Level 4 — Daat HaRav (Alter Rebbe) — Siman ר״ו · דִּין הֶפְסֵק וְטָעוּת בְּבִרְכַּת הַפֵּרוֹת

דִּין הֶפְסֵק וְטָעוּת בְּבִרְכַּת הַפֵּרוֹת, וּבוֹ ט״ו סְעִיפִים:
בֵּרַךְ עַל פֵּרוֹת הָאִילָן "בּוֹרֵא פְּרִי הָאֲדָמָה" — יָצָא, הוֹאִיל וְעִקַּר הָאִילָן הוּא מִן הָאָרֶץ. אֲבָל אִם בֵּרַךְ עַל פֵּרוֹת הָאָרֶץ "בּוֹרֵא פְּרִי הָעֵץ" — לֹא יָצָא. לְפִיכָךְ, אִם הוּא מְסֻפָּק בִּפְרִי אִם הוּא פְּרִי עֵץ אוֹ פְּרִי הָאֲדָמָה — יְבָרֵךְ "בּוֹרֵא פְּרִי הָאֲדָמָה", וְיֵצֵא מִמַּה נַּפְשָׁךְ. וְעַל הַכֹּל אִם בֵּרַךְ "שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ" — יָצָא, וַאֲפִלּוּ עַל פַּת וְיַיִן.
וְכָל זֶה בְּדִיעֲבַד, אֲבָל לְכַתְּחִלָּה צָרִיךְ לְבָרֵךְ עַל כָּל דָּבָר בִּרְכָתוֹ הַמְּיֻחֶדֶת לוֹ, אֶלָּא אִם כֵּן נוֹלַד לוֹ סָפֵק אַחַר שֶׁלָּמַד כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן [ר״ב] :

The law of interruption and of error in the blessing over fruits, comprising fifteen seifim.
If he blessed borei pri haadama over fruits of the tree — he has fulfilled his obligation, since the tree itself is rooted in the ground. But if he blessed borei pri haetz over fruits of the ground — he has not fulfilled it. Therefore, if he is in doubt about a fruit, not knowing whether it is fruit of the tree or fruit of the ground — let him bless borei pri haadama, and he is covered mimah nafshakh. And over everything, if he blessed chehakol nihya bidvaro — he has fulfilled his obligation, and even over bread and over wine.
And all this is only bediavad; but lekhathila one must bless over each thing the blessing that belongs to it, unless a doubt arose for him after he had learned, as is explained in siman ר״ב (Shulchan Arukh HaRav, Orach Chayim ר״ב).

הָיוּ לְפָנָיו פְּרִי הָאֲדָמָה וּפְרִי הָעֵץ וּבֵרַךְ תְּחִלָּה עַל פְּרִי הָאֲדָמָה — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עַל פְּרִי הָעֵץ, כִּי לֹא נִפְטַר בְּבִרְכַּת "בּוֹרֵא פְּרִי הָאֲדָמָה" אֶלָּא כְּשֶׁבֵּרַךְ עָלָיו וְלֹא כְּשֶׁבֵּרַךְ עַל פְּרִי הָאֲדָמָה.
בַּמֶּה דְּבָרִים אֲמוּרִים? בִּמְבָרֵךְ בִּסְתָם, אֲבָל אִם נִתְכַּוֵּן לִפְטֹר בְּבִרְכָתוֹ גַּם פְּרִי הָעֵץ — יָצָא, וַאֲפִלּוּ לֹא הָיוּ פְּרִי הָעֵץ עֲדַיִן לְפָנָיו כְּשֶׁבֵּרַךְ וְאַחַר כָּךְ הֱבִיאוּהוּ לְפָנָיו:

He had before him a fruit of the ground and a fruit of the tree, and he blessed first over the fruit of the ground — he must go back and bless over the fruit of the tree, for it was not exempted by the blessing borei pri haadama: that blessing exempts it only when he said it over the fruit of the tree itself, and not when he said it over the fruit of the ground.
In what case is this said? Of one who blesses without particular intent; but if he intended to exempt with his blessing the fruit of the tree as well — he has fulfilled his obligation, and even if the fruit of the tree was not yet before him when he blessed and was brought before him afterwards.

כָּל אֵלּוּ הַבְּרָכוֹת צָרִיךְ שֶׁלֹּא יַפְסִיק בֵּין הַבְּרָכָה לַאֲכִילָה, אֲפִלּוּ מִפְּנֵי הַכָּבוֹד וְהַיִּרְאָה. וְאִם הִפְסִיק וְדִבֵּר דִּבּוּר שֶׁאֵינוֹ לְצֹרֶךְ הָאֲכִילָה — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קס״ז.
וַאֲפִלּוּ בִּשְׁתִיקָה אָסוּר לְהַפְסִיק יוֹתֵר מִכְּדֵי דִּבּוּר, שֶׁהוּא כְּדֵי שְׁאֵלַת שָׁלוֹם תַּלְמִיד לָרַב, שֶׁהֵן ג׳ תֵּבוֹת אֵלּוּ: "שָׁלוֹם עָלֶיךָ רַבִּי". וְאִם שָׁהָה יוֹתֵר — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ. וּשְׁהִיָּה שֶׁהִיא לְצֹרֶךְ אֲכִילָה — אֵינָהּ חֲשׁוּבָה הֶפְסֵק כְּלָל אֲפִלּוּ לְכַתְּחִלָּה. לְפִיכָךְ, הַמְבָרֵךְ עַל הַפְּרִי וְחוֹתֵךְ מִמֶּנּוּ וְאוֹכֵל — לֹא יַחְתֹּךְ עַד אַחַר הַבְּרָכָה, כְּדֵי שֶׁיְּבָרֵךְ עַל הַשָּׁלֵם לְמִצְוָה מִן הַמֻּבְחָר, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קס״ח. וְאֵין לָחֹשׁ לְהֶפְסֵק שְׁהִיַּת הַחִתּוּךְ בֵּין הַבְּרָכָה לַאֲכִילָה, הוֹאִיל וְהוּא צֹרֶךְ אֲכִילָה.
וּמִכָּל מָקוֹם, הָאוֹכֵל אֱגוֹז וְכַיּוֹצֵא בּוֹ — יִשְׁבְּרֶנּוּ וְאַחַר כָּךְ יְבָרֵךְ, כִּי שֶׁמָּא הִתְלִיעַ בְּתוֹכוֹ אוֹ נִרְקַב, וְנִמְצָא בֵּרַךְ לְבַטָּלָה:

All these blessings: one must not interrupt between the blessing and the eating, not even out of honour or out of reverent fear. And if he did interrupt and spoke a word that was not needed for the eating — he must go back and bless, as is explained in siman קס״ז (Shulchan Arukh HaRav, Orach Chayim קס״ז).
And even in silence it is forbidden to interrupt for longer than kdei dibbur, which is the time of a student’s greeting to his master, those three words: shalom alekha rabbi. And if he did tarry longer — he need not go back and bless. And a delay that is a need of the eating is not reckoned an interruption at all, even lekhathila. Therefore, one who blesses over the fruit, cuts a piece from it and eats — let him not cut before the blessing, so that he may bless over the whole fruit, lemitzvah min hamuvchar, as is explained in siman קס״ח (Shulchan Arukh HaRav, Orach Chayim קס״ח). And there is no concern for the interruption of the time taken to cut, between the blessing and the eating, since it is a need of the eating.
And nevertheless, one who eats a nut or the like — let him break it first and bless afterwards, for perhaps it is worm-eaten inside or rotten, and he would be found to have blessed in vain.

כָּל הַבְּרָכוֹת נֶאֱמָרוֹת בְּכָל לָשׁוֹן. וְאִם צָרִיךְ לְהָבִין הַבְּרָכוֹת — נִתְבָּאֵר בְּסִימָן קפ״ה:

All blessings may be said in any language. And whether one must understand the blessings — that has been explained in siman קפ״ה (Shulchan Arukh HaRav, Orach Chayim קפ״ה).

וְצָרִיךְ שֶׁיַּשְׁמִיעַ לְאָזְנָיו. וְאִם לֹא הִשְׁמִיעַ — יָצָא, וּבִלְבַד שֶׁיּוֹצִיא בִּשְׂפָתָיו, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קפ״ה:

And he must make it audible to his ears. And if he did not make it audible — he has fulfilled his obligation, provided he articulated it with his lips, as is explained in siman קפ״ה (Shulchan Arukh HaRav, Orach Chayim קפ״ה).

וְצָרִיךְ לִזָּהֵר מִצּוֹאָה וּמֵי רַגְלַיִם וְגִלּוּי עֶרְוָה וְלִבּוֹ רוֹאֶה אֶת הָעֶרְוָה, כְּמוֹ בִּקְרִיאַת שְׁמַע. וְהָאִשָּׁה מֻתֶּרֶת לֵישֵׁב עֲרֻמָּה וּלְבָרֵךְ, מִפְּנֵי שֶׁבִּישִׁיבָתָהּ פָּנֶיהָ שֶׁל מַטָּה מְכֻסִּים בַּקַּרְקַע אוֹ בַּסַּפְסָל שֶׁהִיא יוֹשֶׁבֶת עָלָיו, וּבְיַרְכוֹתֶיהָ כְּשֶׁתַּשְׁוֶה רַגְלֶיהָ וְתֶאֱסֹף אוֹתָן זוֹ לָזוֹ, מַה שֶּׁאֵין כֵּן בְּאִישׁ שֶׁהַגִּיד וְהַבֵּיצִים בּוֹלְטִים וְנִרְאִים:

And one must be careful of excrement, of urine, of uncovered ervah, and of his heart seeing the ervah — as with the reading of Shema. And a woman is permitted to sit unclothed and bless, because in her sitting posture her lower parts are covered by the ground, or by the bench on which she sits, and by her thighs when she brings her legs level and draws them together one against the other — which is not so with a man, whose member and testicles protrude and are visible.

אֵין לְבָרֵךְ בְּגִלּוּי הָרֹאשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן צ״א:

One should not bless bareheaded, as is explained in siman צ״א (Shulchan Arukh HaRav, Orach Chayim צ״א).

כָּל דָּבָר שֶׁמְּבָרֵךְ עָלָיו לְאָכְלוֹ אוֹ לְהָרִיחַ בּוֹ אוֹ לַעֲשׂוֹת בּוֹ מִצְוָה — צָרִיךְ לֶאֱחֹז בִּימִינוֹ כְּשֶׁהוּא מְבָרֵךְ.
וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁעַל דֶּרֶךְ הַקַּבָּלָה אֵין לִתְחֹב הַפְּרִי שֶׁמְּבָרֵךְ עָלָיו בְּסַכִּין וְלֶאֱחֹז הַסַּכִּין בִּימִינוֹ, כִּי הֵם ב׳ הֲפָכִים בְּנוֹשֵׂא אֶחָד, שֶׁהַיָּמִין מִמֶּנָּה "תּוֹצְאוֹת חַיִּים", וְהַסַּכִּין הוּא כֹּחוֹ שֶׁל עֵשָׂו הַמְקַצֵּר חַיִּים, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן ק״פ:

Anything over which he blesses in order to eat it, or to smell it, or to perform a mitzvah with it — he must hold it in his right hand while he blesses.
And there is one who says that, by way of Kabbalah, one should not spear with a knife the fruit over which he blesses and hold the knife in his right hand, for they are two opposites in a single subject: from the right hand come the issues of life, whereas the knife is the power of Esav, which shortens life, as is explained in siman ק״פ (Shulchan Arukh HaRav, Orach Chayim ק״פ).

וְאִם לֹא אֲחָזוֹ כְּלָל, אִם הָיָה לְפָנָיו כְּשֶׁבֵּרַךְ עָלָיו — יָצָא. וְאִם בֵּרַךְ וְאַחַר כָּךְ הֵבִיאוּ לְפָנָיו, אַף שֶׁבֵּרַךְ עַל דַּעַת כֵּן — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ.
אֲבָל מִי שֶׁבֵּרַךְ עַל פֵּרוֹת שֶׁלְּפָנָיו וְאַחַר כָּךְ הֵבִיאוּ לוֹ יוֹתֵר מֵאוֹתוֹ הַמִּין, אוֹ מִמִּין אַחֵר שֶׁנִּפְטַר בַּבְּרָכָה הָרִאשׁוֹנָה, כְּגוֹן שֶׁבִּרְכוֹתֵיהֶם שָׁווֹת, אוֹ שֶׁהָרִאשׁוֹן עִקָּר וְהַשֵּׁנִי טָפֵל — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֲפִלּוּ הֵבִיאוּ לְפָנָיו מִין הָאַחֵר אַחַר שֶׁכָּלָה הָרִאשׁוֹן, שֶׁכְּבָר אֲכָלוֹ כֻּלּוֹ.
וְהוּא שֶׁכְּשֶׁבֵּרַךְ הָיָה דַּעְתּוֹ גַּם עַל הַשֵּׁנִי לְאָכְלוֹ, אֲפִלּוּ לֹא הָיָה בְּדַעְתּוֹ בְּפֵרוּשׁ לְפָטְרוֹ בִּבְרָכָה זוֹ, אֲבָל אִם לֹא הָיְתָה דַּעְתּוֹ עָלָיו בִּשְׁעַת הַבְּרָכָה — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אִם כְּבָר אָכַל הָרִאשׁוֹן קֹדֶם שֶׁהֵבִיאוּ מִין הָאַחֵר לְפָנָיו. אֲבָל אִם יֵשׁ עֲדַיִן לְפָנָיו מִמִּין הָרִאשׁוֹן כְּשֶׁהֵבִיאוּ לְפָנָיו מִין אַחֵר הַדּוֹמֶה לְהָרִאשׁוֹן, כְּגוֹן שֶׁשְּׁנֵיהֶם מִינֵי פֵּרוֹת, אוֹ שֶׁשְּׁנֵיהֶם מִינֵי מַשְׁקִין — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו, שֶׁכָּל זְמַן שֶׁהוּא עוֹסֵק בַּאֲכִילַת אוֹ שְׁתִיַּת הָרִאשׁוֹן — אֵינוֹ עוֹשֶׂה הֶסַּח הַדַּעַת מִן הַסְּתָם, אֶלָּא אִם כֵּן נִמְלַךְ מַמָּשׁ, לְפִי שֶׁכֵּן דַּרְכּוֹ שֶׁל אָדָם כְּשֶׁהוּא עוֹסֵק בַּאֲכִילָה אוֹ בִּשְׁתִיָּה, לְהִמָּשֵׁךְ בָּהּ וְלִגְרֹר מֵאֲכִילָה לַאֲכִילָה וּמִשְּׁתִיָּה לִשְׁתִיָּה.
אֲבָל אִם שׁוֹתֶה שֵׁכָר וְהֵבִיאוּ לוֹ דָּגִים לְמַתֵּק הַשְּׁתִיָּה, אַף עַל פִּי שֶׁהַכֹּל בְּרָכָה אַחַת, וְגַם הַדָּגִים הֵם טְפֵלִים לְהַשֵּׁכָר, שֶׁעַל יְדֵי כָּךְ שׁוֹתֶה יוֹתֵר — אֵינָם נִפְטָרִים בִּבְרָכָה אַחַת, אֶלָּא אִם כֵּן הָיְתָה דַּעְתּוֹ עֲלֵיהֶם, אוֹ שֶׁהָיוּ לְפָנָיו בִּשְׁעַת בְּרָכָה, כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִימָן רי״ב.
(וְאִם הֵבִיאוּ לְפָנָיו מֵאוֹתוֹ הַמִּין מַמָּשׁ, אַף אִם כְּבָר אָכַל הָרִאשׁוֹן כֻּלּוֹ — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, אֶלָּא אִם כֵּן הוּא נִמְלַךְ מַמָּשׁ. אֲבָל בִּסְתָם אֵינוֹ עוֹשֶׂה הֶסַּח הַדַּעַת מִמִּין זֶה שֶׁהָיָה לְפָנָיו בִּשְׁעַת הַבְּרָכָה לִהְיוֹת נִמְנָע מִלְּאָכְלוֹ עוֹד כְּשֶׁיָּבִיאוּ לְפָנָיו, לְפִי שֶׁדַּרְכּוֹ שֶׁל אָדָם לְהִמָּשֵׁךְ בַּאֲכִילָה וּלְהַרְבּוֹת בָּהּ מֵאַחַר שֶׁהִתְחִיל בָּהּ).
וְיֵשׁ אוֹמְרִים, שֶׁלֹּא אָמְרוּ כֵּן אֶלָּא בִּסְעוּדָה שֶׁאָדָם קוֹבֵעַ עַצְמוֹ בָּהּ, אֲבָל בְּפֵרוֹת וְכַיּוֹצֵא בָּהֶם, אַף אִם קוֹבֵעַ עַצְמוֹ בָּהֶם — אֵין קְבִיעָתוֹ כְּלוּם, שֶׁאֵין קֶבַע לְפֵרוֹת, וְכֵיוָן שֶׁלֹּא הָיְתָה דַּעְתּוֹ עַל מַה שֶּׁהֵבִיאוּ לְפָנָיו אַחַר הַבְּרָכָה, אַף שֶׁאֵינוֹ נִמְלַךְ מַמָּשׁ — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ בְּכָל עִנְיָן, אַף אִם הֵבִיאוּ לוֹ מֵאוֹתוֹ הַמִּין מַמָּשׁ, וְלֹא אָכַל עֲדַיִן הָרִאשׁוֹן.
וּסְפֵק בְּרָכוֹת לְהָקֵל. וּמִכָּל מָקוֹם, לְכַתְּחִלָּה טוֹב לִזָּהֵר לִהְיוֹת דַּעְתּוֹ עַל כָּל מַה שֶּׁיָּבִיאוּ לוֹ.
וְאוֹרְחִים הַקְּרוּאִים לֶאֱכֹל מִינֵי פֵּרוֹת, כֵּיוָן שֶׁדַּעְתָּם עַל בַּעַל הַבַּיִת שֶׁזִּמְּנָם — הֲרֵי דַּעְתָּם עַל כָּל מַה שֶּׁהֵבִיא לִפְנֵיהֶם, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע״ט. וַאֲפִלּוּ הֵבִיא לִפְנֵיהֶם מִין אַחֵר אַחַר שֶׁכָּלָה הָרִאשׁוֹן — אֵין צְרִיכִים לַחֲזֹר וּלְבָרֵךְ:

And if he did not hold it at all: if it was before him when he blessed over it — he has fulfilled his obligation. But if he blessed and afterwards they brought it before him, even though he blessed with that in mind — he must go back and bless.
But one who blessed over fruits that were before him, and afterwards they brought him more of that same kind, or of another kind already exempted by the first blessing — for instance because their blessings are the same, or because the first is the principal and the second the subordinate — need not go back and bless, even if the other kind was brought before him after the first was gone, having already been eaten entirely.
And this is so provided that when he blessed his mind was also upon the second, to eat it, even if he did not explicitly intend to exempt it with this blessing; but if his mind was not upon it at the time of the blessing — he must go back and bless, if he already ate the first before the other kind was brought before him. But if there is still some of the first kind before him when they brought before him another kind resembling the first — for instance that both are kinds of fruit, or both kinds of drink — he need not go back and bless over it, for as long as he is engaged in eating or drinking the first he does not divert his mind without particular cause, unless he actually reconsidered; for such is a man’s way when he is engaged in eating or drinking: to be drawn onward, and dragged from one mouthful to another and from one draught to another.
But if he is drinking beer and they brought him fish to sweeten the drinking, then although all of it falls under a single blessing, and the fish are subordinate to the beer — since through them he drinks more — they are nevertheless not exempted by a single blessing, unless his mind was upon them, or they were before him at the time of the blessing, as will be explained in siman רי״ב (Shulchan Arukh HaRav, Orach Chayim רי״ב).
(And if they brought before him of that very same kind, even if he already ate all of the first — he need not go back and bless, unless he actually reconsidered. But without particular cause he does not divert his mind from this kind that was before him at the time of the blessing, so as to hold back from eating more of it when it is brought before him, since a man’s way is to be drawn onward in eating and to increase in it once he has begun.)
And there are those who say that this was said only of a meal, in which a man establishes himself; but with fruits and the like, even if he establishes himself with them — his establishing is nothing, for there is no kevi’ut for fruits; and since his mind was not upon what was brought before him after the blessing, even if he did not actually reconsider — he must go back and bless in every case, even if they brought him of that very same kind, and even if he has not yet eaten the first.
And in a doubt concerning blessings one is lenient. Nevertheless, lekhathila it is good to take care to have in mind everything that will be brought to him.
And guests invited to eat kinds of fruit, since their mind relies upon the host who invited them — their mind is upon everything he will bring before them, as is explained in siman קע״ט (Shulchan Arukh HaRav, Orach Chayim קע״ט). And even if he brought before them another kind after the first was gone — they need not go back and bless.

וְכָל זֶה כְּשֶׁהָרִאשׁוֹן וְהַשֵּׁנִי הֵם שָׁוִים בַּחֲשִׁיבוּת, שֶׁאֵין לָזֶה קְדִימָה עַל זֶה אִם הָיוּ שְׁנֵיהֶם לְפָנָיו, אֲבָל אִם הַשֵּׁנִי חָשׁוּב מֵהָרִאשׁוֹן מִפְּנֵי שֶׁהוּא מִין ז׳, אוֹ שֶׁהוּא חָבִיב, עַל דֶּרֶךְ שֶׁיִּתְבָּאֵר בְּסִימָן רי״א — אֵינוֹ נִפְטָר בְּבִרְכַּת הָרִאשׁוֹן, אֲפִלּוּ אִם הוּא גַּם כֵּן לְפָנָיו בִּשְׁעַת הַבְּרָכָה אֶלָּא שֶׁבֵּרַךְ בִּסְתָם וְלֹא נִתְכַּוֵּן לִפְטֹר הַשֵּׁנִי בִּבְרָכָה זוֹ. וְאַף עַל פִּי שֶׁמִּן הַסְּתָם דַּעְתּוֹ עָלָיו, מִכָּל מָקוֹם אֵינוֹ בְּדִין שֶׁיִּפְטֹר שֶׁאֵינוֹ חָשׁוּב אֶת הֶחָשׁוּב בְּדֶרֶךְ גְּרָרָא, אֶלָּא אִם כֵּן נִתְכַּוֵּן לְפָטְרוֹ בְּפֵרוּשׁ, אֲבָל לֹא בִּסְתָם (כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן קע״ו).
וּכְשֶׁנִּתְכַּוֵּן לְפָטְרוֹ — פּוֹטְרוֹ אֲפִלּוּ לֹא הָיָה לְפָנָיו בִּשְׁעַת בְּרָכָה. וְאִם הֱבִיאוּהוּ לְפָנָיו בְּעוֹדוֹ מְבָרֵךְ, אַף עַל פִּי שֶׁהוּא יָפֶה מִן הָרִאשׁוֹן וְחָבִיב עָלָיו וְגַם הוּא מִין ז׳ — יֹאכַל תְּחִלָּה מִן הָרִאשׁוֹן (כֵּיוָן שֶׁהִתְחִיל עָלָיו הַבְּרָכָה שֶׁבֵּרַךְ עָלָיו):

And all this when the first and the second are equal in importance, neither having precedence over the other were both before him; but if the second is more important than the first, because it is of the seven species, or because it is beloved to him, in the manner that will be explained in siman רי״א (Shulchan Arukh HaRav, Orach Chayim רי״א) — it is not exempted by the blessing of the first, even if it too was before him at the time of the blessing, since he blessed without particular intent and did not intend to exempt the second with this blessing. And although, absent any specification, his mind is upon it, it is nevertheless not right that the unimportant should exempt the important by way of being dragged along, unless he explicitly intended to exempt it — but not without particular intent (as is explained in siman קע״ו, Shulchan Arukh HaRav, Orach Chayim קע״ו).
And when he did intend to exempt it — it exempts it even if it was not before him at the time of the blessing. And if they brought it before him while he was still blessing, even though it is finer than the first, and beloved to him, and also of the seven species — let him eat first of the first (since it is upon it that the blessing he recited began).

נָטַל בְּיָדוֹ פְּרִי לְאָכְלוֹ וּבֵרַךְ עָלָיו וְנָפַל מִיָּדוֹ וְנֶאֱבַד אוֹ נִמְאַס עַד שֶׁאֵינוֹ רָאוּי לַאֲכִילָה וְיֵשׁ מִמִּין זֶה לְפָנָיו עוֹד — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עֲלֵיהֶם, אֲפִלּוּ הָיְתָה דַּעְתּוֹ עֲלֵיהֶם כְּשֶׁבֵּרַךְ, לְפִי שֶׁהַבְּרָכָה חָלָה עַל זֶה שֶׁאָחַז בְּיָדוֹ כְּשֶׁבֵּרַךְ, וְזֶה פּוֹטֵר אֶת כֻּלָּם, אֲבָל כְּשֶׁלֹּא אָכַל אֶת זֶה — לֹא נִפְטַר בַּבְּרָכָה שֶׁבֵּרַךְ עַל זֶה.
וּמִכָּל מָקוֹם, הָעוֹמֵד עַל אַמַּת הַמַּיִם — מְבָרֵךְ וְשׁוֹתֶה אַף עַל פִּי שֶׁהַמַּיִם שֶׁהָיוּ לְפָנָיו כְּשֶׁבֵּרַךְ חָלְפוּ וְהָלְכוּ, לְפִי שֶׁלְּכָךְ נִתְכַּוֵּן מִתְּחִלָּה שֶׁלֹּא לִשְׁתּוֹת מַיִם אֵלּוּ אֶלָּא מַה שֶׁיָּבֹאוּ אַחַר בִּרְכָתוֹ, וַעֲלֵיהֶם חָלָה בִּרְכָתוֹ.
וְיֵשׁ אוֹמְרִים, שֶׁהַבְּרָכָה חָלָה עַל כָּל מַה שֶּׁמּוּכָן לְפָנָיו וְדַעְתּוֹ עָלָיו, וְאֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו אִם נָפַל מִיָּדוֹ הַפְּרִי שֶׁבֵּרַךְ עָלָיו. וְכֵן אִם בֵּרַךְ עַל הַכּוֹס וְנִשְׁפַּךְ וְחוֹזֵר וּמְמַלְּאוֹ מִן הַקַּנְקַן שֶׁעוֹמֵד לְפָנָיו עַל הַשֻּׁלְחָן אוֹ עַל הַסַּפְסָל שֶׁאֶצְלוֹ מוּכָן לִשְׁתִיָּה — אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו. וְכֵן עִקָּר, לְהָקֵל בִּסְפֵק בְּרָכוֹת.
וְהוּא שֶׁהָיְתָה דַּעְתּוֹ בְּבֵרוּר לֶאֱכֹל וְלִשְׁתּוֹת מִמַּה שֶּׁלְּפָנָיו, אַף אִם לֹא הָיָה נוֹפֵל מִיָּדוֹ מַה שֶּׁבֵּרַךְ עָלָיו, אֲבָל בִּסְתָם אֵין הַבְּרָכָה חָלָה אֶלָּא עַל מַה שֶּׁבְּיָדוֹ בִּשְׁעַת הַבְּרָכָה.
וַאֲפִלּוּ אִם הָיְתָה דַּעְתּוֹ בְּבֵרוּר לֶאֱכֹל וְלִשְׁתּוֹת עוֹד — אֵין הַבְּרָכָה חָלָה עַל זֶה אֶלָּא כְּשֶׁהוּא לְפָנָיו בִּשְׁעַת הַבְּרָכָה, אֲבָל אִם אַחַר כָּךְ הֱבִיאוּהוּ לְפָנָיו — צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עָלָיו אִם נָפַל מַה שֶּׁבְּיָדוֹ מִמֶּנּוּ, אֲפִלּוּ בְּמָקוֹם שֶׁלֹּא הָיָה צָרִיךְ לְבָרֵךְ עָלָיו אִם הָיָה אוֹכֵל אוֹ שׁוֹתֶה מִמַּה שֶּׁבְּיָדוֹ כְּשֶׁבֵּרַךְ.
(וּבַמַּיִם שֶׁבְּאַמַּת הַמַּיִם, כֵּיוָן שֶׁהֵם מְעֹרָבִים וּמְחֻבָּרִים וְגוּף אֶחָד הֵם — הַבְּרָכָה עַל כֻּלָּם, אַף עַל מַה שֶּׁלֹּא הָיָה לְפָנָיו בִּשְׁעַת הַבְּרָכָה):

He took a fruit in his hand to eat it and blessed over it, and it fell from his hand and was lost, or became repulsive so as to be unfit to eat, and there is still more of this kind before him — he must go back and bless over them, even if his mind was upon them when he blessed, because the blessing took effect upon the one he held in his hand when he blessed, and that one exempts them all; but since he did not eat that one — they were not exempted by the blessing he recited over it.
And nevertheless, one standing at the water channel — blesses and drinks, even though the water that was before him when he blessed has flowed past and gone, since this was his intent from the outset: not to drink these waters but those that would come after his blessing, and it is upon them that his blessing took effect.
And there are those who say that the blessing takes effect upon everything that is prepared before him and upon which his mind rests, and he need not go back and bless over it if the fruit over which he blessed fell from his hand. And likewise, if he blessed over the cup and it spilled, and he fills it again from the jug that stands before him on the table, or on the bench beside him, ready for drinking — he need not go back and bless over it. And so is the essential ruling: to be lenient in a doubt concerning blessings.
And that is provided his mind was clearly set on eating and drinking of what is before him, even had what he blessed over not fallen from his hand; but absent explicit intent, the blessing takes effect only upon what is in his hand at the time of the blessing.
And even if his mind was clearly set on eating and drinking more — the blessing takes effect upon that only when it is before him at the time of the blessing; but if they brought it before him afterwards — he must go back and bless over it if what was in his hand fell from him, and this even in a case where he would not have needed to bless over it had he been eating or drinking of what was in his hand when he blessed.
(And as for the waters in the water channel, since they are mingled and joined and are a single body — the blessing is upon all of them, even upon what was not before him at the time of the blessing.)

וְכָל זֶה כְּשֶׁאוֹכֵל אוֹ שׁוֹתֶה לְבַדּוֹ, אֲבָל אִם יֵשׁ אֲחֵרִים עִמּוֹ וְהוּא מְבָרֵךְ גַּם לָהֶם לְהוֹצִיאָם יְדֵי חוֹבָתָן וְנָפַל מַה שֶּׁבְּיָדוֹ אַחַר הַבְּרָכָה — יֵשׁ אוֹמְרִים שֶׁאֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, כִּי הַבְּרָכָה חָלָה גַּם עַל מַה שֶּׁבְּיַד אֲחֵרִים, אֲפִלּוּ לֹא אָחֲזוּ בְּיָדָם אֶלָּא הָיָה לִפְנֵיהֶם — הַבְּרָכָה חָלָה עַל מַה שֶּׁלִּפְנֵיהֶם כְּשֶׁהֵם טוֹעֲמִים אַחַר בִּרְכָתוֹ, וְלָכֵן גַּם הוּא אֵין צָרִיךְ לַחֲזֹר וּלְבָרֵךְ עַל מַה שֶּׁמְּבִיאִים לוֹ אַחַר כָּךְ, רַק שֶׁלֹּא יַפְסִיק בֵּינְתַיִם בְּשִׂיחָה:

And all this when he eats or drinks alone; but if there are others with him and he blesses for them too, in order to discharge their obligation, and what was in his hand fell after the blessing — there are those who say that he need not go back and bless, for the blessing took effect also upon what is in the hands of the others; and even if they did not hold it in their hands but it was before them — the blessing takes effect upon what is before them when they taste after his blessing; and therefore he too need not go back and bless over what they bring him afterwards, only that he must not interrupt in the meantime with conversation.

וְכָל מָקוֹם שֶׁהוּא צָרִיךְ לַחֲזֹר וּלְבָרֵךְ וּבִרְכָתוֹ הָרִאשׁוֹנָה הִיא לְבַטָּלָה — צָרִיךְ לוֹמַר אַחֲרֶיהָ: "בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד". וְכֵן כָּל מִי שֶׁמַּזְכִּיר שֵׁם שָׁמַיִם לְבַטָּלָה.
וְאִם נָפַל מִיָּדוֹ הָאֹכֶל אוֹ נִשְׁפַּךְ הַכּוֹס קֹדֶם שֶׁאָמַר "אֱלֹהֵינוּ" — יְסַיֵּם וְיֹאמַר: "לַמְּדֵנִי חֻקֶּיךָ", שֶׁיְּהֵא נִרְאֶה כְּקוֹרֵא פָּסוּק, וְאֵין כָּאן הַזְכָּרַת שֵׁם שָׁמַיִם לְבַטָּלָה. וְכֵן כָּל בְּרָכָה לְבַטָּלָה שֶׁנִּזְכַּר קֹדֶם שֶׁיֹּאמַר "אֱלֹהֵינוּ":

And wherever he must go back and bless, his first blessing being in vain — he must say after it: barukh shem kevod malkhuto le’olam va’ed. And likewise anyone who mentions the Name of Heaven in vain.
And if the food fell from his hand or the cup spilled before he said Elokeinu — let him complete it and say: lamdeni chukekha, so that it appear as the reading of a verse, and there is here no mention of the Name of Heaven in vain. And likewise for any blessing in vain that he recalls before he says Elokeinu.

בֵּרַךְ עַל הַמַּיִם וְשָׁמַע שֶׁיֵּשׁ מֵת בַּשְּׁכוּנָה, וּמִנְהָג לִשְׁפֹּךְ כָּל מַיִם שְׁאוּבִין שֶׁבִּשְׁכוּנַת הַמֵּת — יִשְׁתֶּה מְעַט מִן הַמַּיִם שֶׁלֹּא תְּהֵא בִּרְכָתוֹ לְבַטָּלָה וְאַחַר כָּךְ יִשְׁפֹּךְ הַשְּׁאָר. וְאַף לְהָאוֹמְרִים שֶׁטַּעַם הַמִּנְהָג הוּא מִפְּנֵי שֶׁמַּלְאַךְ הַמָּוֶת מַטִּיל טִפַּת דַּם הַמָּוֶת בַּמַּיִם וְהַשּׁוֹתֶה מֵהֶן מִסְתַּכֵּן, מִכָּל מָקוֹם "שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע", וּמֵאַחַר שֶׁשָּׁתָה מְעַט שֶׁאֵין בִּרְכָתוֹ לְבַטָּלָה — יִשְׁפֹּךְ הַשְּׁאָר מִשּׁוּם חֲשַׁשׁ סַכָּנָה.
וְאִם שָׁמַע שֶׁהַתְּקוּפָה נוֹפֶלֶת — יַמְתִּין מְעַט עַד שֶׁעָבְרָה הַתְּקוּפָה וְיִשְׁתֶּה, כִּי יֵשׁ אוֹמְרִים שֶׁאֵין סַכָּנָה בָּהֶם אֶלָּא לִשְׁתּוֹת בִּשְׁעַת הַתְּקוּפָה. וְאַף הָאוֹמְרִים שֶׁכָּל שֶׁלֹּא הָיָה בָּהֶם בַּרְזֶל בִּשְׁעַת הַתְּקוּפָה יֵשׁ סַכָּנָה לִשְׁתּוֹת מֵהֶם גַּם אַחַר כָּךְ, מִכָּל מָקוֹם "שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע":

He blessed over water and heard that there is a dead person in the neighbourhood, and the custom is to pour out all drawn water in the neighbourhood of the dead — let him drink a little of the water, so that his blessing not be in vain, and afterwards let him pour out the rest. And even according to those who say that the reason for the custom is that the angel of death casts a drop of the blood of death into the water, and whoever drinks of it is endangered — even so, one who keeps the commandment shall know no evil thing; and since he drank a little, so that his blessing is not in vain — let him pour out the rest, on account of the concern of danger.
And if he heard that the tekufah is falling — let him wait a little, until the tekufah has passed, and drink, for there are those who say that there is danger only in drinking at the very hour of the tekufah. And even according to those who say that any water in which there was no iron at the hour of the tekufah is dangerous to drink even afterwards — even so, one who keeps the commandment shall know no evil thing.

הַשּׁוֹתֶה מַיִם וְשׁוֹפֵךְ מְעַט קֹדֶם שְׁתִיָּתוֹ מִשּׁוּם חֲשַׁשׁ מַיִם הָרָעִים — יִשְׁפֹּךְ קֹדֶם שֶׁיַּתְחִיל לְבָרֵךְ וְלֹא אַחַר הַבְּרָכָה, מִשּׁוּם בִּזְיוֹן הַבְּרָכָה:

One who drinks water and pours out a little before drinking, on account of the concern of the bad waters — let him pour it out before he begins to bless, and not after the blessing, because of the disgrace it would be to the blessing.