23. When a lower blessing [i.e. Bracha Kolelels of Ha’adama] on one food exempts another food of a higher blessing [i.e. Bracha Peratis of Haeitz]:[1]
Introduction:
This Halacha should not be confused with Halacha 17 in which we discussed the cases in which one fulfills his obligation upon saying the wrong blessing over a food [i.e., Said Shehakol on bread]. In this Halacha, we build off the information explained there, and address the extended scenario of a case in which one said the blessing on the correct food, although had in mind, or had in front of him, another food of a different blessing, with which one fulfills his obligation Bedieved if that blessing was recited on it. [In other words, do we say that the ability for an incorrect blessing to be valid for food only applies when one accidentally said that blessing directly on that food, or applies even if he said the blessing on the correct food and simply had the incorrect food in mind or in front of him.]
- Example: One recited a Ha’adama on a pineapple having in mind also an apple. Is he Yotzei the blessing on the apple?
- One recited a Ha’adama on a pineapple while an apple was sitting before him. Is he Yotzei the blessing on the apple?
- Did not have Kavana to be Motzi the Haeitz fruit:[2]
If one had a fruit and vegetable in front of him and recited the blessing of Ha’adama on the vegetable [which was more beloved to him[3]], without having any intent for the blessing to exempt the fruit, then he must recite the blessing of Haeitzs on the fruit.[4] [This certainly applies if the fruit was not even in front of him but was brought to the table while he was still eating the Ha’adama vegetable, in which case he certainly must recite the blessing of Haeitz on the fruit.]
- Had Kavana to be Motzi the Haeitz fruit:
If one recited the blessing of Ha’adama on a vegetable and had in mind to be Motzi with this blessing also a fruit, then some Poskim[5] rule that he is Yotzei the blessing over the fruit and does not say the blessing of Haeitz upon eating the fruit. This applies even if the fruit was not in front of him at the time that he recited the original blessing of Ha’adama on the vegetable but had in mind to eat the fruit and exempt it with the blessing of Ha’adama.[6] However, other Poskim[7] argue and rule that the blessing of Ha’adama is never valid for a fruit unless he accidentally recited the blessing of Ha’adama on the actual fruit.[8] However, when the blessing is being recited on its rightful food, then it can never exempt with it a food of a different blessing, even with intent. Hence, in the above case one must recite the blessing of Haeitz on the fruit, even if it was in front of him on the table and he had in mind to exempt it with the blessing of Ha’adama. Practically, [Safek Brachos Lihakel, and hence the blessing is not to be repeated as rules the first opinion if he explicitly had in mind to exempt it with the blessing[9], unless one makes a Hefsek of Hesech Hadaas which is recommended[10], however] initially one must be aware to never intend to exempt an Haeitz food with the blessing of Ha’adama, in order to recite the blessing according to all opinions.[11]
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Summary: One does not fulfill the blessing over a Haeitz fruit with the blessing of Ha’adama unless he had explicit intent to include it within the blessing of Ha’adama, which initially one should never intend to do.
The law by Shehakol:[12] The law explained above regarding Ha’adama and Haeitz applies likewise regarding the blessing of Shehakol. Hence, one should never initially intend to exempt a non-Shehakol food with the blessing of Shehakol which he is anyway saying on a Shehakol food, although if one did so, then he fulfills his obligation on that food [however, he must repeat the correct blessing on any other food that is in front of him[13]]. If he did not intend to include the other food within his Shehakol blessing, then the correct blessing must be recited on the second food even if the food was in front of him upon him reciting the original blessing of Shehakol.
The law by other blessings: Said Mezonos on Mezonos food and intended also on bread or other foods:[14] If one recited the blessing of Mezonos on a Mezonos food and intended to also include Hamotzi bread in his blessing, then some Poskim[15] rule that one does not fulfill his obligation over the bread and is required to repeat the blessing. Certainly, one does not fulfill his obligation over other foods even if he intended to fulfill his obligation. Said Hagafen on wine and intended also on grapes or raisins:[16] If one recited the blessing of Hagafen on wine and intended to also include grapes or raisins in his blessing, then one fulfills his obligation over the grapes and raisins and is not required to repeat the blessings.
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[1] See Seder Birchas Hanehnin 1:6; Admur 206:2; Shaareiy Teshuvah 206:1; M”B 206:7-11; Kaf Hachaim 206:8-12; Ketzos Hashulchan 49:4; Piskeiy Teshuvos 206:1-3; 5-7
[2] Admur Seder ibid; Admur ibid; Rashi Brachos 41a; Rashba Brachos 41a; Rabbeinu Yona Brachos 28b; Levush 206:4; Olas Tamid 206:2; Ateres Zekeinim 206; Elya Raba 206:2; P”M 206; Shaareiy Teshuvah 206:1; M”B 206:8; Kaf Hachaim 206:10
[3] See Admur Seder 10:7
[4] The reason: As the blessing of Ha’adama is only Motzi an Haeitz fruit when one recites the blessing directly over it, and not when one recites it on a different food of Ha’adama. [Seder ibid]
[5] 1st opinion in Admur Seder ibid; Only opinion in Admur 206:2; Michaber 206:2; Rabbeinu Yona ibid; Kol Bo 24; Rashba Brachos ibid; Orchos Chaim Hilchos Brachos 20; Levush ibid; Peri Chadash 206; M”B 206:7-8
[6] Admur Seder ibid; 206:2; Taz 206:2; Elya Raba 206:2; Kaf Hachaim 206:8
[7] 2nd opinion in Admur Seder ibid; Likkutei Peri Chadash 206:2 in opinion of Rashi and Tosafos in Brachos 41a; Chidushei Anshei Sheim in opinion of Rabbeinu Yona; Chidushei Tzemach Tzedek 10a; M”B 206:7 and 10
[8] The reason: The sages ruled that the blessing of Ha’adama covers a Haeitz fruit only in this case of Bedieved, where it is not possible to fix the situation and repeat the correct detailed blessing over the fruit, being that this would deem the previous blessing of Ha’adama as a blessing in vain. However, when the blessing would not be considered in vain if one were required to repeat the detailed blessing over the fruit, then it has the same status as always, by which the sages required one to say the correct blessing for that food. [Seder ibid]
The law if one accidentally said the blessing on a fruit, if it includes all the future fruits: Some Poskim rule that yes, it includes all the future fruits that he planned on eating. [See Piskeiy Teshuvos 206:1 footnote 1 and 6; Beir Moshe 1:8] Others rule that no. [Aruch Hashulchan 206:3]
[9] Shaar Hatziyon 206:9; So concludes Ketzos Hashulchan ibid in his summary of this Halacha; Piskeiy Teshuvos 206:5
[10] Shaareiy Teshuvah 206:1; M”B 206:10; Piskeiy Teshuvah 206:5
[11] Admur Seder ibid; P”M 206 M”Z 2; Shaareiy Teshuvah M”B 206:7; Kaf Hachaim 206:11 in name of many Achronim; Ketzos Hashulchan 49:4
[12] P”M 206 M”Z 2; M”B 206:9; Kaf Hachaim 206:9
[13] For example, if he accidentally recited the blessing of Shehakol on a fruit, then it does not include any other non-Shehakol food that he did not intend on, even if they are in front of him. Certainly, if he said Shehakol on a Shehakol food but had in mind a Haeitz food as well, then he must repeat the correct blessing on all other foods. [Piskeiy Teshuvos 206:1]
[14] P”M 206 M”Z 2; M”B 206:9
[15] M”B 176:2 in name of Shita Mekubetzes and Shaar Hatziyon 176:2; Piskeiy Teshuvos 206:5and footnote 21; However, see Chazon Ish 34:7
[16] Seder Birchas Hanehnin 1:16; Luach 1:14; Michaber 208:15; Tur 208:15; Ketzos Hashulchan 49:9
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