לזכות יהודי הנמצא במצוקה שה' יהפוך את הקללות לברכות שפע פרנסה ובריאות הגוף והנפש!!
לזכות ידיד נפשי האהוב ר' שמואל צבי בן דוד עקיבא וכל בני ביתו לברכה והצלחה!!!
We have a rule that the bracha on the עיקר food covers the טפל food. What do you do if you have a mixture and there is no עיקר and טפל? Some say that you make a bracha on the majority food. So if you have some העץ and some האדמה you make a bracha on whatever is the רוב. If you are not sure what is the רוב there is apparently a way to solve the problem by adding on to one of the foods and thus creating a רוב.
But it is not so clear that this will work. Because if you have a regular case of מיעוט and רוב and you separate the מיעוט even before the bracha, it doesn't make a difference because it already has the status of a מיעוט and doesn't require a bracha. Also, if you ate from the רוב and the רוב is now מיעוט, the original מיעוט would still not require a bracha because it already had the status of מיעוט and was בטל to the רוב. [There is an interesting question where one eats ice cream with a cone and the cone is only טפל to the ice cream and he finishes the ice cream and all that is left is the cone. Would the cone require a bracha?]. So in our case where one is not sure which part was מיעוט and which part was רוב apparently it wouldn't help to add on to either of the foods because the status of מיעוט has already been established and it is too late to change things.
However we can make a distinction and say that where we knew what was מיעוט and רוב from the start, the צורה of the מיעוט never changed so it will never require a bracha [even if he separated the טפל beforehand]. But her when adding on to the מיעוט it attains the status of רוב because it's צורה was changed via the addition.
So if we add on to the מיעוט and it is transformed into the רוב the מיעוט attains the status of רוב. What happens if one already made a bracha on the רוב and then added on to the מיעוט which becomes the רוב. Would the מיעוט now require a bracha? Maybe since the צורה of the מיעוט has been changed to רוב it would require a bracha.
There would seem to be a proof that one would have to make a new bracha on the מיעוט in such an instance: Let us say that one eats עיקר and טפל and during the course of his eating he decides that he doesn't want to eat the טפל as טפל to the עיקר anymore but for it's own sake? It would seem that he would have to make a new bracha. So too, if he added to the מיעוט he would now have to make a bracha because the חיוב ברכה of the food can change in the middle of eating.
[עפ"י אוצרות הגר"א גנחובסקי זצ"ל]
