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People seem to go to great lengths to be able to say the blessing on blossoming fruit trees. I'm not aware of any such efforts made to observe other phenomena that would require a blessing, such as comets, or even an effort to find a new fruit to say a blessing on (other than Rosh Hashana, which is for a specific reason having nothing to do with the fruit).

Why does this particular blessing get such efforts made to enable people to say it?

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    I am aware of such efforts being made for other blessings as well. Consider this for example, and note also this. To contrast, I'm also aware of people who do not go to great lengths to say the blessing on blossoming fruit trees. I think your question is based on your perspective, when actually some people just think certain brachot are cool and like doing them. – Double AA May 5 '14 at 16:13
  • @DoubleAA, the Yerushalmi with an exception for eating due to aesthetics or poverty, might explain the practice. Kiddush Levana has specific sources about its importance. It is possible that sampling bias influences my observation, but I'm skeptical. But it could be that there is a specific source and motivation for the practice, even if it isn't universal, that go beyond liking to do it. Hence my question. – Yishai May 5 '14 at 17:15
  • maybe it has to do with all the poor souls trapped in gilgulim inside the trees. it is supposed to be a tikun for them. the sefardi siddur has a very long tefila for them before saying the blessing. – ray May 5 '14 at 17:39
  • @ray You are referring to the remark of the Chida (Moreh b'Etzba ch. 7, §199). – Fred May 5 '14 at 17:48
  • @Fred thanks. see also the shaar gilgulim of the arizal. apparently it is a harsh punishment. – ray May 5 '14 at 17:51
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Assuming your observations are correct and there is indeed some special fervor associated with this blessing, perhaps it is due to the following statement of R. Yecheiel Michel Morapchik:

Seder Berachot

הזהיר בזה עליו נאמר ראה ריח בני כריח שדה אשר ברכו ה' ויתן לך וגו

One who is diligent about this, of him it is said "see the smell of my son is like the smell of a field that God has blessed, and He shall give you etc."

This statement of the value of this particular blessing is in turn cited by some of the later authorities such as R. Elijah Spira (Elyah Rabbah O.C. 226:1) and R. Yechiel Michel Epstein (Aruch Hashulchan O.C. 226:1), which in turn might have further raised this blessing's importance in the eyes of the masses.

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