Birchat HaIlanot - Flowers in Spring

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March 11 2018
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As winter begins to fade away (it will), and spring approaches (also guaranteed), it becomes time to put away the shovels and salt and turn our attention to gardens and flowers. As it happens, there is a unique bracha formulated by Chazal for just this occasion, and its source and practical application are quite fascinating.


 The Talmud (Berachos 43b) relates the following:


Rab Yehudah says: If one goes abroad in the days of Nisan and sees the trees sprouting, he should say, ‘Blessed be He who has not left His world lacking in anything and has created in it goodly creatures and goodly trees for the enjoyment of mankind.


The Rambam codifies this in the Mishneh Torah (Hilchos Berachos 10:13), right after he lists the bracha one makes on seeing beautiful animals or trees:


“…A person who goes out to fields or gardens during the days of Nisan, and sees blossoming trees and sprouting buds makes the bracha…”


He concludes with the same text of the bracha listed in the Talmud.


What is the main idea of this bracha? Why does the Rambam add the one, seemingly minor detail, of the sprouting buds?


At first glance, one would be inclined to say that this bracha emerges as a result of the esthetic beauty of these blooming flowers. However, there are a few problems with such an approach. The most obvious one is that a bracha for this very scenario already exists – “shecacha lo beolamo,” recited when one sees a striking flower or creature. There would be no need, then, for the bracha mentioned above. Furthermore, the very content of the bracha does not lend itself to this interpretation. How does the concept of God not leaving anything lacking in this world relate to the general pleasure one obtains when seeing a beautiful flower?


Clearly, we must take a different approach to help understand the idea of this bracha. Nearly all the commentaries make the point that the trees referred to here in this bracha are fruit-bearing trees (more on the practical relevance of this later on). Why should this make a difference? We are acutely aware of our dependency on that which grows from the ground, whether directly beneficial through the food itself or even indirectly through its providing for the animals we consume. We are usually focused on the result, the harvested food, the prepared meal, ready to be consumed. Little thought goes into the biological process that brings about this necessary result. Years ago, when societies were more agricultural, there may have been a greater degree of appreciation, but certainly it was not at the forefront of someone’s mind. Today, of course, there is virtually no thought whatsoever as to the natural chain of events involved in bringing about the final product to our plates. Essentially, since  eating serves to satisfy an instinctual drive, it makes sense that it is almost an intrinsic part of our nature to focus solely on the benefit at the expense of the process. This bracha was introduced to combat that very notion. When a person sees the fruit-tree blossoming, he sees what would seem to be a purely esthetic feature, and it is what initially attracts him to the tree. Yet the flower is the precursor to the development of the fruit, rather than simply existing for esthetic reasons. He engages in understanding the process of fruit development, rather than only focusing on the end result. This is the reference to the world being created in a way where there is nothing lacking. It means every step of the process has a rationale, reflecting chachmas Hashem. It is also why the Rambam adds the “sprouting buds” – it is not the esthetic value, but it is biologic progression that one is ultimately focusing on.


 Everyone agrees that one makes this bracha when seeing these blossoming flowers on the fruit tree. However, there is a question as to whether a person should still make the bracha if he misses this period of time, and instead sees the developed fruit on the tree. The Tur (OC 226) writes that if a person pushes off saying the bracha until the fruit has developed, he should no longer make it. However, according to the Mordechai (Berachos 148), even if a person missed the opportunity to make the bracha, he still can recite it as long as the fruit is still on the tree. With the above explanation of the idea of the bracha, how does one understand the position of the Mordechai? It could be that there are two ways one can view the phenomenon of the flower growing on the fruit tree. The simple way of learning is that the flowering is what draws the person to the fruit-tree, and thereby produces the requirement of the bracha. If someone does not see it, then there is no reason to recite the bracha. The Mordechai offers a more novel approach. Since the flowering of the fruit tree is so much more noticeable than other species, it has a different qualitative identity. In other words, we now view the entire growth process of the fruit tree differently than we would any other type of vegetative process. As a result, as long as the fruit is still connected to the tree, the process is ongoing. (The Bach [OC 226] and others offer alternative reasons for the debate, some even maintaining it is not a debate at all).


Another issue that emerges is whether the bracha can only be recited in the month of Nisan, which would mean in climates where there is no blossoming in that period of time there would be point to the bracha. The Ritvah (Rosh Hashana 11a) writes that the obligation is not based on the specific month of Nisan but rather is based on the normal time of flowering in that specific locale. The Aruch Hashulchan (OC 226:1) indicates that Nisan refers to a seasonal phenomenon; he maintained that where he lived, one would recite the bracha in the month of Iyar and into early Sivan. However, Rav Ovadia Yosef (Yechave Daat 1:1) cites numerous acharonim who maintain that the bracha could only be recited in the month of Nisan, which would exclude those who lived in areas where no blossoming might take place in said month. He concludes that due to these acharonim, one should try to avoid making this bracha in a month other than Nisan. However, if this might mean he would not recite the bracha at all, it is better for him to recite it during Nisan. The Tzitz Eliezer (12:20) adds that if one recited the bracha in Nisan where he lives, and then traveled to a place where the bracha is recited in Tishrei, he should not recite it again.


The Aruch Hashulchan (OC 226:2) laments that this bracha became less common amongst the hamon am. He cites the Bedek Habayis, who wrote that while many do not recite this bracha, talmidei chachamim and those who are God-fearing are careful to recite it.


 


Venue: Yeshivat Migdal HaTorah Yeshivat Migdal HaTorah

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    Learning on the Marcos and Adina Katz YUTorah site is sponsored today by Judy & Mark Frankel & family l'ilui nishmos מרדכי בן הרב משה יהודה ע"ה and משה יהודה ז"ל בן מאיר אליהו ויהודית