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DonateThe after blessing of Borei Nefashos Rabos is recited on all fruits of the tree with exception to fruits of the seven species (e.g., grapes, figs, pomegranates, olives, dates, wheat, and barley). Likewise, the after blessing of Borei Nefashos Rabos is recited over all vegetables of the ground, and anything that does not grow from the ground.
Bedieved if said on food of another after blessing: See Halacha 15A! One who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Al Hamichyah, Al Hapeiros, Al Hagfen, or Birchas Hamazon, does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos.
Bedieved if said wrong after blessing instead of Borei Nefashos: See Halacha 15B! One who said the after blessing of Al Hamichya in place of the after blessing of Borei Nefashos Rabos then he does not fulfil his obligation.
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.
- Reciting a single after blessing:[3]
Even if one ate a Shiur Kezayis of many of the above Borei Nefashos foods, only a single after blessing of Borei Nefashos Rabos is recited on behalf of them all, as they all have the same after blessing. The same applies if one ate and drank.[4] [However, if one ate a Kezayis of two foods with two different after blessings, then both after blessings must be recited, unless the two foods have a Ikar Vitafel relationship, and one only recited one before blessing on behalf of both foods, as explained in chapter 17 Halacha 1B.]
- The Nusach:
Chasima:[5] The after blessing of Borei Nefashos concludes without Hashem’s name in its Chasima closing blessing with the words “Baruch Cheiy Haolamim.” The reason for this is because it is disputed as to whether the sages established a closing blessing on its behalf, with some Poskim[6] holding that the sages did establish for it to conclude with a blessing, and other Poskim[7] ruling that it was not established to have a concluding blessing, as it is a short blessing. [Accordingly, in order to suspect for both opinions, we conclude with a blessing without Hashem’s name.]
The Nusach – Chesronan:[8] The word “chesronan” (חסרונן) comes from the wording[9] of “all your lacking’s are on me.” This means to say that [we are blessing Hashem for] all the sustenance that people require to maintain their lives and if they are lacking they cannot survive without, such as bread and water.
The Nusach – Veal Kol Mah Shebarasa:[10] The words “Veal Kol[11] Mah Shebarasa[12] Lehachayos Bahem” refers to [blessing Hashem for] all of the foods that one could live without and were created for their pleasure and enjoyment, such as various kinds of fruits. However, some Poskim[13] say that the word Chesronan is connected to the next words of Veal Kol Mah Shebarasa, and henmce the entire verse refers to foods that are necessities for all creations to live [and not fruits].
The Nusach – Cheiy Haolamim:[14] The correct punctuation of Cheiy is with a Tzeirei [and not with a Patach].
| Topic | Details |
| Foods for Borei Nefashos | All fruits of the tree except seven species (grapes, figs, pomegranates, olives, dates, wheat, barley); all vegetables of the ground; anything not growing from ground |
| Incorrect after blessing (Bedieved) | If Borei Nefashos said instead of Al Hamichyah, Al Hapeiros, Al Hagfen, or Birchas Hamazon, obligation not fulfilled; must repeat Borei Nefashos |
| Incorrect blessing instead of Borei Nefashos | If Al Hamichya said instead of Borei Nefashos, obligation not fulfilled |
| Kezayis of two foods, one Borei Nefashos | Borei Nefashos is recited |
| Single after blessing | If ate Shiur Kezayis of many Borei Nefashos foods, only one Borei Nefashos recited for all; same if ate and drank |
| Two foods, two after blessings | Both after blessings must be recited unless Ikar Vitafel relationship and one before blessing for both |
[1] Seder 1:7; Admur 207:1; Michaber 207:1; Brachos 44b
[2] Admur 207:1; Seder 1:7; Luach 1:6; Michaber 207:1; Tur 207; Rav Papa Brachos 44b; Tosafus Brachos ibid
[3] Admur 207:1; Michaber 207:1; Tur 207;
[4] Admur 207:1; M”A 207:1
[5] Admur 207:1; Michaber 207:1; Rabbeinu Yerucham Nesiv 16:3; Shut Rashba 1:149; Rabbeinu Yona Brachos 44b
[6] 1st opinion in Admur ibid; Tur 207; Rosh Barchos 6:8; Yerushalmi Brachos 6:1
[7] 2nd opinion in Admur ibid; Rabeinu Yona ibid
[8] Admur 207:1; Taz 207:1; Tur 207; Rosh Barchos 6:8; Tosafus Brachos 37a
[9] Shoftim 19:20
[10] Admur 207:1; Taz 207:1; Tur 207; Rosh Barchos 6:8; Tosafus Brachos 37a
[11] Recited with a Cholam and not a Kamatz [Razah Shaarei Tefila 251; Hayom Yom 9th Adar Sheiyni; See Hayom Yom Hamevuar p. 318; Hearos of Rav Raskin on Siddur p. 386]
Other opinions: Some write it is to be said with a Kamatz. [Siddur Yaavetz 389]
[12] Admur ibid; Siddur ibid; M”A 107:1; Shaar Hamitzvos Parshas Eikev
[13] 2nd opinion in Admur ibid; Tur 207 in name of Yeish Omrim
[14] Admur ibid; Siddur Admur; M”A 207:1; See Igros Kodesh 5:122
