is to repeat the blessing of Zokeif Kefufim.

 

Does this law apply likewise to the other blessings, such as if one said Pokeiach Ivrim and then quickly corrected himself and said Hanosein Lasechvy Bina?[5]

Intended to say the wrong blessing: If he had in mind to say Pokeiach Ivrim [the second blessing] and indeed said Pokeiach Ivrim and then corrected himself to say Hanosein Lasechvy [the first blessing], he has fulfilled his obligation of Pokeiach Ivrim and is then to repeat the blessing of Hanosein Lasechvy Bina.[6] However there are opinions[7] who rule that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.

His tongue slipped and said the wrong blessing: If one had in mind to say the blessing of Hanosein Lasechvy Bina and his tongue slipped and recited Pokeiach Ivrim, and then quickly, within Kdei Dibur, he corrected himself to say Hanosein Lasechvy, it is questionable as to which blessing one has fulfilled.[8] However some Poskim[9] rule he has fulfilled his obligation of Hanosein Lasechvy and is to repeat the blessing of Pokeiach Ivrim. Other Poskim[10] rule he fulfills his obligation of both blessings.

 

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[1] See M”A 209/5; P”M 209 A”A 5; M”B 46/20; Kaf Hachaim 46/46

[2] M”B 46/20 in name of Peri Megadim 209/5; Kaf Hachaim 46/46

[3] M”A 209/5 leaves this matter in question and so explains Shaareiy Teshuvah and Degul Merivava; M”B ibid brings a dispute in this matter and does not give a conclusion. Perhaps he has fulfilled Pokeaich Ivrim being that this was his first conclusion. Alternatively perhaps he has fulfilled Hanosein Lasechvy being that he intended to say this blessing and then quickly fixed himself.

[4] P”M 209 A”A 5; Nesiv Chaim

[5] The question here is whether we follow the first conclusion of the blessing or the second conclusion of the blessing. This matter is affected by what was one’s originals intent when he started the blessing, as will be explained.

[6] M”A 209/5 as explained in Peri Megadim 209 A”A 5; M”B 46/20

[7]Kaf Hachaim 46/46; 296/9; There he rules that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.

[8] M”A 209/5 leaves this matter in question and so writes M”B ibid; Perhaps he has fulfilled Pokeaich Ivrim being that this was his first conclusion. Alternatively perhaps he has fulfilled Hanosein Lasechvy being that he intended to say this blessing and then quickly fixed himself.

[9] P”M 209 A”A 5

[10]Kaf Hachaim 46/46; 296/9; There he rules that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.