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Answer: We start with the possibility you ended off with "Baruch ata … al hamichya v’al hapeirot (peiroteha in Israel)." As a rule, the determinant of a beracha’s efficacy is how it is completed (Berachot 12a). Therefore, presumably with such an ending, you would have been yotzei. However, some poskim say that in this case, it is unclear if fixing this long beracha only at its end will remedy the lacking opening (see Ot Hi L’olam vol. I, p. 35a; Petach Had’vir 208:20). Almost all poskim rule (see ibid.; V’zot Haberacha, p. 47) that after the fact, one should assume he was yotzei due to the proper ending, and not make another beracha on what he left out from the first beracha’s opening, as it would be l’vatala if he was previously yotzei.
Because of the doubt involved, some poskim recommend your second option – obviate the question by sticking to a simple Al Hamichya, and do Al Ha’etz afterward (ibid.). It is true that one is required to incorporate both elements that require a beracha in one beracha acharona (see Shulchan Aruch, Orach Chayim 208:12). Presumably, splitting them into two berachot acharonot without justification makes the second one a beracha she’eina tzricha. However, a major rule in beracha she’eina tzricha is that if the ostensibly extra beracha is needed to avoid a halachic doubt, it is no longer unnecessary (see Kaf Hachayim, OC 208:82). Still, though, if there is an easy alternative to obviate the need for an extra beracha, we should use it.
The Maharshag (I:53, cited and accepted by Piskei Teshuvot 208:19) indeed has the following simple solution, if caught in time. Go back to the place of the omission, fix it, and continue from there. Admittedly, after "… rachem na Hashem Elokeinu," backing up means repeating Hashem’s Name. However, even unnecessarily saying Hashem’s Name in the midst of a long beracha is not nearly as problematic as saying Hashem’s Name in what turns out to be a beracha l’vatala. For example, even though it is not critical to say Al Hanisim, if one remembered before he finishes the beracha, he goes back to say it (Shulchan Aruch, OC 682:1), even though this means that he repeats part of the beracha, including Hashem’s Name. (See also Ginot Veradim (I:28) regarding R’tzei in bentching at seuda shlishit after nightfall.) According to the Maharshag, it is too late to go back only if he has said Hashem’s Name at the beracha’s conclusion.
The Petach Had’vir (208:15, inspired by his understanding of the Magen Avraham 59:1) has a complicated explanation why it is too late to attach one’s addition of that which he left out to the opening of the beracha with Hashem’s Name. Therefore, he reasons that the best remaining option is to keep the me’ein shalosh focused on the cake and make later on the dates. While the Sdei Chemed (vol. VI, p. 319) and V’zot Haberacha (ibid.) endorse his basic approach, they discuss cases where he did not fix the beracha until close to the end of the beracha (confirmed by a phone call I had with the author of V’zot Haberacha), which might be what makes it improper to go back to the beginning. However, the Petach Had’vir’s opposition is even from the "middle" of the beracha.
While it is difficult for me to decide between the opinions in this machloket Acharonim, the Maharshag’s approach seems in line with more mainstream halachic rules. Therefore, I would recommend going back to the place of the omission unless he has said Hashem’s Name at the end of the beracha. Apparently, the Petach Had’vir does not consider this a hefsek, and he agrees that one can assume he was yotzei even if we only count the inclusion of al hapeirot at the end.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
647 - Ask the Rabbi: Sefirat Ha’omer of Someone Who Does Not Understand
648 - Ask the Rabbi: Does One Fix a Mistake in a Complex Al Hamichya?
649 - ASK THE RABBI: USING A DOG TO DO WORK ON SHABBAT
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Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
