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Safek Brachot LeHaKel: Difference between revisions
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# If there’s a doubt whether one interrupted his eating (with a [[Hesech Hadaat]]) one shouldn’t make another Bracha and it’s permissible to continue eating. <Ref> VeZot HaBracha (beginning of chapter 10, pg 87) </ref> | # If there’s a doubt whether one interrupted his eating (with a [[Hesech Hadaat]]) one shouldn’t make another Bracha and it’s permissible to continue eating. <Ref> VeZot HaBracha (beginning of chapter 10, pg 87) </ref> | ||
# If a person has two factors to make a bracha (Safek Safeka) he still shouldn't make the bracha.<ref>Mishna Brurah 215:20 quotes the Chaye Adam who says that for a Safek Safeka you can't make a bracha in a case of safek safeka. However, in Mishna Brurah 4:30 he quotes Rabbi Akiva Eiger (Magen Avraham 4:12) who says you can make a bracha because of a safek safeka. Sdei Chemed Asifat Dinim Marechet Brachot 1:18, Michtam Ldovid, and Torat Chesed say not to make a bracha with a safek safeka. Dovev Meisharim 32 says that you could make the bracha but you don't have to. If there's three sefakot the Tuv Taam Vdaat 1:181 that you can make the bracha but the Michtam Ldovid and Torat Chesed say it doesn't help. Lechem Mishna Brachot 4:6 says you can make a bracha.</ref> | # If a person has two factors to make a bracha (Safek Safeka) he still shouldn't make the bracha.<ref>Mishna Brurah 215:20 quotes the Chaye Adam who says that for a Safek Safeka you can't make a bracha in a case of safek safeka. However, in Mishna Brurah 4:30 he quotes Rabbi Akiva Eiger (Magen Avraham 4:12) who says you can make a bracha because of a safek safeka. Sdei Chemed Asifat Dinim Marechet Brachot 1:18, Michtam Ldovid, and Torat Chesed say not to make a bracha with a safek safeka. Dovev Meisharim 32 says that you could make the bracha but you don't have to. If there's three sefakot the Tuv Taam Vdaat 1:181 that you can make the bracha but the Michtam Ldovid and Torat Chesed say it doesn't help. Lechem Mishna Brachot 4:6 says you can make a bracha.</ref> | ||
# If there's a dispute whether one should make a bracha one shouldn't recite it just like if there was a doubt if one needed to recite it. However, if the minhag in a certain case is to recite it then one can.<ref>Trumat Hadeshen 34 explicitly writes that even though when there's a dispute about a bracha a person shouldn't make that bracha because of safek brachot when there's a minhag he can recite that bracha. Rav Ovadia in Yabia Omer OC 1:40:14, 2:25, 3:17, 4:23, 7:51, 8:8, 8:23, 9:23, 9:84, YD 10:58 accepts this principle and quotes scores of achronim who agree.</ref> | |||
==Alternatives to saying the actual bracha== | ==Alternatives to saying the actual bracha== | ||
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==Mistaken Brachot== | ==Mistaken Brachot== | ||
#See [[Correcting_a_Mistaken_Bracha]] | |||
===Bracha Rishona=== | ===Bracha Rishona=== | ||
# After the fact if one recited mezonot on anything besides water or salt one fulfilled one's obligation.<ref>Chaye Adam (v. 1, 58:3), Halacha Brurah 206:7, Igrot Moshe OC 4:40. Ritva Brachot 2:16 writes that after the fact Mezonot is effective even for bread.</ref> | # After the fact if one recited mezonot on anything besides water or salt one fulfilled one's obligation.<ref>Chaye Adam (v. 1, 58:3), Halacha Brurah 206:7, Igrot Moshe OC 4:40. Ritva Brachot 2:16 writes that after the fact Mezonot is effective even for bread.</ref> | ||
# After the fact if one recited shehakol on anything one fulfilled one's obligation.<ref>Chaye Adam (v. 1, 58:5)</ref> | # After the fact if one recited shehakol on anything one fulfilled one's obligation.<ref>Chaye Adam (v. 1, 58:5)</ref> | ||
#If you make haadama on bread after the fact you fulfilled your obligation since wheat grows from the ground.<ref> Kesef Mishna Brachot 4:6, Nishmat Adam 58:3</ref> | |||
===Bracha Achrona=== | ===Bracha Achrona=== | ||
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# After the fact if one recited Birkat Hamazon on shivat haminim one doesn't fulfill one's obligation.<ref>Even though the Rashbam | # After the fact if one recited Birkat Hamazon on shivat haminim one doesn't fulfill one's obligation.<ref>Even though the Rashbam | ||
Pesachim 103b writes that if mein shalosh is effective on a food then certainly birkat hamazon is effective. This is also found in the Baal Hameor Pesachim 24b but Ramban rejects it. Additionally, Tosfot Pesachim 103a rejects this types of kal vchomer. Tosfot Rabbenu Yehuda Brachot 41b s.v. maskana, Rashba 42a s.v. yayin, and Rosh Pesachim 10:10 agree with the Tosfot against the Rashbam. Shulchan Aruch OC 208:17 follows the Tosfot unlike the Rashbam. The Mishna Brurah 208:75 accept this ruling of Shulchan Aruch. Aruch Hashulchan 208:27 explains that the reason it doesn't work is because only the original bracha that chazal instituted for that food works and nothing else. The only exceptions are when the bracha would have been relevant even according to chazal but practically didn't establish it for some reason (such as for wine and dates).</ref> | Pesachim 103b writes that if mein shalosh is effective on a food then certainly birkat hamazon is effective. This is also found in the Baal Hameor Pesachim 24b but Ramban rejects it. Additionally, Tosfot Pesachim 103a rejects this types of kal vchomer. Tosfot Rabbenu Yehuda Brachot 41b s.v. maskana, Rashba 42a s.v. yayin, and Rosh Pesachim 10:10 agree with the Tosfot against the Rashbam. Shulchan Aruch OC 208:17 follows the Tosfot unlike the Rashbam. The Mishna Brurah 208:75 accept this ruling of Shulchan Aruch. Aruch Hashulchan 208:27 explains that the reason it doesn't work is because only the original bracha that chazal instituted for that food works and nothing else. The only exceptions are when the bracha would have been relevant even according to chazal but practically didn't establish it for some reason (such as for wine and dates).</ref> | ||
# After the fact if one recited Al Hamichya | # After the fact if one recited Al Hamichya in place of Birkat Hamazon for bread, according to many poskim one fulfills one's obligation.<ref>Raah (Brachot 44a) explains that since Al Hamichya is Biblical and the pasuk which indicates the obligation for Birkat Hamazon includes the obligation for Al Hamichya if one says Al Hamichya in place of Birkat Hamazon after the fact one fulfills one's obligation. This is also the opinion of the Bet Yosef 168:6 who rules that for all forms of pat haba bkisnin one should recite Al Hamichya even though potentially it could be bread. Ginat Veradim 1:24, Birkei Yosef 167:10, Birkat Hashem 2:3:18, Aruch Hashulchan 168:23, and Kaf Hachaim 187:1 agree. The Ginat Veradim explains that this idea is based on the Kesef Mishna Brachot 2:1 who quotes the Rambam and Ramban that Birkat Hamazon is deoritta but the number of brachot are derabbanan. Yabia Omer OC 2:12 has a lengthy teshuva proving that Al Hamichya after the fact exempts Birkat Hamazon.</ref> Some poskim hold that one doesn't fulfill his obligation.<ref>Piskei Teshuvot 187:2 citing Bach and Drisha 168, Eliya Rabba 168:18, Chaye Adam Nishmat Adam 47:1, Teshurat Shay 1:571, Maharshag 1:34, Dvar Yehoshua YD 3:70, Az Nidbaru 5:31. Yabia Omer 2:12 quotes Ritva Brachot 2:21 to support this approach.</ref> | ||
# After the fact if one recited Al Hamichya for Boreh Nefashot one doesn't fulfill one's obligation.<ref>Shulchan Aruch OC 208:13</ref> | # After the fact if one recited Al Hamichya for Boreh Nefashot one doesn't fulfill one's obligation.<ref>Shulchan Aruch OC 208:13</ref> | ||
