Order of Taking the Four Minim and Bracha For Seeing Natural Wonders: Difference between pages

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Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one lulav, one etrog, three hadasim and two aravot.<ref> Succa 34b based on Vayikra 23:40. Shulchan Aruch 651:1 </ref>  
==Lightning and Thunder==
# For lightning and thunder, if they come at the same time or right after one another and one didn’t start to recite any Bracha, one should only recite [[Oseh Maaseh Beresheet]] and it will cover both the lightning and thunder. If, however, there is a break between the lightning and the thunder such that one already began to say [[Oseh Maaseh Beresheet]] on the lightning, then one should say finish [[Oseh Maaseh Beresheet]] on the lighting and recite SheCocho UGevurato Maaleh Olam on the thunder. <Ref>Mishna Brurah 227:5, Vezot HaBracha (pg 153) in name of Rav Elyashiv </ref>
# If one didn’t see the lighting and only heard thunder one should recite SheCocho UGevurato Maaleh Olam and then if later one sees lightning one should recite [[Oseh Maaseh Beresheet]]. <Ref>Mishna Brurah 227:5 </ref>
# If the storm cleared up completely and there were no clouds and then another storm came, one can recite another Bracha for the lightning and thunder of the next storm, however within one storm one only recites one Bracha unless the storm continues to the next day. <Ref>S”A 227:2 writes that one shouldn’t recite another Bracha on thunder and lightning unless the storm has cleared up. Mishna Brurah 227:8 emphasizes that it must have completely cleared up unless it continues to the next day in which case a new Bracha is needed in any case. This is also the opinion of Yalkut Yosef (vol 3 pg 622). Vezot HaBracha (pg 154) in name of Az Nidbaru 6:32 and Rav Moshe Shternbach add that one doesn’t recite a new Bracha in the morning unless one slept and the night has passed. </ref>
# The Bracha on lightning and thunder must be said within [[Toch Kedi Dibbur]] (short period of time). <Ref> Mishna Brurah 227:12 </ref>
# One may recite the Bracha even if one only saw the light from the lightning and didn’t see the bolt. <Ref> Rav Shlomo Zalman Auerbach (Halichot Shlomo page 287, Sh"t Minchat Shlomo 2:4:34) writes that one may recite the bracha on lightning even if one only saw the flash from the lightning and not the bolt because one really feels Hashem's greatness and the greatness of His creations even without seeing the bolt. This is quoted in Vezot HaBracha (pg 156). Rav Yacov Kamenetsky in Emes Liyaakov (Siman 227 in the footnote), [http://www.hebrewbooks.org/pdfpager.aspx?req=880&st=&pgnum=47 Sh"t Az Nidberu 6:23], Chazon Ovadia ([[Berachot]] page 466), and Sh”t Tzitz Eliezer 12:21 agree.</ref>
# If one’s hands are unclean from going to the bathroom and not washing yet or for going to sleep at night and not having washed yet, and right then one saw lightning or heard thunder, one can’t recite the Bracha. <Ref> Mishna Brurah 227:11, Vezot HaBracha (pg 154), see there for the case of where one needs to go to the bathroom. </ref>
# Even one who is in the middle of learning, should stop to recite this bracha. <ref> Sh"t Beer Moshe 2:10 </ref>
# Text of the Bracha on lightning: ברוך אתה ה' אלוקינו מלך העולם עושה מעשה בראשית - Baruch Atta Adonay Eloheinu Melech HaOlam [[Oseh Maaseh Beresheet]]. <ref>Shulchan Aruch 227:1</ref>
# Text of the Bracha on thunder: ברוך אתה ה' אלוקינו מלך העולם שכחו וגבורתו מלא עולם - Baruch Atta Adonay Eloheinu Melech HaOlam SheKocho UGevurato Maaleh Olam. <ref>Shulchan Aruch 227:1</ref>


==Who is Obligated==
==All oceans==
#This mitzva of arba minim is an obligation on every individual. <ref> Succa 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>  
# The bracha for seeing any ocean is [[Oseh Maaseh Beresheet]]. <ref> Shulchan Aruch 228:1 </ref>
#Women are exempt from taking the arba minim because it is an aseh shehazman grama. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref> Mishna Sukkah 28, S"A 640:1. Like the other mitzvot aseh shehazman grama, if she wants to do the mitzva, she is permitted to. Ashkenazim based on Rabbeinu Tam quoted in Kiddushin 31b and [[Rosh Hashana]] 33a hold that women are permitted to say the beracha if they do the mitzva. Sephardim however, hold that they cannot say the beracha based on the Rambam in Hilchot Tzitzit 3:10 and Shulchan Aruch 17:2 </ref>
# One recites a [[Oseh Maaseh Beresheet]] for seeing a sea or ocean that is natural and from the time of creation. Therefore, there’s a Bracha for seeing the Kinneret but no bracha for seeing the Dead sea. <Ref>Halichot Shlomo 23:26 (pg 287) writes that one should recite a bracha for seeing the Kinneret but not for seeing the Dead Sea (Yam HaMelech). </ref>
#Women do not have to shake the lulav in all six directions as men do. <ref> Shu"t Rav Pealim 1:12 </ref>
# If one made a bracha upon seeing one ocean and then sees another ocean, one should recite another bracha even if it's within 30 days. <ref>Halichot Shlomo 23:27 </ref>
#The obligation for children begins at the age when they can shake the lulav on their own. <ref> Succa 42a, Rambam Hilchot Succa 7:19. The Mishna Berura 657:1 adds even if a child is six years old, the usual age of chinuch, if he cannot shake the lulav properly, one is not obligated to train him in this mitzva. </ref> When the reach that age, the father has an obligation to buy him a kosher set of arba minim that will be his own. <ref> Shulchan Aruch 657:1. Biur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>
# If one lives close to the ocean even if it has been more than 30 days one shouldn't recite a bracha on seeing that ocean. <ref>Halichot Shlomo 23:28 </ref>
==Beracha==
===Atlantic Ocean===
# On the first day of Sukkot prior to shaking the lulav, we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב
# According to Ashkanazim, The bracha for seeing the Atlantic ocean is SheAssa Et HaYam HaGadol. According to Sephardim, this bracha is never made. <ref>Shulchan Aruch 228:1 writes that for all oceans one recite the bracha of [[Oseh Maaseh Beresheet]] except for the Mediterranean which you recite Oseh HaYam haGadol. However, Mishna Brurah 228:2 argues that really the bracha of Oseh HaYam HaGadol should only be made on the Atlantic ocean and all others (including the Mediterranean) only get the bracha of [[Oseh Maaseh Beresheet]]. [It's preferable, when making the bracha on the Mediterranean to say [[Oseh Maaseh Beresheet]] and then add the words Sh'Asah Et HaYam HaGadol within 2-3 seconds.(VeZot HaBracha pg 154)] For Ashkenazim, the halacha is in accordance with Mishna Brurah as most achronim hold like that opinion; Rav Elyashiv (cited by VeZot HaBracha p. 154) agrees. For Sephardim Yalkut Yosef (Siman 228) writes not to recite the bracha of Oseh HaYam HaGadol on anything because of the dispute (I'm not sure if he would hold that a [[Oseh Maaseh Beresheet]] is still made for all oceans).</ref>
and add shehecheyanu. On the remaining days, we don't say shehecheyanu unless the first day was shabbat, in which case we would say it on the second day. <ref> Shulchan Aruch 662:1-2. </ref>
=== Mediterranean Sea===
# If one didn't take the four minim on the first day, then he says shehecheyanu the first time that he does. <ref> Mishna Berura 662:3 </ref>
#It's preferable, when making the bracha on the Mediterranean ocean to say [[Oseh Maaseh Beresheet]] and then add the words Sh'Asah Et HaYam HaGadol within 2-3 seconds. <ref> VeZot HaBracha (pg 154), Halichot Shlomo (Hilchot [[Tefillah]] 23:29) </ref>
#The beracha and taking of the arba minim should be done while standing, but if you sat, you are yotzei bidieved. <ref> Chazon Ovadia 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from sefirat haomer. The halacha regarding sefirat haomer is in Rambam Hilchot Temidim Umusafim 7:23 </ref>
==When to make the Bracha==
Since we are supposed to make the beracha before doing the mitzva (over liasiyatan) <ref> Pesachim 7b, Rambam Hilchot Lulav 7:6 </ref>
# Since we fulfill the mitzva of arba minim by simply lifting them together <ref> Sukka 42a </ref>  it’s preferable to follow one of the following so that you say the beracha and then do the mitzva. Either
* take the lulav (including the Hadashim and Aravot) in one’s right hand, leave the Etrog on the Table (out of the box) <ref> As the rambam says in Hilchot Succa 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the etrog you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot Sukkah 34b "Shetehei" who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh Sukkah 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. </ref>
* or take the Lulav in one’s right hand, and Etrog in one’s left hand while the Etrog is upside down <ref> Holding the etrog upside down allows you not to fulfill your obligation until you flip it over because the gemara succa 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Berura 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. </ref>
* or take the Lulav and Etrog in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref> This works because even if we say mitzvot don't need kavana (argument in Rosh Hashana 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot Shiurim Sukkah 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>
and then make the Bracha. <ref>  All three suggestions are made by tosafot in Succa 39a "over". S”A 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet. <Ref> Rosh Succa 3:33, Chayei Adam 148:11 Mishna Brurah 651:27 and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire hallel and the Aruch Hashulchan 651:14 says that as long as your still holding your lulav you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>  


==Set up of the Arba Minim==
==Seeing a river==
# The Sephardic custom is to put one Hadas and one Aravah on the left of the lulav, one Hadas in the middle but slightly to the right , and one Hadas and one Aravah on the right side. <Ref> Magan Avraham 651:4 quoting the Arizal writes that one should put one Hadas and one Aravah on the left of the lulav, one Hadas in the middle together with the Lulav, and one Hadas and one Aravah on the right side. The Shaar HaTzion 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah (Sukkot pg 343) also quotes the Magan Avraham. </ref> However, the Ashkenazic custom is to set up the Hadasim to the right of the Lulav and the Aravot to the left. <ref>Mishna Brurah 651:12, Natai Gavriel (Arba Minim 40:4)</ref>
# Upon seeing a natural large river one should recite the Bracha of [[Oseh Maaseh Beresheet]], however if there was any human intervention in the building of the river, from that point in the river and on, no Bracha is made. If one is in doubt whether a river was improved or changed with human intervention one shouldn’t recite the Bracha. Most rivers are natural and not changed by man, however, it’s unclear whether one can rely on this assumption. <Ref>S”A 228:2 writes that the Bracha for seeing the four rivers mentioned in the pesukim such as Chidekel and Parat one should recite the Bracha [[Oseh Maaseh Beresheet]]. Mishna Brurah 228:4 explains that one should recite the Bracha on any large river that one knows is totally natural and wasn’t changed by man. Mishna Brurah 229:5 adds that if one is in doubt one shouldn’t recite the Bracha, but in Shaar HaTziyun 229:8 he adds that in general rivers are natural but concludes that the practicability is unclear. This is also the opinion of Vezot HaBracha (pg 155).</ref>
#It is a mitzva to tie the lulav together, but if you don't it is still kosher. <ref> Shulchan Aruch 651:1. Mishna Berura 651:8 explains although we don't hold like the shita of Rabbi Yehuda on Succa 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of  זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia Succot 340 </ref>
# There’s no Bracha upon seeing a waterfall unless it’s part of a large river that’s natural (as above). <Ref>Vezot HaBracha (pg 155) in name of Rav Chaim Kanievsky </ref>
#Sephardim should tie the three together with lulav leaves in three places using double knots, <ref> Shulchan Aruch 651:1,Chazon Ovadia Succot 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer Succa 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of lulav leaves and not use the handles that they have nowadays.  Mishna Berura 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of lulav leaves that has holes for the three minim, in addition to the three ties. <ref> Mishna Berura 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref>  
==Seeing a Mountain==
#The minimum length for the lulav is four tefachim, and the minimum length for hadasim and aravot is three tefachim. There is no maximum length, however, if your hadasim or aravot are longer than 3 than your lulav has to remain at least a tefach taller so that at least part of it will shake recognizably. <ref> Succa 32b with Ritva, Ran, and Meiri there. Rambam Hilchot Succa 7:8 agrees too. </ref>
# Upon seeing mountains that are abnormal and through them one recognizes the strength of Hashem, the Creator, one should recite the Bracha of [[Oseh Maaseh Beresheet]]. <Ref>S”A 228:3 and Kitzur Shulchan Aruch 60:5. Orchot Rabbenu (vol 1 pg 94) writes that the Steipler made this Bracha the first time he saw the mountains surrounding Yerushalyim, but stopped afterwards because it didn’t have an impression on him anymore. Piskei Teshuvot 228:4 writes that it’s really dependent on the viewer but on universally accepted unique mountains anyone can recite the Bracha. </ref> However, some poskim believe that this beracha should not be made with Hashem's name. <ref> Kitzur Shulchan Aruch with footnotes from Rav Mordechai Eliyahu, siman 60, footnote 4 in the Darche Halacha </ref> For example, one can recite the Bracha upon seeing the Chermon mountains <Ref>Or Letzion 46:62, and Vezot HaBracha (pg 155) in name of Rav Chaim Kanievsky (see there) </ref>, Mount Everest <Ref>Birkot Eliyahu (pg 296) </ref>, Ararat, or the Alps. <Ref>Aruch HaShulchan 228:1, Piskei Teshuvot 228:4, Vezot HaBracha (pg 155) </ref>
# One should make sure to tie it up so that the Hadasim are above the Aravot. <Ref>Rama 651:1, Natai Gavriel 40:8, Chazon Ovadyah (Sukkot pg 343-4) </ref>
# If there’s a doubt whether a mountain is considered unique one should recite the Bracha without [[Shem UMalchut]]. <Ref>Vezot HaBracha (pg 155) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref> Yalkut Yosef Moadim page 159 </ref>
# If one has seen the mountain in the last 30 days, the bracha should not be recited. <ref> Mishna Brura 228:2 </ref>
# This bracha should not be recited from an airplane where the height of the mountain cannot be appreciated. <ref> Vizot HaBracha, pg. 155 </ref>


==How to hold them==
==Seeing a desert==
#We need to hold the arba minim right side up, "biderech gedeilatan"-the way which they grow. <ref> Succa 45b. Mishna Berura 652:16 and Chazon Ovadia Hilchot Succa page 340 say you aren't even yotze bidieved. </ref>
# Upon seeing a desert one should recite the Bracha of [[Oseh Maaseh Beresheet]]. <Ref>S”A 228:1 </ref> This Bracha is only made on deserts that people refrain from traveling through because of wild animals and other dangers and this is uncommon except in the very large deserts far from settlement. <Ref>Piskei Teshuvot 228:4, Vezot HaBracha (pg 155) in name of Rav Moshe Shternbach</ref>
# One should hold the lulav (aravot and hadasim included) in the right hand and the etrog in his left hand. <ref> Shulchan Aruch 651:2. Mishna Berura 15 explains that this is because the lulav, aravot, and hadasim have three parts of the mitzva while the etrog is only one. </ref>  
==Comet, Meteor or Earthquake==
#The minhag is that the spine of the lulav should be facing towards the person shaking it. <ref> Chazon Ovadia Succot 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
# For seeing a comet, or experiencing an earthquake one should recite the Bracha of Oseh Maaseh Beresheet. <Ref>S”A 257:1 says that for seeing a comet or experiencing an earthquake one should recite [[Oseh Maaseh Beresheet]] and if one wants one can recite the Bracha SheCocho UGevurato Maaleh Olam instead. Mishna Brurah 227:6 is clear that it’s either one Bracha or the other but not both. This is also the opinion of Vezot HaBracha (pg 155, chapter 17). Artscroll Siddur just quotes the more primary Bracha quoted in S”A, Oseh מעשה Beresheet. </ref>
# For people who's left hand is the stronger one,
# If there was a break between one earthquake and the next, another Bracha is required. <Ref>Shaarei Teshuva 227:1, Vezot HaBracha (pg 157) </ref>
*Sephardim should hold it as if they were right handed and hold the lulav in the right and etrog in the left. <ref> Tur 651, Shulchan Aruch 651:3. </ref>
==Meteor, Shooting Star, and Eclipses==
*Ashkenazim should switch it, and hold the lulav in the left hand and etrog in the right hand. <ref> Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. </ref>
# Upon seeing a shooting star one recites the beracha of Oseh Maaseh Bereishit. <ref> Mishna Berura 227:1, [http://www.chabad.org/multimedia/media_cdo/aid/1269829/jewish/Is-There-a-Blessing-for-Seeing-a-Meteor-Shower.htm Chabad.org] </ref>
#One should hold the arba minim against each other both for the holding and for the shaking. <ref> Shulchan Aruch 651:11 </ref>
# If multiple sightings are seen in one night, the beracha is only recited once. <ref> Mishna Berura 227:2 </ref>
#It is prohibited to have something separating between your hands and the arba minim. <ref> Beit Yosef 651 says for those who wear tefillin during chol hamoed remove it for the arba minim, although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva.</ref> It is permitted to leave your ring on though or if you get hurt and need to wear a cast or a bandage that you can't remove it you can be lenient. <ref> Halichot Shlomo 224, Chazon Ovadia 417-419 </ref>
# There is no bracha upon seeing a lunar or solar eclipse.<ref>Rabbi Tendler in Moreshet Moshe v. 2 p. 51 quotes Rav Moshe Feinstein as explaining that there’s no bracha for seeing a solar or lunar eclipse and in fact it is a negative sign. Sh"t Aseh Lecha Rav 150 agrees that a beracha should not be recited because no such beracha is mentioned in the Gemara. see further [http://www.hakirah.org/vol23brown.pdf The Great American Eclipse of 2017: Halachic and Philosophical Aspects] </ref>
==Naanuim (Shaking of the Lulav)==
#Sephardim shake the lulav before hallel when they first say the beracha and take the arba minim, then in hallel at the first hodu once, at anna hashem twice, and the second hodu once. <ref> Even though the mishnah in succa 37b doesn't mention any before hallel, Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia Succot 356 both agree to this.</ref>  
#In addition to the times that sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part, and the two hodus at the end of hallel. <ref> Rama 651:8 and Mishna Berura 41. </ref>
#Sephardim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.) <ref> Chazon Ovadia 352-353 paskins like the Arizal against Shulchan Aruch 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking. <ref> Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise <ref> Mishna Berura 651:47 </ref> You don't have to turn your body to face that direction, you can just shake the lulav towards that direction while facing forward. <ref> Mishna Berura 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref> Mishna Berura 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>


==After Sukkot==
==Strong winds==
#The arba minim don't retain their holiness after sukkot, but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref> Mishna Berura 21:6-7. Although the shulchan aruch siman 21, is referring to old tzitzit, Mishna Berura 21:1 extends it to all items used for a mitzva. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref> Rama 21:1 </ref>
# For a strong wind as in a hurricane or tornado one should recite the Bracha of [[Oseh Maaseh Beresheet]]. <Ref>S”A 227:1, Mishna Brurah 227:4 writes that any wind which is uncommon is sufficient for a Bracha of [[Oseh Maaseh Beresheet]] but it would have to another type of wind to recite SheKocho UGevurato Maleh Olam and it's better to always recite [[Oseh Maaseh Beresheet]]. Halacha Brurah 227:6 agrees with Mishna Brurah and gives hurricanes and tornadoes as examples. See also Vezot HaBracha (pg 156) who writes that it must be a very strong wind. </ref>
#There are several other customs that people have to do with their arba minim. <ref> Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>
*Burn the lulav in the oven baking the matzas. <ref> Rama 664:9 </ref>
*Burn the lulav on erev pesach with the chametz.
*Make etrog jelly and eat it on Tu B'shvat.
*Give the pitom of the etrog to a pregnant women as a prayer for an easy childbirth. <ref> Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the hadasim as besamim for [[Havdalah]]. <ref> Tur 297 and Bach there. </ref>


==Questions and Answers==
# What bracha should I recite for a hurricane or tornado? [[#Strong winds]]
==Sources==
==Sources==
<references/>
<references/>
[[Category:Brachot]]

Revision as of 21:10, 15 October 2017

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Lightning and Thunder

  1. For lightning and thunder, if they come at the same time or right after one another and one didn’t start to recite any Bracha, one should only recite Oseh Maaseh Beresheet and it will cover both the lightning and thunder. If, however, there is a break between the lightning and the thunder such that one already began to say Oseh Maaseh Beresheet on the lightning, then one should say finish Oseh Maaseh Beresheet on the lighting and recite SheCocho UGevurato Maaleh Olam on the thunder. [1]
  2. If one didn’t see the lighting and only heard thunder one should recite SheCocho UGevurato Maaleh Olam and then if later one sees lightning one should recite Oseh Maaseh Beresheet. [2]
  3. If the storm cleared up completely and there were no clouds and then another storm came, one can recite another Bracha for the lightning and thunder of the next storm, however within one storm one only recites one Bracha unless the storm continues to the next day. [3]
  4. The Bracha on lightning and thunder must be said within Toch Kedi Dibbur (short period of time). [4]
  5. One may recite the Bracha even if one only saw the light from the lightning and didn’t see the bolt. [5]
  6. If one’s hands are unclean from going to the bathroom and not washing yet or for going to sleep at night and not having washed yet, and right then one saw lightning or heard thunder, one can’t recite the Bracha. [6]
  7. Even one who is in the middle of learning, should stop to recite this bracha. [7]
  8. Text of the Bracha on lightning: ברוך אתה ה' אלוקינו מלך העולם עושה מעשה בראשית - Baruch Atta Adonay Eloheinu Melech HaOlam Oseh Maaseh Beresheet. [8]
  9. Text of the Bracha on thunder: ברוך אתה ה' אלוקינו מלך העולם שכחו וגבורתו מלא עולם - Baruch Atta Adonay Eloheinu Melech HaOlam SheKocho UGevurato Maaleh Olam. [9]

All oceans

  1. The bracha for seeing any ocean is Oseh Maaseh Beresheet. [10]
  2. One recites a Oseh Maaseh Beresheet for seeing a sea or ocean that is natural and from the time of creation. Therefore, there’s a Bracha for seeing the Kinneret but no bracha for seeing the Dead sea. [11]
  3. If one made a bracha upon seeing one ocean and then sees another ocean, one should recite another bracha even if it's within 30 days. [12]
  4. If one lives close to the ocean even if it has been more than 30 days one shouldn't recite a bracha on seeing that ocean. [13]

Atlantic Ocean

  1. According to Ashkanazim, The bracha for seeing the Atlantic ocean is SheAssa Et HaYam HaGadol. According to Sephardim, this bracha is never made. [14]

Mediterranean Sea

  1. It's preferable, when making the bracha on the Mediterranean ocean to say Oseh Maaseh Beresheet and then add the words Sh'Asah Et HaYam HaGadol within 2-3 seconds. [15]

Seeing a river

  1. Upon seeing a natural large river one should recite the Bracha of Oseh Maaseh Beresheet, however if there was any human intervention in the building of the river, from that point in the river and on, no Bracha is made. If one is in doubt whether a river was improved or changed with human intervention one shouldn’t recite the Bracha. Most rivers are natural and not changed by man, however, it’s unclear whether one can rely on this assumption. [16]
  2. There’s no Bracha upon seeing a waterfall unless it’s part of a large river that’s natural (as above). [17]

Seeing a Mountain

  1. Upon seeing mountains that are abnormal and through them one recognizes the strength of Hashem, the Creator, one should recite the Bracha of Oseh Maaseh Beresheet. [18] However, some poskim believe that this beracha should not be made with Hashem's name. [19] For example, one can recite the Bracha upon seeing the Chermon mountains [20], Mount Everest [21], Ararat, or the Alps. [22]
  2. If there’s a doubt whether a mountain is considered unique one should recite the Bracha without Shem UMalchut. [23]
  3. If one has seen the mountain in the last 30 days, the bracha should not be recited. [24]
  4. This bracha should not be recited from an airplane where the height of the mountain cannot be appreciated. [25]

Seeing a desert

  1. Upon seeing a desert one should recite the Bracha of Oseh Maaseh Beresheet. [26] This Bracha is only made on deserts that people refrain from traveling through because of wild animals and other dangers and this is uncommon except in the very large deserts far from settlement. [27]

Comet, Meteor or Earthquake

  1. For seeing a comet, or experiencing an earthquake one should recite the Bracha of Oseh Maaseh Beresheet. [28]
  2. If there was a break between one earthquake and the next, another Bracha is required. [29]

Meteor, Shooting Star, and Eclipses

  1. Upon seeing a shooting star one recites the beracha of Oseh Maaseh Bereishit. [30]
  2. If multiple sightings are seen in one night, the beracha is only recited once. [31]
  3. There is no bracha upon seeing a lunar or solar eclipse.[32]

Strong winds

  1. For a strong wind as in a hurricane or tornado one should recite the Bracha of Oseh Maaseh Beresheet. [33]

Questions and Answers

  1. What bracha should I recite for a hurricane or tornado? #Strong winds

Sources

  1. ↑ Mishna Brurah 227:5, Vezot HaBracha (pg 153) in name of Rav Elyashiv
  2. ↑ Mishna Brurah 227:5
  3. ↑ S”A 227:2 writes that one shouldn’t recite another Bracha on thunder and lightning unless the storm has cleared up. Mishna Brurah 227:8 emphasizes that it must have completely cleared up unless it continues to the next day in which case a new Bracha is needed in any case. This is also the opinion of Yalkut Yosef (vol 3 pg 622). Vezot HaBracha (pg 154) in name of Az Nidbaru 6:32 and Rav Moshe Shternbach add that one doesn’t recite a new Bracha in the morning unless one slept and the night has passed.
  4. ↑ Mishna Brurah 227:12
  5. ↑ Rav Shlomo Zalman Auerbach (Halichot Shlomo page 287, Sh"t Minchat Shlomo 2:4:34) writes that one may recite the bracha on lightning even if one only saw the flash from the lightning and not the bolt because one really feels Hashem's greatness and the greatness of His creations even without seeing the bolt. This is quoted in Vezot HaBracha (pg 156). Rav Yacov Kamenetsky in Emes Liyaakov (Siman 227 in the footnote), Sh"t Az Nidberu 6:23, Chazon Ovadia (Berachot page 466), and Sh”t Tzitz Eliezer 12:21 agree.
  6. ↑ Mishna Brurah 227:11, Vezot HaBracha (pg 154), see there for the case of where one needs to go to the bathroom.
  7. ↑ Sh"t Beer Moshe 2:10
  8. ↑ Shulchan Aruch 227:1
  9. ↑ Shulchan Aruch 227:1
  10. ↑ Shulchan Aruch 228:1
  11. ↑ Halichot Shlomo 23:26 (pg 287) writes that one should recite a bracha for seeing the Kinneret but not for seeing the Dead Sea (Yam HaMelech).
  12. ↑ Halichot Shlomo 23:27
  13. ↑ Halichot Shlomo 23:28
  14. ↑ Shulchan Aruch 228:1 writes that for all oceans one recite the bracha of Oseh Maaseh Beresheet except for the Mediterranean which you recite Oseh HaYam haGadol. However, Mishna Brurah 228:2 argues that really the bracha of Oseh HaYam HaGadol should only be made on the Atlantic ocean and all others (including the Mediterranean) only get the bracha of Oseh Maaseh Beresheet. [It's preferable, when making the bracha on the Mediterranean to say Oseh Maaseh Beresheet and then add the words Sh'Asah Et HaYam HaGadol within 2-3 seconds.(VeZot HaBracha pg 154)] For Ashkenazim, the halacha is in accordance with Mishna Brurah as most achronim hold like that opinion; Rav Elyashiv (cited by VeZot HaBracha p. 154) agrees. For Sephardim Yalkut Yosef (Siman 228) writes not to recite the bracha of Oseh HaYam HaGadol on anything because of the dispute (I'm not sure if he would hold that a Oseh Maaseh Beresheet is still made for all oceans).
  15. ↑ VeZot HaBracha (pg 154), Halichot Shlomo (Hilchot Tefillah 23:29)
  16. ↑ S”A 228:2 writes that the Bracha for seeing the four rivers mentioned in the pesukim such as Chidekel and Parat one should recite the Bracha Oseh Maaseh Beresheet. Mishna Brurah 228:4 explains that one should recite the Bracha on any large river that one knows is totally natural and wasn’t changed by man. Mishna Brurah 229:5 adds that if one is in doubt one shouldn’t recite the Bracha, but in Shaar HaTziyun 229:8 he adds that in general rivers are natural but concludes that the practicability is unclear. This is also the opinion of Vezot HaBracha (pg 155).
  17. ↑ Vezot HaBracha (pg 155) in name of Rav Chaim Kanievsky
  18. ↑ S”A 228:3 and Kitzur Shulchan Aruch 60:5. Orchot Rabbenu (vol 1 pg 94) writes that the Steipler made this Bracha the first time he saw the mountains surrounding Yerushalyim, but stopped afterwards because it didn’t have an impression on him anymore. Piskei Teshuvot 228:4 writes that it’s really dependent on the viewer but on universally accepted unique mountains anyone can recite the Bracha.
  19. ↑ Kitzur Shulchan Aruch with footnotes from Rav Mordechai Eliyahu, siman 60, footnote 4 in the Darche Halacha
  20. ↑ Or Letzion 46:62, and Vezot HaBracha (pg 155) in name of Rav Chaim Kanievsky (see there)
  21. ↑ Birkot Eliyahu (pg 296)
  22. ↑ Aruch HaShulchan 228:1, Piskei Teshuvot 228:4, Vezot HaBracha (pg 155)
  23. ↑ Vezot HaBracha (pg 155)
  24. ↑ Mishna Brura 228:2
  25. ↑ Vizot HaBracha, pg. 155
  26. ↑ S”A 228:1
  27. ↑ Piskei Teshuvot 228:4, Vezot HaBracha (pg 155) in name of Rav Moshe Shternbach
  28. ↑ S”A 257:1 says that for seeing a comet or experiencing an earthquake one should recite Oseh Maaseh Beresheet and if one wants one can recite the Bracha SheCocho UGevurato Maaleh Olam instead. Mishna Brurah 227:6 is clear that it’s either one Bracha or the other but not both. This is also the opinion of Vezot HaBracha (pg 155, chapter 17). Artscroll Siddur just quotes the more primary Bracha quoted in S”A, Oseh מעשה Beresheet.
  29. ↑ Shaarei Teshuva 227:1, Vezot HaBracha (pg 157)
  30. ↑ Mishna Berura 227:1, Chabad.org
  31. ↑ Mishna Berura 227:2
  32. ↑ Rabbi Tendler in Moreshet Moshe v. 2 p. 51 quotes Rav Moshe Feinstein as explaining that there’s no bracha for seeing a solar or lunar eclipse and in fact it is a negative sign. Sh"t Aseh Lecha Rav 150 agrees that a beracha should not be recited because no such beracha is mentioned in the Gemara. see further The Great American Eclipse of 2017: Halachic and Philosophical Aspects
  33. ↑ S”A 227:1, Mishna Brurah 227:4 writes that any wind which is uncommon is sufficient for a Bracha of Oseh Maaseh Beresheet but it would have to another type of wind to recite SheKocho UGevurato Maleh Olam and it's better to always recite Oseh Maaseh Beresheet. Halacha Brurah 227:6 agrees with Mishna Brurah and gives hurricanes and tornadoes as examples. See also Vezot HaBracha (pg 156) who writes that it must be a very strong wind.
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