By Rabbi Yair Hoffman for the Five Towns Jewish Times

It happens pretty much every year on tonight’s Kiddush. Someone, somewhere, mistakenly makes the Shehecheyanu during Kiddush. The halacha is that on Shvi’I shel Pesach no shehecheyanu is recited, neither by the wife when she lights her Yom Tov candles, nor by the husband when he recites the Kiddush.

ERRONEOUSLY RECITING IT

But what happens if he does recite the Shehecheyanu before he drinks the wine – is it a hefsek, an interruption? Does he have to recite Kiddush over? Does he have to recite the HaGafen over again? When does he say Boruch SHaim Kvod Malchuso l’olam vo’ed to make up for the Bracha levatalah?

A standard reading of Shulchan Aruch (OC 271:15) would indicate that it is an interruption and that the HaGafen needs to be recited again, but that the Kiddush does not. This is indicated both in the comments of the Mogain Avrohom and Rabbi Akiva Eiger. However, Rav Shlomo Zalman Auerbach is cited in the Shmiras Shabbos K’Hilchasa (Volume II page 113 note 215) that he does not even have to recite the HaGafen again, either.

THE THREE VIEWS IN THE GEMORAH

Rav Shlomo Zalman’s rationale is as follows: The Gemorah in Brachos (40a) discusses what constitutes an interruption and what does not and records a three way halachic debate. The underlying issue is whether or not the words in the interruption could possibly be considered – for the purpose of the blessing.

Rav’s view is that if person said the words “Take some bread, take some bread” to someone before he had actually tasted of it but after he had recited the Hamotzi – it is considered “for the purpose of the blessing” and thus there is no need to recite the HaMotzi once again. Rav, however, says that if he said “Bring salt, bring relish” – that would be considered an interruption.

Rav Yochanan’s view is that even “Bring salt, bring relish” is not considered an interruption, but if someone says, “Knead the bran with water to feed my ox, knead the bran with water to feed my ox” – that would be considered an interruption.

Rav Shaishes’ view is that even “Knead the bran with water to feed my ox” is not considered an interruption, since Rav Yehudah said in the name of Rav that a person may not eat before he feeds his animal, based upon the verse in Shma, “And I will give grass to your cattle and you will eat and be satisfied..” The words are therefore considered necessary for the bracha.

WE RULE LIKE RAV SHAISHES

In Shulchan Aruch (OC 167) we rule in accordance with Rav Shaishes. The Ramah in 167:6 states that it is not that this is permitted, but rather it is not considered an interruption if one had said these things.

THE EXTENSIONS

Rav Shlomo Zalman asks (Minchas Shlomo Vol. I #20) what would be the case if he had actually brought salt but had forgotten that he had done so? Would it still be considered “necessary for the bracha?” Rav Shlomo Zalman answers that it is obvious that it would. What would be the case if he asked them to knead for his ox but had forgotten that he had sold the ox?

The answer is that it would still be considered necessary for the bracha since at the time that he said it, he had thought that he was obligated in feeding the ox.

Rav Shlomo Zalman states that the case of “knead for the ox” where he forgotten that he had sold it would certainly prove that our case, where he had erroneously thought that he must recite the shehecheyanu, would also be considered for the needs of the bracha. Thus Rav Shlomo Zalman rules that one would not have to repeat the HaGafen. Rav Neuwirth z”l, author of the Shmiras Shabbos K’hilchasa questions Rav Shlomo Zalman’s application, since it is forbidden to eat before the ox, but it is not forbidden to make Kiddush without the shehecheyanu.

SO WHAT DO WE DO?

So what should be done l’maaseh? In a case where he forgot that we do not recite the shehecheyanu, does he repeat the hagafen or not? The answer? As in all matters of halacha, one should ask one’s own Rav or Posaik. It seems to this author, however, that Rav Shlomo Zalman’s logic is pretty clear, and out of Safaik brachos l’hakel it is questionable whether we should recite the HaGafen again.

WHY SALT?

As a parenthetic note, one of Klal Yisroel’s leading Gedolim [and a Chevrusah of Rav Chaim Kanievsky Shlita] – Rav Yechiel Michel Stern Shlita (in Birchas Yam Chapter 29) cites a fascinating explanation from the Sifsei Kohain (a descendant of the Ari HaKadosh). The Sifsei Kohain asks why it was that Chazal ordained that we have salt at every meal. He explains that the destruction of Sdom through Sulphur and salt was on account of their lack of Tzedakah and their lack of hachnasas orchim – bringing in guests. Chazal wanted us to bear in mind their destruction so that we would never be lax in either giving charity or in inviting guests at our tables and in our homes.

May we all have a good Shvi’I shel Pesach and remember not to recite the shehecheyanu tonight so we do not have this question.

The author can be reached at [email protected]