Once in 28 Years: The Blessing of the Sun: Birkas Hachamah By Rabbi Moshe Goldberger The Blessing of the Sun: Birkas Hachamah. Uncover the meaning & depth of this once-in-28-years natural phenomenon, with fascinating facts & practical insights to show how this momentous event can transform our lives. Buy Once in 28 Years at a special online price at www.targum.com

Chapter 1

The Source for the mitzvah

What is the source for the mitzvah of Birkas Hachamah?

The Gemara states:

One who sees the sun at the beginning of its cycle... should say, “Blessed [are You, Hashem]...Who makes [the work of] Creation.” (Berachos 59b)

When is the beginning of the sun’s cycle? The Gemara continues,

Every twenty-eight years the cycle begins again, when the Nissan equinox falls [on the evening of Tuesday going into Wednesday]... (Ibid.)

We learn from this that we say the berachah upon seeing the sun on a Wednesday morning after the vernal equinox (the “tekufah”) every twenty-eight years, in commemoration of the sun’s creation. (See Shulchan Aruch, Orach Chaim 229:2.)

The twenty-eight-year cycle is based upon the concept that a solar year is 365¼ days long. The sun returns to its basic original position annually, but we say the blessing only when it returns to its original position on the same day of the week and at the same time of day as it was in at the time of Creation, which occurs only once in twenty-eight years (since 28 quarters equals 7, the number of the days of the week). (See The Jewish Calendar, by Rabbi David Feinstein, [New York: Mesorah Publications, 2004], pp. 162–163.)

Every twenty-eight years, the sun and the planets reach the position they were in when Hashem first placed them in their orbits, at the time of Creation.

Why does this always occur on Wednesday? In Bereishis (1:14–19), we learn that Hashem created the sun on day four.
. . .

This leads us to an interesting question. The Torah tells us that on day one Hashem created light and darkness (see Bereishis 1:4). Where did that light come from if the sun was not created until day four?

The Talmud (Chagigah 12a) explains that the luminaries were created on the first day but were not set in place until the fourth day. Why did Hashem do this?

Rav Avigdor Miller explains (The Beginning, p. 17) that the first light was created before the sun was positioned to teach us that light and all other natural phenomena are emanations of the Creator’s glory.
. . .

One Moment Spotlight: The primary source of the Birkas HaChamah blessing comes from five lines in the Gemara (Berachos 59b), as expounded by Rashi and other commentators.

If you do not already have a chavrusa, study partner, set one up now so that you can study the original Gemara and the comments of Rashi. You can master it if you plan for it and focus on it. In addition, once you have studied the material in the original sources, you may have new insights that will enhance your enjoyment of the service, as well as your enjoyment of life, with Hashem’s help.

Chapter 2

The Halachos of Birkas HaChamah

The Basic Halachah

One who sees the sun at the beginning of its cycle, i.e., once every twenty-eight years when our Sages tells us it is back at the position it was in at the time of Creation, when the sun comes up, recites the blessing “Oseh Ma’aseh Vereishis”:

Baruch Atah Hashem Elokeinu Melech HaOlam, oseh ma’aseh vereishis — Blessed are You, Hashem, our G-d, King of the Universe, who makes the work of Creation.

One caveat: It is not necessary — moreover, it is dangerous — to stare into the sun before or after saying the berachah. All that is necessary is to glance at the sun briefly.

What to Do When it is Cloudy or Rainy

The Chafetz Chaim (Mishnah Berurah 228:2) quotes the responsum of the Chasam Sofer (siman 56) on this topic. We will therefore summarize the key points of that responsum and also suggest that you study the original text inside if you can.

There are two main issues in this discussion: (1) At what time(s) one can say the berachah on April 8, 2009, and (2) what happens if one cannot see the sun that day — i.e., it’s cloudy or raining.

The Chasam Sofer refers to the Birkas HaChamah preparations in 1813 (5573) when many people asked whether they could say the berachah even without seeing the sun, i.e., if the sun was obscured.

He answers that this is not permitted. The only leniency he consents to is saying the blessing when the sun is covered by clouds but an impression of it can still be seen, as his rebbe, Rav Nosson Adler, ruled in 1785/5545.

Further, if one does not even see the impression of the sun, the Chasam Sofer rules that he may not recite any berachah, even without Hashem’s Name.

If it is later than three hours after sunrise and one sees the impression of the sun, the Chasam Sofer rules that one can say the berachah, but without Hashem’s Name. (On this point the Mishnah Berurah disagrees, stating that one can rely on many other opinions to even say the berachah with Hashem’s Name at that time.)

Based on this discussion, the halachah is as follows: The berachah should ideally be recited with a multitude of people (Mishnah Berurah 229:2), for the verse states, “With a multitude of people there is more glory to the King” (Mishlei 14:28).

On a clear day, the custom is to recite the berachah after shacharis, morning prayers. The best time to say the berachah, however, is at sunrise, which differs from place to place, or the earlier the better after that.

On a cloudy day, if a person sees the sun earlier than he would with a minyan, he should not delay and recite the berachah immediately, even by himself.

If a person is unable to say the berachah at sunrise, he may say it until chatzos, noon. Some say one may only say it up to three sha’os zemaniyos, special hours that are based upon the length of the day, after sunrise. After chatzos, one may only say the berachah without Hashem’s Name.

More Points

It is ideal to say the berachah while standing, but this is not required.

Some keep their tallis and tefillin on when reciting the berachah.

It is permitted to recite the blessing indoors, as long as the sun can be seen from the window.

Women and Children

The Chasam Sofer writes that he does not understand why it was customary for women not to say the blessing. The Kaf HaChaim rules that it is best for them to listen to others saying the berachah and be included with them. Many poskim rule that women may recite the blessing if they wish to, but there should not be any mingling between men and women.

Children should be trained to say the berachah from the age of chinuch (six or seven years and up).

The Kaf HaChaim rules that a blind person should not say the berachah, but he can be included in the berachah of another person, provided that the person saying the berachah has the blind person in mind and the listener answers “amen” (Kaf HaChaim 229:8).

“Shehechiyanu”

We do not say the “Shehechiyanu” blessing at Birkas HaChamah.

This blessing states: “Blessed are You, Hashem... Who has kept us alive, sustained us, and brought us to this season.”

The Sages established various occasions when a person says the “Shehechiyanu” blessing — for example, upon buying a significant garment (such as a new suit or a tallis), building or buying a new house, eating a new fruit, or listening to the shofar. However, the blessing of Birkas HaChamah is not one of these occasions, even though this opportunity arises only every twenty-eight years.

Some of the reasons for this exclusion are that this berachah is in the nature of praise of Hashem, as opposed to giving thanks for some type of physical pleasure. Additionally, the sun looks the same on this special day; we don’t see anything unusual about it that would warrant a “Shehechiyanu.” This berachah on Creation is also not unique, since we also say it after seeing lightning and other natural phenomena.

Nevertheless, there is a way to incorporate a “Shehechiyanu” berachah if some other valid reason exists for saying it — for example, if one has a new suit or a new fruit.

Any doubts or questions on the halachos should be presented to one’s rav for clarification.
. . .

One Moment Spotlight: Why does the halachah allow for different opinions as to when one may say the berachah and other, similar issues?

Any controversy that is for the sake of Heaven will endure [i.e., will be beneficial for future generations], but any controversy that is not for the sake of Heaven will not endure [but rather will bring destruction]... (Avos 5:17)

There are countless halachic discussions and arguments recorded in the Talmud. Why is this so? The oral law, which later became recorded as the Mishnah and the Talmud, was transmitted verbally to Moshe Rabbeinu at Sinai, and over time many issues were clarified and discussed by the sages, often leading to the development of various opinions on small details.

Why did Hashem allow the Torah to develop in such a way? Why didn’t He give us everything in one straight shot, written down from the beginning, so that there would be no questions?

One answer is that “these and those are [all] words of the living G-d” (Eruvin 13b). Studying Hashem’s Torah, both the written and oral laws, for the sake of Heaven is our greatest duty, because this is what enables us to come as close to Hashem as possible. In fact, a person who is an expert in all aspects of the Torah and is a G-dfearing person with excellent middos (character traits) is considered a live sefer Torah, who can answer questions and give advice on all subjects of life.

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