Does one recite the Beracha of She’heheyanu over the Misva of Birkat Ha’hama – the Beracha recited once every twenty-eight years, when the sun returns to its original location in the sky?
Generally, we recite the Beracha of She’heheyanu whenever we perform an infrequent Misva. Seemingly, then, the Misva of Birkat Ha’hama – which is performed only once every twenty-eight years – should certainly warrant reciting She’heheyanu.
(It should be noted, incidentally, that although we do not recite She’heheyanu over the monthly recitation of Hallel on Rosh Hodesh, this is because She’heheyanu is recited only over an event that has not occurred within the previous thirty days. When a month is twenty-nine days, Rosh Hodesh occurs only twenty-nine days after the previous Rosh Hodesh, and therefore She’heheyanu is not warranted.)
Indeed, the work Zecher Le’Yehosef maintained that one should recite She’heheyanu over the Misva of Birkat Ha’hama.
Most other authorities, however, disagreed. Hacham Ovadia Yosef, in his work Yehave Da’at (vol. 4, 18:2), writes that She’heheyanu is recited only over an event from which one derives benefit. In the case of Birkat Ha’hama, one does not derive any particular benefit upon seeing the sun in its original position, and therefore She’heheyanu is not recited. Furthermore, the prophets indicate that the sun and the moon are in an imperfect state and will remain in that state until the final redemption. Thus, viewing the sun actually brings us a degree of sorrow, rather than joy, as its current state reminds us of the painful reality of our national exile. Birkat Ha’hama might be compared in this regard to Sefirat Ha’omer, which we observe only partially, through counting the Omer, whereas during the times of the Mikdash a special sacrifice was offered, as well. We therefore do not recite She’heheyanu before counting the Omer for the first time each year, since the observance of this Misva brings us sorrow. Similarly, viewing the sun reminds us of our exile, and it is therefore inappropriate to recite She’heheyanu.
Nevertheless, some have the custom to wear a new garment on the day of Birkat Ha’hama, or to eat a new fruit, so that they can recite She’heheyanu according to all opinions. The work Petah Ha’debir records that this was the practice of Rav Haim Palachi (Turkey, 1788-1869). According to the strict Halacha, however, one does not recite She’heheyanu over the Misva of Birkat Ha’hama.
This is also the ruling of Rav Pinhas Zevihi (contemporary), in his work on the laws of Birkat Ha’hama (p. 246; listen to audio recording for precise citation).
Summary: One does not recite She’heheyanu when reciting Birkat Ha’hama, though some have the custom to wear a new suit or eat a new fruit on the day of Birkat Ha’hama, so that they can recite She’heheyanu according to all opinions.
