What is the טעות at hand? Does it relate to מחשבה or נוסח הברכה? If the mistake pertains to מחשבה, why does this sugya serve as an exception to the general psak of מצות אינן צריכות כוונה? Does כוונה הפוכית play a role? Is there a חילוק between מעשה and דיבור?
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