When Something Old Is Something New

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When Something Old is Something New.. The Second Day dilemma

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There is a well known practice among Jews to relieve oneself of the question of whether the Beracha of Shehechiyanu can be recited on the second night of Rosh Hashanna. The issue surrounds the question of the status of the second day of Rosh Hashanna and whether it is a separate day or a Yoma Arichta - an elongated part of the first day of Rosh Hashanna.

While that issue is one that opens much room for much discussion, Jews have selected the Minhag of reciting a Shehechiyanu on a new fruit during the second night of Rosh Hashanna. Many Poskim have stressed the need to clarify that our Beracha is on the new fruit and not the second day. However, a new Halachic issue arises. While shopping in the local stores one notices that many of the so called new fruits are merely a

graft or a splice of older ones. Can one recite a Shehechiyanu on a fruit that is a graft of another fruit that he has already said Shehechiyanu upon??

Additionally, is one Michuyav to recite a Shehechiyanu when eating

a Nectarine if he has been eating peaches and plums all along?

The concept of reciting She'hechiyanu on a new fruit appears in Orach Chaim (225:3) where the Michaber holds that one recites a Shehechiyanu even on merely seeing a new fruit. The Michaber notes that we generally wait until the time that one eats the fruit before making a Shehechiyanu upon it. Still, the Rema (ibid) holds that one who makes a Shehechiyanu at the time of eating has not lost out.

The Mishna Berurah (Ibid:11) notes that the proper time for Shehechiyanu would be at the time of eating because at that time the individual reciting the Beracha has attained the Simcha associated with the eating. He associates the term "Simchas Halev" with the eating and not the mere seeing of a new fruit (Thus proving that the real way to a man's

heart is through his stomach).

Later, the Michaber notes (225:6) that a new fruit that does not grow anew each year does not have Shehechiyanu status. The Rema explains that a potato then, would not have the status of Shehechiyanu because it remains in the ground from year to year. The Mishna Berurah notes that the Michaber and Rema here are of the opinion that even perfumes that are not Mitchadesh Mishanna L’Shana can't be used for Shehechiyanu. The Mishna Berurah adds that that remaining underground all year long (The Rema's

terminology) refers to being able to store it for long periods of time. Hence he holds that a potato, aside from being able to stay underground, are stored and therefore are never really out of season. Hence, they are never Shehechiyanu material.

Now the Michaber and Rema (225:4) discuss making a Shehechiyanu on similar fruit and it seems that they are both of the opinion that one can do so even if the types are too similar. What then is the proper definition of too similar? The Mishna Berurah seems to define this class as based upon Simchas HaLev. Each fruit seems to be different enough that the person is happy that he has the ability to eat that fruit as opposed to its similar cousin. As a result , one would be able to make a Shehechiyanu on a nectarine.

The Gr"a disagrees and holds that since they are the same type of fruit in essence, the first Shehechiyanu on the first fruit is enough. A Shehechiyanu on a graft is no good then (assuming he has eaten the original type of fruit during that year).

To boil down the Machlokes perhaps we can safely suggest that the argument is whether the nectarine is a new fruit or merely half a peach and half a plum. The Taz (Orach Chaim 645) discusses the issue in reference to an Esrog that was grafted to a lemon tree. He notes that the Levush and others held the resulting fruit was a new fruit (and a Posul Esrog). He personally disagreed and held it was Mutar. We see the same

Machlokes exists.

Still, L'halacha, the Chacham Tzvi (brought in the Mor U'kitzia) disagrees with our comparison. Based upon our idea of Simchas Halev, the recitation of Shehechiyanu may be allowed easier than acceptance of the fruit as a new fruit entirely. Thus it is entirely possible that the Taz would agree to make a Shehechiyanu on a nectarine even if it is half

peach/half plum because it is a new source of Simcha to the person. Rav Moshe (Orach Chaim II 58) disagrees and holds that one cannot recite Shehechiyanu because the resulting fruit is from an Issur of Kilayim and one cannot recite Shehechiyanu on an Issur.