7. What to do if can’t say a blessing due to Safek Bracha Levatala:A. Reciting the blessing with a Child:

As will be explained in Halacha 8, the sages permitted one to educate children in the recital of blessings even when they are not mandated, such as to teach them how to say the blessing of Shehakol even when they are not eating or drinking anything. Based on this, some Rabbanim^[1] have suggested that whenever there is a doubt as to whether a blessing may be said, and hence due to the rule of Safek Brachos he cannot say it, then he is to find a child who still needs to be educated in the blessing and recite the blessing together with him.

• Example: David is uncertain whether he can recite a particular blessing due to a Safek Bracha Levatala. Instead of saying the blessing himself and risking it being unnecessary, David calls over his young nephew, Eli, who is still learning how to say blessings. David encourages Eli to say the blessing out loud, guiding him through the words and proper intent. This way, David fulfills the mitzvah of educating Eli, and covers his doubtful blessing, without creating a doubtful blessing situation for himself.

 

B. Thinking a blessing in one’s heart in a case of Safek Brachos:

Some Poskim^[2] rule that by all blessings^[3], including even Birchas Hamazon [which is Biblical] one fulfills his obligation Bedieved if he thinks the words in his heart [even if he does not verbalize them at all with his lips].^[4] However, even according to this opinion, to say the blessing in one’s heart is never considered a potential Bracha Levatala being that one did not verbalize the words, and hence there is no issue with a person thinking to himself the words of a blessing.^[5]Accordingly, some Poskim^[6] conclude that whenever one cannot say a blessing due to a Safek Bracha Levatala, he should at least think the blessing in his mind and fulfill his obligation according to some opinions.

C. Causing oneself to repeat a blessing in order to escape a doubt:^[7]

  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 [i.e. switching locations, saying an after blessing, etc], as explained above in Halacha 2C. See there for further details and examples of this matter.

 D. Reciting blessing on other foods:^[8]

Whenever there is doubt as to whether a before or after blessing is to be recited over a food or beverage, one reserves the option of reciting a new blessing on a different food and have it include the questionable product, hence saving it from being eaten without a blessing. It is even suggested for one to recite a Shehakol on a Shehakol food and have in mind the questionable food product [even if that is not it’s particular blessing], in order to at least cover its blessing Bedieved. Many examples of such cases will be brought throughout this book, such as, regarding the proper blessing to be said on rice, multigrain bread, cooked whole grains, one who spoke prior to swallowing the food, and other cases of the like. Practically, the rule is to be applied to each case and circumstance in which it is applicable.

E. Hearing the blessing from another person:^[9]

Whenever there is doubt as to whether a before or after blessing is to be recited over a food or beverage, one reserves the option of hearing the blessing from another person who is obligated in the blessing, and hence fulfill his obligation.

Summary:

Whenever there is doubt as to whether a blessing may be recited, one retains the following options in order to escape the doubt:

1. Saying the Blessing with a Child: One can teach a child to say the blessing, allowing the adult to participate for educational purposes when in doubt.
2. Thinking the Blessing Silently: Some authorities say you can fulfill your obligation by thinking the blessing in your mind, since it does not count as a possible unnecessary blessing.
3. Creating a Scenario for a Clear Blessing: In cases of doubt, you can do something that definitely requires a blessing (like changing locations or eating more), making it clear you need to recite it.
4. Reciting on Other Foods: You can make a blessing on a different food or drink and intend to include the questionable item, thus avoiding eating without a blessing.
5. Hearing the Blessing from Someone Else: Another option is to hear the necessary blessing from someone else who is obligated, thereby fulfilling your requirement.

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[1] Rav Yaakov Yosef z”l in hundreds of his classes has given this advice; Interesting, however, is the fact that despite this very straightforward advice which is based on the explicit ruling regarding the allowance to educate a child, I have not been able to find any Sefarim or Poskim who record this. Vetzaruch Iyun. To note, however, that also the Ketzos Hashulchan throughout his Sefer [see for example, 37 footnote 24] records the advice of saying Shehakol on a piece of candy and having in mind all other foods, whenever one is in the doubt if he must say the before blessing on the food despite the fact that this advice is also not recorded anywhere in the previous Poskim despite its straightforwardness

[2] 2^nd opinion in Admur 185:3; Rambam Brachos 1:7; Semag Asei 27 in Pirush of Braisa Brachos 15b; See Shut Tzemach Tzedek E.H. 158:1

[3] However, by the recital of Shema [and other prayers], even they agree that one only fulfills his obligation if one verbalizes the words due to the reason explained in the next footnote. [Admur ibid; Kesef Mishneh on Rambam Hilchos Shema 2:8; Bach 62]

[4] The reason: As blessings are not similar to the recital of the Shema by which the verse states “Vidibarta Bam – and you shall speak in them” which teaches us that thought is not like speech. However, by Birchas Hamazon [from which we learn to all other blessings] the verse does not state “and you shall speak” but rather simply “Uveirachta – and you shall bless,” and one who thinks a blessing in his heart is likewise considered to be blessing God. [Admur ibid; Raavad Brachos 3:12; Bach 185; See M”A 101:2]

[5] Mamar Mordechai 185:1; Ginas Veradim 1:43; Gan Hamelech 23; Pesach Eiynayim Brachos 20b; P”M 185 A”A 1; Kaf Hachaim 185:5; Yabia Omer 4 2:12 in name of many Poskim; 3:17 regarding Bracha Rishona and Birchas Hamazon; So is proven from all Achronim [i.e. Ben Ish Chaiy, Kaf Hachaim] who record that in all cases that one cannot recite a blessing because of Safek Bracha, then he should think the blessing in his mind

Other opinions: Some Poskim rule that according to the second opinion, even thinking the words in one’s heart is considered a blessing in vain. [Birkeiy Yosef 22:1 in name of Perach Shushan 1:14 and Shelah in name of Mechilta; Yabia Omer 4 2:12 in name of many Poskim; Yabia Omer:17 regarding Bracha Achrona]

[6] Mamar Mordechai 185:1; Ginas Veradim 1:43; P”M 185 A”A 1 and in Pesicha for Hilchos Brachos 2 ; Birkeiy Yosef 62; Kaf Hachaim 185:5; 157:10 in name of Poskim; Ben Ish Chaiy and Kaf Hachaim in numerous places gives the suggestion; Piskeiy Teshuvos 185:4; See Tehila Ledavid 185:1

[7] See Kaf Hachaim 190:8; Igros Moshe 5:17; Piskeiy Teshuvos 178:2 footnote 7

[8] See Admur Seder 3:3; Kaf Hachaim 190:8; Ketzos Hashulchan 37 footnote 24 [regarding Shehakol on sugar]; 59 footnote 7; Igros Moshe 5:17; Piskeiy Teshuvos 178:2 footnote 7

[9] See Admur 47:7 who makes the suggestion, and so is recorded in a number of Achronim regarding various cases of doubt, as will be brought throughout this book