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The Meiri wrote that Chazal did not institute the blessing of time upon the actual days of Chanukah and Purim, but only upon the mitzvot that recur year after year. Yet the Meiri himself, in Shabbat (23a), wrote: One who has no means to kindle and is not in a place where he can see Chanukah lights—some say that he recites for himself the blessings of She’asah Nissim and Shehecheyanu on the first night, and She’asah Nissim on the other nights. These words appear correct. End quote. However, it appears that, as a matter of halachah, his words in Megillah (4a) are primary, for in cases of doubt concerning blessings we rule leniently. This is especially so, since it is evident from the poskim who wrote that if one does not kindle, he recites Shehecheyanu when seeing Chanukah lights; otherwise, he does not recite it. Responsa Maharam of Rothenburg (Prague edition, siman 57) writes: One who recited She’asah Nissim and Shehecheyanu upon seeing a Chanukah light should not recite Shehecheyanu again when he kindles Chanukah lights, since the blessing of time—even if recited in the marketplace—fulfills the obligation. One who recited it upon seeing the lights is no less than one who recited it in the marketplace and does not repeat it over the cup on Yom Tov. End quote. At first glance, it would appear that he maintains that even on Chanukah one may recite the blessing of time even in the marketplace. However, it may be explained that he means as follows: Since, generally, on Yom Tov, if one recited the blessing of time in the marketplace, he does not repeat it over the cup, so too on Chanukah, when one recited it upon seeing the lights in accordance with Chazal’s enactment, he does not recite it again upon kindling. Maran the Beit Yosef (siman 676) cites the above responsum of Maharam in the name of an Ashkenazic responsum, in abbreviated form, and his words may be explained accordingly. This is also how the gaon Maharam ben Chaviv explained it in Responsa Kol Gadol (siman 48), stating that this is also the view of the Shiltei HaGiborim: Shehecheyanu may be recited only over the kindling or over seeing the lights. He therefore concluded that one who has no kosher Megillah on Purim recites neither She’asah Nissim nor Shehecheyanu. This was likewise written by the Pri Chadash (siman 676:1): The blessing of Shehecheyanu was instituted on Chanukah only over the kindling of Chanukah lights or over seeing them; otherwise, one should not recite it. That which we say (Eruvin 40b) that the blessing of time may be recited even in the marketplace applies to the times of the festivals. End quote. The Pri Megadim likewise wrote this (Mishbetzot Zahav, siman 676, se’if katan 12). This is also the view of Rabbi Akiva Eiger in his responsa, second edition (siman 13). This is likewise evident from what the Magen Avraham wrote (siman 692, se’if katan 1): It appears to me that one who has no Megillah should not recite Shehecheyanu over mishloach manot and the meal, for these are matters practiced every day, on Shabbat, and on Yom Tov. The Eliyah Rabbah likewise wrote this (ibid., se’if katan 2). It is thus explicitly evident that one does not recite Shehecheyanu over the essence of this day. In Birkei Yosef (siman 692, se’if katan 1), it is written that the pious Rabbi Yehudah Molcho wrote in an unpublished responsum that if one has no Megillah, he should recite Shehecheyanu but should not recite She’asah Nissim. He commented on this: However, the later authorities wrote that he should not recite Shehecheyanu either. End quote. He was referring to the above Magen Avraham and Eliyah Rabbah. There is also an authority supporting Rabbi Yehudah Molcho: the Sefer HaMe’orot (Megillah 21b), in the publisher’s note by the distinguished editor, note 3, cites the Nimukei Yosef: It is written in HaMe’orot that one who does not have a Megillah to read on Purim recites Shehecheyanu, just as it is recited on Yom Kippur. Similarly, Responsa Tashbetz (Vol. 2, siman 204) writes that if one did not recite Shehecheyanu before reading the Megillah, this is not a problem, and he may recite the blessing of time after reading the Megillah, since we rule that the blessing of time may be recited even in the marketplace. The gaon Ya’avetz, in Mor U’Ketziah (siman 692), wrote to challenge the above Magen Avraham, for even without this, it is appropriate to recite the blessing of time over the day. Although Purim is only ordained by the words of the Prophets, nevertheless, these require reinforcement like Torah law, and even more so because of the great force of the miracle. Since it comes from time to time, it is in this respect like all the appointed times of Hashem, regarding which we rule that the blessing of time may be recited even in the marketplace. He likewise ruled this in his Siddur (Laws of Megillah Blessings, section 5). The Penei Yehoshua (Megillah 4a, s.v. chayav) wrote that the blessing of time at night is not solely because of the reading of the Megillah, but because of the obligation of the day, which was made like an actual festival, as it is written, “feasting and rejoicing.” The words of the Prophets are like Torah law, and thus one may properly recite the blessing of time just as on a festival; during the day, the blessing of time is recited over the reading of the Megillah. (This is contrary to the above words of the Meiri in Megillah 4a.) Nevertheless, it may be said that they wrote this specifically regarding Purim, which is ordained by the words of the Prophets, for the words of the Prophets are like Torah law; but regarding Chanukah, we do not say that the blessing of time may be recited even in the marketplace. The Mishnah Berurah, in Biur Halachah (siman 692), cites the words of Mor U’Ketziah and supports them from the words of the Meiri (Shabbat 23a) regarding Chanukah. However, he overlooked the Meiri’s own words (in Megillah 4a), where he ruled the opposite even concerning Purim. At the end of his discussion, the Mishnah Berurah in the above Biur Halachah cites the words of Birkei Yosef in the name of the later authorities that one should not recite the blessing. He leaves the matter unresolved. (His rejection of Birkei Yosef’s proof from the Magen Avraham and Eliyah Rabbah—that perhaps the person had a Megillah at night and recited the blessing of time, and afterward it was lost, whereas otherwise he would recite the blessing of time over the day—is a most forced interpretation of their words.) Likewise, in Sha’ar HaTziyun (siman 676, se’if katan 3), he cites the words of the Meiri (Shabbat 23a) and concludes that the matter requires further examination. He did well not to rely on this, for the Meiri himself retracted this view (in Megillah 4a), as stated above.
Indeed, as a matter of halachah and practice, one should not recite the blessing of time over the day itself, neither on Chanukah nor on Purim, for in cases of doubt concerning blessings we rule leniently. This is particularly so because it is evident from the above Jerusalem Talmud, chapter Arvei Pesachim, that only regarding days designated in Scripture as holy convocations does one recite the blessing of time; Chanukah and Purim are not so designated. The gaon Netziv likewise wrote in Ha’amek She’elah (siman 26, letter 10), that only on a festival may one recite the blessing of time even in the marketplace, because the sanctity of the day is recognizable, as labor is prohibited and the like. This is not so on Chanukah, when Shehecheyanu may be recited only upon kindling Chanukah lights or upon seeing them. Rabbi Shlomo HaKohen of Vilna likewise wrote in a responsum cited in Sdei Chemed (Chanukah section, siman 9, letter 3), that on Chanukah and Purim they did not institute Shehecheyanu over the day, but rather over the kindling and seeing of Chanukah lights or the reading of the Megillah. The reason is that labor is permitted and they possess no sanctity whatsoever. Responsa Penei Mevin likewise ruled (Orach Chaim, siman 233), that the statement that the blessing of time may be recited even in the marketplace applies only to the festivals, Rosh Hashanah, and Yom Kippur, when the prayer concludes, “Blessed are You, Hashem, Who sanctifies Israel and the times,” or “the Day of Remembrance” and Yom Kippur. Because of their sanctity, Chazal instituted the blessing of time. This is not so on Chanukah, when it may be recited only upon kindling Chanukah lights or seeing them. Responsa Igrot Moshe likewise ruled this way (Orach Chaim, siman 190). This excludes the view of the gaon Rabbi Meshulam Roth in Responsa Kol Mevaser (siman 21), who sought to prove from the Ashkenazic responsum cited in the Beit Yosef (siman 676) that the statement that the blessing of time may be recited even in the marketplace applies to Chanukah as well. He overlooked what Maharam ben Chaviv wrote in Responsa Kol Gadol (siman 48) cited above, who proved the exact opposite from this responsum. In that responsum, Kol Mevaser further sought to prove this from Rabbi Yehudah Molcho’s responsum cited in Birkei Yosef (siman 692), but omitted the conclusion of Maran the Chida’s words in Birkei Yosef, where he wrote: However, the later authorities wrote that he should not recite Shehecheyanu either. Many later authorities ruled this way in practice. In cases of doubt concerning blessings, we rule leniently.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
