Nevertheless, the Poskim and Maran Ha’Shulchan Aruch (Chapter 225) write that nowadays, one should only recite the “Shehecheyanu” blessing only upon eating the new fruit. The Poskim discuss several reasons for why one should recite this blessing specifically when eating the fruit as opposed to when one sees it. The Magen Avraham writes that the reason for this is based on the Rishonim (Sefer Mitzvot Katan and others) who write that when one sees a new fruit and plans on eating it at a later time, one should only recite the “Shehecheyanu” blessing when eating the fruit, for the primary enjoyment of the fruit is when one eats it. Thus, it has become customary to always recite this blessing when eating the fruit.

Nevertheless, if one did recite the “Shehecheyanu” blessing upon seeing the fruit for whatever reason, one should not repeat this blessing when one eats the fruit, for the individual is exempted by the blessing he recited at the time he saw it. However, it is improper to deviate from the prevalent custom established by the great Poskim and quoted in Shulchan Aruch which is to only recite this blessing when eating the fruit.

In any case, we see that the primary establishment of the “Shehecheyanu” blessing is for the enjoyment one has from the fruit, either when seeing it or eating it. Thus, if one does not derive any enjoyment from the fruit, such as, if one was served a new fruit and one does not particularly like this fruit and only wants to taste the fruit to see how it tastes or if the fruit is not yet ripe enough and it is bitter or sour, one should not recite the “Shehecheyanu” blessing upon eating the fruit. Indeed, Hagaon Harav Shmuel Ha’Levi Wosner zt”l rules likewise (in his Responsa Shevet Ha’Levi, Volume 4, Chapter 25) that if one knows that one is not glad as a result of the fruit, one should not recite the “Shehecheyanu” blessing. The Sefer Halacha Berura (Chapter 225) quotes his opinion as Halacha.

Similarly, since the primary enactment of the blessing was for seeing the new fruit and the enjoyment this engenders, clearly, even if one eats only a small amount of the fruit, one may still recite the “Shehecheyanu” blessing since one is happy and enjoys the new fruit.

---

Reciting the “Shehecheyanu” Blessing on Grafted Fruits

Question: May one recite the “Shehecheyanu” blessing the first time during the year one eats citrus fruits, such as grapefruits or oranges?

Answer: We must first preface this discussion with the law that when one eats a new fruit that one has not yet partaken of that year, after reciting the appropriate blessing on the fruit, such as “Boreh Peri Ha’etz,” one recites the “Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh” blessing as well.

Grafted Fruits
Regarding our question about citrus fruits, we must first discuss the well-known fact that several citrus fruits are not natural fruits which have were in existence since the creation of the world; rather, human beings have grafted several species of fruits together until the desired product was achieved. For example, the grapefruit is not a natural fruit; rather, it is the byproduct of the orange and the pomelo. Some say that even oranges themselves are not a natural fruit; rather, they are the byproduct of the grafting of several different kinds of trees (the “Chushchash” [a type of wild orange], the lemon, and the like). Therefore, some say that the “Shehecheyanu” blessing should not be recited on such fruits, for their very existence is in opposition to Hashem’s will, for He forbade us to graft different species together.

Indeed, the Sefer Halachot Ketanot writes that it is possible that one should not recite a “Shehecheyanu” on grafted fruits, for how can one recite a “Shehecheyanu” blessing on something which is man-made and is in opposition of Hashem’s will? This is likewise the opinion of many Poskim, including Hagaon Rabbeinu Yosef Haim in his Ben Ish Hai (Parashat Re’eh) who writes that the custom in Baghdad was not to recite a “Shehecheyanu” on oranges. However, Hagaon Ya’abetz (Rabbeinu Yaakov Emdin ben Tzvi) questions the Halachot Ketanot’s opinion on several counts, one of which being that if it were true that one may not recite a “Shehecheyanu” on grafted fruits, how then could one recite a “Boreh Peri Ha’etz” blessing on such fruits either, for how can one praise Hashem about something that was created in opposition to His will? We must say perforce that since Hashem has allowed us to eat from such fruits even after they were created in a forbidden manner, there must no longer be anything wrong with them and one would be able to praise Hashem about the creation of these fruits in addition to the fact that Hashem has kept us alive and given us the privilege of tasting these fruits anew every year.

The Custom to Recite the Blessing vs. The Rule of “When In Doubt, Do Not Bless”
Although there is a disagreement whether or not one should recite the “Shehecheyanu” blessing on grafted fruits and one should seemingly be concerned with the opinion that holds that one should not recite a “Shehecheyanu” on grafted fruits, for we have a great rule that “when in doubt, do not bless,” nevertheless, the custom in Jerusalem was to recite a “Shehecheyanu” blessing on oranges and other grafted fruits, as the Chesed La’Alafim and other great Acharonim attest to.

The Bottom Line
Maran Rabbeinu Ovadia Yosef zt”l writes that, halachically speaking, when there is a disagreement among the Poskim regarding a blessing and the prevalent custom is in accordance with the Poskim who rule that a blessing should be recited, the custom should be continued. Thus, in our situation, one should recite the “Shehecheyanu” blessing on grafted fruits and one need not be concerned with the opinions who rule that the blessing should not be recited.

Grafting Citrus Fruits
In any case, regarding citrus fruits, we have a solid reason to rely on this opinion and recite a “Shehecheyanu” blessing upon eating them, for according to many Poskim, all citrus fruits are considered one species and it is thus not so clear-cut that there is a prohibition to graft lemon, citron (Etrog), “Chushchash,” and grapefruit trees with one another. Indeed, according to Maran Rabbeinu Ovadia Yosef zt”l (See Responsa Yabia Omer Volume 5, Chapter 19 and Halichot Olam Volume 2, page 200), one may instruct a non-Jew to graft such trees together. Based on this, their existence is certainly not in contrast to Hashem’s will and one should recite a “Shehecheyanu” on them, in accordance with the ancient custom in Jerusalem.

Summary: If one eats citrus fruits for the first time during the year and the fruits are new to that year, one should recite a “Shehecheyanu” blessing before eating them for the first time.

---

Reciting the “Shehecheyanu” Blessing on Similar Types of Fruit

In the previous Halacha, we have established that one should recite the “Shehecheyanu” blessing on citrus fruits, such as grapefruits or oranges, which are not so readily available throughout the year. When one merits eating from these fruits the first time during the year and the fruits are new to this year, one should recite the “Boreh Peri Ha’etz” blessing followed by the blessing of “Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh,” after which one partakes of the fruit. Although certain citrus fruits are not natural fruits and are the byproducts of grafting different species together, nevertheless, this does not impede the “Shehecheyanu” blessing, as is the prevalent custom.

We must now discuss a situation where one recited the “Shehecheyanu” blessing on a certain citrus fruit, for instance, a grapefruit, and a few days later oranges were brought before him; may one recite the “Shehecheyanu” blessing again on the oranges or do we say that since these fruits are considered the same species as they are all citrus fruits, especially according to the opinion that oranges consist of a grafted version of the grapefruit, one should not recite another “Shehecheyanu” blessing on the oranges?

The root of this question is already subject to a disagreement among the Rishonim. Regarding black (purple) figs and white (green) ones, some say that each variety requires its own “Shehecheyanu” blessing since they are fruits that are different from one another, be it with regards to their appearance and their taste. Others, however, say that one should not recite the “Shehecheyanu” blessing on each variety since ultimately, they are the same species. These authorities bring a proof to their opinion from the laws of Terumah (tithing), for it is clear from the Mishnah in Masechet Terumot that such fruits are considered one species. If so, the same applies to the “Shehecheyanu” blessing in that they are considered one species and a second “Shehecheyanu” blessing should not be recited.

Regarding citrus fruits, however, it is quoted in the name of Hagaon Harav Ben Zion Abba Shaul zt”l (Ohr Le’Zion Volume 2, page 141) that according to all opinions, one must recite the “Shehecheyanu” blessing on various citrus fruits since these fruits differ from one another in three ways: Name (each fruit has its own name, i.e. orange, grapefruit, pomelo, clementine, citron, etc.), appearance (each of these fruits possess a different external appearance), and taste (each of these fruits possess their own distinct taste). According to the opinion that one would even recite a separate “Shehecheyanu” blessing on different colored figs, one would certainly recite a “Shehecheyanu” blessing on each kind of citrus fruit. Even if one were to now eat a fruit which has been grafted from a fruit that he has already eaten previously, one would still be permitted to recite a “Shehecheyanu” on each species, for ultimately, there is now a completely different fruit before him.

Similarly, Hagaon Rabbeinu Yosef Haim rules in his Ben Ish Hai (Parashat Re’eh) that a separate “Shehecheyanu” blessing should be recited for both cucumbers and squash, for although they are extremely similar to one another, since each one possesses its own distinct name, appearance, and taste, one may recite a “Shehecheyanu” on each one.

Maran Rabbeinu Ovadia Yosef zt”l rules likewise (in his Halichot Olam Volume 2, page 200) regarding citrus fruits in that as long as there is a distinction in outer appearance, name, and taste, one should recite a separate “Shehecheyanu” blessing on each type of fruit.

Summary: One should recite a “Shehecheyanu” blessing before partaking of a new citrus fruit. Even if one has already eaten grapefruit and recited the “Shehecheyanu” blessing on it, one may recite another “Shehecheyanu” blessing before partaking of oranges or any other citrus fruit for that matter.

---

Reciting The “Shehecheyanu” Blessing on Fragrant Objects

Question: Should one recite the “Shehecheyanu” blessing on a fragrant object which renews itself yearly?

Answer: The root of this question is based on what we rule that regarding any fruit which renews itself yearly, such as berries and pomegranates, before partaking of that fruit for the first time that year, one recites the appropriate blessing over that fruit and then recites the blessing of, “Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh” as well, after which one proceeds to taste some of the fruit. We must therefore determine whether or not the same applies to pleasant smelling objects which renew themselves yearly, such as jasmine or roses which only grow during the summer months; will one also need to recite a “Shehecheyanu” blessing on them after reciting their appropriate blessing first or not?

The Radbaz, Rabbeinu David ben Zimra, writes in one of his responses that regarding a fragrant object which renews itself yearly, such as jasmine, roses, and the like, one should recite a “Shehecheyanu” blessing over them. Although we always consider a pleasant smell insignificant which creates several halachic ramifications, nevertheless, regarding the enjoyment one has from a pleasant smell for which our Sages enacted that one should recite a “Blessing over Pleasant Smells,” one should certainly recite a “Shehecheyanu” blessing on it as well, for just as one must make a blessing for the enjoyment he gets from a pleasant smell, one must likewise recite a “Shehecheyanu” blessing on this enjoyment as well. Several great Poskim quote this opinion and rule accordingly.

However, the Sefer Sheyarei Kenesset Ha’Gedolah contends this opinion based on the fact that the custom is not to recite this blessing on a fragrant object and he proceeds to bring several reasons for this. The Sefer Lechem Chamudot writes that the reason why we do not recite a “Shehecheyanu” blessing on pleasant smells is because smell only causes minor enjoyment, which is indeed the same reason why there is no after-blessing for pleasant smells, as Rashi writes. Thus, regarding “Shehecheyanu” as well, since this enjoyment is not so significant and does not gladden a person so much, one should not recite a “Shehecheyanu” blessing on a pleasant smell.

Another reason for our custom to abstain from reciting a “Shehecheyanu” on pleasant smells is quoted by the aforementioned Sefer Lechem Chamudot in the name of his colleague Hagaon Harav Moshe Levi Dayan zt”l, is that not only the body enjoys pleasant smells, as one’s soul indeed obtains most of the enjoyment, as the verse in Tehillim states, “Let all souls praise Hashem!” Thus, one cannot recite a “Shehecheyanu” blessing on something that the soul enjoys, for the essence of the soul lives forever as it is eternal unlike like the body which constantly needs to recite “Shehecheyanu Ve’Kiyemanu Ve’Higianu” (“Who has kept us alive, sustained us, and allowed us to reach etc.”). Therefore, one should not recite “Shehecheyanu” on a fragrant object which renews itself yearly, as this is predominantly an enjoyment of the eternal soul.

Nevertheless, the Responsa Pe’ulat Tzadik writes that in his youth, he observed his rabbis reciting a “Shehecheyanu” blessing on the pleasant smell emerging from roses and he writes lengthily to justify his rabbis’ custom. However, Maran Ha’Chida writes that since we have a great rule, “when in doubt, do not bless,” one should not recite “Shehecheyanu” on a pleasant smell. In addition, if the Radbaz was correct that one should indeed recite a “Shehecheyanu” blessing on a pleasant smell, it is somewhat difficult to understand why none of the Rishonim mentioned this at all. Thus, halachically speaking, one should not recite a “Shehecheyanu” blessing on a fragrant object since there is still a disagreement about this matter. Nevertheless, if one wishes to act stringently, one may recite “Shehecheyanu” on a pleasant smell without reciting Hashem’s name, i.e. “Baruch Shehecheyanu Ve’Kiyemanu Ve’Higianu La’Zeman Hazeh.”

---

Source: Halacha Yomit