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Hilchos B'rachos part XVII

Uncertainties and Errors with B’rachos

When in doubt, recite shehakol, is that true?

The Shulchan Aruch writes, [1] when in doubt, i.e. one does not know what the item is, one recites shehakol, and this is reiterated by the Rama. [2]

It thus seems pretty straightforward that one may recite shehakol when in doubt, without having to ‘bother’ and learn hilchos b’rachos. However, the Magen Avraham writes [3] that when possible, one should eat the item as part of a meal, thereby avoiding  the need to recite a b’racha inaccurately. This proves that it is not glatt to recite shehakol at whim.

Furthermore, the Rambam writes [4] that if one recited shehakol on all items - éöà, which means that one’s b’racha is valid, but it does not mean that one may l’chatchila recite shehakol.

So when does this rule apply?

The gemora B’rachos 35a writes “one may not benefit from this world without first reciting a b’racha." Rashi explains that because the entire world belongs to Hashem, one who benefits from this world without a b’racha – îòì, is similar to stealing from the Beis HaMikdash. The gemora concludes that the solution is to go to a learned man and learn hilchos b’rachos so as not to come to îòéìä.

Rabeinu Yona [5] explains that shehakol is always a valid b’racha and one will not be stealing from Hashem. Nevertheless one must learn hilchos b’rachos in order to be able to recite the correct b’racha.

The Magen Avraham [6] points out that when the Shulchan Aruch wrote that when in doubt one may recite shehakol, it means that after one has learned hilchos b’rachos and doubt exists as to a specific food, one may recite shehakol, but prior to learning, one may not eat until one has learned hilchos b’rachos from a learned man.

This p’sak is cited by the Shulchan Aruch HaRav [7] and the Mishna Berura. [8]

This means that one must first learn hilchos b’rachos and if subsequent to learning one does not know which b’racha to recite over a certain item, one may recite shehakol.

I don’t recall whether I recited a b’racha or not, may I eat or continue eating?

The Shulchan Aruch writes [9] that one who does not recall whether he recited hamotzi or not, does not repeat the b’racha.

The poskim write [10] that one may continue eating, and although one is entitled to be stringent and not continue eating, [11] one may not be ‘stringent’ and recite a b’racha, because on the contrary, it is pronouncing Hashem’s name in vain.

On what grounds may one continue eating?

The requirement to recite a b’racha prior to eating is of Rabbinic origin, and when in doubt, one is not required to recite one. [12]

Is it perfectly in order to continue eating or are there methods to create a new b’racha?

The Mishna Berura writes [13] that one may continue eating. However, if someone happens to be there and is about to recite hamotzi (or any relevant b’racha), it is correct to have the person moitzi the person in doubt.

We therefore see that if possible, it is correct to find a method not to eat without a b’racha.

What other methods are valid?

·        One can recite a b’racha on a different item, with a similar b’racha, that one did not have in mind to eat.

·        Another possibility would be to create a hefsek. For example, if one is eating an apple inside an enclosed area, such as an apartment, and doubt arises as to whether one recited a b’racha, one should exit the apartment and go into the street and return, thus enforcing a new b’racha.

The Sha’arei T’shuvah writes [14] that it is preferable to create a ñô÷ áøëä ùàéðä öøéëä rather than eating with the possibility of benefitting from this world without a b’racha.

·        Another solution is to recite the b’racha in one’s mind, being that several Rishonim hold that îçùáä ëãáåø [15] with regards to b’rachos, and nevertheless it is not called ‘saying’ Hashem’s name in vain.