Brit Milah and Bracha For Seeing Natural Wonders: Difference between pages

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==Obligation of the Mitzvah of Brit Milah==
[[Image:Lightning.JPG|right|200px]]
# A father is obligated to perform a Brit Milah (circumcision) on his son or to appoint a pious Mohel to perform a Brit Milah on his son. <ref>Kitzur Shulchan Aruch 163:1.
==Lightning and Thunder==
* The Gemara Kiddushin 29a states that a father is obligated to perform a Brit Milah for his son. Some rishonim assume that the entire obligation on the father is to make sure that the Milah takes place but he doesn't need to personally perform it nor even appoint a Mohel, as long as it is taken care of. These rishonim include the Maharach Or Zaruah (responsa n. 11) and Tosfot Rid (Kiddushin 29a s.v. Otto). However, most rishonim assume that there is an obligation upon the father to actually perform the milah and if he doesn't know how, he should appoint a Mohel to do it for him. These rishonim include the Rambam (Milah 1:1), Darkei Moshe (YD 264:1), and Rosh Chullin 6:8.
# 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>
* The Or Zaruah (v. 2, Siman 107) writes that if the father knows how to do the Milah and nonetheless asks a Mohel to do it for him, he is losing out on his mitzvah. Shach CM 382:4 agrees. The Darkei Moshe 264:1 argues that we always use the principle of agency (Shaliach Adam KeMoto, Kiddushin 41a) and this mitzvah should be no different. The Kesot CM 382:2 defends the Or Zaruah saying that Brit Milah is a mitzvah that needs to be done with your body, and can't be delegated to be done by someone else.</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>
# The father of the baby should place the baby on the knees of the Sandak. <ref>Kitzur Shulchan Aruch 163:1</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>Shulchan Aruch O.C. 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 father of the baby should stand near the Mohel (the one who is performing the circumcision) in order to show that the Mohel is his proxy. <ref>Kitzur Shulchan Aruch 163:1</ref>
# The Bracha on lightning and thunder must be said within [[Toch Kedi Dibbur]] (short period of time). <Ref> Mishna Brurah 227:12 </ref>
==When a Brit Milah should take place==
# 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>
# The Brit Milah is performed on the eighth day after the baby's birth.<ref>Vayikra 12:3, Tur and Shulchan Aruch 262:1</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>
# The Brit Milah may be performed any time during the day, after [[HaNetz HaChama]], however, one should make an effort to fulfill the mitzvah of Brit Milah early in the morning because of "Zarizin Makdimin LeMitzvot". <ref>Pesachim 4a says that the Brit Milah may be performed any time during the day but those who have alacrity in fulfilling mitzvot will do it early. The gemara learns this concept of Zarizin Makdimin LeMitzvot from Avraham Avinu when he went to perform the Akeda early in the morning. Shulchan Aruch YD 262:1 codifies this as halacha.</ref>
# Even one who is in the middle of learning or even giving a shiur should stop to recite this bracha.<ref> Sh"t Beer Moshe 2:10, A Guide to Practical Halacha (Rabbi Dovid Katz, v. 2 p. 234) quoting Rav Moshe Feinstein. [https://www.yutorah.org/sidebar/lecture.cfm/763371/rabbi-shay-schachter/chazzan-for-selichos-and-for-the-rest-of-the-day/ Rav Shay Schachter (shiur, min 0-1)] quoted his father, Rav Hershel Schachter as saying that even to interrupt a shiur one should stop to recite a bracha. </ref>
# If one performed the Brit Milah before [[HaNetz HaChama]] after [[Olot HaShachar]] one fulfills one's obligation. <ref>[[Megillah]] 20a, Rama 262:1</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 O.C. 227:1</ref>
# If it will cause a fight among the family to perform the Brit Milah very early, one may delay it, but one should still try to make it as early as possible.<ref>Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 163:1</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 O.C. 227:1</ref>
# If there is a concern of a health risk to the baby, the Brit Milah should be delayed until the baby is healthy. Once the baby is healthy, in the case of some illnesses the Brit Milah should be performed without delay, while in other cases, the Brit Milah is only performed after 8 days after the baby became healthy. <ref>Shulchan Aruch 262:2, Kitzur Shulchan Aruch 163:4</ref> Needless to say, because of the complexity of these issues, it is incumbent for a person to consult an Orthodox Rabbi to assess the situation. For more details about a delayed Milah, see the [[#A Delayed Milah]] section.
# If a baby is born during [[Bein HaShemashot]], since there is a doubt whether it was day or night, the Brit Milah is performed on the ninth day from the baby's birth. <ref>Shulchan Aruch YD 162:4</ref>Because of the complexity involved in practically determining [[Bein HaShemashot]] an Orthodox Rabbi should be consulted.<ref>Kitzur Shulchan Aruch 163:6</ref>
==Brachot for the Brit Milah==
# The Mohel makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו על המילה" (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu Al HaMilah”) prior to the Milah. <ref> Shulchan Aruch YD 265:1 </ref> This bracha should be said standing. <ref>Rama YD 265:1 </ref>
# The father of the baby makes the Bracha "ברוך אתה ה' אלוקינו מלך העולם אשר קידשנו במצותיו וציונו להכניסו בבריתו של אברהם אבינו"  (“Baruch Atta Hashem Elokenu Melech HaOlam Asher Kiddeshanu BeMitzvotav VeTzivanu LeHachniso BeBrito Shel Avraham Avinu”) before the Milah <ref> Shulchan Aruch YD 265:1 writes that this Bracha should be made after the cutting of the Orlah before the Periyah, however, Yalkut Yosef (Sova Semachot vol 2 pg 60) writes that the minhag is to make it before the Milah altogether. </ref> This bracha should be said standing. <ref>Rama YD 265:1 </ref>
# According to Ashkenazim a [[Shehecheyanu]] is not said at the Brit Milah except when a father is doing a Brit Milah for a firstborn son who is obligated in [[Pidyon HaBen]], <ref>Rama YD 265:7 </ref> however, according to Sephardim, the bracha is always said. <ref>Shulchan Aruch YD 265:7, Yalkut Yosef (Sova Semachot vol 2 pg 72) </ref>
# Next Hagefen is made on wine and then the bracha of Asher Kidesh Yedid MeBeten. <ref>Shulchan Aruch YD 265:1 </ref>
# If the Brit Milah takes place on [[Shabbat]], if the one making the [[Brachot]] didn't yet make [[Kiddush]], he should drink from the cup of wine a Melo Lugmav and another [[Revi'it]].<ref>Kitzur Shulchan Aruch 77:14</ref>
==Sandakut (holding of the baby)==
# One should appoint a pious Sandak.<ref>Kitzur Shulchan Aruch 163:1</ref>
# According to Ashkenazim, one shouldn't appoint the same person as a Sandak if he was already a Sandak for another one of one's sons.<ref>Kitzur Shulchan Aruch 163:1</ref>
==Those watching the Brit Milah==
# Everyone in attendance of the Brit Milah should stand except for the Sandak who is holding the baby.<ref>Kitzur Shulchan Aruch 163:2</ref>
# After the makes the Bracha of LeHachniso, the people in attendance should answer [[Amen]] and add "Keshem SheNichnas  LaBrit Ken Yikanes LeTorah ULeChpah ULeMaasim Tovim".<ref>Kitzur Shulchan Aruch 163:2</ref>
==The meal of the Brit Milah==
# It is a proper practice to make a meal on the day of a Brit Milah and it is considered a Seudat Mitzvah. <Ref>Shulchan Aruch YD 265:12, Shulchan Aruch Kitzur 163:8. See Gemara [[Shabbat]] 130a</ref>
# The practice is not to invite people to this meal because there is an issue for someone who was invited to a meal of Brit Milah and didn't attend.<Ref>Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8, Bayit HaYehudah vol. 10 pg. 182, see also [http://www.yutorah.org/lectures/lecture.cfm/750891/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Inviting_People_to_a_Bris Rabbi Aryeh Lebowitz] </ref>
# There is a Sephardic practice to read the Zohar the night before the Brit Milah.<Ref>Rav Mordechai Eliyahu's comment on Shulchan Aruch Kitzur 163:8</ref>


==A Delayed Milah==
==All oceans==
# A delayed Milah may not take place on [[Shabbat]] or [[Yom Tov]].<ref>Kitzur Shulchan Aruch 163:4</ref>
# The bracha for seeing any ocean is [[Oseh Maaseh Beresheet]].<ref> Shulchan Aruch 228:1 </ref>
# According to Ashkenazim, one may perform a delayed Brit Milah on Thursday or Friday even if it will cause a situation of Pikuach Nefesh, however, Sephardim hold that one should not perform a delayed Brit Milah on Thursday or Friday. <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). Hazon Ovadia, Page 470. </ref>
* The Gemara [[Shabbat]] 19a quotes the Briatta which states that one may not board a boat in order to travel on [[Shabbat]] unless one got on before 3 days before [[Shabbat]] (whether or not this includes Wednesday, see Mishna Brurah 248:4).
# 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 Rif ([[Shabbat]] 7a-b) explains that the reason for this restriction is that if one boards a boat within 3 days of [[Shabbat]] it will negatively impact the passenger’s oneg [[Shabbat]] (enjoyment of [[Shabbat]]), however, if it’s started earlier the passengers will get used to it and be able to enjoy [[Shabbat]]. The Rosh ([[Shabbat]] 1:38) and Rambam ([[Shabbat]] 30:13) agree with this reason.
# 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>
* However, the Baal HaMoer (on Rif) explains that the reason that one may not board a boat close to [[Shabbat]] is because it’s likely that there will be life threatening danger which will necessitate a violation of [[Shabbat]]. However, when it is begun earlier there’s no issue because the obligation to prepare not to violate [[Shabbat]] even for life threatening danger doesn’t begin (explained by Mishna Brurah 248:8).
===Atlantic Ocean===
* The Rashbatz 1:21 originates based on the Baal HaMoer’s concept that a convert shouldn’t schedule his Brit Milah on Thursday because it will lead to a violation of [[Shabbat]] (if he doesn’t recover fully) and the same would be true of a baby who had his Brit Milah delayed. This is codified by the Tur and S”A YD 268. [Interestingly, the Taz explains that even if there’s no concern of a violation of [[Shabbat]] there’s an issue of ruining oneg [[Shabbat]] and so it would be forbidden to do the delayed Brit Milah on Thursday or Friday.]
# 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>
* However, the Shach YD 266:18 argues on the Rashbetz that the Baal HaMoer would permit just like it’s permitted to board a boat on Friday for the purpose of a mitzvah (S”A OC 248:1) and Brit Milah is a tremendous mitzvah. The Magan Avraham 331:9, Mishna Brurah 331:33, and Sh”t HaRanach 38 (quoted by Tzitz Eliezer 12:43) agree with the Shach.
=== Mediterranean Sea===
* The Chida in Birkei Yosef 248 quotes several achronim who defended the Rashbetz by saying that it was only permitted to board a boat on Friday for a mitzvah if one stipulated with the group that they wouldn’t continue to travel on [[Shabbat]] (S”A 248:1) and since there’s no way to make such a stipulation regarding Milah it’s forbidden to do it within 3 days of [[Shabbat]] like the Baal HaMoer.  
#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>
* Sh”t Yabia Omer YD 5:23, Menuchat Ahava (vol 1, 1:6), and Rav Mordechai Eliyahu (comments to Kitzur Shulchan Aruch 163:4) accept the Chida as halacha.
# Hacham Ovadia says that one recites "...she'asa et hayam hagadol" upon seeing the Mediterranean Sea. <ref> Hazon Ovadia 467 </ref>
* However, the Sh”t Tzitz Eliezer 12:43 rejects the Chida because he points out that the Tashbetz himself wasn’t sure whether to hold like Rebbe that one must stipulate or Rabben Shimon and one wouldn’t have to stipulate and only as a stringency did the Tashbetz hold like Rebbe. The Tzitz Eliezer concludes that it’s illogical that the Tashbetz would have postponed the Milah from Thursday just because of a stringency of holding like Rebbe. [See further in the Birkei Yosef who gives a second defense of the Rashbetz and Tzitz Eliezer who rejects it as well.] </ref>
# Everyone agrees that if a baby boy is born during the [[Bein HaShemashot]] (halachic twilight) on Wednesday can have the Brit Milah on Thursday next week. <Ref>Menuchat Ahava (vol 1, 1:7) and Sh”t Yabia Omer YD 5:23(4) explain that since the Brit Milah’s original time was set for Thursday because of a doubt it’s not considered like it was delayed specifically for that time. </ref>
==Procedure of Milah==
# There are two parts to every Milah, the milah and the priyah. Milah entails cutting the Orlah skin which covers the Atarah and priyah entails peeling back the thin membrane beneath that skin until the Atarah is uncovered. <ref>The Mishna (Shabbat 133a) outlines the 3 stages of milah including milah, priyah, and metsisah. For a discussion of metsisah see further. Rashi s.v. mohalin refers to cutting the orlah skin. Rambam (Milah 2:2) elaborates that the orlah skin is the skin that covers the Atarah. Rashi s.v. veporin writes that priyah is peeling back the membrane covering the tip of the gid. Rambam (Milah 2:2) elaborates the priyah is the membrane underneath the orlah skin. </ref>
# The last stage of milah is metsisah. There is a great controversy whether this is considered a ritual part of the milah procedure or simply a medical practice of the days of the gemara and wouldn't be necessary today. <ref> The Mishna (Shabbat 133a) writes that metsisah is the last stage of milah. The gemara (133b) comments that the reason that is practiced on Shabbat is because if it isn't done there is a critical danger to the baby's life. The Rambam (Milah 2:2) echoes this and says that metsisah is for medical reasons. The Tiferet Yisrael (Boaz Shabbat 19:1) writes that the entire purpose of metsisah is medical and if nowadays it causes a medical danger it doesn't need to be done. See also the Maharam Shik (OC 152) takes the position that there is no danger with metsisah. However, the [http://hebrewbooks.org/pdfpager.aspx?req=1095&pgnum=264 Mishkenot Yacov (YD 63)] writes that drawing blood (hatafat dam) is an integral part of the ritual milah. He proves this from the Zohar and Rashi (Shabbat 134a s.v. lekarchei).</ref> There is a further discussion if metsisah should be done with one's mouth or a utensil. <ref>Har Tzvi (YD 214) writes that since there are dangers with doing metsisah with one's mouth, one may do it with a utensil.</ref> Because of the danger involved, many poskim hold that one should and may not do metsisah with one's mouth.<ref>Rav Hershel Schachter in a shiur on [http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush# yutorah.org ("Hilchos Shabbos 3" min 27-30)] said that there is a real danger to the life of the baby with doing metsisah with one's mouth and it is foolish to continue doing it today. A number of poskim are quoted in an article by David Shabtai and Raymond Sultan entitled Medical Risk Taking in Halacha in 'Journal of Halacha and Contemporary Society, 2006. See also the Binyan Tzion 23 who writes that a mohel who does metsisah must be certain that he is not infected with herpes and cause the baby to become infected.</ref>


==Seeing a river==
# 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> 
# 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>
==Seeing a Mountain==
# 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>
# 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>
# 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>
==Seeing a desert==
# 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>
==Comet, Meteor or Earthquake==
# 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>
# 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>
==Meteor, Shooting Star, and Eclipses==
# 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>
# If multiple sightings are seen in one night, the beracha is only recited once.<ref> Mishna Berura 227:2 </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>
==Strong winds==
#  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>
==Questions and Answers==
# What bracha should I recite for a hurricane or tornado? [[#Strong winds]]
==Sources==
==Sources==
<references/>
<references/>
[[Category:Lifecycles]]
[[Category:Brachot]]

Revision as of 06:40, 15 February 2023

Lightning.JPG

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 or even giving a shiur 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]
  2. Hacham Ovadia says that one recites "...she'asa et hayam hagadol" upon seeing the Mediterranean Sea. [16]

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. [17]
  2. There’s no Bracha upon seeing a waterfall unless it’s part of a large river that’s natural (as above). [18]

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. [19] However, some poskim believe that this beracha should not be made with Hashem's name.[20] For example, one can recite the Bracha upon seeing the Chermon mountains [21], Mount Everest [22], Ararat, or the Alps. [23]
  2. If there’s a doubt whether a mountain is considered unique one should recite the Bracha without Shem UMalchut. [24]
  3. If one has seen the mountain in the last 30 days, the bracha should not be recited.[25]
  4. This bracha should not be recited from an airplane where the height of the mountain cannot be appreciated.[26]

Seeing a desert

  1. Upon seeing a desert one should recite the Bracha of Oseh Maaseh Beresheet. [27] 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. [28]

Comet, Meteor or Earthquake

  1. For seeing a comet, or experiencing an earthquake one should recite the Bracha of Oseh Maaseh Beresheet. [29]
  2. If there was a break between one earthquake and the next, another Bracha is required. [30]

Meteor, Shooting Star, and Eclipses

  1. Upon seeing a shooting star one recites the beracha of Oseh Maaseh Bereishit.[31]
  2. If multiple sightings are seen in one night, the beracha is only recited once.[32]
  3. There is no bracha upon seeing a lunar or solar eclipse.[33]

Strong winds

  1. For a strong wind as in a hurricane or tornado one should recite the Bracha of Oseh Maaseh Beresheet. [34]

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. ↑ Shulchan Aruch O.C. 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, A Guide to Practical Halacha (Rabbi Dovid Katz, v. 2 p. 234) quoting Rav Moshe Feinstein. Rav Shay Schachter (shiur, min 0-1) quoted his father, Rav Hershel Schachter as saying that even to interrupt a shiur one should stop to recite a bracha.
  8. ↑ Shulchan Aruch O.C. 227:1
  9. ↑ Shulchan Aruch O.C. 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). Hazon Ovadia, Page 470.
  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. ↑ Hazon Ovadia 467
  17. ↑ 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).
  18. ↑ Vezot HaBracha (pg 155) in name of Rav Chaim Kanievsky
  19. ↑ 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.
  20. ↑ Kitzur Shulchan Aruch with footnotes from Rav Mordechai Eliyahu, siman 60, footnote 4 in the Darche Halacha
  21. ↑ Or Letzion 46:62, and Vezot HaBracha (pg 155) in name of Rav Chaim Kanievsky (see there)
  22. ↑ Birkot Eliyahu (pg 296)
  23. ↑ Aruch HaShulchan 228:1, Piskei Teshuvot 228:4, Vezot HaBracha (pg 155)
  24. ↑ Vezot HaBracha (pg 155)
  25. ↑ Mishna Brura 228:2
  26. ↑ Vizot HaBracha, pg. 155
  27. ↑ S”A 228:1
  28. ↑ Piskei Teshuvot 228:4, Vezot HaBracha (pg 155) in name of Rav Moshe Shternbach
  29. ↑ 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.
  30. ↑ Shaarei Teshuva 227:1, Vezot HaBracha (pg 157)
  31. ↑ Mishna Berura 227:1, Chabad.org
  32. ↑ Mishna Berura 227:2
  33. ↑ 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
  34. ↑ 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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