Halacha Orach Chaim 225

Upon seeing a new fruit, one may and should recite a Shehechiyanu. The accepted custom is to recite a Shehechiyanu at the time one eats the new fruit.

A new fruit is defined as a fruit that is harvested seasonally, and is not accessible out of season. The reason for this is because seeing new fruit of a new season brings a person joy. Shevet Haleivi rules that if one does not experience the joy upon seeing these new fruit, a Shehechiyanu should not be recited.

If someone saw the new fruit several times without reciting the Bracha, he may still recite the Bracha at the time of eating. However, if someone forgot to recite the Bracha after eating a new fruit, the Bracha cannot be recited on the second time the fruit is eaten.

Pri Megadiim brings three different times for reciting Shehechiyanu. Ideally, the Shehechiyanu should be recited before the Bracha on the fruit. If the Bracha was already recited, the Shehechiyanu should be recited after partaking of it. If one recited the Shehechiyanu after reciting the Bracha, but before partaking of the fruit, it is considered a valid Bracha, and we do not view it as an interruption between the Bracha and the eating.

The Chazon Ish is brought in Archos Rabeinu to hold that the ideal time for reciting Shehechiyanu is after the Bracha on the fruit; however, if one ate from the fruit, the Shehechiyanu can still be recited.

Halacha Orach Chaim 225

The Rama writes that when a child reaches the Age of thirteen, his father should recite the Bracha of Baruch Sheptarani Mayonsho Shell Zeh. This Bracha is recited without the Shem.

The reason for this Bracha is because a father is responsible for the sins of his child until the child reaches the age of thirteen, as he should have taught him to refrain from sin. From the age of thirteen he is less responsible. Although, the Chofetz Chaim makes a point of mentioning the dictum of Chazal that one who does not rebuke an older child is considered responsible for his sins, and one who does not rebuke members of a community will be held responsible for their sins as well. Obviously a Halachic authority should be consulted how this should be done.

The Levush brings the exact opposite reasoning for this Bracha. Until a child is thirteen, he is punished on account of the father’s shortcomings. From the age of thirteen, the child does not directly suffer from his father’s inequities.

The Chofetz Chaim writes that the accepted custom is to only recite this Bracha at the time the Bar Mitzva boy is participating like other adults in a Minyan. He can do this, according to the Chofetz Chaim, either by reading the Torah or representing the Minyan as the Chazon. The reason for this is because at that time he becomes known to all as a full fledged responsible member of Klal Yisroel. The accepted custom is to recite this Bracha after an Aliyah to the Torah. Ketzos Hashulchan writes that there is no limit as to when this Bracha can be recited, if delayed.

The Mishna Berura brings the Magen Avrohom that recommends one to make a Seudah on the day a child becomes obligated in Mitzvos. The Chofetz Chaim adds that if the Bar Mitzva boy says over words of Torah, the Seuda becomes a Seudas Mitzva, even if it was delayed. In addition, the Chaye Adam writes that if the child says words of Torah, meat can be eaten during the nine days, as it has the status of a Seudas Mitzva.

The Mechaber rules, based on a Gemara in Brachos 58, that if someone sees a close friend for the first time in thirty days, a Shehechiyanu should be recited.

If the acquaintance had not been seen in over a year a Bracha of Mechayei Hamaisim should be recited. Mishna Berura explains the reason for this second Bracha. Every person is judged on Rosh Hashanah and Yom Kippur. If someone lived through a year, he was obviously granted life on the previous Yom Kippur. For this reason the Bracha is recited.

Although this may seem contradictory to the reasoning mentioned above, Reb Shlom Zalman points out that one who does not see a person that requires the recitation of this Bracha within a twelve month period, but Rosh Hashana did not pass between visits, should still recite the Bracha. This can happen in a leap year.

Reb Shlomo Zalman also writes that it is not clear exactly what type of joy one needs to feel in order to recite this Bracha. Because of this, one should only recite this Bracha when seeing close family.

The Stiepler writes that if the person is reachable in dire circumstances, the Bracha should not be said. We do not look it this as if the friend was not seen, rather we say the acquaintance was accessible, just there was no need for communication.