20. Lost food – What one is to do in the event that after the blessing, the food spilled or got lost:[1]

If one recited a blessing over a food or drink and prior to being able to eat or drink it, it fell or spilled and got lost or ruined to the point that it is no longer fit to be eaten, then the following is the law regarding what one can do to save the blessing from having been said in vain:

Has more of that food before him:[2] In the event that one contains more of that same[3] food in front of him on the table or bench, then if he explicitly[4] intended to also eat or drink from that food, then the blessing does not need to be repeated and he is to immediately take from that food on the basis of the blessing he said on the original food which spilled. However, if one did not explicitly have in mind to eat or drink more than the original amount that he held during the blessing [which eventually fell and spilled], then the blessing is considered to have been said in vain, and he must repeat the blessing prior to eating more of that food which is on the table.[5] [Thus, if there is even a small amount of food or liquid remaining from what spilled then he is to simply eat or drink the leftovers which did not spill in order to save the blessing.]

Does not have more of that food before him:[6] If one does not have more of that same food in front of him, then the blessing is considered to have been said in vain, and he must repeat the blessing prior to eating more of that food, if he so decides to do so. This applies even if he had in mind to eat more of the food at the time that he said the original blessing.[7]

Eating with other people:[8] The above law only applies if one is eating by himself, however, if he’s eating with other people, and is saying a blessing also on their behalf then some Poskim[9] rule that even if his food becomes lost he can salvage the blessing through taking from the food that is in the hands of those who were gathered and eating it without talking in between. [Thus, for example, if a number of friends sat down for Lechaim and one of them is saying the blessing on behalf of everyone else and he dropped his cup of Lechaim, he should right away take a sip from one of his friends cups in order to salvage the blessing.]

Saying Baruch Shem Kevod Malchuso Leolam Vaed:[10] In all cases that one’s first blessing over the spilled or lost food is considered to have been said in vain, then he is to recite immediately afterwards the words “Baruch Shem Kivod Malchuso Liolam Vaed” [prior to him repeating the blessing of the additional food that was not on the table or that he did not explicitly have in mind to eat].

Saying Lamdayni Chukecha:[11] In all cases that the food or liquid spilled and became lost after reciting G-d’s name of “Ado-noy”, but prior to saying the word Elokeinu in the blessing then he should conclude with the words “Lamdayni Chukecha”, and in this way it appears as if he is reciting a verse of Scripture[12] and it is not considered a blessing in vain.

• Example: After reciting a blessing of Shehakol on a cup of water, one accidentally dropped the cup onto the floor. In the event that there is no more water remaining in front of him [including not even a few drops left in the cup which spilled], such as he poured himself a cup and brought it to the table where there is no water, then he must recite Baruch Sheim Kevod Malchusos Leolam Vaed, and repeat the blessing if he decides to take for himself another cup of water. In the event that there was more water on the table, such as he poured himself a cup of water from a bottle that was on the table, and the cup then spilled, then if there is more water remaining in the bottle in front of him, and he had originally explicitly intended to drink more water after finishing his cup, then he is to simply pour himself a 2nd cup of water on the basis of his blessing, and drink it without saying a new blessing over it. If, however, he had no intent of drinking more than that one cup of water, then he must recite Baruch Sheim Kevod Malchusos Leolam Vaed, and repeat the blessing if he decides to take for himself another cup of water.

Kiddush or Havdala wine spilled:[13]

In the event that after completing the recital of the blessings, the Kiddush or Havdala wine spilled prior to having a chance to drink from it, then if there is even a small amount of wine remaining in  the cup that he is able to drink from then he should drink from it. After drinking this wine he should pour himself another Revius of wine and drink it without saying a blessing.[14] If there is absolutely no leftover wine that he is able to drink then the following is the law:

One has a bottle of wine on the table: [15] If one had a bottle of wine on the table at the time of the blessing, then if he planned to drink more wine after Kiddush or Havdala, then he is to drink that wine without needing to repeat Kiddush or Havdala or the blessing of Hagafen. If he did not have in mind to drink more wine after Kiddush or Havdala then although he does not need to repeat the blessing of Kiddush or Havdala, he is to repeat the blessing of Hagafen and drink that wine.[16]

One did not have any wine on the table:[17] He is to pour himself another cup of wine and recite the blessing of Hagafen.[18] He is not to repeat the blessing of Kiddush or Havdala.

Summary:

In all cases that the food or beverage which one said the blessing on spilled before getting a chance to consume it, then if there is anything left to salvage from what spilled, such as some drops left in the cup, then he should immediately consume it, in order to save the blessing from having been said in vain. In the event that there is nothing left to salvage, then if he has more of that food or beverage in front of him, such as he poor the beverage from the bottom in front of him or took the food from the serving platter in front of him, then if he had intent to take a second serving of food or drink from the food or beverage in front of him, after finishing that which he held in his hand for the blessing, then he is to immediately take some more food or drink on the basis of his original blessing and save the blessing from having been said in vain. However, if he did not intend on eating or drinking any more than that which he took for the blessing, then the blessing is considered to have been recited in vain and if he decides to take more food or drink, then the blessing must to be repeated.

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[1] See Admur Seder 9:8-10; Luach 6:8-10; Admur 206:11-13; 271:27-28; Michaber and Rama 206:6; Rambam Brachos 4:10; Yerushalmi Brachos 6:1; Rosh Brachos 6:20; M”B 206:24-26; Kaf Hachaim 206:40-46; Ketzos Hashulchan 56:4-6; 79:6 footnote 23; Piskeiy Teshuvos 206:23-24

[2] Seder 9:8 [Only opinion]; Luach 6:8 [Only opinion]; 2^nd opinion in Admur 206:11, and conclusion that so is Ikkur based on Safek Brachos Lihakel; 271:27; Implication of Rama ibid; Beis Yosef 206; M”A 206:8; Rabbeinu Tam in Hagahos Maimanis Brachos 4:7; Abudarham Seder Hilchos Hamotzi in name of Raavad; Taz 206:8; Elya Raba 202:1; Derech Hachaim 70; Kitzur SHU”A 50:4; Aruch Hashulchan 206:15; Kaf Hachaim 206:42; Ketzos Hashulchan 56:4

Other opinions in Admur and Poskim – Stringent: Some Poskim rule that one must repeat the blessing over the new food in all cases that the original food in his hand became lost, even if it was in front of him and he intended on also eating it at the time that he recited the blessing as the blessing only counts for the food that is currently in his hand and it is just that that food ends up exempting all future foods. However, if one does not end up eating the food in his hand then no other food is exempt with this blessing. [1^st and Stam opinion in Admur 206:11; Possible understanding of Michaber ibid; Taz 206:8; Rambam Brachos 4:10; Rosh Brachos 6:20; Elya Raba 206:10; See Kaf Hachaim 206:42]

Other opinions Leninet: Some Poskim rule that if he had more of any food or beverage of that same blessing in front of him, then he can salvage the blessing by immediately eating that food and a new blessing is not needed to be repeated. [M”B 206:26; 209:8; Biur Halacha 206:6 “Rak Shelo Hayah Daato”; Piskeiy Teshuvos 206:23]

[3] Must the second food on the table be the same exact Min as the first food?

[4] Admur ibid “Bivirur”; Chidushei Tzemach Tzedek p. 198b Chaf that it negates Bistam

[5] The reason: As unless one had explicitly intended to also eat from the food that is on the table after he finishes eating that which is in his hands, then we consider the blessing to only cover the food which he originally held in his hand upon reciting the blessing. [Seder 9:8]

[6] Seder 9:9; Luach 6:9; Admur 206:11; Ketzos Hashulchan 56:5 and 79 footnote 24; See Derech Hachaim 70; Kitzur SHU”A 50:4; Aruch Hashulchan 206:15

Other opinions: Some Poskim rule that if he had intent to eat more of that food or beverage even if it is not in front of him, then he can salvage the blessing by immediately eating that food and a new blessing is not needed to be repeated. [M”B 206:26; 209:8; Biur Halacha 206:6 “Rak Shelo Hayah Daato”, brought and negated in Ketzos Hashulchan ibid footnote 8 and 79 footnote 24; Piskeiy Teshuvos 206:23]

[7] The reason: Although if one would have eaten from the food in his hand, then he would not be required to repeat the blessing upon eating more food of that same type, even if it was not on the table at the time that he recited the blessing. Nonetheless, if the food gets lost, then its blessing does not cover the food that was not in front of him. [Seder 9:9] As it only counts for the future foods on the basis of the original food that was eaten, and hence it the original food wasn’t eaten that the original blessing is invalid. [Chidushei Tzemach Tzedek p. 198b Chaf]

[8] Admur 206:12 [Omitted from Seder and Luach ibid];

[9] Rama 206:2; Maharil 92; Perisha 206:9; Darkei Moshe 209:1; Olas Tamid 209

[10] Seder 9:10; Luach 6:10; Admur 206:13; 25:23; Michaber 206:6; Rambam Brachos 4:10; Shavuos 12:11; Yerushalmi Brachos 6:1; Ketzos Hashulchan 5:13; See Piskeiy Teshuvos 206:24-25

[11] Seder Birchas Hanehnin 9:10; Luach Birchas Hanehnin 6:10; Admur 206:13; Michaber 206:6; Rosh Brachos 6:20; Rabbeinu Yona Brachos 39a

[12] Tehillim 119:12

[13] Admur 271:27-28

[14] See Ketzos Hashulchan 79 footnote 23

One is Yotzei Havdala in such a case as rules Admur in 271:27 regarding Kiddush. One is also does not have to repeat the blessing of Hagafen on the new cup of wine in such a case as rules Admur in Seder 9:5; 206:9

[15] 271:28 regarding finding water or spoiled wine in the cup and the same would apply here that the wine spilled. The reason it is valid is because holding the cup of wine in one’s hand while saying the blessings is only required initially, while after the fact it is valid even if the cup remained on the table. [ibid]   See also Ketzos Hashulchan 79:6 which rules this way regarding Kiddush.                                                                                                                                                                                                                                        

[16] Admur rules that even when one has wine in front of him he only saves himself the need to repeat the blessing if he had in mind to drink the wine that was on the table after Kiddush [so is implied from Admur 271:28 from the words “prepared to be drunk” and from the KU”A 8 and so rules Admur explicitly in 206:11; Seder 9:8; Ketzos Hashulchan ibid]

Other Opinions: The M”B [206:26] rules that whenever one has more wine in front of him even if he did not have in mind to drink any more wine, he does not repeat the blessing of Hagafen.

[17] 271:27 and Ketzos Hashulchan 79:6 regarding Kiddush and the same applies for Havdala; So rules Piskeiy Teshuvos 296:11

[18] See however Ketzos Hashulchan 79 footnote 24 that if one has wine in the house and had in mind to drink more after Kiddush [or Havdala] then it is as if it is sitting on the table and one is not required to repeat the blessing of Hagafen.