A blessing over wine before food.

If you don’t mind, I would love to hear the Rabbi’s opinion on the following:
Wine (and we also discuss other matters) before the meal is exempted in the בהמז, in that it causes an appetite for the meal, and therefore is called part of it. But Toss in Pesachim (k.) wrote, “So if one recites the blessing over the wine before the meal and his intention is to drink it during the meal, then he should recite the blessing after it over the grapevine.” And they intended a different reason for exempting the last blessing over the wine before the meal (we see from the explanation of the Gra in S. Q.D. on the reason that causes an appetite, Toss’s part, and more). If one drinks wine during the meal [which of course is exempted in the בהמז], then since the blessing over the wine before the meal exempts the wine during the meal [the blessing over the grapevine], they are considered to be long drinks, and the blessing over the meal is exempted. The reasoning behind their words must be understood, especially since halachically there is a blessing that exempts the actual matter – the meal.
• Due to a disagreement among the Rishonim, whether one should recite the blessing over drinks during a meal, the jurists wrote that in order to remove the doubt, one should drink and recite the blessing near the meal, thereby exempting the drinks during the meal. And the Maga warned not to drink a fourth time, as then there would be doubt about the final blessing. [And I will not go into here about the nullification of the first blessing by the final blessing], according to the above-mentioned Yesod Tos, since the Rabbis say that eating is exempt from drinking, then the drink before the meal does not exempt the drink during the meal, and in any case, according to his words in the Mishnah, the drink before the meal will not be exempted, and therefore according to this Rabbinical Book, one should recite the final blessing. And so it is stated there in the Mishnah, not to drink.
• And here, as stated, the interpretation of Tos is unclear. And it seems that the explanation in Teri Anfi, a. has a kind of isura achshabiya, (and we have mentioned something along these lines in the definitions of a meal, in eating a piece of bread without specifying – on Shabbat, which certainly can be done this way) He says, since this is the same blessing, people perceive it as eating together. But the interpretation of isura achshabiya, is problematic and it is difficult to decide where to say this. on. And it seems more likely that the intention of Thos is that the reason for reciting the blessing over something exempts another thing, which is defined as one meal, as a type of meal. [Therefore, there is a ruling in this, such as if one leaves the house, etc., that the IZ ruled out the blessing being valid, since it is already valid.] In any case, when reciting the blessing over a drink that exempts a drink from the meal, there is a meal here – one large, long meal.
• But according to the PIZ, why does he need to actually dispense with the blessing, and apparently, even if he eats porridge before the meal, he will not have to recite a final blessing, even though it does not dispense with the porridge inside the meal, which is disposed of as food. And on this, the Tzol says that since it is difficult to break down the boundaries of a meal, and there are clear boundaries in the blessing, which indicate, as stated, that this is a long meal, they specifically stipulated in the PIZ.
• So far, a new understanding of the rule included in the Torah.
• And in the case of drinking a drink before the meal to exempt the drinks that are inside the meal, there is a place to say that even if one drinks a fourth, the LCC will not recite a final blessing, and not as the Maga wrote. This is because in fact the blessing exempts the drink from the ruling of doubt regarding blessings, and according to the explanations in the Toss, this is sufficient, since it indicates that this is a long meal. I will add to this that if there were doubt regarding blessings for a chumara, and a sufficient blessing had to be recited, it seems reasonable to say that it does not matter, for the purposes of this article, whether the obligation of the blessing is sufficient or certain. And it seems that even if there were doubt regarding blessings for a koula, the very halakhic change from a state of doubt to exemption is sufficient to define this as a long meal.