Question: Why does the Mishna Berura (103:2:3) quote in the name of the Chayei Adam that a certain red fruit (similar to strawberries) that grow in forests its blessing is “ha’adama” but technically if you say a “ha’etz” you should eat a little bite so that you won’t waste the blessing and quickly eat another food that is for sure a blessing of “ha’adama” or “shehakol” and have it the red fruit in mind just in case. But if a person had a bunch of fruits in front of him some are “ha’adama” like melon and some are “ha’etz” like apples and he said a “ha’adama” with all of them in mind, where there is an argument whether the blessing can count for the fruit that are “ha’etz”, the Mishna Berura(206:2:10) poskins that when in doubt by blessings one should be lenient and not say anymore blessings, but it is better to decide not to eat the fruit (apples) immediately and wait a while and then make a “ha’etz ” on the apples. Why don’t we say when in doubt don’t make another blessing by this red fruit, and immediately go find another food to make a blessing on?
Background:
A. This same concept applies when one is already in the middle of a meal and breaks to say kiddush. There is a question if the kiddush is a distraction in the meal and one will have to wash again but the Mishna Berura (271:4:18) poskins that when in doubt don’t say a blessing and they can keep on eating without washing and saying a blessing on bread again.
B. If one is unsure whether he said a blessing of “hamotzi” then he can continue eating and doesn’t need to make any other blessings for the food in the meal because when in doubt one cannot make a blessing and must be lenient. “Safek brachos lihakel.”
Answer: It seems according to the Chaye Adam that the main blessing for this red fruit is really “ha’adama” therefore it might be saying “ha’etz” does absolutely nothing, not even a question therefore it’s best to find another food, vegetable for “ha’adama” or a “shehakol” food and have this red fruit in mind when making the blessing.