Parsha Halacha

Parsha Halacha – Parshat Pinchas - Shabbat Mevorchim Menachem Av

Saying Shehechiyanu in the Beit HaMikdash

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The Torah portion of Pinchas is usually read^[1] during the Three-Week period between the fasts of the 17^th of Tammuz and the 9^th of Av.^[2] As we are encouraged to study about the Beit HaMikdash during this time of year in the hope that this will hasten the arrival of Moshiach and the building of the third Beit HaMikdash,^[3] this article will discuss the issue of reciting the blessing of Shehechiyanu in the Beit HaMikdash. Since this matter relates to the Kohanim (see below), it’s also connected to the parsha in that Pinchas is appointed as a Kohen in this parsha.^[4]

Standing in Jerusalem

The Talmud says,^[5] “If one is standing and offering meal-offerings (mincha) in Jerusalem, he should recite: ‘Who has given us life, sustained us, and brought us to this time’ (the blessing of Shehechiyanu). When one takes the meal-offerings in order to eat them, he should recite: ‘Who brings forth bread from the earth’ (the blessing of HaMotzie).

Three Questions

1)     Why would one make the Shehechiyanu blessing when offering a mincha (meal offering) since this mitzvah isn’t related to any specific time of year? (The blessing of Shehechiyanu is recited on mitzvot that are performed at specific intervals like Shofar and Sukkah [hence the verbiage “and brought us to this time - לִזְּמַן הַזֶּה”] as opposed to mitzvot which can be performed at any time.)

2)     Why does the Talmud mention saying the Shehechiyanu blessing on the mincha offering and not on a regular (animal) offering, e.g., a korban shelamim or olah – a peace or burnt offering? (But see below regarding saying Shehechiyanu for other offerings.)

3)     Why does it mention that he was standing and offering in Jerusalem, is it not obvious that he is in Jerusalem?

Five Approaches

There are various approaches to understand this teaching. We will present five of them.

1)     A Non-Kohen Who Hasn’t Sacrificed in a While

Rashi explains that the Talmud is referring to a non-Kohen who hasn’t brought a mincha offering in a long time. The Me’iri explains this to mean that he hasn’t brought a mincha offering within the past 30 days. This is considered a time-related mitzvah since it’s connected to the mitzvah of Re’iyah – appearing in the Beit HaMikdash on the three Regalim - pilgrimage festivals - Pesach, Shavuot, and Sukkot. (See below the opinion of the Keren Orah.)

Just as one says Shehechiyanu if one meets his friend after not having seen him for 30 days,^[6] so, too, if one hasn’t been in the presence of G-d in the Beit HaMikdash and sacrificed within 30 days, one should say the Shehechiyanu blessing when he brings his mincha offering.^[7]

Alternatively, Rashi may be following the opinion of the Rambam that one may say Shehechiyanu whenever one does a mitzvah that isn’t common.^[8]

By mentioning that “he was standing in Jerusalem,” the Talmud is alluding to the fact that this person doesn’t live in Jerusalem and only comes there from time to time and is therefore able to make this blessing.

It is also possible that Jerusalem is mentioned to emphasize that the blessing isn’t recited when one sanctifies the mincha offering (which can be done anywhere) but rather only when one sacrifices it (which can only be done in Jerusalem).^[9]

2)     A Kohen Who Has Never Sacrificed

Alternatively, Rashi explains^[10] that the Talmud is referring to the Kohen who is bringing a mincha (on behalf of an Israelite^[11]) for the first time in his life.^[12] This follows the opinions that one who does a mitzvah for the first time in his life should say the blessing of Shehechiyanu even though it isn’t a mitzvah that comes from time to time.^[13]

3)     A Kohen Who Is Sacrificing the New Grain for the First Time

Another explanation offered by Rashi is that it’s referring to a Kohen who is sacrificing a mincha from the new grain for the first time that year. Some say that Rashi is referring specifically to the Omer sacrifice which was from the new barley (or Shtei HaLechem, [the two loaves made from new wheat brought on Shavuot] which is from the new wheat) and as such is considered a mitzvah that only comes once a year.^[14]Others say that Rashi is also referring to a Kohen who is offering a private mincha on behalf of a non-Kohen that is bringing a mincha from the new grain for the first time that year. This too warrants a Shehechiyanu just as one would make that blessing when consuming the fruits of the new year.^[15] In this case, both the Kohen and the owner can make the blessing.^[16]

This explains why the Talmud mentions this blessing regarding the mincha offering since grain is a seasonal sacrifice^[17] rather than animal sacrifices, concerning which there are no set seasons.

4)     A Kohen Who Is Sacrificing for the First Time in that Cycle

Tosfot explains^[18] that the Talmud is referring to a Kohen who is sacrificing a mincha offering on behalf of a non-Kohen. The Kohen should say Shehechiyanu if it’s the first time he’s sacrificing as a member of the family group that is serving that day in the Beit HaMikdash. The Kohanim were divided into 24 family groups, and every Kohen would serve in the Beit HaMikdash approximately two days a year. (Each family was subdivided into groups and each group would serve one day during their family’s “week.”) This mitzvah is therefore considered seasonal.^[19]

King David and Samuel divided the Kohanim into 24 groups whereas previously they were only divided into eight groups.^[20] This may be why the Talmud says, “if he was standing and sacrificing in Jerusalem” i.e., after the Kohanim were broken up into 24 groups so that each Kohen would only get to offer sacrifices twice a year. Whereas during the era of Mishkan Shilo, when every Kohen would get to offer sacrifices six times a year, no Shehechiyanu was said since it wasn’t a seasonal mitzvah.^[21]

5)     A Blessing on the Mitzvah of Re’iyah (appearing in the Beit HaMikdash)

Rabbi Yitzchak Minkovsky of 19^th-century Karlin, Belarus, suggests^[22] that the Talmud is referring to the Shehechiyanu blessing that’s recited for the mitzvah of Re’iyah (being seen in the Beit HaMikdash on the pilgrimage festivals three times a year), which is usually accompanied by an offering (whether a meal offering or an animal sacrifice). As the verse says,^[23] “You shall come there (the Beit HaMikdash), and bring there your burnt offering and your sacrifices.”^[24] This mitzvah is thus a seasonal mitzvah in that it only occurs three times a year.

Three blessings on Sacrifices

The Tosefta says,^[25] “If a person was sacrificing animal offerings in Jerusalem, he should say,

1)     ‘Baruch… Shehigiyanu Lazman Hazeh’ (i.e., the Shehechiyanu blessing). 

2)     When he sacrifices them he says, ‘Baruch… Asher Kideshanu Bemitzvotav Vetzivanu Lehakriv Zevachim’ (i.e., a blessing on mitzvot is recited when performing the mitzvah of bringing a sacrifice). 

3)     When he eats the sacrifice he says, ‘Baruch… Asher Kideshanu Bemitzvotav Vetzivanu Le’echol Zevachim’ (the blessing of mitzvot for the mitzvah of eating the sacrifice).

May Hashem help that we say these blessings very soon with Moshiach Tzidkeinu!

[1] When Matot and Masei are read on separate weeks, the portion of Pinchas is read before the “Three Weeks.”

[2] See here for various connections between the Torah portion of Pinchas and the “Three Weeks.”

[3] See here for the Sicha of the Lubavitcher Rebbe on Matot-Masei, 5736. See also here.

[4] Numbers 25:13.

[5] Berachot 37b.

[6] See Seder Birchos HaNehenin 12:11.

[7] Ma’adanei Yom Tov on Rosh, Hilchot Challa 2:6.

[8] See Rambam, Laws of Brachot, 11:7 that one should recite Shehechiyanu on three types of mitzvot:

1) A Mitzvah that he acquires like Tzitzit and Tefillin, 

2) One that only comes at fixed times during the year like Shofar and Lulav 

3) Mitzvot that one only gets to do infrequently like pidyon haben.

[9] Tziyon Lanefesh Chaya by Rabbi Yechezkel Landau of Prague, on Menachot ibid.

[10] In Menachot 75b D.H. Haya Omed.

[11] This cannot be referring to Kohen who is bringing his own mincha offering since such an offering must be burned completely (Levit. 6:16) and the Talmud continues that the Kohen makes the blessing of Hamotzie when eating this offering (Tosfot on ibid. D.H. Haya Omed).

[12] Although every Kohen must bring his own mincha offering on his first day of serving in the Beit HaMikdash (see Levit. 6:13), the Kohen at hand must have had another Kohen bring that mincha on his behalf. As such, the mincha he is now offering on behalf of the non-Kohen is the first sacrifice he is “performing” in his life (Responsa Emek Halacha by Rabbi Yehoshua Boimel of Vizhnitz and Williamsburg, 1:70 D.H. Umidai in the name of the Kli Chemda).

[13] See Biur Halacha Siman 22 that it’s a good practice for a Bar Mitzvah boy who is putting on Tefillin for the first time (or anyone else doing a mitzvah for the first time in their life) to say the Shehechiyanu blessing on a fruit (or the like) in order to satisfy the opinion of the Rambam.

[14] Penei Yehoshua on Brachot ibid. He explains that once the Kohen made the Shehechiyanu blessing while sacrificing the new grain he no longer has to say that blessing when eating it.

[15] See Rambam, Hilchot Temidin Umusafin 7:18 that “Anyone who offers a meal-offering from new grain should recite the blessing Shehechiyanu.” See Ohr Same’achon the Rambam.

[16] Ma’aseh Roke’ach on the Rambam,

[17] One may only offer the new grain as a mincha offering after the Shtei Halechem is offered on Shavuot.

[18] Brachot and Menachot ibid. D.H. Haya Omed.

[19] See Seder Birchot HaNehenin, 11:12 that one may say Shehechiyanu twice a year on a fruit which has two seasons every year. This Tosfot seems to be a source for that law (Magen Avraham 225:13).

[20] See Ta’anit 27a.

[21] Tzelach on Brachot ibid.

[22] In Keren Orah on Brachot, ibid.

[23] Deut. 12:5 - 6.

[24] See also Rambam, Hilchot Ma’aseh HaKorbanot 14:13.

[25] Brachot 5:23.

Wishing you a Shabbat Shalom Umevorach!