אָמַר רַב יִצְחָק בַּר אַבְדִּימִי מִשּׁוּם רַבֵּינוּ: עַל הַבֵּיעָא וְעַל מִינֵי קוּפְרָא, בַּתְּחִלָּה מְבָרֵךְ ״שֶׁהַכֹּל״, וּלְבַסּוֹף ״בּוֹרֵא נְפָשׁוֹת רַבּוֹת וְכוּ׳״. אֲבָל יַרְקָא לָא. וְרַבִּי יִצְחָק אָמַר: אֲפִילּוּ יַרְקָא, אֲבָל מַיָּא — לָא. וְרַב פָּפָּא אָמַר: אֲפִילּוּ מַיָּא.... אָמַר רַב אָשֵׁי: אֲנָא, זִמְנָא דְּכִי מִדְּכַרְנָא, עָבֵידְנָא כְּכוּלְּהוּ.
רש"י ד"ה ככולהו. אף כרב פפא:
Artscroll explains Rashi's comment: I even make a בורא נפשות on water. There are two difficulties רב אשי's statement. The first, regardless of how we understand רש"י, is the strange qualifier he uses, "when I remember." This is unusual if we are talking about פסק. Why would he not remember? But Artscroll's understanding adds some more difficulty. How can this be considered to be in accordance with all of the opinions? This is not a simple חומרא. We are dealing with ברכות. According to the first two opinions, a בורא נפשות on water is a ברכה לבטלה.
Perhaps רב אשי's statement and רש"י's comment can be understood differently. There is a way to actually act in accordance with all three opinions - two ways, actually. One can make sure never to enter the realm of uncertainty by not having enough of a vegetable or water to necessitate a ברכה אחרונה, although that would be rather difficult. Alternatively, one can make sure that whenever a vegetable or water is consumed, it is in the presence of eggs, meat, etc. which certainly require a בורא נפשות. This way, the ברכה is certainly warranted.
This approach also accounts for the phrase זמנא דכי מדכרנא. It is not a matter of פסק דין. Rather, it is indeed a חומרא and would require extra diligence and it would be understandable that there are times when might forget to make sure to have the other items present.
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