14. Blessing recital Mistakes and Corrections:[1]

The following Halacha will deal with various errors that are made during blessing recital and their subsequent laws. In A we will deal with the law relevant when the intent was to say a wrong blessing and one only later realized and corrected himself. This case deals with whether initial intent to say the correct blessing is required for a blessing to be valid. In B we will deal with the law relevant when the intent was to say the correct blessing, but a slip of tongue caused the wrong blessing to be said.

A. Recited or began reciting wrong blessing due to mistaken identity of food:

In the event that one began reciting the wrong blessing due to misidentifying the type of food in his hand, such as if he took a tomato thinking that it was an apple[2], and began reciting the blessing of Haietz over it, then the following is the law:

Discovered mistake after saying the words Baruch Ata Hashem:[3] If one discovered the mistake immediately after saying the words Baruch Ata Hashem, then he should simply conclude with the correct blessing over the food. Thus for example, if he took a cup of beer or water thinking that it was wine and began saying the blessing Baruch Ata Hashem with intent to conclude Borei Peri Hagafen, and then realized his mistake that the drink is really beer or water, then he should immediately conclude with the correct words of Shehakol Nihyah Bidvaro and through doing so he fulfills his obligation. [The same applies in the above case of one who took a tomato thinking that it was an apple.]

Discovered mistake after finishing the blessing:[4] If one discovered the mistake only after saying the concluding words of the blessing, then if he corrects himself within Kdei Dibbur, which is the amount of time it takes to say Shalom to his Rebbe [which is the amount of time it takes to say the three words of “Shalom Alecha Rebbe”^[5]], then he fulfills his obligation. If however he only corrected himself after this amount of time has passed, then he does not fulfill his obligation and must repeat the correct blessing [if the item of the original blessing is not in front of him as explained next]. For example, if he took a cup of beer or water thinking that it was wine and recited the entire blessing of Borei Peri Hagafen, and only then realized his mistake that the drink is really beer or water, then if he immediately corrects himself and concludes with the correct words of Shehakol Nihyah Bidvaro within Kdei Dibbur, then he fulfills his obligation. [The same applies in the above case of one who took a tomato thinking that it was an apple.]

If the item of original blessing was in front of him:[6] In the event that one recited the entire blessing and only realized his mistake after Kdei Dibbur, and one has the item of the original blessing which he planned to consume in front of him, then he does not need to repeat the blessing over it [although he does need to repeat the blessing over the current food]. For example, if he had a cup of water in his hand thinking that it was wine which was taken from the wine bottle that is sitting right in front of him which he planned to drink from, and hence accidentally recited the blessing of Hagafen, then even if he only realized his mistake after he drank the water, nonetheless, the blessing of Hagafen still counts towards the wine that is in the bottle which is in front of him. He may hence go ahead and drink the wine without repeating the blessing even if he drank from the cup of water in between, as this water does not consist of a Hefsek.

B. Recited wrong blessing due to slip of tongue:[7]

If one had in mind to say the correct blessing over the food and his tongue slipped and recited a different incorrect blessing, then if he corrected himself within Kdei Dibur, then he has fulfilled his obligation.[8] If however he only corrected himself after the amount of time of Kdei Dibbur, then he does not fulfill his obligation even though he had in mind to say the correct blessing, as in actuality he did not do so.[9] For example, if he had a cup of water in his hand knowing that it was water, and intended on saying the correct blessing of Shehakol and his tongue slipped and he accidentally recited the blessing of Hagafen, then he only fulfills his obligation if he corrects himself and says Shehakol within Kdei Dibbur.  

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[1] See Michaber 209:1-2; Ketzos Hashulchan 55:11-13; Piskeiy Teshuvos 209:1-3; *Source Sheets

[2] See Kaf Hachaim 209:8

[3] Michaber 209:1 in name of Yeish Omrim; M”A 209:3 that so is Ikkur; Kaf Hachaim 209:3; Ketzos Hashulchan 55:11

Other Opinions: Some Poskim rule that if one had intent to recite the wrong blessing, then he does not fulfill his obligation, as the main thing goes after one’s intent. [M”A 209:2 in opinion of Rambam Brachos 8:11 in his understanding of Brachos 12a ] Practically, all of the above Poskim question this ruling of the Rambam, as words of the heart are not words and we only follow the words that were actually verbalized by the mouth.

[4] Michaber 209:2, as understood by majority of Achronim; M”A 487:2, unlike his ruling here in 209:3 [see Machatzis Hashekel ibid]; M”B 209:5; Kaf Hachaim 209:9 in name of many Poskim; Ketzos Hashulchan 55:12; Piskeiy Teshuvos 209:3; See regarding the morning blessings: M”A 209:5; P”M 209 A”A 5; M”B 46:20; Kaf Hachaim 46:46; See regarding Kdei Dibbur law: Admur 582:2 [regarding Hamelech Hakadosh]; Michaber 209:1-2; M”A 209:5; P”M 209 A”A 5; M”B 46:20; Kaf Hachaim 46:46; Piskeiy Teshuvos 206:9

Other Opinions: Some Poskim rule that if one had intent to recite the wrong blessing and actually said the wrong blessing, then he does not fulfill his obligation, even if he corrected himself within Kdei Dibbur. [M”A 209:3 in opinion of Michaber ibid, Rambam ibid, and other Rishonim; See Kaf Hachaim 209:9]

[5] Admur 206:3; Kneses Hagedola 206; Olas Tamid 206:3; M”A 206:4; Elya Raba 206:5; Chesed Lealafim 206:3; Ben Ish Chaiy Balak 3; Kaf Hachaim 206:15; 582:9

Other Opinions: Some Poskim rule that it contains four words “Shalom Aleichem Rebbe Mori.” [Beis Yosef in name of Shivlei Haleket; Levush; Taz 206:3; P”M 487]

[6] Rama 209:2; Ketzos Hashulchan 55:13

[7] See Michaber 209:2; M”A 209:1 and 3; Ketzos Hashulchan 55 footnote 16 and 18; Kaf Hachaim 209:1 and 9

[8] So rule regarding within Kdei Dibbur that he is Yotzei: Michaber 209:2, as explained in M”A 209:3 and is a Kal Vachomer from Michaber 209:1

[9] So rule regarding after Kdei Dibbur that he is not Yotzei: M”A 209:1 that a) so rule most if not all Poskim, b) So should one rule; Taz 209:1; Bach 209; Kesef Mishneh Kerias Shema 1:8 that many Gedolim argued on Rambam; Question of Chachmei Lunil to Rambam, printed in Peir Hador 25; M”B 209:1; Ketzos Hashulchan 55 footnote 16 and 18; See Kaf Hachaim 209:1; Piskeiy Teshuvos 209:1

Other Opinions regarding after Kdei Dibbur – Sephardim: Some Poskim rule that if one had intent to recite the correct blessing, then he always fulfills his obligation, even if his tongue slipped and he recited the wrong blessing as the main thing goes after one’s intent. [Michaber 209:1; Rambam Brachos 8:11 in his understanding of Brachos 12a; Ben Ish Chaiy Balak; Kaf Hachaim 209:1] Practically, all of the above Poskim question this ruling of the Rambam, as words of the heart are not words and we only follow the words that were actually verbalized by the mouth. However, Sephardim are Choshesh for his opinion. [See Kaf Hachaim 209:1 that he should repeat the blessing in his heart in order to suspect for the opinion of the Rambam]