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If someone accidentally recited a blessing unnecessarily, e.g. he made a Berachah on a secondary ingredient for which he shouldn’t have, being that he already recited the Berachah for the main ingredient, but it turns out that he now needs that blessing for another item in front of him, can he rely on that blessing?

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  • @Chatzkel, it seems like it’s talking about if he didn’t yet eat the טפל - the question is when he already ate the טפל, which might be considered a הפסק
    – שלום
    May 31, 2023 at 0:56
  • @Chatzkel, this case may be different, since the Berachah he made on the טפל is the correct Berachah, only it wasn’t needed
    – שלום
    May 31, 2023 at 1:06
  • @Chatzkel, the question is if a ברכה שאינה צריכה is the same as a ברכה לבטלה in this case - they appear to be two separate definitions
    – שלום
    May 31, 2023 at 1:18
  • @Chatzkel, Ok, I’m just wondering what is their source, and if they mean it is literally a ברכה לבטלה in every sense, or just a borrowed terminology
    – שלום
    May 31, 2023 at 1:38

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If the bracha that was made was a bracha levatala, then it would depend if he ate the other food immediately or not. If he did then he saved his bracha, if not then the bracha can’t be used later on for something else. This is discussed in this link

If the issue is a bracha sh’eino tzricha (the case you mention is probably lvatala, but it was just an example) then there are a few cases that prove that such a bracha is valid just like a regular bracha, just that one shouldn’t make them to begin with. One proof is MB 46:14 that says such a bracha can be counted towards 100 Brachos required daily, but it’s not recommended to do so:

וכתב המ"א דלא יכניס עצמו בחשש ברכה שאינה צריכה משום מצות ק' ברכות.

Another case that is similar to this, is if someone makes a bracha on something before he washes, he can eat the food even though it’s a bracha sh’eino tzricha (and assur to do, but it still works) as the MB calls it in 211:28

דאי מיירי בשאר תבשילין בלאו טעמא דברכת המוציא חשובה צריך לברך תחלה על הפת ולפטור ממילא את התבשיל דאי יברך תחלה על התבשיל נמצא גורם ברכה שא"צ ואסור [מ"א]:

The Shulchan Aruch 215:4 calls a bracha sh’eino tzricha saying Hashem name in vain and not to answer amen:

כל המברך ברכה שאינה צריכה הרי זה נושא שם שמים לשוא והרי הוא כנשבע לשוא ואסור לענות אחריו אמן:

The MB there 215:18 includes in the list of examples, one who makes a bracha before washing for a meal:

ועוד כתבו הפוסקים דאפילו אם עכשיו לא היה הברכה לבטלה ג"כ היא לפעמים בכלל ברכה שאינה צריכה כגון אם שלחנו ערוך לפניו ודעתו לילך וליטול ידיו ולאכול ולוקח קודם הנטילה ומברך על דברים שדעתו לאכלם בתוך הסעודה ג"ז אסור דגורם ברכה שאינה צריכה

However, he doesn’t mention that the person cannot eat it because he didn’t make a bracha. It seems that although it’s assur, and you shouldn’t answer amen, it still works to let you eat. If so it should work for food that was on the table as well.

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