Birchas HaChama

By Rabbi Joshua Flug

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I.

Intro-On April 8, 2009, we will have the opportunity to recite Birchas HaChama. This opportunity arises once every twenty eight years. In this shiur outline, we will explain the basis of Birchas HaChama and some of the halachic questions that arise. A Basic understanding of the Jewish Calendar (The purpose of this piece is to help you explain it to others) a. A lunar month is 29 days, 12 hours and 793 chalakim (there are 1080 chalakim in an hour). This means that a lunar month is 29.5306 days. b. The Jewish year is based on months and therefore, a 12 month year based on lunar months is 354.3672 days. c. There is what seems to be a dispute regarding the length of the solar year. Shmuel is of the opinion that a solar year is 365.25 days. {} R. Ada is of the opinion that the solar year is 365.246822 days. [The source for Rav Ada's calculation is not mentioned in any Talmudic passage, but as we will see later, it is attributed to him during the times of the Rishonim.] The actual scientific solar year is on average 365.24219 days. i. The driving force behind Rav Ada's calculation is that in a 19 year cycle with 7 leap years, there are 235 lunar months. That is the equivalent of 6939 days 16 hours and 595 chalakim. Rav Ada's calculation divides this number into 19 to derive the length of a single year as 365 days 5 hours 997 chalakim and 48 regaim (there are 76 rega'im in a chelek). ii. According to Rav Ada's calculation, there is zero discrepancy between the solar and lunar calendars after a period of 19 years. iii. If one were to attempt to create a calendar using the scientific solar year, it would be impossible to create a cycle where the lunar and solar calendars converge. Even if one would accept a small margin of error, the cycle would have to be hundreds of years.

II.

III.

The Basis for Birchas HaChama a. The Gemara cites a beracha that states that when one sees the sun in its "tekufa" and the moon in its "gevurah" the stars in their "mesillah" and the mazalos in order, one recites the beracha "oseh bereishis". Abaye states that this occurs every twenty eight years. {} b. Rashi explains that each year, the equinox will be one and one quarter days later in the week than the previous year (i.e. if you divide 365 and into 7, you will get 52 weeks and 1 days. The sun was placed in the sky at creation

in the first hour of Wednesday evening (6:00 pm when Wednesday begins which is considered Tuesday by secular standards). The next year, the equinox was at midnight on Thursday, the next year at 6:00 am on Friday, the next year at noon on Shabbos and the next year at 6:00pm on Sunday. When the equinox returns to 6:00pm it is called the completion of a machzor katan. This occurs every four years. When the equinox returns to 6:00pm on Wednesday evening (i.e. at the end of Tuesday, beginning of Wednesday), this is called the completion of the machzor gadol and when this happens, we recite Birchas HaChama. {}(See Chart 1 at end of sources) [Also keep in mind something that is not so relevant to this discussion, but people may be confused with this point-because of the adjustment of daylight savings time, sunset will be at 7:00 on the equinox.] i. It is important to note that there is a dispute regarding whether the world was created in Tishrei or in Nissan. ii. R. Yosef Chaim of Baghdad (1832-1909) quotes from the Arizal that there is no real machlokes, rather the "conception" occurred in Tishrei and the birth occurred in Nissan. That's why we say on Rosh HaShanah "hayom haras olam" and not 'hayom leidas olam.' iii. R. Chaim Freidlander suggests that b'machshava, the world was created in Tishrei, but in ma'aseh it was created in Nissan. iv. There are also more technical answers to the question of how we recite Birchas HaChama according to R. Eliezer. c. Rashi's explanation assumes that "chama betekufasa" warrants its own beracha as well as "levana begevurasa" etc. R. Nassan ben Yechiel (10351106) offers an alternative explanation of the Gemara which is that when the sun, moon and stars are all aligned together, one recites birchas hachama. According to this explanation, when it is cloudy for three days in a row and then the clouds clear, one recites this beracha. {} d. Shulchan Aruch cites the opinion of Rashi. {} IV. If the Vernal Equinox is on March 20, why does Birchas HaChama commemorate an event that takes place on April 7? a. Until 1582, the world followed the Julian calendar, which assumed a solar year of 365.25 days. This, in fact, is the same assumption as Shmuel's tekufos. Therefore, Birchas HaChama always took place on March 25, which was also the assumed vernal equinox throughout the world. In 1582, the Gregorian calendar was implemented which assumes a solar year of 365.2425 days. Therefore, Tekufas Shmuel and the Julian calendar drift an average of 10.8 minutes from the Gregorian calendar each year. In addition, the Gregorian calendar readjusted 10 days at the time of the institution. Yet, one must question: Why recite a beracha commemorating the sun's return to the

original equinoctial point at the same time of day when April 7 is not really the equinox? b. Scientific observations notwithstanding, we have an apparent internal problem with Birchas HaChama. As noted earlier, Birchas HaChama assumes a solar year of 365.25 days. That seems to only follow tekufas Shmuel. However, our calendar follows Tekufas Rav Ada, which assumes a solar year of 365.2468 years. According to Rav Ada, there is no twenty eight year cycle of the sun returning to its original position. How then can we recite Birchas HaChama and still observe Yom Tov on the basis of calendar that assumes a different reality? [This question is commonly known as the question of Maseis Binyamin (R. Binyamin Solnick, 16th century). {} c. In truth, R. Shimon ben Tzemach (Rashbetz 1361-1444) alludes to this problem and gives the following solution: i. Shmuel knew full well that the solar year is not exactly 365.25 days. In fact Shmuel states that he knows that ways of the skies like the streets of Neharda. {} ii. There is a tradition that Shmuel's tekufah was meant for the public and Rav Ada's tekufah was meant for a select few individuals. iii. Rashbetz implies that because we follow Shmuel for halachos that involve the masses, it makes sense to follow Shmuel for Birchas HaChama which is performed by everyone. The same applies to the recitation of tal umatar which occurs 60 days after tekufas tishrei. We assume that Tekufas Tishrei occurs every 365.25 days (which is why it is currently on Dec. 5), whereas according to Rav Ada, it should be earlier. {} iv. A similar idea is present by R. Yitzchak Yisraeli (a student of Rabbeinu Asher whose work was published in 1310 and may actually be the basis for Rashbetz's comments). It is interesting to note that he writes that the reason why we follow tekufas Shmuel for events that pertain to the public is so that we don't confuse people and allow them to follow the secular calendar. {} v. One must still ask the following question: If Rav Ada's calculation is correct and we only follow Shmuel publicly, why institute birchas hachama initially for an event that doesn't actually happen? I.e., if there was an event called birchas hachama and for Shmuel it was one time and Rav Ada another, it would make sense to follow Shmuel because it is a public event. However, for Rav Ada, the sun doesn't return back to the same time on the same day for 689,472 years, so why would Chazal have instituted such a beracha? There are a number of answers to this question:

1. R. Nasan Gestetner- In reality, one should recite the beracha every day because each day it is worthwhile to praise G-d for giving us the sun. However, if we did it every day, it would become rote and there wouldn't be much significance to it. Therefore, we recite it every 28 years in line with tekufas Shmuel. {} 2. R. Tzvi Hirsch Orenstein alludes to another answer. He notes that one of the piyyutim for Shabbos Shekalim states that there are 22 yovels in a machzor. {} R. Orenstein explains that if you multiply 22 times 49, you reach 1,078. In the year 1,078, the equinox will be very similar to the creation of the sun, although it will be off by approximately 15 minutes. As such, one can suggest that even following tekufas Rav Ada, Birchas HaChama is recited periodically when the equinox is in close proximity to creation. Once we establish that it should be recited, we can then employ our rule that in matters relating to the public, we follow Tekufas Shmuel for determining when to recite it. {} a. If you would allow flexibility of 1/3 of an hour, the tekufah would return to its original place in the following pattern- There will be six occurrences of this phenomenon every 393 years where the first five occurrences will occur every 73 years and the sixth after 29 years. The pattern then repeats itself. If one wants to be more rigid and require closer proximity, every 393 years, the tekufah will come within a minute of the original. This pattern does start to unwind and by the year 6,000, you would need flexibility of 22 minutes for the 73/28 pattern and 3.5 minutes for the 393 year pattern. [See chart 2 at the end of the sources] b. It is unclear why the paytan singled out the year 1078 as the end of the machzor. It is not the end of the 393 year pattern. 3. R. Avraham Yeshaya Karelitz (1878-1953), while discussing Tekufas Shmuel in general and not specifically Birchas HaChama, writes that all of our shiurim are rounded and are not necessarily precise because mitzvos must be formulated in a way that everyone can keep them. Chazon Ish implies that even if Birchas HaChama doesn't correspond to the physical reality, the mitzvah would still make sense to institute it, because in the world of halachic observance it is a reality. {} d. R. Moshe Sofer (1762-1839) suggests that the dispute between Rashi and Aruch may be contingent on the dispute between Shmuel and Rav Ada:

1. According to Shmuel, it makes sense to recite a beracha every twenty eight years and therefore, the beraisa that references "chama betekufasa" refers to that phenomenon. 2. According to Rav Ada, the beraisa must refer to something else, such as the return of the sun after three cloudy days. 3. Chasam Sofer notes that this theory doesn't work within Rambam's opinion because he rules that one recites Birchas HaChama every twenty eight years {} and still follows Rav Ada for the calculation of the Jewish calendar {}. Chasam Sofer concludes that this question needs further clarification ("tzarich iyun gadol). {} 4. R. Chaim Benbenisti (1603-1673) first questions whether it is appropriate to recite the beracha in light of Rav Ada's opinion. While he resolves that problem, he notes that one should not recite a beracha with Shem and Malchus because according to Aruch, there is no obligation to recite a beracha. {} V. Reasons why some poskim were hesitant to recite the beracha with shem and malchus a. As we already noted, there were some acharonim who were concerned for the opinion of the Aruch and therefore, felt that we should employ safek berachos l'hakel. i. The Chida (R. Chaim Yosef David Azulai 1724-1807) writes that he has observed that in almost all communities the beracha is recited with Shem and Malchus and that unless one has a specific custom that predates Shulchan Aruch and Rama, one should recite the beracha with Shem and Malchus. {} b. R. Moshe Kunitz records that the Maharal of Prague (1520-1609) recited it without Shem and Malchus out of concern that the beracha was instituted after Talmudic times. {} i. There is a general discussion about berachos that were instituted after Talmudic times, such as "Mekadesh Es Sh'mo BaRabim." ii. R. Kunitz's comment is referenced by R. Akiva Eger (to Shulchan Aruch, O.C. 229). VI. The Seder HaYom a. Rambam writes that the beracha is recited the morning after the phenomenon occurs (which will always be on a Wednesday morning). {}

b. When is the latest time in the day to recite Birchas HaChama?

i. R. Avraham Gombiner (1633-1683, Magen Avraham) writes that one cannot recite the beracha after three hours of the day. {} ii. R. Eliyahu Shapira (1660-1712) disagrees and writes that one should be able to recite the beracha at least until chatzos. {} iii. Mishna Berurah (R. Yisrael Meir Kagan 1838-1933) seems to rule that on a cloudy day, one can recite the beracha until chatzos. {} c. Magen Avraham also quotes a dispute as to whether one should recite the beracha at the first sighting of the sun or whether the entire congregation should say it together after Shacharis. {} i. The Chida writes that this is contingent on whether it is better to fulfill zerizin makdimin l'mitzvah or whether it is better to fulfill b'rov am hadras melech. He concludes that zerizin is more important and therefore, it is better to recite it as soon as one sees the sun that morning, rather than to wait for a public gathering. {} ii. R. Yechiel Michel Tukaczinski [click here to access the sefer, discussion begins on page 43] has a lengthy discussion about this topic and he concludes that the minhag is to daven vasikin and then after the kaddish of Uva L'Tzion, everyone goes out and recites the beracha. {} VII. What happens on a cloudy day? a. Chasam Sofer rules that if the sun is discernible from behind the clouds, one may recite the beracha. However, if the sun cannot be seen at all, one cannot recite the beracha. {} b. This ruling is codified by Mishna Berurah. {} VIII. Do Women recite Birchas HaChama? a. Introduction- there is a discussion among the poskim regarding whether women recite kiddush levana. The issue revolves around how one understands the give and take of the Gemara that deals with this issue: {} i. Rav Acha tells Rav Ashi that in Israel, they would recite "Baruch Mechadesh Chadashim"

ii. Rav Ashi then responds that our women recite the beracha and they say "Asher B'ma'amaro Bara etc." b. Magen Avrham explains that kiddush levanah is a mitzvas aseh shehazman gerama and women are exempt. Rav Ashi didn't necessarily mean that women specifically recite the beracha but that this is the general nusach for kiddush levana. {}

c. R. Shlomo Kluger disagrees and maintains that in principle kiddush levana is not a mitzvas aseh shehazman gerama because it is not contingent on a specific time, but rather the event of seeing the new moon. {} He then explains the Gemara as follows: [The rest of the teshuva can be accessed here] i. The beracha of mechadesh chadashim clearly reflects the event of the new moon and women would be obligated to recite mechadesh chadashim. ii. The beracha of "Asher B'Ma'amaro" connotes a general appreciation for ma'aseh bereishis and since it is only recited once a month, it is considered a time bound positive mitzvah. iii. Rav Ashi did not say that our women recite the beracha of Asher B'Ma'amaro, but rather that women should recite "Mechadesh Chadashim" but we recite "Asher B'Ma'amaro." d. Applying this discussion to Birchas HaChama: i. According to Magen Avraham, ostensibly, Birchas HaChama is a mitzvas aseh shehaz'man gerama because it occurs every twenty eight years. ii. According to R. Kluger, it is arguable that Birchas HaChama which is recited on an event is not based on time per se and is therefore not a mitzvas aseh shehaz'man gerama. 1. One must then question if there is any indication from the beracha of oseh ma'aseh bereishis as to whether the beracha is a general beracha about ma'aseh bereishis or whether it is a specific beracha and because we are commemorating an event similar to ma'aseh bereishis, we recite oseh ma'aseh bereishis. 2. Another factor that plays a role is how one deals with the fact that according to Rav Ada, this is not the proper time to say the beracha. a. It is arguable that the institution to recite the beracha recognizes that there is no physical event happening, and the beracha is a time-bound mitzvah that we recite every twenty eight years. b. If one assumes that we are commemorating a specific event, it is arguable that it is not a mitzvas aseh shehaz'man gerama. iii. R. Yehoshua Leib Diskin (1818-1898) writes that there are two reasons why women are obligated to recite Birchas HaChama: {}

1. It is recited on an event as opposed to Kiddush levana which is based on time. 2. There are numerous events that warrant the beracha of oseh ma'aseh bereishis and women generally recite the beracha. Birchas HaChama is just one application. e. Even if women are exempt, can they voluntarily recite the beracha? i. Normally, Ashkenazim allow women to recite a beracha when they perform a mitzvah voluntarily. ii. However, Magen Avraham has a novel idea regarding this rule. Magen Avraham, in explaining Rama's ruling that women should not recite Havdalah themselves, writes that if Havdalah is a mitzvas aseh shehaz'man gerama, they cannot recite havdalah because the beracha of Havdalah is not a beracha on the mitzvah, but rather the mitzvah is to recite a beracha. When the beracha is the mitzvah itself, women cannot voluntarily recite the beracha. Magen Avraham states that this would be a reason for women to refrain from reciting Kiddush levana. {} 1. R. Avraham Shmuel Binyamin Sofer (1815-1871) writes that this reason applies to Birchas HaChama (you can access the teshuva here.) 2. It's important to note that Magen Avraham disagrees with this premise and rules that women can recite Havdalah. 3. Magen Avraham provides a different reason why women don't recite Kiddush levana which is not applicable to Birchas HaChama. {}

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Chart 1- Calculation of the Day and Equinox based on a Solar Year of 365.25 days

21 Monday 22 Tuesday Wednesd 23 ay 24 Friday 25 Shabbos 26 Sunday 27 Monday Wednesd 28 ay

Monday Tuesday Wednesd ay Thursday Saturday Sunday Monday Tuesday

Ye ar

Jewish Day Wednesd 0 ay 1 Thursday 2 Friday 3 Shabbos 4 Monday 5 Tuesday Wednesd 6 ay 7 Thursday 8 Shabbos 9 Sunday

Secular Day Tuesday Thursday Friday Saturday Sunday Tuesday Wednesd ay Thursday Friday Sunday Monday Tuesday Wednesd ay Friday Saturday Sunday Monday Wednesd ay Thursday Friday Saturday

10 Monday 11 Tuesday 12 Thursday 13 Friday 14 Shabbos 15 Sunday 16 Tuesday Wednesd 17 ay 18 Thursday 19 Friday 20 Sunday

Time 6:00 PM 12:00 AM 6:00 AM 12:00 PM 6:00 PM 12:00 AM 6:00 AM 12:00 PM 6:00 PM 12:00 AM 6:00 AM 12:00 PM 6:00 PM 12:00 AM 6:00 AM 12:00 PM 6:00 PM 12:00 AM 6:00 AM 12:00 PM 6:00

PM 12:00 AM 6:00 AM 12:00 PM 6:00 PM 12:00 AM 6:00 AM 12:00 PM 6:00 PM

Chart 2- Frequency of Rav Ada's Machzor HaGadol Assuming Flexibility of 1/3 of an hour

Year 0 73 146 219

Years from Time of Previous Equinox 0 6:00 73 6:03:42 73 6:07:24 73 6:11:07

PM PM PM PM

292 365 393 466 539 612 685 758 786

73 73 28 73 73 73 73 73 28

6:14:50 6:18:32 6:00:13 6:03:56 6:07:39 6:11:21 6:15:03 6:18:46 6:00:28

PM PM PM PM PM PM PM PM PM