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50:2 However, after the fact, if a person errs and says ''that everything...''
over any kind of food, even bread or wine, he has fulfilled his obligation.1 At
the outset, (however) it is forbidden to do this. Rather, one must study in
order to understand which blessing to say for each particular (food) type.
However, concerning some (food) item which one cannot determine to which
category it belongs, or there was doubt among the Halachic authorities, and (its
blessing) cannot be determined, then, one may fulfill one's obligation with the
blessing ''that everything...''. If it (the questionable item) is something that
can be freed2 in the midst of a meal (that includes bread),3 (this is) more
preferrable.
1) See also Ch. 56. 2) From a separate blessing. 3) By eating it. |
אף על שבדיעבד אם טעה ובירך שהכל על כל דבר אפילו על פת או יין יצא לכתחלה אסור לעשות כן אלא צריך ללמדו להבין איזה ברכה יברך על כל מין ומין ואך בדבר שאי אפשר לו להתברר מאיזה מין הוא שנסתפקו הפוסקים ואי אפשר להכריע אז יוצאין בברכת שהכל ואם הוא דבר שיכול לפטרו בתוך הסעודה עדיף טפי |
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50:3 The article which one blesses over, for eating, or for drinking, or
for its aroma, or to perform a mitzvah with it; needs to be taken before
the blessing, in one's right hand. One should concentrate (on) which
blessing one needs to say on it, so that when (G-d's) name is mentioned,
which is the essence of the blessing, one will know the (correct) ending
and bless. If it was not held at all, but was in front of him when the
blessing was said on it, the obligation is fulfilled. However, if the
article was not before him when he blessed, but rather was brought to
him afterwards, even though at the time of the blessing his attention
was on it, his obligation is not fulfilled and the blessing must be said
again.1
1) The Pri Megadim, the Chayei Adam, and other authorities do not require a second blessing if one definitely knows that the food will be brought to him. |
הדבר שמברכין עליו לאכלו או לשתותו או להריח בו או לעשות בו מצוה צריך שיקח אותו קודם הברכה ביד ימינו ויכוין איזו ברכה הוא צריך לברך עליו כדי שכשיזכור את השם שהוא עיקר הברכה ידע מה שיסיים ויברך ואם לא אחזו כלל אלא שהיה לפניו כשבירך עליו יצא אבל אם לא הי לפניו כלל כשבירך אלא שהביאו לו אחר כך אף על פי שבשעת הברכה היתה דעתו עליו לא יצא וצריך לברך שנית |
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50:4 1He was holding in his hand a fruit to eat and blessed over it. The
(fruit then) dropped from his hand and was lost, or spoilt to the point
that it was no longer fit to be eaten. Alternatively, he blessed over a
cup of drink then the cup was spilt. If there was before him more of
this (food) type, and also his intention was to eat or drink more than
he was holding in his hand, and the blessing was also (valid) on what
remained, and he doesn't need to bless again. However, (if he had) no
specific intention, the blessing doesn't apply except to what was in his
hand, and he needs to bless again. Also, even if it was his attention to
eat or drink more, but (that food) was not before him at the time of the
(first) blessing, and now was brought to him, he needs to bless again.
Even in a situation where if he had (but was prevented from) eating or
drinking after the first (blessing) and would not have needed to (again)
bless on that (food) that was brought to him, different rules apply.2
1) One may have to say a second blessing in one of the following circumstances. 2) The Mishna Berurah 206:26 maintains that a second blessing isn't said if the same type of food was present before him, and he didn't have a specific intention to restrict his eating to the food he was holding. Similarly, if he had a definite intention to eat more, even though that food wasn't before him when he said the original blessing, a second blessing is not required. | נטל בידו פרי לאכלו ובירך עליו ונפל מידו ונאבד או נמאס עד שאינו ראוי לאכילה וכן אם בירך על כוס משקה ונשפכה הכוס אם יש לפניו עוד ממין זה וגם דעתו היתה לאכול או לשתות יותר ממה שלקח בידו ואם כן היתה הברכה גם על הנשאר ואינו צריך לברך שנית אבל בסתם לא חלה הברכה רק על מה שהיה בידו וצריך לברך שנית וכן אפילו אם היתה דעתו לאכול או לשתות יותר אלא שלא היה לפניו בשעת הברכה והובא לו עתה צריך לברך שנית אפילו בענין שאם היה אוכל או שותה את הראשון לא היה צריך לברך על זה שהובא לו הכא שאני |
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