2. The prohibition of increasing unnecessary blessings:A. The general prohibition of saying unnecessary blessings:[1]

As stated above in Halacha 1B, it is forbidden to recite an unnecessary blessing. Accordingly, it is forbidden to increase in the recital of blessings unnecessarily. However when it comes to necessary blessings, then on the contrary one should specifically increase in necessary blessings, as will be explained in B.

Definition of unnecessary blessing:[2] An unnecessary blessing is defined as any blessing that is purposely being repeated without Halachic necessity, and Halachic reason or incentive. This prohibition applies not only when the repeated blessing is considered to have been said in vain, but even when the repeated blessing has become a necessity and is not considered to have been said in vain, but its necessitation was purposely caused by the person for the sake of saying a new blessing. This prohibition applies even to Shabbos when one desires to accumulate 100 blessings which are difficult to accumulate otherwise, as it is forbidden to increase in unnecessary blessings even for the sake of fulfilling the Mitzvah of reciting 100 blessings a day.[3]

• Example – Repeating blessing on another food of same blessing: One who desires to eat two different foods which share the same blessing, is to recite a single blessing on behalf of both foods and may not repeat the blessing on the second food. This prohibition applies not only when the repeated blessing is considered to have been said in vain, such as if both foods were in front of him and he then repeated the same blessing on the second food right after saying the blessing and eating the first food, in which case the second blessing is considered to have been said in vain being that the second food did not require a blessing at all. But, furthermore, it applies even when the repeated blessing has become a necessity and is not considered to have been said in vain, but its necessitation was purposely caused by the person for the sake of saying a new blessing, such as for example if he changed rooms in between for the sake of obligating himself in a new blessing.
• Example – Intentionally saying the after blessing despite plan to continue eating or drinking:[4] One is to never recite an after blessing if he plans to continue eating or drinking afterwards and is only to recite it at the end of his eating and drinking session [in order not to unnecessarily cause himself to need to repeat the before blessing]. However, this only applies if one plans to immediately continue eating and drinking however, if he wants to take a break and only then continue eating and drinking, and he fears that perhaps he will digest the food and drink that he already consumed and hence lose the opportunity to say an after blessing, then he may recite an after blessing even though he plans to continue eating and drinking later on. [Likewise, in all cases that there is a Halachic doubt regarding whether a certain blessing must be repeated, then it is permitted for one to recite an after blessing in order to escape the doubt and force himself to be required to repeat the before blessing prior to continuing eating.[5]]
• Example – Speaking:[6] It is forbidden to speak after saying a blessing which covers two individual Mitzvah’s [i.e. Shel Yad and Shel Rosh] if it will then cause him to recite a new blessing.
• Example – Switching locations:[7] It is forbidden to purposely switch rooms after saying a blessing on a food for the purpose of being required to repeat the blessing over that food.
• Example: One desires to drink an alcoholic beverage and then drink pickle juice as a chaser. In such a case one must recite a blessing of Shehakol over the alcoholic beverage and have it include the pickle juice, being that they share the same blessing of Shehakol.[8] See Chapter 17 Halacha 1F!
• Example:[9] One recited a blessing on an Ikkur food which exempts with it a secondary Tafel food and then went ahead anyways and recited a blessing over the secondary food, then this blessing is considered to have been said unnecessarily and in vain. For example, if one recited a blessing of Mezonos on pasta chicken salad and then removed some of the chicken and said a blessing of Shehakol over it, then this blessing is considered to be unnecessary and in vain. See Chapter 17 Halacha 1A!
• Example: One desires to eat two foods of different blessings with one being an Ikkur food and the second being a secondary Tafel food, and he precedes the blessing of the Tafel food to that of the Ikkur food without justification. Such a blessing is considered to be unnecessary. See Chapter 17 Halacha 1F!

B. Increasing necessary blessings:[10]

One is to always increase in necessary blessings.

Definition of necessary blessing: Any blessing which has been designated over certain food is considered a necessary blessing, and hence it is better that one recites the designated blessing over the food than to have to be included in a different non-designated blessing. 

• Example:[11] One who plans on eating two different foods one with the blessing of Shehakol and the second with the blessing of Ha’adama, is not to intend to include the Ha’adama food with his blessing of Shehakol, and on the contrary is to precede the blessing of Ha’adama to that of Shehakol.
• Example: One desires to eat two foods of different blessings with one being an Ikkur food and the second being a secondary Tafel food, then in certain cases [to be explained in Chapter 17 Halacha 1F] it is a Midas Chassidus to precede the eating of the Tafel, the secondary food, to that of the primary food, the Ikkur, if the blessing over the secondary food is different than the blessing of the primary food [i.e. the primary foods blessing is Haeitz while the secondary foods blessing is Ha’adama or Shehakol] in order so the secondary food receive its particular blessing.

C. Causing oneself to repeat a blessing in order to escape a doubt:[12]

In all cases that there is a Halachic doubt regarding whether a certain blessing must be repeated, then it is permitted for one to perform an action to circumvent the doubt and require the blessing to be repeated according to all.

• Example – Preceding Tafel: One is eating two foods together and is in question as to whether both foods need their own blessing or as to whether one of the foods is considered a secondary food which is exempt with the other foods blessing. In such a case, according to all opinions, one may precede to eating the questionably secondary food prior to the primary food in order so one can say a blessing over it. [See Chapter 17!]
• Example – Saying after blessing: One is unsure if he made a Hefsek or had Hesech Hadas in middle of eating a certain food and hence is unsure if his continued eating requires a new blessing to be recited. In such a case, one may recite an after blessing in order to escape the doubt and force himself to be required to repeat the before blessing prior to continuing eating. [See Chapter 20!]
• Example – Switching locations: One is unsure if a new blessing must be said on a certain Borei Nefashos food. In such a case, one may switch locations in order to escape the doubt and force one to be required to repeat the before blessing prior to continuing eating. [See Chapter 20!]

D. Increasing blessings for many individuals – May a person doing a Mitzvah multiple times in one session honor several individuals to do so with a blessing each time?[13]

No. Due to the prohibition against causing an unnecessary blessing to be said, only a single blessing may be said on behalf of all the people.[14]

Bedikas Chametz:[15] A homeowner may appoint another person to help him perform the Bedika of his home together with him when he searches. The emissaries are not to say their own blessing prior to beginning to search and the blessing is to be said only by the homeowner. This applies even if they were not present when the homeowner said his blessing.[16]

Mezuzos:[17] If one desires to honor several people to put up the Mezuzos in his property, then only a single blessing may be said on behalf of all the people putting up the Mezuzos of a single property.

Hafrashas Challah: If one desires to honor several people to separate Challah from different batches of dough that contain Shiur Challah, then only a single blessing may be said on behalf of all the people separating the dough of a single owner.[18] However, if there is a clear Minhag of women to permit all the women to say a blessing, then they may each say a blessing.[19]

Hadlakas Neiros Shabbos:[20] Some Poskim[21] rule that all the people who light candles within a single home may only say one blessing, having the mother of the home say the blessing on behalf of them all. Other Poskim[22], however, rule that every individual may recite the blessing when they light the candles in their area.[23] Practically, the Ashkenazi custom is like this opinion.[24]

Shofar:[25] One may have another person substitute him in middle of a set if he is unable to complete the blows, however the substitute is not to repeat the blessing prior to blowing as he has already fulfilled his obligation with the blessing said by the first blower.

Bris Mila:[26] Upon circumcising twins simultaneously, a single blessing is to be recited on behalf of both children.

Summary: Unnecessary blessings are prohibited: It is forbidden to intentionally repeat blessings without a Halachic need, even to fulfill the requirement of reciting 100 blessings daily. Necessary blessings are encouraged: One should always recite required blessings for specific foods, as is applicable whenever different foods require different blessings. In cases of Halachic doubt: It is permitted to act in a way that forces a new blessing to avoid uncertainty. Blessings for groups: When performing a mitzvah with multiple people, generally only one person should recite the blessing for all, with some exceptions based on tradition.

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[1] See Admur 215:3-4; 212:8; 213:7; 188:12; 249:10-11; Kuntrus Achron 249:4; Admur Seder Birchas Hanehnin 3:14; 13:4; Luach 4:13; M”A 215:6; Taz 212:3; Rambam end of Hilchos Brachos; Even Hezer 212; Shut Tzemach Tzedek 3:2; Piskeiy Teshuvos 215: ; Chavas Daas Y.D. Kuntrus Beis Hasafek 110:20 permits saying Baruch Ata Hashem as Nedava; Ketzos Hashulchan 5:13-14; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266

[2] Seder 3:14; Luach 4:13; Admur 215:4; 249:10-11; 271:12; 282:3; 291:3; Kuntrus Achron 249:4; M”A 215:6; Taz 212:3; Even Heozer 21; Rambam end of Hilchos Brachos

[3] Admur 215:4; M”A 215:6

[4] Admur 190:7; M”A 190:3; Tur 190; Kneses Hagedola 190:9; P”M 207 A”A 3; Beis Menucha 190:9; Kaf Hachaim 190:7; Birchas Habayis 1:60; See Admur 184:3

[5] See Michaber 174:7; Tevuos Shur 19:17; Shaareiy Teshuvah 639:18; Birchas Habayis 1:63; Kaf Hachaim 190:8; Igros Moshe 5:17; Piskeiy Teshuvos 178 footnote 7; 202 footnote 150; 212:2 case 8; 212:5 footnote 53; 215:14

[6] Admur 215:4; 25:3

[7] See Admur 215:4 “Oa Bedavar Acher Hagorem Sheyitztareich Lachzor Ulivareich”

[8] In truth, pickle juice is under debate as to whether its blessing is Ha’adama or Shehakol, as explained in chapter 16 Halacha 9. This is a further reason for one to include it in the blessing of Shehakol which is said on the primary beverage, in order to avoid entering a debate of its blessing. However, notwithstanding this reason one should always precede the primary food to the secondary food when they share the same blessing.

[9] See Seder 3:7

[10] Seder 3:14; Luach 4:13; Admur 212:8; 213:6 in parentheses; 215:4-5; Rama 212:1; Taz 212:3; Even Heozer 212; Iggur 298 in name of Or Zarua 1:176 in name of Rif; Ketzos Hashulchan 58:11

[11] See Chapter 7 Halacha 23

[12] See Michaber 174:7; Tevuos Shur 19:17; Shaareiy Teshuvah 639:18; Birchas Habayis 1:63; Kaf Hachaim 190:8; Igros Moshe 5:17; Piskeiy Teshuvos 178 footnote 7; 202 footnote 150; 212:2 case 8; 212:5 footnote 53; 215:14

[13] Admur 213:7 in parentheses “When a number of people are fulfilling a single complete Mitzvah on behalf of one person, of which the entire Mitzvah is upon his shoulders to fulfill, then they may not split up and each individually recite a blessing over their performance of one part of the Mitzvah. Rather, they all must be together during the blessing in order so one of them says the blessing on behalf of them all.” [see also Admur 263:15; Kuntrus Achron 263:2; 432:9; 457:4; 585:9; Shut Tzemach Tzedek 116; Oholei Sheim 7:103;  Koveitz Hearos Ubiurim 798 p. 85]; Michaber O.C. 432:2; Y.D. 265:5; Tur 265; Shut Harosh 64 in name of Rabbeinu Simcha; Chok Yaakov 432:11; Olas Shabbos 432; Elya Zuta 585; Shulchan Gavoa 289:4; Sova Semachos 4; Rav Poalim Y.D. 2:2; Yechaveh Daas 2:32;  Chayeh Halevi 1:94; Shaareiy Mezuzah p. 377; See Sefer Sechel Tov 289:48; Piskeiy Teshuvos 213:2

Other opinions: Some Poskim rule that every individual may recite the blessing when they do their part of the Mitzvah as they are all obligated in the Mitzvah due to Din Areivus. [2^nd opinion in Admur 263:15; Kuntrus Achron 263:2] Practically, Safek Brachos Lehakel, and hence one may only rely on this opinion in a case of a clear Minhag, such as Hadlakas Neiros in different rooms of home, however, not by Bedikas Chametz or Shofar. [Kuntrus Achron ibid] Likewise, by Hafrashas Challah the custom is to be lenient. [Admur 457:4]

[14] The reason: Since one does not fulfill his obligation of this Mitzvah until all of them fulfill their part, it is considered that the Mitzvah is not complete until all of them perform their part, and therefore it suffices for one blessing to be said and it is forbidden to cause an unnecessary blessing to be said. [Admur ibid in parentheses]

[15] Admur 432:8-9

[16] Admur 432:9; Kuntrus Achron 263:2; Chok Yaakov 432:11; Olas Shabbos; Elya Zuta 585

The reason: The reason for this is because the emissaries are not obligated in doing the Bedika and are only doing it in order to exempt the father/homeowner from his search obligation. Since in a case that the father/homeowner himself were to check the areas which the emissaries were appointed to check he would not have to repeat the blessing, being that he had already said the blessing once before, therefore, similarly the emissaries which are doing the mission of their father are not obligated to say the blessing. Nevertheless, Lechatchila they should not do the Bedika without hearing the father/homeowner say the blessing, as otherwise they are doing a Mitzvah without having a blessing precede their Mitzvah. [Admur ibid]

Other opinions: Some Poskim rule that the emissaries have to say the blessing if they made an interval or did not hear it said. [Chok Yaakov, brought in M”B 432:11] Some Poskim thus conclude that if the emissary did not hear the blessing, or made an interval, he should not be sent to search, unless it is a case of need that one cannot do the entire search alone. [M”B ibid]

[17] Admur 213:7 in parentheses; Shulchan Gavoa 289:4; Sova Semachos 4; Rav Poalim Y.D. 2:2; Yechaveh Daas 2:32;  Chayeh Halevi 1:94; Shaareiy Mezuzah p. 377; See Sefer Sechel Tov 289:48; Piskeiy Teshuvos 213:2 footnote 12

[18] Admur 213:7 in parentheses; See however, Admur 457:4; Oholei Sheim 7:103; Shut Tzemach Tzedek Y.D. 235; Yagdil Torah 15:134

[19] Admur 457:4 that so is the Minhag for each woman to say a blessing; See Oholei Sheim ibid who answers contradiction that here it refers to women and in 213:7 it refers to men; See Koveitz Hearos Ubiurim 798 p. 89

[20] See Admur 263:15; Kuntrus Achron 263:2; Koveitz Hearos Ubiurim 798 p. 85

[21] 1^st opinion in Admur ibid

[22] 2^nd opinion in Admur ibid; Kuntrus Achron ibid

[23] The reason: As they are all obligated in the Mitzvah due to Din Areivus. [Kuntrus Achron ibid]

[24] Admur ibid

[25] Admur 585:8; See Admur Kuntrus Achron 263:2; Koveitz Hearos Ubiurim 798 p. 85

[26] Admur 213:7 in parentheses; Michaber Y.D. 265:5; Tur 265; Shut Harosh 64 in name of Rabbeinu Simcha