One of the well-known traditions of the Rosh HaShanah holiday is the eating of a new fruit on the second night. While, there is much symbolism in eating a new fruit to mark the new year, in reality, the new fruit serves to solve a halachic problem. This article will explore the background of the problem and which fruits qualify to solve the problem.

The Basis for the Second Day of Rosh HaShanah
The Mishna, Rosh HaShanah 30b, records the historical background of the second day of Rosh HaShanah. In earlier times, a new month was established based on an eyewitness account of the new moon. If witnesses would come to the beit din on the thirtieth day of the month declaring that they spotted the new moon, that day would be declared Rosh Chodesh. If it was the thirtieth of Elul, that day would be declared as Rosh Hashanah. If no witnesses would come on the thirtieth of the month, the next day is automatically Rosh Chodesh (Rosh HaShanah). One year, witnesses came very late in the day on the thirtieth of Elul declaring that they witnessed the new moon. Because of their late appearance, the Levi'im were not able to (properly) perform the Shir Shel Yom for Rosh HaShanah. Based on this incident, the rabbis instituted that the thirtieth of Elul would be observed as Rosh HaShanah whether witnesses come or not. If witnesses come before the afternoon, that day is the only day of Rosh HaShanah. If they come late in the afternoon, both days are observed as Rosh HaShanah.

Nowadays, although a new month is not established based on witnesses, the observance of two days of Rosh HaShanah continues. The Gemara, Beitzah 4b-5b, states that the two days of Rosh HaShanah are considered one kedusha (one elongated day). Therefore, an egg that was laid on the first day of Rosh HaShanah is prohibited on both days of Rosh HaShanah. This is in contrast to Yom Tov Sheni Shel Galuyot (the second day of Yom Tov observed in the Diaspora) which is considered a separate kedusha, and an egg that is laid on the first day of Yom Tov is permitted on the second day.

The Recitation of the Shehechiyanu
At the beginning of every Jewish festival, the beracha of shehechiyanu is recited to commemorate the periodicity of the festival. The Gemara, Eiruvin 40b, concludes that Rosh HaShanah is no exception to the rule and the beracha of shehechiyanu is recited at the beginning of the holiday. The question arises regarding the second night whether another shehechiyanu should be recited. Ostensibly, one should not recite a shehechiyanu on the second night since the two days of Rosh HaShanah are considered one elongated day. Nevertheless, Rashi, Teshuvot Rashi no.116, rules that shehechiyanu is recited on the second night of Rosh HaShanah. He claims that the second day of Rosh HaShanah is the primary day and therefore warrants its own shehechiyanu. The elongated day is only significant with respect to an egg laid on the first day of Rosh HaShanah and similar issues. Rabbeinu Asher, Rosh HaShanah 4:14, cites the opinion of the Ge'onim that one should not recite a shehechiyanu on the second night of Rosh HaShanah.

The dispute between Rashi and the Ge'onim provides a dilemma for later halachic authorities. If one rules in accordance with Rashi's opinion and recites shehechiyanu, according to the Ge'onim the beracha is considered a beracha l'vatalah (a blessing recited in vain). However, omission of the beracha will not satisfy Rashi's opinion. Rabbeinu Asher cites Maharam MiRutenberg who provides a solution to this dilemma. He suggests that one should place a new fruit on the table while reciting Kiddush. By doing so, one may recite shehechiyanu without any concern for a beracha l'vatalah. If Rashi is correct, there is an inherent obligation to recite shehechiyanu. If the Ge'onim are correct, the shehechiyanu recited during Kiddush is not considered a beracha l'vatalah since the shehechiyanu serves a secondary purpose of providing a beracha for the new fruit. [See R. Shlomo Zalman Auerbach, Minchat Shlomo 1:20, who provides a fascinating explanation as to why the shehechiyanu is not considered a hefsek between Kiddush and the drinking of the wine (according to the Ge'onim).]

Shulchan Aruch, Orach Chaim 600:2, rules that one should place a new fruit on the table and recite shehechiyanu on the second night of Rosh HaShanah. If there is no new fruit available, one should nevertheless recite the shehechiyanu. Mishna Berurah 600:4, adds that a woman who wishes to recite shehechiyanu when she lights candles should follow the same procedure.

Is There a Requirement to Eat the New Fruit?
The Gemara, Eiruvin 40b, is the source that one recites shehechiyanu on a new fruit. Rashi, ad loc., s.v A'kara, as well as Rambam, Hilchot Berachot 10:2, write that the beracha is recited upon seeing a new fruit. However, Rabbeinu Asher, Eiruvin 3:10, notes that common practice is to recite the shehechiyanu at the time that it is eaten. Although Shulchan Aruch, Orach Chaim 225:3, rules that one should recite the beracha upon eating the fruit, Rama, ad loc., rules that one may recite the beracha upon seeing the fruit. According to Rama, one should not be required to eat the new fruit on the second night of Rosh HaShanah. However, Mishna Berurah 225:11, based on Magen Avraham 225:7, rules that one may only recite a shehechiyanu upon seeing a new fruit if one derives benefit from seeing it. If one only derives benefit from eating it, one can only recite shehechiyanu upon eating it.

Nevertheless, it would seem that any obligation to eat the new fruit would only fall upon one who actually recites the shehechiyanu. Those who hear the shehechiyanu from someone else are not required to eat the new fruit because the concern of reciting a beracha l'vatalah only applies to one who actually recites the beracha. [Based on the comments of R. Auerbach, op. cit., there is no concern that the amen that is said in response to the shehechiyanu will constitute a hefsek.]

Which Fruits Qualify for Recitation of Shehechiyanu?
Rambam, op. cit., writes that shehechiyanu is recited on fruits and vegetables with an annual bloom. Beit Yosef, Orach Chaim 225, notes that it is implicit from Rambam's comments that those fruits with a semiannual bloom do not qualify for recitation of shehechiyanu. However, Beit Yosef suggests that perhaps Rambam did not intend to exclude semiannuals, but rather fruits and vegetable species that have no specific bloom season. Based on the comments of Beit Yosef, Rama, Orach Chaim 225:6, rules that one may recite a shehechiyanu on semiannuals, but not on fruits that have no specific bloom season.

Mishna Berurah 225:18, quotes the opinion of Shelah that one should not recite a shehechiyanu on a fruit or vegetable that is not clearly recognizable as a product of the current season – even if it is in fact from the current season. Nowadays, with the advent of technologies that enable long term preservation of fruits and vegetables, and the mass importation of fruits and vegetables from other climatic regions, very few fruits are clearly recognizable as seasonal. R. Moshe Feinstein, Igrot Moshe, Orach Chaim 3:34, addresses this issue and rules that human intervention does not detract from the specialness of a fruit that is inherently seasonal. Therefore, in principle, one may recite a shehechiyanu on a fruit from the current bloom, even if the same species of fruit is available throughout the year. However, as a matter of practical halacha, R. Feinstein only permits the use of such a fruit for the shehechiyanu of the second night of Rosh HaShanah and not for the shehechiyanu that is recited on a new fruit throughout the year. [R. Feinstein adds that on the second night of Rosh HaShanah, one should not recite a shehechiyanu on a fruit that one has not eaten in the past few months. This is seemingly based on a comment of Mishna Berurah 225:13, that if one did not recite shehechiyanu upon eating a new fruit the first time, he may no longer recite shehechiyanu on that fruit during that season.]