Birkas Ha-Chamah

edited by

Gil Student

Ezzie Goldish

A Bloggers’ Guide to

Birkas Ha-Chamah

A Bloggers’ Guide to Birkas Ha-Chamah

© 2009. Copyright reserved by authors. This may be transmitted and duplicated electronically provided no content or format is altered.

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Table of Contents

Rebbetzin’s Husband ................................................................................................... 3

Birkat haChamah/Blessing the Sun 2009, Erev Pesach, and Bad Astronomy, Part I . 3

Birkat haChamah/Blessing the Sun 2009, Erev Pesach, Part II ................................. 5

Birkat haChamah / Blessing the Sun 2009 Erev Pesach, Part III ............................... 7

Hirhurim – Musings .................................................................................................... 9

The Misunderstood Blessing On The Sun ................................................................ 9

Birkas Ha-Chamah Books ...................................................................................... 15

Yehuda Goldreich...................................................................................................... 17

HaChama Betkufata: An Overview of Birkat HaChama ......................................... 17

Ben Chorin ................................................................................................................ 34

Shoot me for saying this ........................................................................................ 34

A Simple Jew ............................................................................................................ 36

Question & Answer With Rafi G. - Birchas HaChama ........................................... 36

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Rebbetzin’s Husband

Birkat haChamah/Blessing the Sun 2009, Erev Pesach, and Bad Astronomy, Part I*

If you thought last year’s (2008) Erev Pesach was unusual, you ain’t seen nothin’ yet.

Next year we have, of all things, Birkas haChamah on Erev Pesach - Wednesday April

8, 2009.

Yes, you heard me right - we will be reciting a once-in-28-years blessing, and it will fall

out on Erev Pesach, of all days. In the morning, specifically. Right after the siyyum for

the firstborn. While we’re trying to get rid of all of our chametz, and prepare Pesach

food. And the Seder. And a 3-day Yom Tov.

I have to think that we’re going to organize a communal celebration for Birkas haChamah

- how could you not do that, for something that comes up less than 4 times per century?

So it’s going to be a huge, massively fun, mess.

And, of course, it likely will rain (or snow?) just to wreck Birkas haChamah, put out the

Chametz fire, and make life in general more chaotic.

And do you want to hear the funniest part? Birkas haChamah, according to some very big

halachic names of the past few centuries, is observed on the wrong day.

Don’t hang me for a heretic; let’s look at the sources:

Talmud Bavli, Berachos 59b:

The sages taught: One who sees the Sun , the Moon in its strength and the stars in

their paths and the constellations in their order says “Blessed is the Creator of Bereishit.”

Which is followed by Abayye’s explanation:

When is this? Abbaye said: Every twenty-eight years, when the machzor returns and the

tekufah of Nisan occurs in Saturn, on the night after the third day, the beginning of the

fourth.

In other words: The sun, as seen from Earth, is said to pass through various Houses in the

heavens. When we see the Sun return to the beginning of the House in which it was

created - a point in space we calculate based on our calendar calculations - then we recite

this berachah.

Note: The Yerushalmi (Berachos 9:2) cites the view of R’ Chuna who disagrees in

explaining what this blessing is all about: Rabbi Chuna said: This is only in the rainy

* Thursday, April 24, 2008, http://rechovot.blogspot.com/2008/04/birkat-hachamahblessing-sun-

2009-erev.html



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season, after three days. (See Chasam Sofer Orach Chaim 56 who explains why seeing

the sun after 3 non-sunny days would rank a blessing on “The deeds of Creation.” Or just

figure it out yourself; it’s logical enough.) As the Beit Efrayim (Orach Chaim 7) noted,

this is probably a debate about reading the word or , the former meaning

“at its circuit” and the latter meaning “in its strength.”

In any case, Rambam (Hilchos Berachos 10:18) and Shulchan Aruch (Orach Chaim

229:2) agree with the Bavli view of Abayye, that this is a berachah recited once every 28

years, when the sun reaches the start of its circuit again.

And so everyone (except some odd Italian communities noted by the Chida (Tuv Ayin

18:58), and except for the Raavad (cited in Minchas Yitzchak 8:15), who said it for his

community in order to avoid berachos in vain if we are doing it improperly) goes out to

recite a berachah upon seeing the Sun next Erev Pesach, and wish it a happy birthday as it

starts its new circuit of the heavenly Houses.

Well, almost.

As the Masat Binyamin (101), Chasam Sofer (Chasam Sofer Orach Chaim 56), Rav

Meshulam Roth (Kol Mevaser 2:51) and many others pointed out many, many years

back: If we know anything at all, it’s that our 28-year calculation is wrong.

1) We have two different traditions for how to measure the sun’s circuit, one credited to

Shemuel and the other to Rav Ada. Shemuel’s, which is based on a 365.25-day solar

year, gives us a 28-year cycle; Rav Ada’s, somewhat more accurate in its estimation of

the solar year, gives us a 19-year cycle. We follow Rav Ada for most halachos - so why

are we following Shemuel for this one?

2) According to many authorities, as well as our liturgy, we follow the Tannaitic view

that the world was created in Tishrei, not Nisan. Therefore, this event should be in

Tishrei!

3) We are quite well aware that although the sages’ calculations are sufficiently accurate

for most halachic purposes, they are not quite precise - and so we shouldn’t be using this

day at all!

Various authorities present fascinating answers for the first two problems, but the third is

pretty intractable. The Chasam Sofer concluded that the numbers are wrong, but leaves it

as and recited the berachah anyway.

Rav Tzvi Pesach Frank (Har Tzvi Orach Chaim 119) had a very interesting approach. He

accepted that these are problems, but argued (based on a very interesting responsum of

the Rashba regarding Shehechiyanu at the birth of a baby) that the whole berachah is

optional. If I understood him correctly, he was saying that we can recite the berachah

when we recognize the beauty of Bereishis, even if that’s not the precise moment in time

described in the gemara.



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Birkat haChamah/Blessing the Sun 2009, Erev Pesach, Part II*

My last essay covered a basic explanation of this practice (Jews bless the sun?), material

relevant to the origin of this practice (Is this Jewish?!), and the question of how we

calculate the date for this practice (Erev Pesach?!).

At the time I said I would publish Birkat haChamah Part II with a practical guide to

Birkat haChamah. I have taken a while to find the time, but here goes with a basic Birkat

haChamah FAQ on a few key points:

1) Must I do this? It’s Erev Pesach, after all!

Look, if you feel like missing a once-in-28-years opportunity, go ahead. Me, I’d like to

do it now and not wait until I’m 65 next time round.

However, it is indeed possible that this is an “optional” practice, for two reasons:

a) As we noted last time, Rashba (Responsum 1:245) suggests that the blessings we recite

upon seeing various unusual natural events are optional. (But note that Rav Tzvi Pesach

Frank in Har Tzvi suggests this might be limited to Shehechiyanu blessings, and so it

would not apply to Birkat haChamah.)

b) Rav Tzvi Pesach Frank (Har Tzvi Orach Chaim 119) suggests that even if the blessing

is obligatory when you see the sun, you could still choose not to look at the sun at all, but

simply to remain indoors preparing for Pesach.

2) Do we recite Shehechiyanu as part of this ritual?

There is some debate on this point.

Those who say Yes (Bach Orach Chaim 225, Chatam Sofer Orach Chaim 52) argue that

if the moment makes you happy, you can recite Shehechiyanu. Chatam Sofer believes it

is even obligatory.

Others disagree, for several reasons:

a) The son of the Bach says this would be a case of reciting a berachah upon reciting

another berachah.

b) Ktav Sofer Orach Chaim 34 says it would be redundant; the basic berachah already

expresses our joy.

c) Ktav Sofer also suggests we should not recite Shehechiyanu, because we should be sad

that the sun’s light has not yet increased to a supernatural level with the arrival of

Mashiach.

d) Fascinatingly, Maharam Schick (Orach Chaim 90) says one does not recite

Shehechiyanu on a cognitive experience, because our sechel is immortal and therefore a

* Monday, February 2, 2009, http://rechovot.blogspot.com/2009/02/birkat-hachamahblessing-sun-2009-

erev.html



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berachah of “thank you for keeping us alive to reach this point” is irrelevant. Since we

don’t see any difference between the sun on April 7, 8 or 9, our experience is cognitive

rather than physical, and so there is no Shehechiyanu.

The Minchat Yitzchak (8:15) suggests taking a new fruit to solve the Shehechiyanu

problem, and notes that the Raavad had one person recite Shehechiyanu for all, to

minimize the problem. Rav Ovadia Yosef (Yechaveh Daat 4:8:4) offers the same

recommendation.

3) Is there anything else to say, besides the berachah of Oseh Maaseh Bereishit and

the possible inclusion of Shehechiyanu?

Chatam Sofer (Orach Chaim 56) lists extra Tehillim. Rav Ovadia (Yechaveh Daat 4:8:3)

lists Tehillim added in Yerushalayim, based on Sanhedrin 101a (“One who recites a

pasuk at its proper time brings good to the world, as it is written (Mishlei 15), “How great

is a word at its time!”). He has Tehillim 19 ( ), the first half of

Tehillim 148 ( ) and Tehillim 136 ).

The Divrei Yatziv (Orach Chaim 96) objects to borrowing Tehillim from Kiddush

Levanah, because those are recited at Kiddush Levanah for moon-specific reasons.

Some say the poem of Kel Adon, because it includes praise of the celestial bodies which

HaShem created, and which carry out HaShem’s will.

Some recite this entire ritual before Aleinu at the end of Shacharit, and that adds the

benefit of saying Aleinu at the end – demonstrating (as we do with Kiddush Levanah)

that we serve God and not the celestial bodies.



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Birkat haChamah / Blessing the Sun 2009 Erev Pesach, Part III*

Today I hope to wrap our discussion with a few more questions related to when, exactly,

we “bless the sun” with Birkat haChamah this year, and a few other pertinent items.

1) Must this be performed in the morning? (aka “Can’t you wait until after I have

prepared the maror and charoset?!”)

Magen Avraham (229:5) and others say it must be done in the morning, in the first

quarter of the daylight hours. There are two classes of reasons for this:

a) In general, , we enthusiastically pursue mitzvot at our earliest opportunity;

b) There are reasons specific to this mitzvah:

(1) This is based on one calculation of when, exactly, the Sun returns to its - its

original point of creation

(2) Rambam and Shulchan Aruch specify that it should be done in the morning. (One who

sees the Sun on the day of Tekufat Nisan of the start of the 28-year machzor, when the

Tekufah is in the beginning of the fourth evening, when he sees it on the morning of the

fourth day he recites “Blessed is the Creator of Bereishit.”)

(3) Berachot 7a identifies the first quarter of the day as a time when others worship the

Sun, and so our blessing combats that fallacy.

Teshuvah meiAhavah cites the Nodeh BeYehudah permitting the practice even just

before midday, but Rav Ovadia Yosef and others suggest one should not invoke Gd’s

Name in the blessing if it is after the first quarter of the day.

2) So should we do it before Shacharit?

On one hand, we perform the most frequent mitzvot first, so Shacharit should be first.

However, one does not bypass a mitzvah opportunity – and so we should recite the

blessing as soon as we have the opportunity to see the sun.

Maharil indicates one does it when first seeing the sun in the morning. However, Rav

Ovadia Yosef reports a Jerusalem custom of davening early at sunrise, and then

performing this mitzvah at the end of davening, before Aleinu.

In truth, this will not be a real problem for us in Allentown. In Allentown, PA sunrise will

be 6:35 AM that day, so one will not see the sun before 6:30 AM Shacharit.

3) In Allentown, there will be a gathering for Birkat haChamah at 9:30 AM. But

* Monday, February 2, 2009, http://rechovot.blogspot.com/2009/02/birkat-hachamah-blessing-sun-2009-

erev.html



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would it be more appropriate to say Birkat haChamah privately and earlier, rather

than wait for the group?

Rosh HaShanah 32b seems to indicate that performing a mitzvah early trumps performing

it with a larger group. (Why is Hallel in Shacharit? Because the energetic perform

mitzvot as early as possible. Then shofar should also be in Shacharit, because the

energetic perform mitzvot as early as possible? Rabbi Yochanan explained: This was

during a time of decrees against Judaism.)

However, Terumat haDeshen pointed out, from Yevamot 39, that where we are not

concerned about losing a mitzvah opportunity, we do delay in order to perform the

mitzvah better. (We rely on this argument in waiting to perform Kiddush Levanah on

Motzaei Shabbat. However, Yabia Omer 2:Yoreh Deah 18:7 argues that the cases are not

comparable – in Kiddush Levanah your own, personal act is improved by being on

Motzaei Shabbat.)

4) What happens if it’s cloudy?

Panim Meirot 38 rules that one still does it; the talmudic term “One who sees” only

indicates the normal way this occurs, but the Sun is shining whether we see it or not.

Yehudah Yaaleh (1 Orach Chaim 7) disagrees, because the Rambam specified “One who

sees” twice in his statement. Further, in on the other possible explanation of Birkat

haChamah, which we cited last time (that one recites this blessing if he has not seen the

sun in three days), the blessing is clearly dependent upon personal sight.

In practice, the authorities recommend not doing it if the clouds form a thick screen. See

Yehudah Yaaleh 1:Orach Chaim 7, Yechaveh Daas 4:8:7, Yabia Omer 8:Orach Chaim

8:4, Divrei Yatziv Orach Chaim 96.

5) What about someone with impaired vision?

Rav Ovadia Yosef (Yechaveh Daat 4:8:9-11) rules that one may do it with glasses (as

well as from indoors if there is no other choice), like Kiddush Levanah. One who is blind,

though, should answer Amen to another’s blessing.

6) Women and Birkat haChamah

Finally, here on some interesting references on whether/how women perform this

mitzvah: Minchat Yitzchak 8:34, Yechaveh Daat 4:18:6, Divrei Yatziv Orach Chaim

96:3, Yabia Omer 8:Orach Chaim 8:4, Yabia Omer 8:Orach Chaim 36:2, Yabia Omer

8:Orach Chaim 43:10.



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Hirhurim – Musings

The Misunderstood Blessing On The Sun*

On Erev Pesach next year (April 8, 2009), we will have the opportunity to perform a very

unique mitzvah. Looking back on the last time I was personally able to do this mitzvah, it

is very moving and inspiring. I am speaking of the blessing on the sun, birkas ha-

chamah. This is a blessing that is recited only once every 28 years, for reasons we will

explore shortly. The common understanding of this uncommon blessing is that it marks

the return of the sun to its place at the time of Creation and we take this opportunity to

praise God for creating and sustaining the universe. This is, to me, a very powerful

message and its infrequent occurrence emphasizes it. However, as we go through some of

the details underlying this mitzvah, we will find that things are more complicated and the

message is less obvious.

I. The Source

The Gemara (Berakhos 59b) quotes a baraisa that states:

Our Rabbis taught: He who sees the sun at its turning point... should say:

Blessed is He who performs the act of Creation. And when does this

happen? Abayei said: Every twenty-eight years when the cycle begins

again and the Nissan equinox falls in Saturn on the evening of Tuesday,

going into Wednesday.

This passage requires a little explanation. Often, when someone starts talking about the

Jewish calendar everyone within earshot automatically tunes out. Let me try to simplify

this issue so even those with short attention spans can understand it.

The solar year is approximately 365 1/4 days. Let’s say that the sun was created first

thing on a Wednesday night. Every subsequent year, the sun would return to its same

position on a different day of the week and at a different time because 365 1/4 is not a

number that is divisible by the 7 days of the week. Since we are dealing with quarters of a

day, it would take 4 years for the sun to return to its position at the same time of the day.

But the day would also have to cycle through all 7 days of the week until it returns to

Wednesday. Therefore, in order for the sun to return to its position at the same time and

day of the week as in Creation, it would take 4 x 7 = 28 years until all the times and days

are cycled through and it returns back to Wednesday morning.

That is why, according to Rashi and others, we recite birkas ha-chamah once every 28

years. It is a blessing to mark the occasion of the return of the sun to its original position.

This is what I was taught when I was 8 years old in 1981, and my entire school gathered

* Tuesday, May 13, 2008, http://hirhurim.blogspot.com/2008/05/misunderstood-blessing-on-sun.html



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together outside to recite this blessing in a very memorable ceremony.

However, there are problems with this explanation that complicate this already complex

matter.

II. The Time Of Creation

The implication of the above explanation of the blessing is that Creation occurred in the

month of Nissan. However, this is the subject of a Tannaitic dispute (Rosh Hashanah

10b-11a). According to R. Eliezer, the world was created in Tishrei. According to R.

Yehoshua, the world was created in Nissan. The conclusion (12a) is that we count years

from Tishrei, like R. Eliezer, and we count tekufos (seasons) from Nissan, like R.

Yehoshua. Rashi (12a sv. chakhmei) and Tosafos (12a sv. la-mabul) explain that we hold

like R. Yehoshua, that the world was created in Nissan, but we count years from Tishrei

because there are multiple times of the year that we call Rosh Hashanah for various

purposes (cf. Rosh Hashanah 2a) and Tishrei is the beginning of the year for the counting

of the sabbatical and jubilee.

The Gemara (Rosh Hashanah 27a) points out that the Rosh Hashanah prayer that calls the

day the “beginning of Your acts” implies that the world was created in Tishrei, like R.

Eliezer. Tosafos (sv. ke-man) quote Rabbenu Tam who says that the Gemara eventually

rejects this position and explains that the prayer means that Rosh Hashanah is the

beginning of God’s annual judgment, which culminates on Yom Kippur. After pointing

out that there is a prayer by R. Eliezer Ha-Kalir for Shemini Atzeres that implies that the

world was created in Tishrei and a different prayer by the same author for Pesach that

implies that the world was created in Nissan, Rabbenu Tam suggests that in Tishrei God

thought about creating the world and in Nissan He brought His plan to fruition.

However, the Ramban in his commentary to the Torah (Gen. 8:5) writes:

And know, that [the Sages] agreed that the world was created in Tishrei,

which is why they instituted the prayer “This is the day of the beginning of

Your acts, a remembrance of the first day”.

Similarly, the Ritva (Rosh Hashanah 27a sv. ke-man) disagrees with Rabbenu Tam and

explains that the Gemara concludes like R. Eliezer, that the world was created in Tishrei.

The Rambam (Mishneh Torah, Hilkhos Shemitah 10:2), as understood by the Kessef

Mishneh, seems to imply that the world was created in Tishrei (see also the unnamed

commentary by R. Ovadiah ben Yosef to Hilkhos Kiddush Ha-Chodesh 9:3). The Ran

(Commentary to Rosh Hashanah 16a sv. br”h) writes that the world was created on the

25th of Elul and Adam was created on the first day of Tishrei. This, the Ran suggests, is

the basis of the custom in Barcelona (and Ashkenazic communities) to say selichos on the

few days prior to Rosh Hashanah. That is when God was creating the universe. However,

the Ran concludes that the world was really created in Nissan, which he suggests is the

basis of the different custom in Gerona for selichos.



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R. Yerucham Fishel Perlow (Sefer Ha-Mitzvos Le-Rasag, aseh 56, p. 237d) points out

that the Rif and the Rosh, in their restatements of the Gemara (12a), omit the debate

between R. Eliezer and R. Yehoshua. He believes that this implies that they follow R.

Yehoshua, that the world was created in Nissan.

What we see is that the Tannaitic debate over when Creation took place continued among

medieval commentators. However, doesn’t the blessing over the sun conclusively

indicate that the world was created in Nissan? Perhaps R. Yehoshua disagreed with the

blessing or when it should take place, but how could the Ramban and others ignore the

Gemara that describes this blessing? According to them, when we recite birkas ha-

chamah we are months away from the time of the year during which Creation took place.

III. Calculating The Year

As described above, one way of calculating the length of a year is to assume that it is 365

1/4 days long (365 days, 6 hours). This is a fairly accurate approximation and is one that I

frequently use in spreadsheets. In Talmudic times, it was championed by the Amora

Shmuel and is therefore called Tekufas Shmuel.

R. Adda bar Ahavah advocated a more precise approximation of the length of the year:

365 days 5 hours 55 minutes and 25.44 seconds (365.2468 days). This is called Tekufas

Rav Adda.

Ibn Ezra, in his Sefer Ha-Ibbur (link - PDF), claims that there was no disagreement

between Shmuel and R. Adda. Rather, Shmuel gave a simple calculation of the year that

is useful to the general population while R. Adda gave a more complex calculation that is

only appropriate for scholars. However, the Rambam describes the two approaches to

calculating the length of the year in Mishneh Torah, Hilkhos Kiddush Ha-Chodesh,

chapters 9 and 10. He writes ( 9:1):

The solar year – some Jewish scholars say that it is 365 days and a quarter,

which is six hours, and some say that it is [365 days plus] less than a

quarter of a day. There is a similar debate among Greek and Persian

scholars on this matter.

It seems to me that the way the Rambam describes it, there are two conflicting views and

not just a simplification and a more precise calculation.

[Contemporary scientists set the length of the year -- the vernal equinox year -- at

approximately 365 8/33 days (365.2424), although the length of the year fluctuates due to

a number of largely but not completely offsetting phenomena.

R. Menachem Gerlitz (Birkas Ha-Chamah Ke-Hilkhasah p. 137) quotes the following

suggestion from his father: The solar year at the time of Creation was exactly 365 1/4

http://seforimonline.org/seforim/sefer_haibur.pdf

http://en.wikipedia.org/wiki/Tropical_year#Vernal_equinox_and_mean_tropical_year



12

days long but has been steadily decreasing at (if I recall correctly) the rate of 4.4

millionths of a second per year. However, based on my limited understanding of the

astronomy involved this seems to be incorrect.]

If we accept Tekufas Shmuel as our guide to practice, then we can easily establish a 28-

year calendar cycle. It is not hard to see the place for birkas ha-chamah in such a

paradigm. If we use Tekufas Rav Adda, then the calendar has to be more complex to

account for the fractions but a 19-year calendar cycle can be constructed.

For the past over millennium and a half, Jews have been using a 19-year calendar based

on Tekufas Rav Adda. That is why your Hebrew and secular birthdays coincide every 19

years (assuming a secular leap year does not interfere). However, we still calculate the

time for birkas ha-chamah based on the 28-year cycles of Tekufas Shmuel. This

disconnect means that next Erev Pesach we will recite the blessing on a day that is two

weeks after the proper day according to our calendar. R. Yehuda (Leo) Levi (Facing

Current Challenges, ch. 46 n. 6) points out that after taking into account other

astronomical phenomena, we are reciting the blessing 18 days too late. In fact, in the year

1841, the blessing on the sun was recited on the second day of Pesach even though

halakhically Pesach must fall in the spring season, after the new cycle begins (R. Shlomo

Kluger [Chokhmas Shlomo to Shulchan Arukh, Orach Chaim 229] reports that in his

town, Brody, it was cloudy on that day in 1841 and they were only able to see the sun at

11am). This happened because according to the calculations of R. Adda spring had begun

but according to the calculations of Shmuel spring only began on the second day of

Pesach, when the blessing was recited.

IV. Resolutions

What all this tells us is that the connection between the blessing and the sun being in the

same place it was at the time of Creation is tenuous. Actually, there are other

explanations of this blessing.

The Arukh (sv. chamah) evidently has a different version of the Talmud from the text

quoted above and has no mention of the blessing being recited every 28 years. Instead,

the Arukh suggests that the blessing is meant to be recited after any period of at least

three days during which the sun is not visible due to cloudiness. By reciting the blessing

we are thanking God for the benefits of the sun that we have missed while it was hidden.

This is also the position of Rabbenu Chananel (Otzar Ha-Ge’onim, Berakhos p. 65, cited

in Yechaveh Da’as 4:18:1).

R. Yosef Kafach, in his edition of Mishneh Torah (Hilkhos Berakhos ch. 10 n. 35),

suggests that according to R. Saadia Gaon, the blessing is supposed to be recited every

year just like a blessing is recited over the new moon every month (cf. Rabbenu Bachya’s

commentary to Gen. 1:14; Encyclopedia Talmudis sv. birkas ha-chamah, vol. 4 col. 454

n. 14a). Both blessings are about the continuation of the natural cycles and the complex

beauty of the universe.

However, neither of these approaches have been accepted as the normative practice,

which leaves us with the two problems described above.



13

On the one hand, these problems are sufficiently significant that R. Akiva Eiger (Glosses

to Shulchan Arukh, Orach Chaim 229:2) makes it seem that this is the reason for the

Maharal’s practice to recite the blessing without God’s name. On the flip side, R. Tzvi

Pesach Frank (Responsa Har Tzvi, Orach Chaim 1:119) writes that since there is a doubt

whether we follow Shmuel or R. Adda, and since this blessing is one of praise and we

recite blessings of praise even in cases of doubt, that is why we recite this blessing.

However, I am not sure where he found a doubt in this matter. It seems that we

unquestionably follow R. Adda.

The Chasam Sofer (Responsa, Orach Chaim 56) acknowledged this difficulty and leaves

it unresolved. He quotes the Sheyarei Knesses Ha-Gedolah (229:2) who says that in

previous generations this blessing was never recited. However, the Chasam Sofer writes

that since the custom in his region is to recite the blessing every 28 years, then we must

follow this custom and continue the practice.

Later authorities have generally adopted this approach of the Chasam Sofer, with the

Minchas Yitzchak (8:34) going so far as to say that the blessing is not dependent on

reality:

We are forced to say that this blessing is not [a direct result] of the real

phenomenon but because this is the way the Sages established it.

This blessing, like almost all, is a rabbinic enactment. If the Sages established that it

should be recited every 28 years, then that is the nature of the mitzvah and what we have

to do. Why don’t we simply change the timing of the blessing and recite it every 19

years? The most basic reason is that it is not in our power to change an enactment.

Secondly, R. Yechiel Mikhel Tukaczinsky (Tekufas Ha-Chamah U-Virkasah, 1981

edition, p. 25) writes that the 19 year cycle is a mathematical convention and doesn’t

represent the completion of any real cycle. No heavenly body completes its orbit in 19

years. It is merely an effective cycle for avoiding rounding errors in R. Adda’s calendar

system. That is why reciting a blessing at that time is inappropriate.

The Birkei Yosef (Orach Chaim 229:1) writes that while according to the Rambam the

world was created in Tishrei, we still recite the blessing in Nissan because it is the first

day of the cycle of counting the seasons. In other words, there is evocative meaning in

reciting the blessing in Nissan even though the sun is not in the same place as it was at

Creation.

What we have seen is that according to certain assumptions, the time once every 28 years

that we recite the blessing over the sun is meaningful. Even though those assumptions are

not universal and do not apply to our situations, they inform the meaning we are intended

to find in this ceremony. Yes, this is a somewhat artificial occasion. There is much less

wonder than if we would actually be witnessing the sun returning to its position at

Creation. Nevertheless, the blessing itself is supposed to “encourage us to look beyond



14

the mechanical laws of nature, and to be inspired by the wonder inherent in them” (R.

Yehudah Levi, p. 322).

[There are those who criticize the approach of R. Natan Slifkin to Creation because it

renders the birkas ha-chamah meaningless. I think the preceding establishes that this is

not the case. According to all contemporary authorities, we do not recite the blessing

when/because the sun returns to the position it was in at the time of Creation.]



15

Birkas Ha-Chamah Books*

With the once-every-twenty-eight-years opportunity in a few weeks of reciting birkas ha-

chamah, I’d like to take the opportunity to review and compare two recent books about

the subject. Bircas HaChammah (henceforth Bircas) by R. J. David Bleich was originally

published 28 years ago and has now been revised and republished (I haven’t compared

the second edition with the first for changes). Once in 28 Years: The Blessing of the Sun:

Birkas Hachamah (henceforth Once) is a new book by R. Moshe Goldberger

(interestingly, his name appears nowhere on the book except as the copyright holder).

Both books give an overview of the relevant laws and the text for the ceremony of birkas

ha-chamah. However, they differ in so many respects that even on those two issue they

are different. In general, I would describe Bircas as a reference text for this mitzvah and

Once as an inspirational book based on the mitzvah.

Bircas was written by one of the leading Torah scholars in the world, who also has

advanced secular education and, in addition to being a rosh kollel, teaches in law school.

His books deals with every minute aspect of the mitzvah, including the complex

calendrical issues and the evolving/expanding liturgy associated with it.

Once is cute. It is a small book that has 28 chapters. The first two chapters deal with the

textual sources for the mitzvah and its laws. The other 26 address ways to learn life

lessons from the mitzvah and its liturgy. The book comes with a laminated card that has

the birkas ha-chamah service on it. It is worth comparing this with the service in Bircas

to see the difference.

The service provided by Once is minimal – Psalm 148, the blessing, Kel Adon, Psalm 19

and Alenu (followed by Kaddish). Bircas has a six-page bibliographic note on the

development of the service and then the very long service in three different fonts – big for

the minimal service, medium for additional readings, and small for the esoteric prayers.

While it is important for a reference work to have all of the possible prayers, it makes it

difficult to use. I suspect that most people will simply see the passages and just read all of

them, much like people do with the lengthy tashlikh service in the Artscroll machzor.

However, as a reference, Bircas is an incredible goldmine of useful information (e.g. who

wrote Alenu? see page 176).

The section of laws in Once is 7 small pages. It has the basics of what you need to know,

with only one opinion for every ruling rather the “some say this and some say that”. No

footnotes. Bircas has 34 pages of laws, with footnotes and super-footnotes (footnotes to

the footnotes). It has just about every opinion on every subject, with long lists of obscure

sources.

Bircas has astronomical charts with 13 columns of relevant times for many cities across

the world. It also has lists of dates of birkas ha-chamah throughout history. Once has no

charts.

* Wednesday, March 04, 2009, http://hirhurim.blogspot.com/2009/03/birkas-ha-chamah-books.html

https://www.amazon.com/dp/0899061753?tag=hirhurimmusin-20&camp=0&creative=0&linkCode=as4&creativeASIN=0899061753&adid=0JXH2M1QHYFMH8ZNV274&

http://www.targum.com/product.php/388/?a=hirhurim





16

But Once has very pointed, inspirational lessons that can be learned from aspects of the

mitzvah. What have you done in the past 28 years (assuming you are old enough to

remember that far back)? How have you grown? What have you learned from the sun’s

regularity? Etc. etc. These are good questions to ask and the author masterfully extracts

them from the mitzvah of birkas ha-chamah. Bircas might have these questions also but

if it does, I got lost in the details and passed over them.

So, to sum up, I see Bircas as an essential reference work and Once as an important tool

for getting the most out of this rare occasion.



17

Yehuda Goldreich

HaChama Betkufata: An Overview of Birkat HaChama

The Blessing of the Sun and the 28-year Solar Cycle

By: Yehudah Goldreich1

Introduction

On Wednesday morning, the 14th of Nisan, 5769, April 8

th, Erev Pesach, we will all, with

G-d’s help, participate in a very special event that most people only merit to do up to

three times in their lives. Once every 28 years we make the bracha, blessing “Oseh

Maaseh Bereshith” when the sun returns to the exact spot, on the exact day of the week,

that it was placed upon the creation of the world.

In this article, I will present the sources of the bracha – Birkat HaChama, an explanation

of the astronomical, mathematical and halachic calculations of the sun’s 28-year

periodicity, as well as a summary of some of the many halachic issues regarding the

reciting of the bracha.

Does anything actually happen once every 28 years? How do we calculate when the 28-

year period starts? And how does it all fit into our calendar?

Birkat HaChama Overview

The source for Birkat HaChama is the Gemara in Brachot2 which states:

Our rabbis taught: He who sees the sun at its season, the moon at its strength, the stars in their

paths, and the constellations in their order recites

“Blessed is the maker of creation”.

And when does this happen? Abaya says: Every

28 years when the cycle returns and the season of

Nissan falls in Saturn, on the evening of Tuesday going into Wednesday.

This Gemara is brought as accepted Halacha by all the halachic authorities3.

* An abridged version of this article was posted to Hirhurim on Wednesday, March 11, 2009,

http://hirhurim.blogspot.com/2009/03/hachama-betkufata-overview-of-birkat.html

1 Yehudah Goldreich, a resident of Ramat Bet Shemesh, gives classes and presentations in schools on a

wide variety of topics regarding the Jewish calendar.

2 Mesechet Brachot, top of page 59B



18

“The sun at its season” is explained by Rashi as when the sun returns to the beginning of

its orbit4 where it was at the time when the heavenly bodies were placed during creation.

The commentators understand the Gemara’s question, “and when does this happen?”, as

well as Abaya’s answer detailing the 28-year solar cycle, as referring to the first event –

the sun at its season5.

Once every 28 years, the Vernal Equinox (first day of spring, Rosh T’leh6) falls exactly

on the first hour of Wednesday (at the evening of the start of Wednesday)78

.

How is this calculated?

The solar year, consisting of four equally long seasons (Tekufot) – Nissan, Tamuz,

Tishrei and Tevet (spring, summer, autumn and winter, respectively), is defined as being

exactly 365¼ days long (which is 52 full weeks, one day and 6 hours).

Since the revolutions of the sun started at creation on the first hour of the fourth day910

,

after one full year the sun will return to its original location on Thursday midnight (one

day and 6 hours after sunset on Wednesday). The next year it will return to its starting

point on daybreak (6 am) Friday morning, and again the following year on Shabbat noon,

etc. Only after 28 years will the sun once again return to its starting point at Wednesday

nightfall (see Table 1 below).

3 See Rambam, Hilchot Brachot, 10:18; Shulchan Aruch, Orach Chaim, 229:2; et al.

4 Almost all traditional sources refer to the astronomical model described by Aristotle and the astronomer

Ptolemy Claudius where all the heavenly bodies (sun, planets and stars) revolve around the earth (see

Rambam, Hilchot Yesodei Hatorah, Perek 3; Rambam, Hilchot Kidush Hachodesh, Perek 11; et al) which

was the accepted model of their times, rather than the present-day accepted model defined by Copernicus

where the earth and planets revolve around the sun. In any case, all the measurements calculated by the

traditional sources are accurate in reference to any of the astronomical models.

5 Note that the Talmud Yerushalmi (Perek 9, Halacha 2, Page 65B) has a different version (brought in the Aruch (“Chama”) and as quoted by Rabenu Chananel) which refers to when the sun is once again seen after

not being visible for three consecutive rainy days. Although there are some poskim that suggest that it

should be considered an argument regarding the requirement of the bracha, in which case a bracha is not

recited, (there is even a comment brought by the Chatam Sofer (56) that in previous generations it was not

accustomed to recite the bracha) but most of the accepted halachic authorities (as the Chatam Sofer

himself) do require Birkat HaChama as per the Talmud Bavli.

6 Tekufat Nissan, the Vernal Equinox, the first day of spring, is also known in traditional sources as “Rosh

T’leh” the head of the ram or the beginning of Aries.

7 Keep in mind that for all calculations in the Jewish calendar, the night precedes the day (i.e. Wednesday is

defined as the 24-hour period starting from after sunset on Tuesday until sunset Wednesday.)

8 Also note that all calculations in the Jewish calendar are based upon a “perfect” day consisting of 12 night

hours from sunset until morning and 12 day hours from sunrise until night, throughout the entire year and for all seasons.

9 Bereshith 1:14-19

10 The exact spot, in relation to Eretz Israel, where the sun was placed has halachic ramifications regarding

the placing of the International Date Line (see Rav. Tukechinsky’s classic sefer, HaYomam Bekadur

Haaretz, and the Chazon Ish, Kuntress Yud-Chet Shaot.)



19

This, although greatly simplified, is the calculation of the 28-year solar cycle where we

commemorate the creation of the sun by blessing G-d – “Oseh Maaseh Bereshith” – “He

who effects the work of creation”.

But now, let us delve into these calculations a bit deeper and in particular answer the

following questions:

Is the solar year actually 365¼ days exactly?

What defines a season?

How does this calculation correspond with our regular, monthly Jewish calendar?

Why does Birkat HaChama fall each time on a different date in the Jewish

calendar, and on the same date (April 8th

) according to the secular calendar?

Wasn’t the world created in Tishrei when we celebrate Rosh Hashana?

Isn’t the Vernal Equinox (beginning of spring) on March 21st?

What is meant by the Gemara that “the season falls on Shabtai (Saturn)”?



20

Table 1 – The 28-year solar cycle – the start of Tekufat Nissan

Year Day Hour11

1 Wednesday 0

2 Thursday 6

3 Friday 12

4 Shabbat 18

5 Monday 0

6 Tuesday 6

7 Wednesday 12

8 Thursday 18

9 Shabbat 0

10 Sunday 6

11 Monday 12

12 Tuesday 18

13 Thursday 0

14 Friday 6

15 Shabbat 12

16 Sunday 18

17 Tuesday 0

18 Wednesday 6

19 Thursday 12

20 Friday 18

21 Sunday 0

22 Monday 6

23 Tuesday 12

24 Wednesday 18

25 Friday 0

26 Shabbat 6

27 Sunday 12

28 Monday 18

1 Wednesday 0

11 In this table, as in many of the calculations in the traditional sources (e.g. calculating the Molad for Rosh

Chodesh), the hours of the day start at nightfall referred to as “Hour 0” or sometimes as 6 pm, midnight is

referred to as “Hour 6” or as 12 am, sunrise as “Hour 12” or as 6 am, and noontime as “Hour 18” or as 12

pm.



21

The Tekufot – The Seasons

As is seen in Table 1 above, the beginning of Tekufat Nissan is always at nightfall,

daybreak, midnight or noon (hours 0, 6, 12 or 18).

The Gemara in Eiruvin12

quotes Shmuel who describes the calculations of the four

seasons.

Shmuel said: The Nissan (spring) season only

occurs on one of the quarters of the day – either

the beginning of the day or the beginning of the night or at midday or at midnight; the Tamuz

(summer) season only occurs etc.

And the time between each of the seasons is

exactly 91 days and 7½ hours.

Shmuel defines the year as exactly 365¼ days long, divided equally into four seasons.

This calculation is known as “Tekufat Shmuel” and is the basis of all halachic

calculations that are dependent on the seasons. Birkat HaChama and saying “Vten Tal

Umatar” outside Israel1314

are the two halachot that are defined by the seasons. They are

both calculated according to Tekufat Shmuel15

.

This 365¼ day calculation is also the basis of the Julian calendar, used throughout most

of the world from the days of the Roman Empire16

until some changes were made

(including skipping 10 days and redefining when leap years, February 29th, would occur)

forming the Gregorian calendar in the year 1582, used in the secular world today17

.

12 Eiruvin 56A

13 In Israel, “Vten Tal Umatar” (a prayer for rain) is added in the Shmone Esrei starting from the 7th of

Marcheshvan. Outside Israel the prayer is added starting from 60 days after the beginning of Tekufat

Tishrei (the autumn season) as defined by Shmuel (see Gemara Taanit 10A; Shulchan Aruch, Orach Chaim

117:1).

14 Although the Gemara Taanit 10A is referring to praying for rain in Babylon, the accepted custom is to

start the prayers at this date in all lands outside Israel. See the Rosh (on Taanit 10A, siman 4) who

questions this, that it should be dependant on the rain requirement for each particular place and climate.

15 In addition, there is another custom that is dependant on the tekufot (see Rama in Shulchan Aruch, Yoreh

Deah, 116:5 and Bet Yosef, Orach Chaim, end of 455, in the name of the Mordechai) not to drink water

(unless iron was placed on it) during the hour of the beginning of each of the four tekufot. See Shu”t

Zemach Zedek (question 14) who discusses how the exact time of the tekufa is calculated and how it is

reconciled to the day-length differences in winter and summer (unlike Birkat HaChama and Vten Tal Umatar which only the day of the tekufa, and not the hour, needs to be reckoned).

16 The Julian calendar was set in the year 46 BCE.

17 The Gregorian calendar was accepted only gradually throughout the years in the various European

countries. Russia only converted to the Gregorian calendar in 1918 (by then they had to jump 13 days) and

the Greek Orthodox church still uses the Julian calendar to calculate their holidays today.



22

Therefore, out of convenience, the date for Birkat HaChama and saying “Vten Tal

Umatar” outside Israel is usually defined by the secular date18

.

Tekufat Nissan, according to Shmuel, will always fall on the Julian date March 26th

.

When the Gregorian calendar was set, this date corresponded to April 5th. In the year

1700 (because a leap year is skipped) it changed to April 6th, and again to April 7

th in

1800, and presently (since 1900) Birkat HaChama is recited on April 8th

.19

20

Tekufat Rav Ada

The Rambam in Hilchot Kidush Hachodesh21

says that the calculation of the solar year is

actually in dispute between the sages, as well as amongst the Greek and Persian

astronomers.

They argue if the solar year is exactly 365 days and 6 hours (as Shmuel) or (as known as

Tekufat Rav Ada) the solar year is measured as 365 days 5 hours 997 chalakim and 48

regaim22

(365 days 5 hours 55 minutes and 25 seconds23

).

The Rambam finishes his discussion of the two calculations stating that the second view

(Rav Ada) is more exact24

and closer to the calculations of the astronomers of his time,

and that these calculations were used by the Great Bet Din to calculate the calendar.

The Standard Jewish calendar

The standard Jewish calendar used today25

is based on the lunar month with an average

time between new moons (Molad) of 29 days, 12 hours and 793 chalakim. In order to

coordinate the lunar “year” with the solar year (so that Pesach will always be in the

spring and Sukkot on the fall) 12 regular 12-month years together with 7 leap years

consisting of 13 months are integrated into a 19-year cycle.

18 This is usually defined by the night (preceding) of the secular date December 5th or 6th (depending upon

whether the following year will be a leap year with February having 29 days.)

19 The year 2000 was a leap year even in the Gregorian calendar, so the date stayed constant, but in the year

2100, the date of Birkat HaChama will once again change and will be on April 9th.

20 Similarly, regarding saying “Vten Tal Umatar” the Avudraham (quoted by the Bet Yosef on the Tur,

Orach Chaim 117) defines the 60 days after the tekufah as November 22 or 23, depending on the leap years

(referring to the Julian calendar used in his time and place). Newer (18th century) printings of the Tur edited

the dates to December 3 and 4 respectively (changing to the Gregorian calendar that was then accepted).

The Kitzur Shulchan Aruch (siman 19) printed pre-1900 stated the starting dates for Vten Tal Umatar as

December 4th and 5th, while today (until the year 2100) we start saying Vten Tal Umatar outside Israel the

night preceding December 5th or 6th. (See Taamei Haminhagim, Inyanei Shmini Atzeret, #827, page 359-

360 in the notes.)

21 Rambam, Hilchot Kidush Hachodesh, Perek 9 and 10

22 A “chelek” is defined as 1/1080 of an hour (or 3⅓ seconds), and a “rega” as 1/76 of a chelek (0.04386 sec.)

23 Compare this to the Gregorian year of 365 days 5 hours 49 minutes and 12 seconds.

24 The Rambam does note that even Rav Ada’s calculations are only approximations and not astronomically

exact, and that the actual season is a few days prior to the calculated tekufot.

25 Set by Hillel II the Prince in the year 4119 (359 CE).



23

This 19-year cycle of 235 months (12 x 12 + 7 x 13) is coordinated exactly with 19 solar

years as defined by Rav Ada.

Standard calendar 19-year cycle:

235 months x 29 days 12 hours 793 chalakim

= 6939 days 16 hours 595 chalakim

Rav Ada’s 19-year solar cycle:

19 x 365 days 5 hours 997 chalakim 48 regaim

= 6939 days 16 hours 595 chalakim

In addition, the rule that Pesach (the 16th of Nissan) must be within the spring season

26

(and if it “comes out” before that time, an extra month, Adar II, is added to the calendar)

is only correct according to the calculations of Rav Ada. According to Shmuel’s

calculations Tekufat Nissan comes out, in some years, even after Pesach!27

Since our “standard” calendar is based on Rav Ada’s calculations, why is Birkat

HaChama (and saying “Vten Tal Umatar”) calculated according to Shmuel? 2829

Rav Avraham Ibn Ezra30

explains this seemingly contradiction that Tekufat Shmuel is

based on simpler (i.e. “rounded off”) numbers in order that the calculations required for

halachot that are applicable to each and every individual (Birkat HaChama and Vten Tal

Umatar) be easier to calculate. But the calendar, which is only calculated by the Great

Bet Din, is calculated with the more exact numbers of Rav Ada31

.

The Chazon Ish32

similarly explains that Shmuel’s easier, average calculations are used

so that even those people that are not able to figure the mathematical calculations can

26 Rosh Hashana 21A; Sanhedrin 11B

27 Birkat HaChama in the year 1953 was performed on the 23rd of Nissan. It has even occurred as late as the

26th of Nissan in 1785.

28 See Shu”t Ma’asat Binyamin 101 who asks this, and also notes that our calendar is according to the view

that the world was created in Tishrei and Shmuel’s calculations are according to the world being created in

Nissan? This will be addressed later.

29 See also Shu”t Chatam Sofer, Orach Chaim, siman 56 (also brought in Sefer Poalei Hashem, volume 3

and in the newly-published Meorot Hasofer, Inyanei Kidush HaChama Vehatekufa of the Chatam Sofer)

which leaves this question unanswered as “Tzarich iyun gadol” – need a lot of thought.

30 Sefer Haibur, page 8

31 Actually, the Ma’asat Binyamin asks why we do not also make a bracha Birkat HaChama on the 19-year cycle as per Rav Ada? He answers that only according to Shmuel is the sun in the same position as when it

was created on the same day of the week, Wednesday, while according to Rav Ada the cycle of the sun and

the moon are in synchronization once every 19 years, but this never occurs on the beginning of a

Wednesday as it was during creation.

32 Chazon Ish, Orach Chaim, 138:4



24

perform the mitzvot required of them. He adds that this was as defined by Moshe at Sinai

to use these calculations33

.

Rav Moshe Feinstein34

strongly reprimands someone who called Shmuel’s calculations

“wrong”. Rav Moshe emphatically states that any custom followed by all the people,

including our great Rabbis, over the generations can never be called “wrong”, rather there

are two variant, but both acceptable, ways to calculate the seasons, and the easier

(although not so accurate) method of Shmuel is the method used in certain cases.

The Rule of Shabtai - Saturn

In the Gemara in Brachot35

, Abaya defines Hachama Betkufata, the sun at its season:

And when does this happen? Abaya says: Every

28 years when the cycle returns and the season

of Nissan falls in Shabtai (Saturn), on the evening of Tuesday going into Wednesday.

What is this referring to? When is “Shabtai”, Saturn’s time? And what does this have to

do with the sun?

Rashi36 explains that the hours of each of the days of the week are designated (or “ruled”)

by one of the 7 heavenly bodies (planets) in the sky.

They are known as (in the order of their distance from the earth):

–

Saturn, Jupiter, Mars, the Sun, Venus, Mercury and the Moon

Each planet “rules” for one hour at a time finishing an even round of each of the planets

by the end of a week, as shown in Table 2 below37.

We see that the first hour of Sunday (i.e. Motzaei Shabbat at sunset) is “ruled” by Kochav

(Mercury), the 2nd

hour by Levana (the moon), the 3rd

by Shabtai (Saturn), etc.

The first hour (at nightfall) of the days of the week are defined as , and the

first daytime hour of the days of the week as , as Rashi explains in detail.

33 See Rav Chaim Kanyevsky, Sefer Shekel Hakodesh on Hilchot Kiddush Hachodesh of the Rambam,

chapter 9, #20.

34 Igrot Moshe, Orach Chaim, Chelek 4, Siman 17

35 Mesechet Brachot, top of page 59B

36 See Brachot 59B, Rashi starting Shabtai; and Eiruvin 56A, Rashi starting Ve’ein

37 Rash in Eiruvin quotes Sefer Chakamoni that explains the reasoning for organizing the planets in such a

way.



25

In our Gemara regarding Birkat HaChama, Abaya gives the time when the sun returns to

its origin point as when Tekufat Nissan (the Vernal Equinox) is on Shabtai – the first

hour of Wednesday.

It must be noted that the “rule” of the planets do not have any astronomical significance.

The particular planet is not in any particular place at that time. The planet “ruling”

connotation is used here only as a way to name the particular hour of the day38.

Table 2 – The weekly cycle of the hourly “rule” of the planets

Shabbat

Friday

Thursday

Wednesday

Tuesday

Monday

Sunday

hour

night

1

2

3

4

5

6

7

8

9

10

11

12

day 1

2

3

38 See Gemara Shabbat 156A which does provides significances (astrological) to the ruling planet of the

hour, that the “Mazal” (“luck” or personality) of a person depends on the hour of the day that he was born

(or day of the week, defined by the first hour of the day or night). The conclusion of the Gemara, though, is

that “Ein mazal leyisrael” – Israel is not ruled by mazal. In addition see Shulchan Aruch, Yoreh Deah,

179:1 – not to go to astrologers.

In addition, this is the background for the custom brought by the Magen Avraham (Orach Chaim 271:1) to

make Kiddush on Friday before nightfall (which is ruled by Zedek-Jupiter) and not during the first hour after nightfall (which is ruled by Maadim-Mars). See the Machazit Hashekel there, who elaborates on the

issue of reckoning the hour during the winter/summer time where the days are not even (i.e. not the first

hour after nightfall, rather 6 -7 pm) as is discussed by the Shu”t Zemach Zedek (see footnote 15 above).

The Aruch Hashulchan (271:11) questions this custom as it if forbidden to say that we are under the

influence of the mazalot.



26

4

5

6

7

8

9

10

11

12

When did the cycle start? or, wasn’t the world created on Rosh Hashana?

Birkat HaChama is based on the premise that the sun returns to the exact spot on the day

that it was created – at the beginning of the season of Nissan in the spring.

But when was the world created? Don’t we say on Rosh Hashana: “Zeh hayom techilat

maasecha” – “This is the day that Your creation commenced”39?

The Gemara in Rosh Hashana40 brings and argument regarding the matter. Rebbi Eliezer

says that the world was created in Tishrei, and Rebbi Yehoshua says that the world was

created in Nissan41. Each one brings psukim to prove his point and explains the events in

the Chumash (e.g. the dates of the flood42) according to his own view.

The Gemara43 comes to a final decision regarding the time of creation.

Our rabbis taught: The Jewish scholars count

the flood as Rebbi Eliezer and the seasons as

Rebbi Yehoshuah.

39 See Rosh Hashana 27A

40 Rosh Hashana 10B

41 Actually they are referring to the season of Tishrei/Nissan (and not the months) where Rebbi Eliezer

calculates the world being created on the 25th of Ellul, the sun and heavenly bodies (and the beginning of

the Tekufat Tishrei) on the 4th day – the 28th of Ellul, and Adam was created on Friday which was Rosh Hashana the 1st of Tishrei. Similarly, Rebbi Yehoshua calculates the world being created on the 25th of

Adar, the sun (and the beginning of tekufat Nissan) on the 28th of Adar, and Adam being created on Friday

the 1st of Nissan.

42 Bereishith chapter 7

43 Rosh Hashana 12B



27

Rashi and Tosefot44 both explain that the world was actually created in Nissan and

therefore the calculations of the seasons are from Nissan, but even so, we calculate the

events of Noah’s flood, as well as our calendar calculations from Tishrei45.

Our traditional celebration of Rosh Hashana as the day that Adam was created, as well as

all our (Rav Ada’s) calendar calculations, is figured following the premise that the world

was created in Tishrei. But the date of Birkat HaChama, as well as any calculation of the

seasons, follows the view of Rebbi Yehoshua that the world was created in Nissan46.

How are the years counted? and why are we doing Birkat HaChama this year?

This year, 5769, is not divisible by 28 (there is a remainder 1), so shouldn’t we have done

Birkat HaChama last year in 5768 (206 x 28 = 5768)?

It is true that the years from creation are incremented on Rosh Hashana. But both Rebbi

Yehoshua (the world was created in Nissan) and Rebbi Eliezer (the world was created on

the 25th of Ellul) take into account the partial year before creation (a half year per Rebbi

Yehoshua or 5 days per Rebbi Eliezer) that is also counted. This “year”, known as “Shnat

Tohu” - the “Year of Void”, is counted as Year 147. Note that there is no Year 0.

Therefore, this year, “5769 years since creation” is actually the “5769th

year since the

counting started on the 1st of Tishrei before creation”. The sun started its cycle on the

beginning of Tekufat Nissan (per Rebbi Yehoshua) in the middle of Year 1. The first

Birkat HaChama, 28 years later, was in Nissan of Year 29. Therefore, we recite Birkat

HaChama this year, after 206 cycles, in 5769.

What about the other brachot?

Together with the source for Birkat HaChama, the Gemara states:

Our rabbis taught: He who sees the sun at its

season, the moon at its strength, the stars in

their paths, and the constellations in their order recites “Blessed is the maker of creation”.

44 Rashi starting Chachmei and starting Uletekufa, Tosefot 12B starting Lamabul.

45 Rabenu Tam (in Tosefot Rosh Hashana 27A starting Keman) also says that we hold like Rebbi Yehoshua, but ends with saying “Eilu veelu divrei elokim chaim” that both the opinions can be reconciled

by saying that G-d thought of creating the world in Tishrei but actually created it in Nissan.

46 There are other commentaries (Ritba, Rosh Hashana 27A; Ran, Rosh Hashana 16A) that disagree and

understand that the world was created in Tishrei (also see the Ramban to Bereshith 8:5).

47 Adam was created on Rosh Hashana (per Rebbi Eliezer) of the Year 2!



28

When is the moon at its strength, the stars in their paths, and the constellations in their

order48? And why don’t we make a bracha at those occurrences?

The Rambam49 describes these astronomical events:

When the moon returns to the beginning of the

constellation Aries at the beginning of the month

and is not inclined to the north or south, and also

when each of the remaining five planets50

return to the beginning of the constellation Aries and

are not inclined neither to the north or south, and

also any time that the constellation Aries is seen rising from the east

51, on each one of these events

bless “Oseh Bereshith”

The students of Rabenu Yona52, quoting Rabenu Yehonatan Hacohen, describes “the

constellations in their times” as an event known to the astronomers when they return to

the exact spot that they were placed during creation.

We are not accustomed to make any of these calculations or to make a bracha on these

events.

The Beit Ephraim53 similarly explains that the sun’s cycle is known by all but the other

events can only be determine by experts in the field and therefore a bracha is not recited.

The Aruch Hashulchan54 also explains that we don’t make a bracha on these events since

we do not know what they are and also because there are other explanations (other than

that of the Rambam) as to what the Gemara means.

In addition, it seems, that even the Gemara Brachot that asks “And when does this

happen?” and Abaya, who answers “Every 28 years etc.” is only referring to the Sun’s

cycle and doesn’t consider the other events or try to describe when they occur.

Halachic issues regarding the reciting of the bracha

The halachic discussions of Birkat HaChama are found in the Shulchan Aruch, siman

229:2. Many of the commentaries there delve into the various issues of the bracha. In

48 Note that the Rif, Rosh (on Mesechet Brachot) and Shulchan Aruch (Orach Chaim 229:2) have slightly

different versions, they quote: , “The moon at its pureness, the

stars in their watch and the constellations in their times”, but the idea is similar.

49 Rambam, Hilchot Brachot, 10:18

50 Saturn, Jupiter, Mars, Venus, and Mercury

51 While the first two events (the moon and planets meeting Aries) occur very infrequently and must be

calculated astronomically as to when they will happen, Aries rising from the east occurs yearly exactly on the Vernal (Spring) Equinox. Is a yearly bracha required on the first day of tekufat Nissan? Or is the

Rambam referring to different and infrequent astronomical event?

52 Talmedei Rabenu Yona, Mesechet Brachot, page 43B (86) of the Rif

53 Shu”t Beit Ephraim, Orach Chaim, siman 7

54 Aruch Hashulchan, Orach Chaim, 229:4



29

addition, many contemporary books have written on the topic of Birkat HaChama dealing

specifically with the halachic issues55

.

I will only list here a few of the main halachic discussions regarding the reciting of the

bracha, without, in any way, implying that I have done justice or completely covered the

halachic discussions, and definitely not provide an authoritative psak on any of the issues.

The time for saying the bracha

“Zrizim Makdimim Lamitzvah.” The earliest time for saying the bracha is at daybreak –

Neitz Hachama. But unlike the normal calculation for “Neitz”, when the first sight of the

sun peaks above the horizon, for Birkat HaChama the entire circle of the sun must be

visible above the horizon (which is 2½-3 minutes after the traditional “Neitz”)56. In

addition, since the sun must actually be seen, any mountains or buildings on the horizon

which may block the sun at daybreak must also be taken into account (and see below

regarding davening Shachrit first).

Lechatchilah, preferably, the bracha should be said within the first three hours of the

day57. If it wasn’t (e.g. clouds blocked the sun’s visibility – also discussed below, or you

missed the time) there is lengthy discussions (and disagreements) if the bracha is said

after that time with G-d’s name or not. Most allow saying the full bracha until noon58, but

after that time (if not said yet) only “Baruch oseh maaseh bereshith”, without G-d’s

name, should be said.

What about Shachrit?

Because of the rule “Tadir vesheaino tadir – tadir kodem59“, most authorities require that

the morning prayers, Shachrit, in its entirety, be said prior to Birkat HaChama60. The

custom is to daven Shachrit at Neitz (Vatikin) and Birkat HaChama immediately

following.

Berov Am

Notwithstanding what was mentioned above, most authorities require waiting for the

community recitation of the bracha altogether rather than saying it individually earlier (as

long as within the first three hour of the day).

55 Many of the sefarim relating to Birkat HaChama have been updated and newly reprinted this year.

In particular, see the classic Sefer Tekufat Hachama Ubirkatah (first published 5684/1924), by Rabbi

Yechiel Michel Tukechinsky, Sefer Yizrach Ohr (first published 5685/1925), and Seder Birkat Hachama,

(5781/1981) by Rabbi Zvi Cohen, et al.

56 On Erev Pesach 5769, sunrise, in Jerusalem, is at 6:17am (summer clock).

57 On Erev Pesach 5769, three hours into the day, in Jerusalem, is at 9:29am (summer clock).

58 On Erev Pesach 5769, noon, in Jerusalem, is at 12:40am (summer clock).

59 A rule defining that any common practice is to be done prior to a less common one.

60 The commentaries deal at great length with this question deliberating if these two mitzvoth are

considered to be coming at the same time?, what if you originally planed to do one only later?, what if you

usually pray at a later time?, and what if you will miss the community reciting of Birkat HaChama (i.e.

“Berov Am”) if you go to pray first?, etc.



30

The wording of the bracha

Almost all commentaries note that the bracha should be said “Beshem Umalchut”6162 and

most edit the wording to be “Oseh Maaseh Bereshith”63 and so is the custom. They

explain that when the Gemara says to bless “Oseh Bereshith” it is only a shortened

version telling which bracha is said, but actually implies to say the entire, full text of the

bracha.

No Shehechiyanu

The Shehechiyanu bracha (usually said on mitzvoth that come at intervals) is not said.

The main reason being that since Birkat HaChama is a blessing and is not a mitzvah64,

nor is it any pleasure (hana’ah) to the body (e.g. a new fruit or a new suit), Shehechiyanu

is not said65. There are also those that explain that blessing “Oseh Maaseh Bereshith” –

that G-d, today, is recreating the works of the creation, is similar to, and contains the

same idea of Shehechiyanu – that we arrive at this important time66.

A cloudy day

The biggest issue dealt with, at great lengths, by all the commentaries is a cloudy day. If

the sun is not clearly visible is the bracha said? Most agree that if the sun’s “circle” can

be seen through the clouds than the full bracha is recited67. If not68, how long should one

wait for the clouds to disperse? Many say that the bracha should be recited without

61 With G-d’s name – i.e. “Baruch ata Hashem Elokeinu melech haolam”

62 The Raavad’s opinion is that all the brachot that are listed in the 9th chapter of Mesechet Brachot,

including Birkat HaChama, are said without “Shem Umalchut”. In addition, the Sede Chemed (Maarechet

Brachot 2:18) brings in the name of the Maharal MePrag that this bracha is said without “Shem Umalchut”,

though some explain his reluctance to use G-d’s name is because of the machloket between Shmuel and

Rav Ada regarding the calculations of the yearly cycle (see Rabbi Akiva Eiger Orach Chaim 229:2).)

63 This is the version of the Rosh, Tur, and Shulchan Aruch. But the Tosefta (6:10), Rif, Rambam and

others have the version as our Gemara – “Oseh Bereshith”. Rav Tukachinsky (Sefer Tekufat Hachama

Ubirkata) explains that they too only copied the shortened version from the Gemara, but they also actually

mean to recite the customary wording “Oseh Maaseh Bereshith”.

64 There are discussions in the commentaries as to which mitzvoth a Shehechiyanu is recited and which

ones not. (See Shach, Yoreh Deah, 28:5)

65 There are other reasons given that Shehechiyanu is not recited. See Ketav Sofer (Orach Chaim 35) that in

the future the sun will grow 70 times larger, and see Shu”t Maharam Shick (90) that there is no visible

difference seen on the sun.

66 See sefer Yizrach Ohr, perek 11, Kuntress Omer Hasadeh

67 See Shu”t Chatam Sofer Orach Chaim 56, et al.

68 Some compare the halacha to that of Kidush Levana, where we make a monthly blessing on the new

moon, where the moon must be visible enough to get benefit from its light in order to make the blessing.

The sun, even if not seen and is completely covered with clouds, still lights up the world with daylight and

provides benefit from its light. In addition, the Panim Meirot (Shu”t chelek 2, siman 38) writes that since

the entire Birkat HaChama is based on a mathematical calculation of when the sun returns to its place at creation, and there is no physical change to be seen in the sun, therefore the bracha can be said in any case

even if covered by clouds and not visible at all. Most authorities, though, disagree with this opinion, and

with the comparison to Kidush Levana, and require actually seeing the sun (at least its circle through the

clouds) in order to recite the bracha, as the Gemara writes “Haroeh Chama Betkufata”- “When one sees the

sun in its season”.



31

“Shem Umalchut” before the end of the first three hours of the day if the sun is not

visible. Others69 say to wait till noon. Once the bracha is said even without “Shem

Umalchut” it cannot be repeated later on fully if the sun is then seen. After noontime, the

full bracha is not recited in any case.

Women

Another issue dealt with extensively by the commentaries is whether women should/can

recite the bracha of Birkat HaChama. Seemingly, this is an example of a “Mitzvah aseh

shehazman grama” (a positive commandment that is time dependant) that women are not

obligated70. The Ashkenazi custom is that women can recite the bracha if they wish to;

while the Sephardic custom is that they do not. There are those that argue that this is not a

case of performing a commandment, but rather just a bracha, and even the Ashkenazi

women should not say the bracha. Alternately, there are those that argue that even

Sephardic women that do not bless on commandments that they are not obligated to

perform, but they do recite all the blessing in the prayers, even though not obligated. Here

too they may recite the Birkat HaChama.

Most poskim do not see any halachic reason why women cannot participate in Birkat

HaChama71, although it seems that the custom in the past was that women did not recite

Birkat HaChama72. This may be the case because women then were not so accustomed to

participate in the public prayers, and definitely not in instances of big public gatherings73.

Many poskim are quoted that, even though they may not be obligated, women may, and

should, participate in the important bracha of Birkat HaChama74.

Table of Birkat HaChama Occurrences

Birkat HaChama, of the start of the 207th cycle, will occur on Wednesday morning, Erev

Pesach, the 14th

of Nisan, 5769, April 8th, 2009.

The calculation of the exact date in the Jewish calendar of past occurrences of Birkat

HaChama is only possible starting from when the calendar was set by Hillel II, the

Prince, in the year 4119 (359CE). Prior to that time, the start of each month, Rosh

Chodesh, was declared monthly by the Great Bet Din, depending on witnesses that saw

the new moon and other considerations, of which we have no historic knowledge.

69 Chatam Sofer ibid, Rav Tukachinsky, et al.

70 Similar to Kidush Levana, which the custom is that women do not recite. (See Magen Avraham, Orach

Chaim, 226 which gives a separate reason for not having women recite Kidush Levana which is not

applicable to Birkat HaChama.)

71 Shu”t Chatam Sofer ibid.

72 The Shoel Umashiv (Vol. 2, chelek 2, siman 168) writes that women should not make this bracha since

there is a fear that they may understand this as praying to the sun as they did in the days of the prophet

Yirmiyahu.

73 Maasat Binyamin ibid

74 Sefer Yizrach Ohr, perek 8,



32

The following table lists the Jewish and Julian/Gregorian75 dates of past occurrences of

Birkat HaChama for the previous 800 years.

4 Nissan 5741 April 8 1981










27 Adar II 5461 April 6 1701



29 Adar II 5377 April 5 1617


9 Nissan 5321 March 26 1561

29 Adar II 5293 March 26 1533

21 Nissan 5265 March 26 1505

12 Nissan 5237 March 26 1477

20 Nissan 5209 March 26 1449

23 Nissan 5181 March 26 1421

12 Nissan 5153 March 26 1393


23 Nissan 5097 March 26 1337

14 Nissan 5069 March 26 1309


25 Nissan 5013 March 26 1253

16 Nissan 4985 March 26 1225

75 For the sake of simplicity, the table will assume the Julian calendar up to the year 5342/1582 and the

Gregorian calendar onwards.



33

Future dates of Birkat HaChama

The following lists the dates of all the upcoming occurrences of Birkat HaChama until

the year 6000.








19 Nissan 5965 April 10 2205

29 Adar II 5993 April 10 2233



34

Ben Chorin Shoot me for saying this*

Shoot me for saying this, but the whole birchas hachamah thing bores me. I mean, it

stands to reason that a berachah that shows up once every 28 years would attract some

attention. But that doesn’t justify two lines of gemara and half a se’if in Shulchan Aruch

getting book-length treatments. With that degree of bloviation a lot of nonsense is bound

to be said.

Here is the short version. The gemara (Berachot 59b) cites a beraisa that when one sees

the sun, the moon, the planets and the constellations at some (unspecified) special point

in their respective cycles, one should recite the brachah “oseh [maaseh] bereishis”.

Abaye explains that with regard to the sun, the reference is to the point once every 28

years when the vernal equinox is on Tuesday evening (i.e., the beginning of what we call

“yom revi’i”).

If not for Abaye, one could have taken the reference to be to the annual vernal equinox.

But let’s work with Abaye. The simplest explanation of his remark is that, since as a

matter of convention a solar year is defined as 365¼ days, any given point during the

year will fall out on the same day and hour every 28 years. (28 times 365¼ is divisible by

7 and no number smaller than 28 will do the trick.) This is true in particular for the vernal

equinox – a distinguished astronomical point – and so we recite the berachah at the

vernal equinox every 28 years. (Rashi frums it up a bit by tying the particular spot in the

28-year cycle to the original point of creation, a flourish not mentioned by the gemara or,

subsequently, the Rambam. Why modern (?) commentators insist on seizing upon this

flourish as the starting point for the discussion is a mystery to me. Whatever.)

By this account, the 365¼-day year is merely a convention, a sort of canonical

approximation. There’s nothing to see out there every 28 years. And this shouldn’t bother

anyone. After all, by all accounts, the 28-year number is crucially dependent on the

seven-day week, which itself is merely a convention. And Hazal point out that our

holidays are defined by decisions of the beis din, not by astronomical events (“eileh

moadei hashem asher tikreu osam” – al tikri osam ela atem). In halacha, astronomical

events are anchors that prevent unlimited calendrical drift, but they aren’t constitutive.

This approach has a certain post-modern cachet and neatly avoids commitment to (very

very) bad astronomy. But still. You’ve got to wonder how people who know better – and

many great rabbanim did and do know better – can mark a virtual vernal equinox 18½

days after the actual equinox (which is today, Friday, at 11:44 GMT).

I think the answer lies in the dual definition of equinox used by Hazal (and many others).

The official (modern) definition of equinox is the (twice-a-year) moment when the line

connecting the sun to Earth is perpendicular to the earth’s axis (the line from the South

pole to the North pole). At that moment, the sun is moving east to west right along the

* Friday, March 20, 2009, http://benchorin.blogspot.com/2009/03/shoot-me-for-saying-this-but-whole.html



35

equator.

But there’s another, closely related, definition that was more commonly used in the olden

days and which is used by the Rambam: it is when the sun enters (the part of the celestial

sphere identified with) the constellation Aries (taleh). The two definitions were once

indistinguishable. But here’s the weird thing. The tropical year (the duration of one orbit

of the earth around the sun) is a bit over 11 minutes short of 365¼ days, so that the vernal

equinox by the standard definition is 18 days earlier than the virtual equinox Jews use.

But the sidereal year (the time it takes for the sun to get back to the same spot relative to

the constellations) is actually just over nine minutes longer than 365¼ days. And the

definition of the part of the celestial sphere identified with Aries is a bit fuzzy. So while

the virtual equinox has been visibly different than the actual equinox according to the

standard definition going back to Amoraic times, the sun did continue to rise in Aries at

the virtual equinox right up until about the year 1500. (The sun shifts relative to the

constellations by about one degree every 70 years and each constellation is identified

with 30 degrees worth of celestial sphere, so any point in the tropical year coincides with

a given constellation for about 2000 years.) So by the sidereal definition of equinox, we

were doing more or less okay for a while. By now, though, the actual (tropical) vernal

equinox is well into Pisces and even our virtual equinox has slipped into Pisces. The sun

actually enters Aries these days on April 15, a week after our virtual equinox. (Somebody

tracks this because Indian astrologers use the sidereal cycle to do whatever it is Indian

astrologers do. At least there are a few true believers left in this world.)

So in the end it’s all about the completion of a virtual cycle. That’s it. Move along, move

along. Nothing to see here.

The other events mentioned in the same beraisa, the completion of some sort of cycles

involving the moon, the planets and the constellations, have all gone the way of the dodo

bird. Nobody seems to have lost any sleep over any of them. If you get my drift...



36

A Simple Jew

Question & Answer With Rafi G. - Birchas HaChama*

A Simple Jew asks:

It seems like every publication coming out recently centers around Birchas HaChama. Do

you think that there has been too much of an emphasis on this transitory mitzvah?

Rafi G. of Life In Israel responds:

I have been seeing so many notices of pamphlets and books being printed about Birkas

Ha’Chama and shiurim given about it, that I had stopped paying attention. I said to

myself then, “It is happening in another 3 months/2 months/5 weeks - what’s the big

deal? Why all the preparation?”

On the one hand it is wonderful to see people get so excited about a mitzva. I think the

reason for the excitement is because it occurs so infrequently. There is something special

about doing a mitzva, anything really but especially a mitzva, that is so infrequent that it

does not give you the opportunity to do it by rote. When something is so rare, you think

about it, you try to understand it, you try to enhance the experience as much as you

possibly can.

On the other hand, the whole mitzva will take about 30 seconds, if stretched out as much

as you possibly could, to complete. Not only that, but it is also a bracha that we say for

various other natural occurrences as well, so while the event might be rare, our part in it

is really “nothing special”.

But the truth is that I don’t think we are making any more of a big deal out of it now than

we did in the past. I remember as a child, I would have been 8 years old, when it last

happened, the whole school went outside to say the bracha together. All the shuls

performed the mitzva together. They made a big deal out of it also.

While it might feel a bit “over the top”, it is human nature to try to appreciate something

that is so rare much more than something that is so common. We make the same bracha

on lightning, yet I can honestly say that during our last storm, I said the bracha on

lightning with not nearly the level of reverence that is leading up to the bracha for Birkas

Ha’Chama.

Perhaps we should learn a lesson from Birkas Ha’Chama about how we perform most of

the time “Mitzvas Anashim Melumada”, and how we can perform the same exact mitzva

with reverence and thorough analysis. The way we prepare for and recite the bracha on

* Monday, March 23, 2009, http://asimplejew.blogspot.com/2009/03/question-answer-with-rafi-g-

birchas.html

http://en.wikipedia.org/wiki/Birkat_HaHammah

http://lifeinisrael.blogspot.com/



37

14 Nissan this year should remind us that we say the same bracha on many other

manifestations of Hashem being the Creator, and that we should treat all those other

times with even half the reverence with which we are treating Birkas Ha’Chama.



38

Other Online Resources

Star-K

R. J. David Bleich in Jewish Action

R. J. David Bleich in Tradition

JTA

Wikipedia

R. Eli Mansour I, II, III

Dr. Julian Schamroth on Kehillaton.com

The Hirhurim – Musings blog is being published as a series of books! Enjoy having

in book form the award-winning blog you read so often – revised, edited, updated

and available on your bookshelf for Shabbos and for years to come. Pre-order the

first volume now to assure yourself a 20% discount:


The Jewish Economic Survey, analyzing the economic state of the Orthodox Jewish

community, is available online at SerandEz – just follow the link at the top of the

blog or use the following link:


There will be a presentation on the survey in Washington Heights in the near future.

http://www.star-k.org/kashrus/kk-BirchasHachama.htm

http://www.ou.org/index.php/jewish_action/article/50008/

http://traditiononline.org/news/article.cfm?id=105415

http://jta.org/news/article/2009/02/13/1003001/here-comes-the-sun-jewish-groups-gear-up-for-rare-sun-ritual

http://en.wikipedia.org/wiki/Birchat_Hachammah

http://www.dailyhalacha.com/displayRead.asp?readID=1789



http://www.kehillaton.com/en/articles_birkat_hachama.asp?c=2



http://serandez.blogspot.com/


Birkas Ha-Chamah

Documents

Transcript of Birkas Ha-Chamah