8) If a group was drinking one kind of wine, whether during the meal or not, and another kind of wine was brought to them, they need not say another ‘Borei pri hagafen’ over the new wine – assuming that they had not “removed their thoughts” from drinking. However, in some instances, it may be appropriate to make the bracha, ‘Baruch…ha-olam, HaTov v’HaMeitiv’ (Blessed… world, Who is Good and bestows Goodness.) Likewise, if subsequently, a third kind of wine was brought out, etc. The source for this practice is the custom of “Rebbe” or Rabbi Yehuda HaNasi (the Prince), who, over every new jug of wine that was opened would say the bracha ‘HaTov v’HaMeitiv’.
[Ed: This bracha is not just for new wine. We quote from “Archives” MBY 223:4-6 Brachos for specific occurrences (part 2): “The brachos of “shehecheyanu” (made when a purchase is made for the benefit of oneself alone) and “haTov v’HaMeitiv” (made when the benefit is for himself and others) apply to the purchase of a home, furnishings and clothing. The appropriate bracha should be made at the time of purchase or as soon as the object is ready to be used.]
9) If they had actually “removed their thoughts” from drinking, and would need to make another ‘borei pri hagafen’, they should first say ‘HaTov v’HaMeitiv’ and afterwards ‘Borei pri hagafen’.
10) When is ‘Hatov v’HaMeitiv’ recited over a second wine? Only when the quality of the second wine is superior or is unknown, i.e. not certain to be inferior to the second wine. If it is known to be of a lesser quality than the first wine, the bracha is not said over it. If it is more healthful for the body than the first wine, though it is inferior in taste, we say ‘HaTov v’HaMeitiv’ over it. (Note: According to the Mishnah Berura, when all else is equal, white wine is presumed to be superior to red wine, because it is healthier!)
(Ed: The following qualification may make ‘HaTov v’HaMeitiv’ non-applicable in many instances):
11) According to Shulchan Aruch, even if both wines were in the possession of one of the drinkers when they recited ‘Borei pri hagafen’, but the second, superior, wine was not on the table at that time, ‘HaTov v’HaMeitiv’ is warranted when the second wine is brought out. According to this view, the only time it would be excluded is when both bottles were already on the table at the time of the first bracha. (Note: In that case, the superior wine should be chosen over which to make the ‘Borei pri hagafen’ and exempt the second bottle.) However, the Mishnah Berura quotes the opinion of the ‘Lechem Chamudos’, who holds that as long as both wines were in the house at the time that ‘Borei pri hagafen’ was made, and the group (or even just the host) were intending to drink them both, it is as though they were both on the table, and no ‘HaTov v’HaMeitiv’ should be made on the second wine. The Mishnah Berura rules that we should follow this opinion, because of the principle that when there is a doubt about whether or not a bracha is warranted, it should not be made!