Q & A: An Unusual Shehecheyanu Practice (Part I)

Question: What is the reason for the unusual practice of the chazzan reciting shehecheyanu on Yom Kippur night?

Elimelech Feldman

Via E-Mail

Answer: Our discussion will touch upon the Shehecheyanu blessing in general and the chazzan’s blessing of Shehecheyanu in the synagogue on Yom Kippur night.

The chazzan reciting the blessing of Shehecheyanu (lit., “Who has sustained us...”) on Yom Kippur night before prayer is unusual in that this is not done as part of any other prayer service throughout the year. We find that the Tur and the Mechaber (Orach Chayyim 619) both note that following the recitation of Kol Nidrei, the chazzan recites the blessing of Shehecheyanu without a cup of wine. This seems to have become the universal practice in both Ashkenazic and Sephardic communities.

The Mechaber (Orach Chayyim 225) discusses in detail the blessing of Shehecheyanu and when one is required to recite it. Among the situations that engender such a blessing are the construction (or acquisition) of a new house, the acquisition of a new garment, the opportunity to eat a new fruit, or basically any matter that renews itself from year to year.

Though the Mechaber requires the Shehecheyanu to be recited for other matters, such as the Festivals, including Rosh Hashanah and Yom Kippur, shofar, sukkah, lulav, Chanukah candles, and Megillat Esther, each discussed in their respective sections of his halachic work, there is no mention of any of these in his earlier and more detailed discussion of Shehecheyanu in siman 225. The reason for this is probably that the earlier discussion is based on the Talmud’s discussion in Perek Ha’roeh (Berachot) where these are not mentioned. All of the above are, however, found in the Talmud in various places, including Tractates Eruvin, Pesachim, Sukkah, and Shabbos.

It is notable that all of the above examples involve a cheftza shel mitzvah – an object used for the performance of the mitzvah (such as wine, candles, shofar, sukkah, lulav, and Megillah). The question about Yom Kippur is: What is the object on which the blessing is recited, since wine obviously cannot be used?

Upon closer examination, we can see that we do indeed make the blessing on Yom Kippur on a cheftza shel mitzvah: the Yom Kippur candles that the woman of the household (or a man, when there is no woman present) usually lights. Perhaps that Shehecheyanu could suffice and thus there would be no need for the recitation in the synagogue?

On the other hand, we see that for the three Festivals, in spite of the woman’s lighting candles and then reciting the Shehecheyanu on them, we nevertheless recite it again at Kiddush.

The recitation of Kiddush in the synagogue on Friday night and on Festivals after the Ma’ariv service has become customary in many communities and congregations. This is because we are required to help the destitute in our community discharge their obligation. (Of course, the exception is the first two nights of Passover, as the Mechaber notes that then even the most destitute person must be aided in securing wine for Kiddush for the Seder, and on Sukkot when Kiddush is not recited in the synagogue, but if at all, in the synagogue’s sukkah.)

Thus, we have two reasons to recite the Shehecheyanu in the synagogue on Yom Kippur night. First, it is attached to the basic Kiddush requirement. Second, it is attached as well to the separate synagogue Kiddush requirement.

Of note is the MishnaBerura’s statement (Orach Chayyim 619 s.k.3) that the congregation recites the Shehecheyanu along with the chazzan, quietly, and it is proper for them to say it hurriedly to allow them to answer Amen in response to the chazzan’s blessing.

Shulchan Aruch HaRav (Orach Chayyim 619 s.k.8) notes that according to the letter of the law, the entire congregation should be discharged of their Shehecheyanu obligation via the chazzan’s blessing, with no need for each and every individual to make their own blessing, because of the rule (based on Mishlei 14:28) of “b’rov am hadrat Melech” – in the midst of the multitude of His people is the King’s glory. According to Beit Hillel’s interpretation (Berachot 43a), an entire assemblage responding to the chazzan’s blessing brings the greatest glory to Hashem. Yet nowadays, for the most part, the chazzan does not have the intention to discharge others’ obligations, and therefore each and every congregant should recite the blessing individually in a hushed tone, but take care to conclude before the chazzan completes his blessing in order that they may respond Amen to his. We encounter this same rule with the blessing before Hallel and the blessing on the lulav that the chazzan recites in the synagogue.

To be continued.