Shulchan Aruch, Orach Chayim Siman 209

Siman 209

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א לָקַח כּוֹס שֶׁל שֵׁכָר אוֹ שֶׁל מַיִם וּפָתַח וְאָמַר: בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, עַל דַּעַת לוֹמַר שֶׁהַכֹּל, וְטָעָה וְאָמַר: בּוֹרֵא פְּרִי הַגֶּפֶן, אֵין מַחֲזִירִין אוֹתוֹ, מִפְּנֵי שֶׁבְּשָׁעָה שֶׁהִזְכִּיר שֵׁם וּמַלְכוּת שֶׁהֵם עִקַּר הַבְּרָכָה לֹא נִתְכַּוֵּן אֶלָּא לַבְּרָכָה הָרְאוּיָה לְאוֹתוֹ הַמִּין; וְיֵשׁ אוֹמְרִים שֶׁאִם לָקַח כּוֹס שֵׁכָר אוֹ מַיִם וְסָבוּר שֶׁהוּא שֶׁל יַיִן וּפָתַח: בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, עַל דַּעַת לוֹמַר בּוֹרֵא פְּרִי הַגֶּפֶן, וְנִזְכַּר שֶׁהוּא שֵׁכָר אוֹ מַיִם וְסִיֵּם שֶׁהַכֹּל, יָצָא. הַגָּה: וְכָל שֶׁכֵּן אִם הָיָה בְּיָדוֹ יַיִן וְסָבוּר שֶׁהוּא מַיִם וּפָתַח אַדַּעְתָּא לוֹמַר שֶׁהַכֹּל, וְנִזְכַּר וּבֵרַךְ בּוֹרֵא פְּרִי הַגֶּפֶן שֶׁיּוֹצֵא, שֶׁהֲרֵי אַף אִם סִיֵּם שֶׁהַכֹּל יָצָא (טוּר).
1 One who took a cup of beer or of water and began saying Blessed are You, Lord our God, king of the world in order to say שהכל and erred, saying Bore Pri Hagafen, one does not make the person say it over again, since - at the time that the person mentioned God's name and kingship, since they are the main part of the blessing - one intended only for the blessing that is fit for that particular type. And there are those who say that if one took a cup of beer or water and thought that it was wine and started saying Blessed are You, Lord our God, king of the world in order to say הגפן and then remembers that it's beer or water and completes it by saying שהכל, one has discharged the blessing. Rema: And all the more so if wine was in one's hand and one thought it was water, and began to say שהכל, then remembered [it was wine] and blessed הגפן that one has fulfilled one's obligation, since if one had completed the blessing שהכל, then one would have fulfilled one's obligation
ב לָקַח כּוֹס שֶׁל שֵׁכָר אוֹ מַיִם, וּבֵרַךְ: בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגֶּפֶן, וְתוֹךְ כְּדֵי דִּבּוּר נִזְכַּר שֶׁטָּעָה, וְאָמַר: שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ, וְכָךְ הָיְתָה אֲמִירָתוֹ: בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגֶּפֶן, שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ, יָצָא. הַגָּה: וְאִם הָיוּ אֲחֵרִים שׁוֹתִים גַּם כֵּן וְיַיִן לִפְנֵיהֶם וְדַעְתּוֹ גַּם כֵּן עַל יַיִן שֶׁהָיָה סָבוּר שֶׁבְּכוֹסוֹ יַיִן, וּבֵרַךְ בּוֹרֵא פְּרִי הַגֶּפֶן, וְנִמְצָא אַחַר כָּךְ שֶׁבְּכוֹסוֹ מַיִם אוֹ שֵׁכָר, כְּשֶׁחוֹזֵר וְשׁוֹתֶה אַחַר כָּךְ יַיִן אֵינוֹ צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, וְיוֹצֵא בַּבְּרָכָה שֶׁבֵּרַךְ עַל כּוֹסוֹ אַף עַל פִּי שֶׁהָיְתָה בְּטָעוּת, דְּהָא דַּעְתּוֹ הָיָה לִשְׁתּוֹת גַּם כֵּן שְׁאָר יַיִן, גַּם הוֹצִיא הָאֲחֵרִים שֶׁשּׁוֹתִין שָׁם, וְלָכֵן בִּרְכָּתוֹ בְּרָכָה (תְּשׁוּבַת מַהֲרִי"ל סי' צ"ב ב"י ססי' ר"ו).
2 He took a cup of alcohol or water and blessed, “Blessed are You, Lord our God, King of the universe, Who created the fruit of the vine” (Bore Pri Hagafen), and during the blessing he remembered that he had made a mistake and he said שהכל. Since his wording was “Blessed are You, Lord our God, King of the universe, Who created the fruit of the vine, שהכל” he fulfilled his obligation. Rema: if others were also drinking and they had wine before them, and his intention was also on wine, thinking that in his cup there was wine, and he blessed Bore Pri Hagafen, but afterward it turned out that in his cup there was water or alcohol, and then afterward he drank wine, there is no need to bless again, and he fulfills the blessing he made over his cup, even though it was a mistake, for his intention was to drink other wine also that others were drinking there. Therefore his blessing is considered valid. (Responsa Maharil, section 92; Be’er Yosef, section 216)
ג כָּל הַבְּרָכוֹת אִם נִסְתַּפֵּק אִם בֵּרַךְ אִם לָאו, אֵינוֹ מְבָרֵךְ לֹא בַּתְּחִלָּה וְלֹא בַּסוֹף, חוּץ מִבִּרְכַּת הַמָּזוֹן מִפְּנֵי שֶׁהוּא שֶׁל תּוֹרָה.
3 All blessings, if one is uncertain whether he has recited them or not, he does not recite them again neither at the beginning nor at the end, except for the Birket haMazon, because it is a Torah obligation.
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