by Rabbi Moishe Dovid Lebovits. The beracha of shehechiyanu applies to many different areas such as Yom Tov, the birth of a boy, purchasing new items, performing mitzvahs and eating new fruits.[1] This issue will focus on the beracha of shehechiyanu as it applies to new fruits.

The Beracha on Fruits and those who are lenient

When a fruit is only available once a year a shehechiyanu is recited because the new fruits bring joy to a person.[2] Based on this some people have the custom not to recite a beracha on new fruits because there is no real joy with the new fruit.[3] This will be discussed later on in this issue.

Obligation vs. Reshus

There is a discussion in the poskim if the beracha of shehechiyanu on new fruits, purchasing items, etc is an obligation or a reshus. According to all opinions, the shehechiyanu recited on Yom Tovim is an obligation.[4] Many say that it has become the custom to treat the shehechiyanu on new fruits as an obligation.[5] Although, many poskim say this beracha is a reshus and does not have to be recited,[6] one should try to make this beracha when applicable.[7] The Yerushalmi says one who does not make a beracha on a new fruit will have to give a din and cheshbon for his actions.[8]

Nusach of the Beracha

The Mishnah Berurah[9] and others say the correct pronunciation on the word l’zman is a cherik which would mean one says li’zeman. However, the custom of many is to recite the word l’zman with a patach so that the correct pronunciation is la’zman.[10]

Fruits

The beracha of shehechiyanu is recited on new fruits which were not available all year (below we will discuss the fact that many fruits are available all year).[11] One does not recite a shehechiyanu on a fruit which is not seasonal.[12] The Mishnah Berurah[13] says one should try to eat new fruits in order that he can show his love for Hashem’s produce.[14] Others say if one is lenient with this beracha, Hashem will lessen the years of his life r”l.[15]

Ready to Eat

The beracha is only recited when one is about to eat a new fruit, and no beracha is recited upon seeing a new fruit on a tree or in a store, etc.[16] The reason is because when one sees the fruit there is no real joy, and the true joy is when he is about to eat the fruit.[17]

Did not Recite the Beracha the First Time

According to many poskim one who ate a new fruit without reciting a shehechiyanu on it may recite the beracha the second time he eats the new fruit.[18] Others say that once no beracha was recited the first time, the opportunity to recite another beracha was lost.[19] L’maseh, the minhag is like the second opinion quoted.[20]

Complete Fruit

The beracha on a new fruit is only recited when the fruit is completely grown.[21] A fruit is considered fully grown when it has a white petal on it.[22] One who said a beracha before this time does not repeat the beracha when the fruit is complete.[23]

Produce which is Hadama

The poskim say that a beracha of shehechiyanu may be recited on melons even though one recites a hadama when eating them.[24]

Items Which do not Grow in the Ground

Items which do not grow in the ground such as fish or chicken do not require a shehechiyanu even if it has been a long time since one has eaten these foods.[25]

Fruit Not Eaten Alone

Many times one eats a fruit which is smeared on bread and is generally not eaten alone. An example of this is an avocado. One who spreads avocado on bread would not recite a shehechiyanu on it because it is viewed as a tofel.[26] One who can feel the taste of the avocado on the bread (i.e. there is a lot of avocado on the bread) may recite a shehechiyanu on it.[27]

Which is first – Beracha on Fruit or Shehechiyanu?

There is a big discussion in the poskim as to which beracha should be recited first, the beracha of ha’etz, etc or the beracha of shehechiyanu? Many poskim say that the beracha on the fruit is first, since the beracha on the fruit is tadir and the beracha of shehechiyanu is eino tadir.[28] Many other poskim say that the beracha of shehechiyanu is first,[29] since the main time for the beracha is when one sees the fruit but we wait until one is about to eat it to recite the beracha. Therefore, the shehechiyanu should be recited before the beracha on the fruit. Furthermore, if the beracha on the fruit is first, when one recites the shehechiyanu it may be considered a hefsek. The custom of many people is in accordance of the first opinion. However, whichever way one chooses he was yotzei and it is not a hefsek.[30]

Reciting the Beracha

When one recites the beracha on the fruit it should be held in his right hand.[31] One should not be mafsik in idle talk etc in between the beracha on the fruit and the beracha of shehechiyanu.[32] If one is brought a new fruit and a new garment (see below) one beracha is recited for both of them.[33]

Unsure if you recited a Beracha

Based on the concept of sofek berachos l’hukel one who is unsure whether he recited a beracha of shehechiyanu does not recite the beracha again.[34]

Which Fruits are not obligated in a Beracha

No shehechiyanu is recited for pickles, cucumbers,[35] potatoes,[36] chickpeas,[37] bread,[38] radishes (reitach),[39] mushrooms,[40] and carobs.[41] According to some poskim the beracha is not recited on watermelon.[42]

Dried Fruits

A fruit which was not available all year round but is being sold as dried fruit would not require a shehechiyanu before eating it.[43] (One should be careful with insects regarding dry fruit).

Smashed Fruit – Jam

New fruits which are smashed to the point where it is not recognizable that they are fruits do not require a shehechiyanu.[44] However, if there are pieces of the fruit which are discernible then a beracha can be recited.[45] The same applies to a drink made from a new fruit.[46]

Esrog Jam

On Tu B’shevat the custom is to eat esrog jam and the question arises if a shehechiyanu should be recited on this. Do we say that since we recited a shehechiyanu on Succos the esrog was included in this and there is no need to recite a shehechiyanu for a second time.[47] L’maseh, the custom is to recite a shehechiyanu on esrog jam.[48]

Cooked Fruit

A fruit which is not available all year and is cooked still requires a shehechiyanu to be recited on it if it is the derech to eat the fruit cooked.[49] However, no beracha of shehechiyanu is recited on a fruit which is not the derech to eat raw if one eats it raw.

Wine

One does not recite a shehechiyanu on wine made from new grapes since one cannot tell the difference between new and old wine.[50]

Fruit “in Season” All Year

In order for a shehechiyanu to be required the fruit has to be a new fruit.[51] Nevertheless, one may recite a shehechiaynu on a fruit which grows two times a year.[52]

Fruits which are available all year due to being kept in a refrigerator or freezer do not require a shehechiyanu upon eating them since one does not have the simcha needed in order to qualify to recite a beracha on them.[53] In addition, one does not know which season the fruits are from. Although, others say one can recite a shehechiyanu in the above situation,[54] the minhag is like the first opinion quoted.

Today, most fruits are available all year round since they grow in warm climates and are imported from across the world to local fruit stores.[55] After speaking with several fruit store owners it seems that most fruit would not require a shehechiyanu since they are in one’s grocery store all year-round.

In different countries the metziahs will be different. In Eretz Yisroel the following are some of the fruits which are not available all year and one would recite a shehechiyanu: avocado, watermelon, cherries, mango, and strawberries.[56] One who goes from a country where a specific fruit was not available all year, to a country where that fruit is available all year would still recite a beracha of shehechiyanu on the fruit in his second location. This is only if it is within thirty days of leaving his old location.[57]

If a new fruit is different than an old fruit (that is around all year) in taste then one recites a shehechiyanu on the new fruit, even though a similar fruit is available.[58]

Eating New Fruits on Tu B’shevat

Tu B’shevat is the beginning of the new year for trees.[59] The poskim say on this day many have the custom to eat fruits in honor of the new year for the trees.[60] This applies to women as well.[61] This custom is not mentioned in the writings of the Arizal.[62] Some say it has a din like a Yom Tov,[63] and some have a seuda on Tu B’shevat.[64] Many have the custom to eat esrog jam on Tu B’shevat,[65] and to daven for a beautiful esrog for next Succos.[66] Some say if a pregnant woman eats the esrog jam she will have an easy labor.[67]

Many Chassidisha Rabbonim have a peiros tisch on Tu B’shevat.[68]

The question which needs to be addressed is where did the custom come from to make a shehechiyanu on Tu B’shevat? The poskim say to recite berochos on new fruits, but no mention is made of a shehechiyanu being recited.[69] Based on this, why is the wide spread custom to make sure to recite a shehechiynau on Tu B’shevat on fruits which no one enjoys. In addition, in such a case no shehechiyanu should be recited since there is no real joy that the fruit was not around all year?[70]

The answer could be based on the Yerushalmi which says one should eat new fruits once a year in order to make a shehechiyanu and it is done on Tu B’shevat because it is the new year for trees. Those who do not have the custom to recite a shehechiyanu on any new fruits do not recite one on Tu B’shevat either.[71]

Although one may have the custom to recite a shehechiyanu on a new fruit on Tu B’shevat one must make sure that it is a fruit which one is allowed to recite a shehechiyanu on.[72] As mentioned above, no shehechiyanu is recited on carob- buktzer.[73]

[1] Refer to Ramabm Pe’er Hador 49:pages 120-122, Chaim Shel Beracha pages 34-36 in depth. Refer to Tohar 1:pages 154 on this topic.

[2] Shulchan Aruch 225:3, Biur Halacha 223 “v’yeish.”

[3] Darchei Chaim V’sholom 253, Taamei Haminhagim 211 in footnote page 97, Mishnei Sicher 1:18. Natei Gavriel Purim 5:4. Refer to Shevet Ha’Levi 4:25.

[4] See Elya Rabbah 225:6, Aruch Ha’shulchan 225:1.

[5] Birchei Yosef 225:2, Aruch Ha’shulchan 225:1.

[6] Refer to Darchei Moshe 223:4, Rama 223:1, Magen Avraham 6, Be’er Heitiv 5, Ben Ish Chai Re’eh 1:8, Chai Adom 62:9, Mishnah Berurah 225:9, Divrei Torah 2:61.

[7] Elya Rabbah ibid, Magen Avraham 223:3, Mishnah Berurah 223:7, 225:9, Biur Halacha 223 “v’yeish,” Kaf Ha’chaim 22, Igros Moshe O.C. 3:34, 5:43:5, Piskei Teshuvos 225:9. This applies to male and female alike (Ha’elef Lecha Shlomo 193, Chaim Shel Beracha page 72:3).

[8] Elya Rabbah 6, Magen Avraham 14, Kaf Ha’chaim 23, Birchos Habayis 24:3.

[9] 676:1, see Magen Avraham 676 introduction, Elya Rabbah 676:1.

[10] Halichos Shlomo Tefilla 23:footnote 65, Chaim Shel Beracha page 44, Haberacha V’hilchoseha pages 351:31, Yugel Yaakov page 67.

[11] Tur 225, Shulchan Aruch 225:3. This beracha may be recited on Shabbos even though one is not allowed to detach the fruit from the tree on Shabbos (Biur Halacha “oy,” Be’er Moshe 3:43).

[12] Kaf Ha’chaim 225:44.

[13] 225:19.

[14] See Ben Ish Chai Re’eh 1:16, Aruch Ha’shulchan 225:5. See Divrei Torah 2:61.

[15] Shulchan Hatohar 222:1.

[16] Rosh Mesechtas Eiruvin 3:10, Tur 225, Bais Yosef, Prisha 3, Levush 3, Magen Avraham 7, Machtzis Ha’shekel 7, Seder Birchos Haneinen 11:12, Mishnah Berurah 11, Aruch Ha’shulchan 7.

[17] Levush and Aruch Ha’shulchan ibid.

[18] Tur 225, Bais Yosef, Prisha 3, Rama 3, Levush 3, see Shevet Ha’kehusi 2:97.

[19] Magen Avraham 9, Kitzur Shulchan Aruch 59:14, Aruch Ha’shulchan 7, Halichos Shlomo Tefilla 23:footnote 22.

[20] Mishnah Berurah 13.

[21] Bais Yosef 225, Prisha 2, Darchei Moshe 2, Levush 7.

[22] Magen Avraham 8.

[23] Mishnah Berurah 12, see Be’er Heitiv 225:8.

[24] Seder Birchos Haneinen 11:12, Biur Halacha 225 “peri”.

[25] Magen Avraham 12, Mishnah Berurah 16, Kaf Ha’chaim 41.

[26] Refer to Ketzos Ha’shulchan 63:badi 11, Rivevos Ephraim 5:141. See Aruch Ha’shulchan 225:12. Sheilas Rav 2:20:20.

[27] Avnei Yushfei 1:48:1 quoting the opinion of Harav Elyashiv Shlita, see Rivevos Ephraim 4:page 422, Vezos Ha’beracha pages 165, 252:20:1, Sharei Ha’beracha 20:footnote 35, Doleh U’mashka page 129.

[28] Refer to Be’er Heitiv 225:6, Eishel Avaham Butchatch 225, Machzik Beracha 22:3, Aruch Ha’shulchan 5, Kaf Ha’chaim 225:24, Birchos Habayis 24:4, Vezos Ha’beracha page 158, Oz Nedberu 3:51:2, Yechaveh Da’as 3:15, Chazon Ovadia Tu B’shevat page 439:9, Natei Gavriel Purim 5:5.

[29] Refer to Pri Megadim Eishel Avraham 225:7, Seder Birchos Haneinen 11:12, Chai Adom 62:8, Kitzur Shulchan Aruch 59:14, Mishnah Berurah 225:11, Aruch Ha’shulchan 5, Da’as Torah 225:3, Ve’aleihu Lo Yeibol 1:page 121:162, see Piskei Teshuvos 225:12, Chaim Shel Beracha pages 80-82.

[30] Birchos Habayis ibid, Lekutei Maharich page 277, Modanei Yom Tov 1:page 129.

[31] Shulchan Aruch 206:4, Mishnah Berurah 600:4.

[32] Matei Ephraim 600:6.

[33] Kaf Ha’chaim 225:18.

[34] Pri Megadim Eishel Avraham 223:9. Refer to Yabea Omer O.C. 6:42:3.

[35] Halichos Shlomo ibid:footnote 30.

[36] Mishnah Berurah 18, Aruch Ha’shulchan 12, Shevet Ha’kehusi 4:60.

[37] Aruch Ha’shulchan 12.

[38] Magen Avaraham 14, Elya Rabbah 13, Aruch Ha’shulchan 12.

[39] Prisha 5, Aruch Ha’shulchan 12, Kaf Ha’chaim 45. See Pri Megadim Eishel Avraham 14 who argues.

[40] Elya Rabbah 13, Pri Megadim Eishel Avraham 12, Kaf Ha’chaim 48.

[41] Opinion of Harav Elyashiv Shlita quoted in Vezos Ha’beracha page 162.

[42] Halichos Shlomo Tefilla 23:20, Ve’aleihu Lo Yeibol 1:page 122:165, Sharei Ha’beracha 20:footnote 51.

[43] Birchos Habayis 24:22, Rivevos Ephraim 7:60:1, Madanei Yom Tov 1:page 130.

[44] Vezos Ha’beracha page 165. See Sheilas Rav 2:20:19.

[45] Birchos Habayis 24:29.

[46] Shevet Ha’kehusi 4:63, Sharei Ha’beracha 20:9.

[47] Leket Yosher page 149, Ben Ish Chai Re’eh 1:11, Ha’elef Lecha Shlomo 92:page 39, Kaf Ha’chaim 43, Madanei Yom Tov 1:page 131, Ve’aleihu Lo Yeibol 1:page 122:163. See Mishnah Berurah 16.

[48] Chaim Shel Beracha 27:footnote 4 quoting the opinion of rabbonim. Refer to Halachos Ketanos 2:257, Kaf Ha’chaim 225:43.

[49] Vezos Ha’beracha page 159 quoting the opinion of Harav Elyashiv Shlita, see Shevet Ha’kehusi 2:97:2:page:93.

[50] Mishnah Berurah 225:15.

[51] Tur 225, Shulchan Aruch 225:6.

[52] Bais Yosef 225, Rama.

[53] Refer to Shevet Ha’kehusi 4:60, Be’er Moshe 5:65:8.

[54] Igros Moshe O.C. 3:34. Refer to Chazon Ovadia Tu B’shevat page 437:7.

[55] Vezos Ha’beracha page 160, Chaim Shel Beracha 6:9:1:pages 94-96 in depth.

[56] Based on the research done by the Vezos Ha’beracha pages 161-162.

[57] Halichos Shlomo Tefilla 23:21.

[58] Vezos Ha’beracha page 161.

[59] Mesechtas Rosh Hashanah 2a, Shulchan Aruch Y.D. 331:57, 125, Kitzur Shulchan Aruch 139:26.

[60] Magen Avraham O.C. 131:16, Kitzur Shulchan Aruch 139:26, Yalkut Yosef 5:page 248:5, Modaim L’Simcha 3:page 20-27. Refer to Sefer Matamim 1:page 70:42 (new), see Matamim Hachodesh page 21:2-3 (new).

[61] Natei Gavriel Purim 4:page 69:11.

[62] Moadim L’Simcha 3:page 15.

[63] G’ra O.C. 136:16.

[64] Darchei Chaim V’sholom 831:page 310. Refer to Moadim L’Simcha pages 34-35 why no seuda is made on Tu B’av but is made on Tu B’shevat.

[65] Lekutei Maharich 3:page 115 (old), Kaf Ha’chaim 664:60.

[66] Shar Yissoschor page 481, Bnei Yissoschor mamer shevat 2:2 page 94b (old), Taamei Haminhagim page 370, Ohr Yisroel 42:pages 210-211. For the nusach of the tefillah to daven for a nice esrog see Modaim L’simcha 3:page 30. This tefilla may be said on Shabbos as well (Modanei Yom Tov 1:pages 132-133).

[67] Yifei Leleiv 2:664:11, Segulas Yisroel mem:99, Elef Hamugen 660:6, Kaf Ha’chaim 664:60, Orchos Chaim (Spinka) 684:9, Ohr Yisroel 42:page 212.

[68] Refer to Natei Gavriel Purim pages 31-47.

[69] Chaim Shel Beracha 27:1:footnote 1.

[70] Refer to Darchei Chaim V’sholom 831:page 310 who did not eat a new fruit on Tu B’shevat. However see Natei Gavriel Purim 5:4:footnote 9 who brings some who do have the custom to recite a shehechiyanu on Tu B’shevat.

[71] Chaim Shel Beracha 27:1:footnote 1, Kovetz Mevakshei Torah 1:page 106, see Piskei Teshuvos 225:footnote 121.

[72] Harav Yisroel Belsky Shlita.

[73] Piskei Teshuvos 225:17. See Natei Gavriel Purim 5:8:footnote 17.