15. Said the wrong after blessing:
16. Said Borei Nefashos instead of Meiyn Shalosh/Al Hamichya/Al Hapeiros/Al Hagafen/Birchas Hamazon:[1]

The after blessing of Borei Nefashos Rabos does not exempt the after blessing of Meiyn Shalosh. Hence, one who said the after blessing of Borei Nefashos Rabos in place of the after blessing of Meiyn Shalosh [i.e. Al Hamichyah/Al Hapeiros/Al Hagfen] does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos. [It certainly does not fulfill the blessing of Birchas Hamazon. One is to say Baruch Sheim Kevod Malchuso Leolam Vaed on the blessing said in vain, and then recite the correct after blessing.[2] Accordingly, whenever in doubt as to whether an after blessing of a food is Meiyn Shalosh or Borei Nefashos, it does not help to say the blessing of Borei Nefashos, and it is forbidden to do so.[3] Likewise, if one does not know the dialect of Meiyn Shalosh, it does not help to say the blessing of Borei Nefashos, and it is forbidden to do so. One is to publicize this matter, as many are ignorant about this law.[4] It is therefore incumbent on each person to know the blessing of Meiyn Shalosh by heart.[5]]

1. Said Al Hamichya instead of Borei Nefashos:[6]

The after blessing of Al Hamichya does not exempt the after blessing of Borei Nefashos. Hence, one who said the after blessing of Al Hamichyah in place of the after blessing of Borei Nefashos Rabos does not fulfil his obligation and is hence obligated to repeat the blessing of Al Hamichyeh.

• Example:[7] If one ate porridge [which is Mezonos and Al Hamichyah] and also ate meat and fish, even though the meat and fish also slightly satiate him, it is not considered included in “Michyeh/sustenance” [and one hence must recite also Borei Nefashos Rabos in addition to Ak Hamichyah on the porridge[8]].

Rice – Said Al Hamichyah after eating rice:[15]

Some Poskim[16] rule that if one recited the after blessing of Al Hamichyah then he fulfills his obligation for rice. This applies whether he only ate rice, and accidentally said the blessing of Al Hamichyah, or if he ate both rice and a Mezonos product and recited Al Hamichyah on that product, then he may no longer say Borei Nefashos on the rice. Practically, while some Poskim[17] rule that one may even initially have the rice in mind upon saying Al Hamichya on a Mezonos product, it is best to avoid this matter and recite the Borei Nefashos over rice prior to reciting Al Hamichya, or to explicitly have in mind to not fulfill his obligation of the rice with Al Hamichya.[18] However, Bedieved, if one already recited Al Hamichya on rice, then he is not repeat the after blessing.

1. Said Al Hamichya instead of Al Hapeiros:[19]

[In general, one does not fulfill the after blessing of Al Hapeiros with the after blessing of Al Hamichya, with exception to dates as explained next.]

Dates:[20]  Some Poskim[21] rule that dates are exempted Bedieved with the recital of Al Hamichyah. [Practically, so is the final ruling.[22]]

D Said Al Hamichya instead of Al Hagafen:[23]

Some Poskim[24] rule that wine is exempted Bedieved with the recital of Al Hamichyah. [Practically, so is the final ruling.[25]]

1. Said Al Hapeiros instead of Al Hagefen:[26]

One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hagefen, fulfills his obligation.

1. Said Al Hapeiros instead of Al Hamichya?

One who said the after blessing of Al Hapeiros in place of the after blessing of Al Hamichya, does not fulfill his obligation.

1. Said Al Hapeiros instead of Borei Nefashos:

On fruits of a tree: If one ate a fruit of a tree and said the after blessing of Al Hapeiros instead of Borei Nefashos Rabos, some Poskim[27] rule he fulfills his obligation.[28] Other Poskim[29] however rule he does not fulfill his obligation, and is required to repeat the blessing of Borei Nefashos. Practically, one is not to repeat the blessing.[30] [This case refers to one who only consumed non-seven species fruits. However, if he consumed a Kezayis each of both a seven species fruit and non-seven species fruit, then according to all opinions he fulfills his obligation with Al Hapeiros, as explained in Halacha 13E! Likewise, if one consumed a drink that is made from that fruit, such as if he drank apple juice, then according to all opinions he is not Yotzei with Al Hapeiros.[31]]

On other foods:[32] 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] does not fulfil his obligation and is hence obligated to repeat the blessing of Borei Nefashos.

1. Said Al Hagefen instead of Borei Nefashos or Al Hapeiros?[33]

One who said the after blessing of Al Hagefen in place of the after blessing of Borei Nefashos Rabos does not fulfil his obligation even if he ate a fruit of the tree and is hence obligated to repeat the blessing of Al Hapeiros/Borei Nefashos. This is with exception to grapes or raisins, in which case, if one said Al Hagefen he fulfills his obligation.[34]

1. If one accidently recited Al Hamichyeh instead of Birchas Hamazon does he fulfill his obligation?[38]

Some Poskim[39] rule one does not fulfill his obligation and must thus say Birchas Hamazon.[40] Other Poskim[41], however, rule he fulfills his obligation. Practically, Safek Brachos Lihakel and one is not to repeat Birchas Hamazon unless he eats another Kezayis of bread [with washing and Hamotzi, due to Hesech Hadas].[42]

1. If one accidently recited Birchas Hamazon instead of Meiyn Gimel or Borei Nefashos does he fulfill his obligation:[43]

The after blessing of Birchas Hamazon does not exempt the after blessing of Meiyn Gimel [with the exception to Mezonos, dates, and wine, as will be explained]. Thus, if one ate fruits of the seven species and accidentally recited Birchas Hamazon, then he does not fulfill his obligation and must repeat the correct after blessing.

Borei Nefashos:[44] (It goes without saying that Birchas Hamazon does not exempt the after blessing of Borei Nefashos, and hence if one ate other fruits not of the seven species and all other Borei Nefashos foods and drinks, then he does not fulfill his obligation.)

Dates:[45] The one exception to the above rule is with dates and wine and Mezonos. If one accidentally recited the blessing of Birchas Hazan of Birchas Hamazon after eating dates, then Bedieved one fulfills his obligation, being that these foods also satiate the heart. [One fulfills his obligation even if he only recites the first blessing of Birchas Hamazon and does not recite the other blessings even though he made no mention of “Ha’aretz” or “Yerushalayim.”[46] Furthermore, even initially if one remembered that he is saying the wrong after blessing after concluding the first blessing of Hazan then he is not to continue with the other blessings.[47] However, if one remembered his mistake in middle of the first blessing of Hazan prior to concluding the blessing, then he should not conclude the blessing and should rather immediately continue with the wording of Meiyn Gimel starting from the words[48] “Veal Eretz Chemda Tova Urechava etc, and then conclude with the blessing of Al Hapeiros.[49]]

Wine:[50] Likewise, if one accidentally recited the blessing of Birchas Hazan of Birchas Hamazon after eating drinking wine, then Bedieved one fulfills his obligation, being that wine also satiates the heart. [One fulfills his obligation even if he only recites the first blessing of Birchas Hamazon and does not recite the other blessings even though he made no mention of “Ha’aretz” or “Yerushalayim.”[51] Furthermore, even initially if one remembered that he is saying the wrong after blessing after concluding the first blessing of Hazan then he is not to continue with the other blessings.[52] However, if one remembered his mistake in middle of the first blessing of Hazan prior to concluding the blessing, then he should not conclude the blessing and should rather immediately continue with the wording of Meiyn Gimel starting from the words[53] “Veal Eretz Chemda Tova Urechava etc, and then conclude with the blessing of Al Peri Hagafen.[54]]

Mezonos:[55] The same applies regarding Mezonos foods that if one accidentally recited Birchas Hamazon after eating Mezonos foods, then Bedieved one fulfills his obligation. [One fulfills his obligation even if he only recites the first blessing of Birchas Hamazon and does not recite the other blessings even though he made no mention of “Ha’aretz” or “Yerushalayim.” Furthermore, even initially if one remembered that he is saying the wrong after blessing after concluding the first blessing of Hazan then he is not to continue with the other blessings. However, if one remembered his mistake in middle of the first blessing of Hazan prior to concluding the blessing, then he should not conclude the blessing and should rather immediately continue with the wording of Meiyn Gimel starting from the words “Veal Eretz Chemda Tova Urechava etc, and then conclude with the blessing of Al Peri Hagafen.[56]]

[1] Seder 1:18; Luach 1:18; Taz 208:19; M”A 208:26; Levush 208:4 and 17; Beir Heiytiv 208:24; See P”M 208 A”A 26 in explanation of Levush; See Beis Yosef 202; Ketzos Hashulchan 60:6; M”B 202:42 and 55; 208:62; See Piskeiy Teshuvos 208:1

Other opinions: Some Poskim rule that Borei Nefashos is a Bracha Koleles just like Shehakol and is Bedieved a valid after blessing for any food, even bread. [Kneses Hagedola brought in M”A 202:26; Kaf Hachaim 202:79; 204:38; 208:38 and 92; Eretz Tzevi 1:29 [however he later contradicts himself in 2:389]; Igros Moshe O.C. 1:74; Beir Moshe 3:35 in name of Rav Akiva Eiger; See Yabia Omer 1:12; Piskeiy Teshuvos ibid footnote 6] Accordingly, some Poskim rule that if one already ate a Shiur of bread/Mezonos/7 Minim and does not have a Siddur to Bentch, he is to say Borei Nefashos. [Igros Moshe ibid]

The law of Tziruf and Maaseh Kdeira: To note that despite the above ruling, we rule that a Meiyn Shalosh food can join a Borei Nefashos food for a Shiur Kezayis and have Borei Nefashos recited on it. [Seder 8:7; Luach 2:8] See also Admur Seder 1:8 and Luach 1:7 that in the case of dispute of Maaseh Kdeira one is to say a Borei Nefashos, even though there is dispute as to its after blessing, if it is Borei Nefashos or Al Hamichyeh. Vetzrauch Iyun.

[2] Piskeiy Teshuvos 208:1

[3] Machatzis Hashekel 202:26; P”M 202 A”A 26; M”B 202:42 in name of Peri Megadim; M”B 202:55; 208:62; Piskeiy Teshuvos 208:1; See however Kneses Hagedola in M”A 202:26 who says to say Borei Nefashos. M”A ibid concludes with Tzaruch Iyuin due to above issue.

[4] Likkutei Maharich on Seder Birchas Hanehnin

[5] Kitzur SHU”A 51:8

[6] Seder 1:18; Luach 1:17; Michaber 208:13; Levush 208:13; Beis Yosef 208; Tur 208 in name of Rosh; Ketzos Hashulchan 60:6

[7] Seder and Poskim ibid

[8] Ketzos Hashulchan 60:6

[9] Luach 1:20 “If he does not have anything else to enter the questionable fruit it in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208:26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207:1; M”B 207:1; Ketzos Hashulchan 60:3; Piskeiy Teshuvos 207:2

[10] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1:14 and 20; Michaber 208:13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

If one remembered in middle of the blessing: See Piskeiy Teshuvos 207:2 footnote 5 that if one remembered in middle of the Al Hapeiros he is to continue and finish the blessing in order so the opening blessing is not in vain.

[11] Elya Raba 208:27, brought in P”M ibid; Admur in Seder 1:20 omitted that which he wrote in Luach 1:20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a acse of doubt; Shulchan Hatahor 207:6, brought in Piskeiy Teshuvos 207:2 footnote 5

[12] As Safek Brachos Lihakel, as well as Admur in Luach rule sone is Yoztei and so rules the Keztos Hashulchan ibid

[13] Seder 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel; Luach 1:17; M”B 202:42 and 55; 208:62; See Piskeiy Teshuvos 207:2

[14] Seder 1:14 that Al Hagafen does not include fruits of tree other than grapes; 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel is not Motzi Borei Nefashos; Luach 1:17

[15] See Piskeiy Teshuvos 208:13

[16] See Birkeiy Yosef 208:7; Mahariy Molko 34; Halachos Ketanos 1:40; Shaareiy Teshuvah 208:9; Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:41; Piskeiy Teshuvos 208:13

[17] Ben Ish Chaiy Pinchas 18; Kaf Hachaim 208:41

[18] Piskeiy Teshuvos 208:13

[19] Luach 1:17; Omitted in Admur Seder 1:18

[20] Luach 1:17, omitted from Seder

[21] Yeish Omrim in Luach ibid [omitted form Seder]; Levush 208:17; Elya Raba 208:26; Ateres Zekeinim 208:17 in name of Lechem Rav; Machazik Bracha 208:7; Beir Heiytiv 208:23; Mamar Mordechai 208:35; Kaf Hachaim 208:89

[22] Kaf Hachaim 208:76 and 89; Ketzos Hashulchan 60:6

[23] Luach 1:17; Omitted in Admur Seder 1:18

[24] Yeish Omrim in Luach ibid [omitted form Seder]; Levush 208:17; Elya Raba 208:26; Ateres Zekeinim 208:17 in name of Lechem Rav; Machazik Bracha 208:7; Beir Heiytiv 208:23; Mamar Mordechai 208:35; Kaf Hachaim 208:89

[25] Kaf Hachaim 208:76 and 79 and 89; Ketzos Hashulchan 60:6

[26] Implication of Seder 1:14; Chayeh Adam 50:4; M”B 208:70; Biur Halacha end of 208 in name of Chayeh Adam in Nishmas Adam 50; Kaf Hachaim 208:79; Ketzos Hashulchan 60 footnote 6; Piskeiy Teshuvos 208:23

[27] Luach 1:20 “If he does not have anything else to enter the questionable fruit in its blessing, then he is to say Al Haeitz, although not Borei Nefashos”; M”A 208:26; P”M 208 A”A 26; Shiyurei Bracha 207, brought in Shaareiy Teshuvah 207:1; M”B 207:1; Kaf Hachaim 208:72; 207:1; Ketzos Hashulchan 60:3; Piskeiy Teshuvos 207:2; 208:20

[28] The reason: As we rule that one who eats a fruit of 7 Minim and a fruit of non-7 Minim does not have to say an after blessing of Borei Nefashos as it is included in the Al Haeitz. [Admur Seder 1:14 and 20; Michaber 208:13] Thus we see that all fruits are included in Al Haeitz. [M”A ibid; P”M ibid]

If one remembered in middle of the blessing: See Piskeiy Teshuvos 207:2 footnote 5 that if one remembered in middle of the Al Hapeiros he is to continue and finish the blessing in order so the opening blessing is not in vain.

[29] Elya Raba 208:27, brought in P”M ibid; Admur in Seder 1:20 omitted that which he wrote in Luach 1:20, thus implying that it never helps to say Al Haeitz on a fruit that is not of Zayin Minim, even in a case of doubt; Shulchan Hatahor 207:6, brought in Piskeiy Teshuvos 207:2 footnote 5

[30] As Safek Brachos Lihakel, as well as Admur in Luach rules one is Yoztei and so rules the Ketzos Hashulchan ibid

[31] Piskeiy Teshuvos 208:21

[32] Seder 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel; Luach 1:17; M”B 202:42 and 55; 208:62; See Piskeiy Teshuvos 207:2

[33] Seder 1:14 that Al Hagafen does not include fruits of tree other than grapes or raisins; 1:18 regarding Al Hamichyah and Seder 1:19-20 mentions all Meiyn Gimel is not Motzi Borei Nefashos; Luach 1:17; Michaber 208:15

[34] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9

[35] Piskeiy Teshuvos 208:19 based on ruling of Poskim in 59 regaridng one who conbcluded with the wrong Nussach of Birchas Shema

[36] The reason: As the main dialect follows the closing blessing. [ibid]

[37] Maharshag 1:53; Ashel Avraham Butchach 208; Piskeiy Teshuvos ibid

[38] See Kaf Hachaim 187:1; Igros Kodesh 4:24; Piskeiy Teshuvos 187:2

[39] Elya Raba 268:18; Chayeh Adam 47; Likkutei Meir; Birchas Yaakov; Ikarei Hadat 9:36; Teshuras Shaiy 571; Igros Kodesh 4:24

[40] The reason: As Meiyn Gimel does not contain the wording of Bris and Torah. [Igros Kodesh ibid]

[41] Kaf Hachaim ibid; Piskeiy Teshuvos ibid; Admur 168:12 and 191:1 and Seder 2:12 rules that the blessings of Birchas Hamazon are only Rabbinical and from the Biblical law one fulfills his obligation with Meiyn Shalosh. The Kaf Hachaim ibid states that according to these opinions one has fulfilled his obligation Bedieved.

[42] Ruling of Admur: See Admur 187:4 Admur 168:12 and 191:1 and Seder 2:12 rules that the blessings of Birchas Hamazon are only Rabbinical and from the Biblical law one fulfills his obligation with Meiyn Shalosh.

[43] Seder 1:17; Luach 1:15; Michaber 208:17; Ran Pesachim 24b; Rosh Brachos 1:14; Rabbeinu Yona Brachos 6a; See Kaf Hachaim 208:87-88; Ketzos Hashulchan 60:5

[44] Seder ibid in parentheses; Admur 174:6 [See also Admur 197:5; 215:5]; Michaber 208:18; Taz 174:9; 197:2

[45] Seder ibid; Luach ibid; Admur 177:6; 197:5; Michaber 208:17; Brachos 12a; Rosh Brachos 1:14; Rabbeinu Yona Brachos ibid

[46] Luach ibid; Ketzos Hashulchan 60:5; Toras Menachem on Seder ibid [This law was omitted from Seder ibid being that it is not common – Ketzos Hashulchan ibid; Toras Menachem ibid]

[47] Ketzos Hashulchan 60:5

[48] There is no need for one to begin from the words Al Hapeiros being that this was already included in the beginning of the blessing of Hazan [Luach ibid; Ketzos Hashulchan ibid]

[49] Luach ibid; Ketzos Hashulchan ibid

[50] Seder ibid; 4:12 in parentheses; Luach ibid; Admur 174:6 and 9; 197:5; Michaber 208:17; Brachos 35b; Rosh Brachos 1:14; Rabbeinu Yona Brachos ibid in name of Chachmei Tzarfas; Kaf Hachaim 208:79; 88-89

[51] Luach ibid; Ketzos Hashulchan 60:5; Toras Menachem on Seder ibid [This law was omitted from Seder ibid being that it is not common – Ketzos Hashulchan ibid; Toras Menachem ibid]

[52] Ketzos Hashulchan 60:5

[53] There is no need for one to begin from the words Al Hagafen being that this was already included in the beginning of the blessing of Hazan [Luach ibid; Ketzos Hashulchan ibid]

[54] Luach ibid; Ketzos Hashulchan ibid

[55] Seder ibid; Luach 1:17 in name of Yeish Omrim and that one should suspect for their opinion due to Safek Barcha; Likkutei Peri Chadash 208:17; Even Heozer 208 end; Beir Hagoleh 208:17; Ran Brachos ibid; Rashba; Rosh; Machazik Bracha 208:3; Poskim in Kaf Hachaim 208:87-88; M”B 208:75; Piskeiy Teshuvos 208:23

Other opinions: Some Poskim rule that one is not Yotzei Al Hamichayh of Poridge with Birchas Hamazon. [M”A 208:25]

[56] Ketzos Hashulchan ibid, based on Luach ibid regarding dates and wine