Said wrong Bracha Rishona on a Ha’adma product – Law of Bedieved:[1]

Said Hamotzi on Ha’adma vegetable:[2] If one accidentally recited the blessing of Hamotzi on a Ha’adma vegetable, then one does not fulfill his obligation and must repeat the correct blessing of Ha’adama.[3] [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 Chapter ?? Halacha 17??.]

Said Mezonos Ha’adma vegetable:[4] If one accidentally recited the blessing of Mezonos on a Ha’adma vegetable, then according to the simple understanding of the Poskim[5], one does not fulfill his obligation and must repeat the correct blessing of of Ha’adama.[6] However, 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 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. If one corrected himself within Kdei Dibbur then he is Yotzei as explained in Halacha 17??.]

Said Hagafen on Ha’adma vegetable:[12] If one accidentally recited the blessing of Borei Peri Hagafen on a Ha’adama product, then one does not fulfill his obligation and must repeat the correct blessing on that food.

Said Shehakol on Ha’adma vegetable:[13] If one recited the blessing of Shehakol on a Ha’adma vegetable he fulfills his obligation and is not to repeat the blessing.

+Yotzei Bedieved

+SBL = Yotzei because of Machlokes and Safek Brachos Lihakel, although best to circumvent Machlokes.

X    Not Yotzei. Must Repeat Bracha

X*  Machlokes, but we conclude that one is Not Yotzei. Must Repeat Bracha

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

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

[5] 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

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

[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.

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

[13] 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

[14] With exception to those Ha’adama products which are under debate, such as bananas etc