(2) Hatov v’Hameitiv “He who is good and does good” - and blesses it with the Name and Kingdom, which is an acknowledgment of the abundance of wine that has come to him (and the scribes have also written a reason for this formula: Because it is known that man needs to reduce worldly pleasures, and wine brings joy and can lead to lightheadedness. Therefore, they arranged this formula of Hatov v’Hameitiv, for it is known that the Hatov v’Hameitiv in the Birkas Hamazon was instituted for the slain of Beitar who were (finally) given burial. And through this he will remember the day of death and not be drawn after the wine much. *** Specifically on wine during the meal (or if they were sitting to drink without eating and then brought them another wine, as will be explained below in Seif 5 in the Re’ma). *** But on a cup (of wine) for the Birkas Hamazon, there is no need to recite the blessing Hatov v’Hameitiv even if it is another type of wine, for he has already said Hatov v’Hameitiv in the Birkas Hamazon (Magen Avraham). *** On Pesach night, preferentially it is better not to drink another type of wine during the meal so as not to have to bless it with Hatov v’Hameitiv, and it will appear somewhat like adding to the cups (i.e., the four cups of wine). But if he is thirsty and desires to drink from it, he can recite Hatov v’Hameitiv (Achronim).

(3) Even though he does not have any more, etc. - See in the Magen Avraham in the name of the Poskim that have opinions on this, and therefore they decided for the law that if they have from the first and brought the second in order to taste a different wine from the first, they bless on it Hatov v’Hameitiv. But if they do not have at all from the first, then they did not bring it (the second wine) because of a (desire for a) change but because the first was finished, they do not bless on it (Hatov v’Hameitiv) because there is not much increase of goodness in this.

(4) And it is not only if they bring them new wine – meaning, that it was brought to them (only) now into the house. But it is also the law that if they initially had two wines in the house and intended to drink them, but the second (better) wine was not placed before him on the table at the time of reciting “borei pri hagafen” (i.e., the bracha was recited on the more inferior wine), and as below (Levush). *** And the opinion of the Lechem Chamudos is that when they are in his house at the time of blessing “borei pri hagafen” and he intends to drink them, it is considered as if they were placed before him on the table already, and he does not need to recite “hatov v’hameitiv.” And when in doubt (regarding reciting a) blessing, one is lenient.

(5) When the two wines were not before him together - or if he passed (over the superior wine) and blessed the inferior wine first, he must bless “hatov v’hameitiv” on the second (superior) wine.

(7) If he does not know that it is inferior - but if he knows that it is even slightly inferior, he should not bless it even if it is of a different kind (i.e., variety of wine) (Achronim).

(10) Or one new, etc. - Specifically, from new to old, but from old to new, not necessarily, unless he knows that the new one is as good as the old.()

(13) More than the red - Nevertheless, if he drank the white (wine) first and then they brought him red (wine), he blesses it with the blessing of “hatov v’hameitiv” if he knows that the red is more excellent. But in general (this is) not (the case). Since the white (wine) is healthier for the body and the red (wine) is considered as inferior to it (i.e., the white wine).

(14) On the good, etc. - And if he is uncertain which (wine) is good and which is bad, he is allowed to initially bless “borei pri hagafen” on one and recite “hatov v’hameitiv” on the other, even if they were initially brought before him together.*** And this is according to the law, but it is good to be careful when he has a doubt about which is good, that initially he will remove one (wine) from the table and then recite “borei pri hagafen” on the (remaining) one and afterwards recite “hatov” the second (wine) and thus fulfill all the concerns.*** It is written in Eliyahu Rabah, that if he wants to recite blessing on several (many) wines, he should at least remove them from the table at the time of the bracha rishona, and afterwards when he drinks even several wines, he blesses each one with “hatov (v’hameitiv).”

(15) With him - and drinks from that wine. But if he does not drink except for himself alone or only his friend drinks alone, they do not bless it with the blessing of Hatov v’Hameitiv.*** Also, it is necessary that his friend has a partnership in that wine, but if he is just a guest in general that the homeowner gave him to drink, he cannot say the blessing of Hatov v’Hameitiv.*** The Magen Avraham wrote that even the homeowner cannot say this blessing in this way, unless the homeowner placed the pitcher (bottle) on the table for anyone who wants to drink. (Then) it is considered as a partnership and even the guest can bless; *** And his wife and children, since he needs to support them, it is as if they have a share in it. *** Also, it is necessary that they drink together in a group and not one in this room and one in that room. *** Several later authorities also agreed that one should not bless with the blessing of ‘Hatov v’Hameitiv’ unless both drank from both wines. But if both drank only from the first wine and from the second wine only one drank or vice versa, one should not bless. *** The Achronim wrote that with the blessing of Hatov v’Hameitiv one can bless after the fact even if he already drank and remembered when the wine was in his mouth. He can swallow it and bless afterwards. But if he remembered after he already drank, it is not advisable to bless. *** However, when there is still wine in the pitcher (bottle) for everyone, he can bless because it is similar to someone who forgot to bless Hamotzi and remembered before finishing the meal (Pri Megadim).