Said wrong blessing Bracha Rishona – Full article with Charts

Said wrong Bracha Rishona – Law of Bedieved:[1]

  1. Hamotzi – Said Hamotzi instead of correct blessing:

Correct blessing is Mezonos – Pas Haba Bekisnin:[2] If one accidentally recited the blessing of Hamotzi on a baked Mezonos food which is defined as Pas Haba Bekisnin, then one fulfills his obligation and the blessing of Mezonos is not to be recited.[3] This applies even if one did not set a meal over the Pas Haba Bekisnin food. Upon finishing eating, one recites the regular after blessing of Al Hamichyeh and not Birchas Hamazon, unless he ate enough to require Birchas Hamazon.

Correct blessing is Mezonos – Tavshil of Hei Minei Dagan:[4] If one accidentally recited the blessing of Hamotzi on a Mezonos food which can never become Hamotzi [i.e. cooked pasta, deep fried Sufganiyot donuts, cholent with grains, oatmeal porridge, etc], then one does not fulfill his obligation and must repeat the correct blessing of Mezonos on the food.[5] [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Halacha 17??.]

Correct blessing is Hagafen, Haeitz, Ha’adma, Shehakol:[6] If one accidentally recited the blessing of Hamotzi on Hagafen wine or grape juice, or on a Haeitz fruit or Ha’adma vegetable, or on a Shehakol product, then one does not fulfill his obligation and must repeat the correct blessing of Hagafen, or Haeitz, or Ha’adama, or Shehakol.[7] This applies even to legume bread which is Shehakol or Mezonos [i.e. rice], nevertheless, one does not fulfill his obligation and he must repeat the correct blessing.[8] [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Halacha 17??.]

Correct blessing is not Hamotzi due to Safek: In any case that there is a dispute or doubt as to whether the correct blessing of a product is Hamotzi versus a different blessing, and the final ruling is to say the different blessing, then Bedieved if one recited the blessing of Hamotzi he nonetheless fulfills his obligation. See Halacha C??.

  1. Mezonos – Said Mezonos instead of correct blessing:

Correct blessing is Hamotzi:[9] If one accidentally recited the blessing of Mezonos on Hamotzi bread then some Poskim[10] rule that he fulfills his obligation.[11] However, other Poskim[12] argue that one does not fulfill his obligation.[13] Practically, Safek Brachos Lehakeil [and hence the blessing of Hamotzi is not to be repeated].[14] [Nonetheless, one who desires to escape the dispute is to say Shehakol on another food, such as sugar, and have in mind to include the Hamotzi bread, just in case that it was not exempted with the Mezonos blessing.[15] Likewise, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Hamotzi Lechem Min Ha’aretz.[16]]

Correct blessing is Hagafen, Haeitz, Ha’adma, Shehakol:[17] 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[18], 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.[19] 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.[20] This applies even to wine.[21] However, some Poskim[22] rule that by wine and dates, one fulfills his obligation Bedieved if he said the blessing of Mezonos. Furthermore, there are Poskim[23] 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[24]], by which one does not fulfill his obligation with the blessing of Mezonos.[25] [Some Poskim[26] 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 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.[27] However, many suspect for the lenient opinion as Safek Brachos Lihakel. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Halacha 17??.]

Correct blessing is not Mezonos due to Safek: In any case that there is a dispute or doubt as to whether the correct blessing of a product is Mezonos versus a different blessing, and the final ruling is to say the different blessing, then Bedieved if one recited the blessing of Mezonos he nonetheless fulfills his obligation. See Halacha C??.

 

Summary:

One who said the blessing of Mezonos on Hamotzi bread, is not to say another blessing of Hamotzi on the food.  [Nonetheless, it is proper to say Shehakol on another food, and have in mind to include the Hamotzi food.] 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 one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.  However, many are accustomed in such a case to not repeat the blessing.

 

Q&A

What is the law if the leader of the meal accidentally said Mezonos on the bread, may the listeners say their own blessing of Hamotzi?

Some Poskim[28] rule that it is permitted for them to say the blessing themselves. This applies even if the listeners originally intended to be Yotzei with his blessing, nevertheless, they may say the correct blessings themselves. Other Poskim[29], however, rule that if they explicitly intended to be Yotzei with his blessing, then they may not say another blessing.

 

  1. Said Hagafen instead of correct blessing:

Correct blessing is Hamotzi, Mezonos, Haeitz, Ha’adama, Shehakol: If one accidentally recited the blessing of Borei Peri Hagafen on a Hamotzi, Mezonos, Haeitz, Ha’adama, or Shehakol product, then one does not fulfill his obligation and must repeat the correct blessing on that food. This is with exception grapes as explained next.

Grapes and raisins:[30] If one accidentally recited the blessing of Hagafen on grapes or raisins then one fulfills his obligation.

  1. Haeitz – Said Haeitz instead of correct blessing:

Correct blessing is Hamotzi or Mezonos:[31] Some Poskim[32] rule that if one recited Haeitz over Hamotzi bread [or a Mezonos food, made of wheat[33]] then he fulfills his obligation.[34] Many Poskim[35], however, argue and rule that one does not fulfill his obligation. [Practically, the main opinion follows that one is not Yotzei and hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.]

Correct blessing is Hagafen:[36] Some Poskim[37] rule that if one recited the blessing of Haeitz on wine instead of the blessing of Hagafen, then he does not fulfill his obligation and must repeat the correct blessing of Hagafen. Other Poskim[38], however, rule that one does fulfill his obligation Bedieved if he said the blessing of Haeitz over wine. [Practically, Safek Brachos Lihakel and the blessing is not to be repeated.[39] However, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Borei Peri Hagafen.[40] Likewise, some Poskim[41] write that he should only drink a small amount of wine, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating.]  

Correct blessing is Ha’adma:[42] If one accidentally recited the blessing of Haeitz on a Ha’adama fruit or vegetable, then he does not fulfill his obligation and must repeat the correct blessing of Hadama. [Hence one is to immediately say Baruch Sheim Kevod Malchuso Leolam Vaed and then recite the correct blessing on the food.]

Correct blessing is Shehakol:[43] If one accidentally recited the blessing of Haeitz on a Shehakol product, then one does not fulfill his obligation and must repeat the correct blessing of Shehakol.

Correct blessing is not Haeitz due to Safek or due to degradation, or due to Minhag: In any case that there is a dispute or doubt as to whether the correct blessing of a product is Haeitz versus a different blessing [i.e. bananas, coffee[44], sugar from sugar cane[45]], and the final ruling is to say the different blessing, then Bedieved if one recited the blessing of Haeitz he nonetheless fulfills his obligation.[46] Likewise, in any case in which the original blessing of the product is Haeitz, and it is lowered to a different blessing due to degradation [i.e. not yet ripe enough[47], not yet cooked or was cooked and degraded, was turned into puree or certain juices[48], is not main part of fruit[49]] then Bedieved if one recited the blessing of Haeitz he nonetheless fulfills his obligation.[50] It goes without saying, that in any case in which the ideal blessing is Haeitz and one simply says a different blessing due to custom and tradition, then if one recited the blessing of Haeitz he nonetheless fulfills his obligation.

Summary:                                           

Correct blessing is Hagafen: Yotzei due to Safek Brachos Lihakel.

Correct blessing is Ha’adma: Not Yotzei.

  1. Ha’adama – Said Ha’adama instead of correct blessing

Correct blessing is Hamotzi or Mezonos:[51] Some Poskim[52] rule that one who recited the blessing of Ha’adama on a Mezonos or Hamotzi food does not fulfill his obligation, and he is therefore required to repeat the blessing of Mezonos/Hamotzi on the food. Other Poskim[53], however, rule that he does fulfill his obligation. [This applies whether to a baked or to a cooked Mezonos product.[54]] Practically, we rule that Safek Brachos L’hakel and hence he is not to repeat the blessing [whether by Hamotzi, or by a baked or to a cooked Mezonos product[55]].[56] [Nonetheless, one who desires to escape the dispute is to say Shehakol on another food, such as sugar, and have in mind to include the Mezonos/Hamotzi food, just in case that it was not exempted with the Ha’adama blessing.[57] Alternatively, he can be Yotzei the blessing with another person who is now beginning to eat bread or Mezonos. Likewise, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Hamotzi Lecehm Min Ha’aretz.[58]]

Correct blessing is Hagafen:[59] Some Poskim[60] rule that if one recited the blessing of Ha’adama on wine instead of the blessing of Hagafen, then he does not fulfill his obligation and must repeat the correct blessing of Hagafen. Other Poskim[61], however, rule that one does fulfill his obligation Bedieved if he said the blessing of Ha’adama over wine. [Practically, Safek Brachos Lihakel and the blessing is not to be repeated.[62] However, if one remembers his mistake within Kdei Dibbur, then one is to initially correct himself and conclude with the words Borei Peri Hagafen.[63] Likewise, some Poskim[64] write that he should only drink a small amount of wine, and then go outside or inside to make a Hefsek, and then say the correct blessing prior to continuing eating.]

Correct blessing is Haeitz:[65] If one accidentally recited the blessing of Ha’adama on a Haeitz fruit, then Bedieved he fulfills his obligation. [However, even in such a case, one should initially correct himself within Kdei Dibbur and recite the correct wording of Haeitz if he remembers within enough time. See Halacha 17??.] Accordingly, in the event that one is in doubt as to whether a certain agricultural product is a fruit of the ground or a fruit of a tree, or in the case that there is a is a Halachic doubt as to the correct blessing due to a dispute amongst the Poskim[66], then one is to say the blessing of Hadama, as Hadama includes Haeitzs.[67] [If however one said Haeitz in such a case, he nevertheless fulfills his obligation as Safek Brachos Lihakel.[68]]

Correct blessing is Shehakol:[69] If one accidentally recited the blessing of Ha’adama on a Shehakol product, then one does not fulfill his obligation and must repeat the correct blessing of Shehakol.

Correct blessing is not Ha’adama due to Safek or due to degradation, or due to Minhag: In any case that there is a dispute or doubt as to whether the correct blessing of a product is Ha’adama versus a different blessing, and the final ruling is to say the different blessing, then Bedieved if one recited the blessing of Ha’adama he nonetheless fulfills his obligation.[70] Likewise, in any case in which the original blessing of the product is Ha’adama, and it is lowered to a different blessing due to degradation [i.e. not yet ripe enough[71], not yet cooked or was cooked and degraded, was turned into puree or certain juices[72], is not main part of vegetable[73]] then Bedieved if one recited the blessing of Ha’adma he nonetheless fulfills his obligation.[74] It goes without saying, that in any case in which the ideal blessing is Ha’adama and one simply says a different blessing due to custom and tradition, then if one recited the blessing of Ha’adama he nonetheless fulfills his obligation.

 

 

Summary:

One who said the blessing of Ha’adama on a Mezonos food, or on Hamotzi bread, is not to say another blessing of Mezonos/Hamotzi on the food.  [Nonetheless, it is proper to say Shehakol on another food, and have in mind to include the Mezonos or Hamotzi food.]

Summary:

Correct blessing is Hagafen: Yotzei due to Safek Brachos Lihakel.

Correct blessing is Haeitz: Yotzei Bedieved.

 

 

Q&A

What is the law if the leader of the meal accidentally said Ha’adama on the bread, may the listeners say their own blessing of Hamotzi?

Some Poskim[75] rule that it is permitted for them to say the blessing themselves. This applies even if the listeners originally intended to be Yotzei with his blessing, nevertheless, they may say the correct blessings themselves. Other Poskim[76], however, rule that if they explicitly intended to be Yotzei with his blessing, then they may not say another blessing.

 

  1. Shehakol – Said Shehakol instead of correct blessing:[77]

If one recited the blessing of Shehakol on a food of a different blessing of any kind, he fulfills his obligation and is not to repeat the blessing. This applies whether the food is bread which is Hamotzi, or to a Mezonos food, or to a Hagafen beverage, or to a Haeitz fruit, or to a Ha’adma vegetable. In all the above cases the blessing of Shehakol fulfills the obligation of the food and a new blessing is not to be recited.

Lechatchila:[78] The above law is only Bedieved, however initially it is forbidden for one to fulfill his obligation with the blessing of Shehakol and rather one must research and study what blessing is to be said for the corresponding food and if one is not knowledgeable in the laws of blessings then he is required to study the laws with a Rabbi as explained in Halacha 14??.

Case of doubt:[79] If even after one’s study and research he is still left in doubt in regards to which blessing is to be recited over the product, either due to a Halachic question or dispute[80], or due to not knowing at all what the food item is [and cannot tell if it is a fruit, or vegetable, or a Shehakol product], then one is to recite the blessing of Shehakol, being that it covers all products. [Alternatively, one is to eat the product within a meal of bread, if it is a food that can be exempt with Hamotzi. This indeed is the better option, as in such a case there’s no doubt at all regarding the blessing.[81]]

________________________________________

[1] See Seder Birchas Hanehnin 1:2-5, 10, 16; 2:9;  6:4, 6; 7:22-24  Luach Birchas Hanehnin 1:2-5, 14; 10:11; SHU”A Admur 167:13; 168:12; 202:2, 10; 24; 206:1; Michaber 167:10; 204:13; 206:1; 208:15; M”A 209:1; Ketzos Hashulchan 39:37 footnote 24 and 34; 48 footnote 1; 49:2-3, 9, 18 footnote 1; Piskeiy Teshuvos 167:20-21; 206:1-7; 208:23; Koveitz Kieis Shasul [Belz] p. 217

[2] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kaf Hachaim 158:43; Birchas Habayis 19:22; Even Haozer 168:5; Ketzos Hashulchan 48 footnote 1; Ritva Brachos 2:18; Igros Moshe Y.D. 3:120 -2 unlike Igros Moshe O.C. 2:54

Other Opinions: Some Poskim rule that the blessing of Hamotzi never covers Mezonos, even by Pas Haba Bekisnin, and hence the blessing of Mezonos is still required to be recited. The proof is from the fact that regarding those breads which are disputed whether they are Hamotzi or Mezonos it is ruled that Mezonos is to be recited. This implies that if one were to recite Hamotzi then he would not fulfill his obligation according to the opinion which requires Mezonos to be said. [Elya Raba 168:20; Igros Moshe O.C. 2:54 unlike Igros Moshe Y.D. 3:120 -2]

[3] The reason: As these foods contain the same form as does bread and thus it does not appear that one is lying when saying the blessing. [Chayeh Adam ibid]

[4] Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2 and Nishmas Adam 1; Derech Hachaim Dinei Taus Alef; Kitzur Shulchan Aruch 56:1; Kerem Shlomo 168:5; Ketzos Hashulchan 48 footnote 1; Kaf Hachaim 158:43

[5] The reason: As it appears like a clear lie to say “Hamotzi” over this food when in truth it has no resemblance of bread. [Chayeh Adam ibid]

[6] So rule regarding Hei Minei Dagan, and all the more so would this apply by all the above foods and blessings, Upashut: Mamar Murdechaiy 168:18; Chayeh Adam 58:1-2; Kitzur Shulchan Aruch 56:1; Ketzos Hashulchan 48 footnote 1; Kaf Hachaim 158:43; So rule regarding legume bread: Ritva Brachos 1:8; 2:17; Birkeiy Yosef 207:1 in Shiyurei Bracha, brought in Shaareiy Tehsuvah 207:1; So rule regarding fruits: M”A 209:1

[7] The reason: As it appears like a clear lie to say “Hamotzi” over this food when in truth it has no resemblance of bread. [Chayeh Adam ibid]

[8] Ritva Brachos 1:8; 2:17; Birkeiy Yosef 207:1 in Shiyurei Bracha, brought in Shaareiy Teshuvah 207:1

[9] See Admur Seder 1:3; 2:9; Admur 168:12; Chidushei Tzemach Tzedek 9:3; Igros Moshe O.C. 4:40; Piskeiy Teshuvos 167:21

[10] 1st and Stam opinion in Seder 1:3; Taz 168:6; Ritva Brachos 42a; Meiri Brachos 35a; Derisha 168; Elya Raba 168:16; Even Heozer 168 Dinim Haolim 5; Biur Halacha 168:10 “Bemakom Birchas Hamotzi” that so rule many Achronim; Kaf Hachaim 167:75; Derech Hachaim Dinei Taus Bibrachos 1; Shaareiy Teshuvah 167:13; See Chidushei Tzemach Tzedek 9c; 10b; 14b

[11] The reason: As in truth the blessing of Mezonos includes also complete bread and it is just that the sages established the more superior blessing of Hamotzi to be initially recited over bread being that bread goes through a change which makes it superior to other foods. [See Admur 168:12 regarding Safek bread, and the same argument can be made for definite bread, according to this opinion]

[12] 2nd opinion in Seder 1:3; Only opinion in Luach 1:3; Only opinion in Admur 168:12 regarding complete bread; M”A 168:18; Bach 168; Teshuvas Beis Yehuda Ayash O.C. 41; Birkeiy Yosef 167:10; Nehar Shalom; Hagahos Rav Akiva Eiger on Gemara Brachos 36b; Aruch Hashulchan 168:19; Birchas Habayis 7:15;

The law by Safek Hamotzi bread – Pas Haba Bekisnin: The above the above opinion is only stringent by definite Hamotzi bread, however, by questionable Hamotzi bread such as Pas Haba Bekisnin, they agree that even initially one is to recite the blessing Mezonos, as Safek Brachos Lihakel and even initially there is no worry of a blessing in vain in such a case being that the sages were lenient to permit one to fulfill his obligation with this blessing. Furthermore, in truth the blessing of Mezonos ideally includes also bread and so long as it is not clear that a food has a definition of complete bread, we should not remove it from status that is included in the blessing of Mezonos. [See Admur 168:12 in great length]

[13] The reason: As although in truth the blessing of Mezonos includes also complete bread nonetheless the sages established the more superior blessing of Hamotzi to be recited over bread being that bread goes through a change which makes it superior to other foods. [Admur 168:12]

[14] Conclusion of Admur in Seder ibid and Seder 2:9 [unlike his ruling in 168:12 and Luach 1:3;] Admur 168:12 regarding Safek bread [i.e. Pas Haba Bekisnin]; Shulchan Hatahor 168:11; Ketzos Hashulchan 37:10; Beir Moshe 4:21-4; Igros Moshe O.C. 4:40 although advises that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; All Poskim in first opinion including M”B, Kaf Hachaim,

Other rulings of Admur: In his Shulchan Aruch 168:12 and Luach 1:3 Admur rules that one who recited the blessing of Mezonos on definite Hamotzi bread does not fulfill his obligation.

[15] Ketzos Hashulchan 37 footnote 24 and 34 who gives this advice regarding this case and other cases of doubt, although he concludes with a Tzaruch Iyun as to why this workaround was not written in the Poskim [see M”B 176:12, Vetzaruch Iyun]; See Igros Moshe O.C. 4:40 who rules that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; See Piskeiy Teshuvos 167:21 that one should hear the blessing of Hamotzi or Mezonos from another person eating

[16] Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

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

[18] 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

[19] 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

[20] 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

[21] Rashbatz Brachos 40b; Igros Moshe C.M. 2:41

[22] 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; 208:8; Beir Moshe 4:21-4; Piskeiy Teshuvos 208:23 footnote 174

[23] 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

[24] Tehila Ledavid 1:48

[25] 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]

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

[27] 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.

[28] P”M 214 M”Z 1; Minchas Shlomo 1:18; Piskeiy Teshuvos 167:20-21; 213:1; See Kaf Hachaim 167:77 that if they did not have in mind to be Yotzei the mistaken blessing, and began to ignore it as soon as they heard it, then they are not Yotzei

[29] Beis Meir 167:6, brought in Kaf Hachaim 167:77; Kaf Hachaim 167:77 concludes that if they intended to be Yotzei even after hearing the mistaken words, then they are Yotzei

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

[31] See Piskeiy Teshuvos 167:21; Encyclopedia Talmudit Erech Chita vol. 14 p. 543

[32] Kesef Mishneh Brachos 4:6 “Possibly even if one said Haeitz on bread he is Yotzei”; Tosafus Yerushalayim, and Amudei Hashulchan, brought in Kaf Hachaim 167:76

[33] See Encyclopedia Talmudit ibid

[34] The reason: This follows the opinion who rules that the tree from which Adam Harishon ate from was Haeitz. [Kesef Mishneh ibid; Kaf Hachaim ibid]

[35] All Poskim ibid who rule one is not Yotzei with Hadama, and certainly this would apply with Haeitz. Furthermore, possibly even those Poskim who ruled that one is Yotzei with Hadama, would agree that one is not Yotzei with Haeitz; See Chayeh Adam in Nishmas Adam 58:3 and Daas Torah who question the statement of the Kesef Mishneh ibid; Meiri Brachos 40a;

[36] See M”B 202:70; Kaf Hachaim 202:77; Piskeiy Teshuvos 208:23

[37] Admur 202:10; Luach Birchas Hanehnin 1:2 and 10:11 [Omitted from Seder Birchas Hanehnin 1:2 and 6:9]; M”A 208:22; Panim Chadashos end of Hilchos Brachos; Shut Mahariy Levi Kelal 5:47

[38] Gloss of Maharil on Admur 202:10 [regarding his ruling that if one said Haeitz on wine that he is not Yotzei] “In the Siddur Admur omitted this ruling and I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer that he is Yotzei.”; Even Haozer 208:14; Reiah Brachos 35a; 40b; Ritva Brachos 35a; 40b; Shita Mekubetzes Brachos 35a; Hagahos Rav Akiva Eiger 208:9 in name of Ginas Veradim; Yad Efraim 202 in name of Halachos Ketanos; Ketzos Hashulchan 49 footnote 1; Toras Menachem on Seder Birchas Hanehnin 1:1; See Tzemach Tzedek O.C. 26:4; Chidushei Tzemach Tzedek 7b; 10d

[39] M”B 208:70 and Shaar Hatziyon 208:66-67; Kaf Hachaim 208:77;

[40] Yad Efraim ibid; Kitzur SHU”A 56:3; See also Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[41] Igros Moshe 4:40; Piskeiy Teshuvos 206:3; 208:23

[42] Seder 1:4; Luach 1:4; Admur 206:1; Michaber 206:1; Mishneh Brachos 40a; Ketzos Hashulchan 49:2

[43] Pashut, and is Kol Shekein from Ha’adama product that one is not Yotzei with Haeitz

[44] See Halachos Ketanos 1:9; Panim Meiros 1:95; Beir Heiytiv 202:19; Birchas Habayis 6:20

[45] See M”B 202:76; Biur Halacha 202; Kaf Hachaim 202:105; Shevet Halevi 10:41

[46] Chayeh Adam 51:9; M”B 203:3; Kaf Hachaim 203:7; Ketzos Hashulchan 49:2; 18

[47] Biur Halacha 202:9 “Mivareich”

[48] See Rama 202:7; Michaber 202:8 and Kaf Hachaim 202:60 regarding date honey; Shaar Hatziyon 202:54; 205:21; Chazon Ish 33:5; Shevet Halevi 4:19; Az Nidbaru 7:57; Beir Moshe 2:12-4 [regarding tomato juice, plum juice, orange juice and other citrus fruit juices, apple sauce]; Piskeiy Teshuvos 202:16-23 footnote 129

[49] See Admur 202:2

[50] See M”A 206:1; Chayeh Adam 51:12; Derech Hachaim 9; Shaareiy Teshuvah 206:2; M”B 202:23, 43; 206:3; Biur Halacha 202:9 “Mivareich”; Shaar Hatziyon 202:26 and 54; 205:21; Kaf Hachaim 206:3; Beir Moshe 2:12-4; Piskeiy Teshuvos 206:4

Other opinions: Some Poskim rule that one is not Yotzei if he says Haeitz on a product which is Shehakol or Hadama due to not being the main part of the fruit. [Even Haozer ; See Rav Akiva Eiger 202:7] Likewise, some Poskim rule that one is not Yotzei if he says Haeitz on a product which is Shehakol or Hadama due to degradation of the fruit, such as if it is better eaten raw then cooked or better eaten cooked than raw and it was eaten in its degraded state. [Shulchan Hatahor 206:2]

[51] See Luach Birchas Hanehnin 1:2-3; Shaareiy Teshuvah 167:13; Sdei Chemed Mareches Brachos 1; Kaf Hachaim 167:76; Birchas Habayis 19:20; Ketzos Hashulchan 37:10 and 49 footnote 1; Piskeiy Teshuvos 167:21

Ruling of Admur: Admur in his Seder Birachas Hanehnin 1:3 records a dispute regarding one who recited Mezonos on Hamotzi bread and concludes Safek Brachos Lihakel, however, no mention is made in his Seder ibid regarding one who said Hadama on bread. However, in his earlier work called Luach Birchas Hanehnin 1:2-3 Admur ruled that he is not Yotzei if he said Hadama on either bread or Mezonos. Likewise, so can also be implied from his wording in Seder 1:4 that only Shehakol covers bread. Likewise, so is strongly evident from Seder 1:10 regarding rice that one is only Yotzei with a Hadama if the rice is whole, while if it is ground such as Mezonos rice bread, then one is not Yotzei with Hadama, and if Hadama is not valid for Mezonos, then certainly it is not valid for Hamotzi; On the other hand, in Admur 202:10 regarding if one said Haeitz on wine that he is not Yotzei there is a gloss which states that “I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer 208:14 that he is Yotzei.” This would imply that he is likewise Yotzei if he said Hadama on Mezonos or bread. [See Ketzos Hashulchan 49 footnote 1] Likewise, possibly from his omission in Seder 1:3 of the case of Hadama, one can deduce that he retracted from his ruling in the Luach. [See Piskeiy Teshuvos 167 footnote 136] Vetzaruch Iyun.

[52] Admur in Luach Birchas Hanehnin 1:2 regarding bread and 1:3 regarding Mezonos [omitted from Seder 1:3]; Ketzos Hashulchan 49 footnote 1 that so is implied from Admur in Seder 1:4 and 1:10 [see previous footnote]; Reah, Ritva and Rabbeinu Asher Ben Chaim in Sefer Hapardes, brought in Birkeiy Yosef 167:5 in Shiyurei Bracha, Zechor Leavrahm Mareches Tes, Shaareiy Teshuvah ibid; Birchas Habayis 19:20; P”M 208 M”Z 8 in implication of M”A; Aruch Hashulchan 168:19; 202:1; See Kaf Hachaim ibid; So rule regarding one who recited Mezonos on bread that he is not Yotzei, and seemingly the same would apply to one who said Hadama on bread or Mezonos that he is not Yotzei: Admur 168:12; Luach 1:3; 2nd opinion in Seder 1:3; Bach 208; M”A 208:18; Teshuvas Beis Yehuda Ayash O.C. 41; Gloss of Rav Akiva Eiger on Brachos 36b; Aruch Hashulchan 167:19; Birchas Habayis 7:15

[53] Kesef Mishneh Brachos 4:6 “One can possibly say that if one said Hadama on bread that he is Yotzei, as it is indeed a fruit of the ground”; Rameh in Alfasi Zuta, brought in Birkeiy Yosef ibid and Shaareiy Teshuvah ibid; Orchos Chaim in name of Rishonim; Possible understanding of retracted ruling of Admur brought in gloss on Admur 202:10, and from his omission in Seder 1:3 [see previous footnotes]; Chidushei Tzemach Tzedek Brachos 9-14 “If one said Hadama on bread of the five grains [i.e. Hamotzi] there is no doubt, and certainly one fulfills his obligation Bedieved just like Shehakol”; Nishmas Adam 58:1; Panim Meiros 1:58; Erech Hashulchan 167:6 and 208:6; Shulchan Hatahor p. 35, brought in Divrei Menachem on Tur  167:13; Beis Menucha 157:6 concludes like Kesef Mishneh and Rameh; Nishmas Adam 58:2; Sdei Chemed Mareches Brachos 1; P”M 208 M”Z 8 in implication of Taz; Shulchan Hatahor 167:11; See Kaf Hachaim ibid; So rule regarding one who recited Mezonos on bread that he is Yotzei, and possibly the same would apply to one who said Hadama on bread or Mezonos that he is Yotzei: 1st opinion in Seder 1:3 [omitted in Admur 168:1 and Luach ibid]; Ritva Brachos 42a; Meiri Brachos 35a; Derisha 168; Elya Raba 208:16; Even Haozer 208:5 and 14; Biur Halacha 167 “Bemakom” that so rule many Poskim

[54] Implication of all Poskim ibid who rule that one fulfills his obligation by Hamotzi [being that it is a fruit of the ground, and hence if by bread one fulfills his obligation certainly the same should apply to Mezonos products even if they are cooked. The difference between cooked versus baked Mezonos is only relevant regarding the case that one accidentally said Hamotzi on a Mezonos product, however seemingly has no relevance to the case here and so is likewise implied from the Tzemach Tzedek ibid and Ketzos Hashulchan ibid who write that even on rice and other cooked legumes one fulfills his obligation if he says Hadama]; So rule regarding rice: Taz 208:8; P”M 208 M”Z 8; M”B 208:70; So rule regarding all Mezonos: Yalkut Yosef 3 p. 121; Yabia Omer 9:98 – 13; Yisa Bracha p. 24; Vezos Habracha p. 207; Birchas Hashem 2:243

Other opinions: In some Luchos they write one only fulfills his obligation by bread and by Pas Haba Bekisnin and not by cooked Mezonos. Vetzaruch Iyun Gadol, as stated above! [Luach of Rav Gadasi p. 60 and 66; Luach of Rav Elyashvili in end of Seder Birchas Hanehnin p. 156]

[55] Yalkut Yosef 3 p. 121; Yabia Omer 9:98 – 13; Yisa Bracha p. 24; Vezos Habracha p. 207; Birchas Hashem 2:243

Other opinions: In some Luchos they write one only fulfills his obligation by bread and by Pas Haba Bekisnin and not by cooked Mezonos. Vetzaruch Iyun Gadol, as stated above! [Luach of Rav Gadasi p. 60 and 66; Luach of Rav Elyashvili in end of Seder Birchas Hanehnin p. 156]

[56] Ketzos Hashulchan 37:10 as explained in footnote 24, and 49 footnote 1; Kaf Hachaim ibid that the main ruling is like the Kesef Mishneh; Beir Moshe 4:21-4; Shevet Halevi 4:19; Piskeiy Teshuvos 167:21

[57] Ketzos Hashulchan 37 footnote 24 and 34 [although he concludes with a Tzaruch Iyun as to why this workaround was not written in the Poskim; see M”B 176:12, Vetzaruch Iyun]; See Igros Moshe O.C. 4:40 who rules that to escape the dispute, one is to stop his meal, recite Birchas Hamazon and then wash and repeat Hamotzi; See Piskeiy Teshuvos 167:21 that one should here the blessing of Hamotzi or Mezonos from another person eating

[58] Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[59] See Piskeiy Teshuvos 208:23; M”B 202:70; Kaf Hachaim 202:77

[60] All Poskim who rule this way regarding Haeitz on wine, and even more so would this apply regarding Ha’dama: Admur 202:10; Luach Birchas Hanehnin 1:2 and 10:11 [Omitted from Seder Birchas Hanehnin 1:2 and 6:9]; M”A 208:22; Panim Chadashos end of Hilchos Brachos; Shut Mahariy Levi Kelal 5:47

[61] Even Haozer 208:14; Ritva Brachos 2:14; 3:11; Reiah Brachos 40b; Shita Mekubetzes Brachos 35a; Kitzur SHU”A 56:3 in Lechem Hapanim; Orchos Chaim 1208:13; Sdei Chemed Asifas Dinim Mareches Brachos 1:2; Kaf Hachaim 202:11; 208:78, in name of Rameh Alfasi; So rule regarding Haeitz and the same may apply regarding Ha’adama [See Chidushei Tzemach Tzedek 7c who leaves this matter in question]: Gloss of Maharil on Admur 202:10 [regarding his ruling that if one said Haeitz on wine that he is not Yotzei] “In the Siddur Admur omitted this ruling and I am almost certain that I heard from Admur’s holy mouth that he retracted his ruling and ruled like the Even Haozer that he is Yotzei.”; Hagahos Rav Akiva Eiger 208:9 in name of Ginas Veradim; Yad Efraim 202 in name of Halachos Ketanos; Ketzos Hashulchan 49 footnote 1; Toras Menachem on Seder Birchas Hanehnin 1:1; See Tzemach Tzedek O.C. 26:4; Chidushei Tzemach Tzedek 7b; 10d

[62] See Chidushei Tzemach Tzedek 7c who leaves this matter in question [and hence Safek Brachos Lihakel!]; Piskeiy Teshuvos ibid; Kaf Hachaim ibid

[63] Yad Efraim ibid; Kitzur SHU”A 56:3; See also Sdei Chemed Mareches Brachos 1; Birchas Habayis 7:15; Ketzos Hashulchan 37 footnote 34; See Halacha 16!

[64] Igros Moshe 4:40; Piskeiy Teshuvos 206:3; 208:23

[65] Seder 1:4; Luach 1:4-5; Admur 206:1; 202:24; Michaber 206:1; Mishneh Brachos 40a; Ketzos Hashulchan 49:2

[66] Such as fruit jam [Seder 6:4] or perennials [Seder 6:6]

[67] Admur ibid in Seder, Luach, 206:1 and 202:24; Michaber ibid

[68] Ketzos Hashulchan 49:2

[69] Pashut, and is Kol Shekein from Ha’adama product that one is not Yotzei with Haeitz; Halachos Ketanos 1:238, brought in Beir Heiytiv 204:1, regarding cheese; Pesach Hadvir 204:4 regarding mushrooms; Shulchan Hatahor 204:2; Yabia Omer 8:23 – 22; Shevet Halevi 10:42 – 3; Piskeiy Teshuvos 204:7 footnote 28

Other opinions: Some Poskim rule that Bedieved, if one said Ha’adama on meat, chicken, fish, eggs, or milk, or honey, that he fulfills his obligation, as all of these products are considered to derive from the ground, was exception to water, salt and fish. [Kaf Hachaim 204:2; Aruch Hashulchan 204:5 regarding mushrooms; Eretz Chaim on Miseches Brachos 40a, brought in Shraga Hameir 4:111 – 3, regarding mushrooms]

[70] See Chayeh Adam 51:9; M”B 203:3; Kaf Hachaim 203:7; Ketzos Hashulchan 49:2; 18

[71] Biur Halacha 202:9 “Mivareich”

[72] See Rama 202:7; Michaber 202:8 and Kaf Hachaim 202:60 regarding date honey; Shaar Hatziyon 202:54; 205:21; Chazon Ish 33:5; Shevet Halevi 4:19; Az Nidbaru 7:57; Beir Moshe 2:12-4 [regarding tomato juice, plum juice, orange juice and other citrus fruit juices, apple sauce]; Piskeiy Teshuvos 202:16-23 footnote 129

[73] See Admur 202:2

[74] See M”A 206:1; Chayeh Adam 51:12; Derech Hachaim 9; Shaareiy Teshuvah 206:2; M”B 202:23, 43; 206:3; Biur Halacha 202:9 “Mivareich”; Shaar Hatziyon 202:26 and 54; 205:21; Kaf Hachaim 206:3; Beir Moshe 2:12-4; Piskeiy Teshuvos 206:4

Other opinions: Some Poskim rule that one is not Yotzei if he says Haeitz on a product which is Shehakol or Hadama due to not being the main part of the fruit. [Even Haozer ; See Rav Akiva Eiger 202:7] Likewise, some Poskim rule that one is not Yotzei if he says Haeitz on a product which is Shehakol or Hadama due to degradation of the fruit, such as if it is better eaten raw then cooked or better eaten cooked than raw and it was eaten in its degraded state. [Shulchan Hatahor 206:2]

[75] P”M 214 M”Z 1; Minchas Shlomo 1:18; Piskeiy Teshuvos 167:20-21; 213:1; See Kaf Hachaim 167:77 that if they did not have in mind to be Yotzei the mistaken blessing, and began to ignore it as soon as they heard it, then they are not Yotzei

[76] Beis Meir 167:6, brought in Kaf Hachaim 167:77; Kaf Hachaim 167:77 concludes that if they intended to be Yotzei even after hearing the mistaken words, then they are Yotzei

[77] Admur Seder 1:4; Luach 1:5; Admur 167:13 [regarding bread]; 202:24; 206:1; Michaber 167:10; 206:1; Mishneh Brachos 40a; Piskeiy Teshuvos 167:21

[78] Admur Seder 1:5; Luach 1:5; Admur 202:24; M”A 202:36; Rabbeinu Yona Brachos 25a; Ketzos Hashulchan 49:3

[79] Seder 1:4-5; Luach 1:5; Admur 202:24; Michaber 204:13; Rama 202:18; M”A 202:36; Tur 202; Rosh 6:6; Rabbeinu Yona Brachos 25a

[80] Such as rice [Seder 1:10] or fruit soup [Seder 7:12] or a fruit which has completely disintegrated [Seder 7:22-24], or soup from vegetables that have cooked in vinegar [Seder 7:21] or legume porridge that has been slightly cooked [Seder 7:24]

[81] Admur 202:24; Omitted from Seder and Luach ibid, despite Admur bringing this concept regarding rice in Seder 1:11!

Was this article helpful?

Related Articles

Leave A Comment?

You must be logged in to post a comment.