Correct blessing is Hagafen, Haeitz, Ha’adma, Shehakol:^[1] If one accidentally recited the blessing of Mezonos on Hagafen wine or grape juice, or on a Haeitz fruit or Ha’adma vegetable, or on a Shehakol product, then according to the simple understanding of the Poskim^[2], one does not fulfill his obligation and must repeat the correct blessing of Hagafen, or Haeitz, or Ha’adama, or Shehakol, and so is the explicit ruling of a number of Poskim.^[3] This applies even to legume bread or crackers which is Shehakol [i.e. buckwheat crackers or bread], nevertheless, one does not fulfill his obligation and he must repeat the correct blessing.^[4] This applies even to wine.^[5] However, some Poskim^[6] rule that by wine and dates, one fulfills his obligation Bedieved if he said the blessing of Mezonos. Furthermore, there are Poskim^[7] who are of the opinion that the blessing of Mezonos Bedieved covers all food and satiating beverages [i.e. wine, juice, milk] similar to the blessing of Shehakol, with the exception to water and salt [and all water-based beverages^[8]], by which one does not fulfill his obligation with the blessing of Mezonos.^[9] [Some Poskim^[10] conclude based on this that in the event that one accidentally recited a blessing of Mezonos he should eat a small amount, and then go outside or inside to make a Hefsek, and then say the correct blessing of prior to continuing eating. Practically, however, according to Admur the main position follows not to suspect for the above opinion and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.^[11] However, many suspect for the lenient opinion as Safek Brachos Lihakel.]

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[1] See Kaf Hachaim 202:9; Piskeiy Teshuvos 206:3; Halacha Berura 206:7

[2] Setimas Kol Haposkim who only record that the blessing of Shehakol covers all foods Bedieved; Implication of Admur in Seder Admur 1:3 and Admur 168:12 that the dispute and discussion of Mezonos being Motzi another food is only by bread or Safek bread, and not by anything else; Implication of Admur in Seder 1:10 regarding rice that he does not suggest to say Mezonos and only suggests saying Shehakol; All Poskim who rule that one is not Yotzei Mezonos over bread being that only Shehakol is Motzi other foods and the same would certainly apply to other foods that one is not Yotzei: Teshuvas Beis Yehuda Ayash O.C. 41; Birkeiy Yosef 167:10; Nehar Shalom; Hagahos Rav Akiva Eiger on Gemara Brachos 36b

[3] Aruch Hashulchan 167:19; So rule regarding all foods except wine and dates: Beis Oveid; Pesach Hadvir 202:12; Sdei Chemed Mareches Brachos 1:36; Orchos Chaim 202:2; See Kaf Hachaim 202:9; So rules even regarding wine: Rashbatz Brachos 40b; So rule regarding almonds: Rav Akiva Eiger ibid

[4] So rule the following Poskim regarding Hamotzi and the same would apply regarding Mezonos: Ritva Brachos 1:8; 2:17; Birkeiy Yosef 207:1 in Shiyurei Bracha, brought in Shaareiy Teshuvah 207:1

[5] Rashbatz Brachos 40b

[6] All Poskim in next footnote; Beis Oveid; Pesach Hadvir 202:12; Sdei Chemed Mareches Brachos 1:36; Orchos Chaim 202:2; Kaf Hachaim 202:9; Beir Moshe 4:21-4

[7] Implication of Derisha 168:2 and Taz 168:6; Elya Raba 168:16; Chayeh Adam 58:3 and Nishmas Adam 2 in name of Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Mezonos on a cooked food and fruits that he is Yotzei,”; Biur Halacha 167:10 “Bemakom” and 208 “Ad Shenismaeich”; Shaar Hatziyon 167:11 and 208:31; Ben Ish Chaiy Balak 13; Birchas Habayis Shaar 19; Kaf Hachaim 202:9 and 206:6; Kerem Shlomo 1:66; Halacha Berura 206:7

[8] Tehila Ledavid 1:48

[9] The reason: As all foods are considered Mazon as proven from the Talmudic ruling [Eiruvin 26] which states that one who vows not to eat Mazon is prohibited from eating anything except for water and salt. [Chayeh Adam ibid]

[10] Igros Moshe 4:40; Piskeiy Teshuvos 206:3

[11] As stated from the previous footnotes, so is evident from the glaring omission of this possibility from all the laws of Safek brought in Admur, and so is evident from its omission from the Ketzos Hashulchan.