The Levush (489, end of 1) writes: 1) It's part of Yom Tov so it's included in the Shehecheyanu of Yom Tov, 2) Since Sefira was in anticipation for Matan Torah which is the main Simcha, it doesn't make sense to say Shehecheyanu on something we are anticipating for before that day arrives!
The Ba'er Heitev (5) brings that the reason is that Shehecheyonu is ...
Taame Haminhagim (487–489) cites a few reasons:
(from the Tur 432) because the search is for the holiday so the holiday's benediction covers it
(from Avudraham) because we say that benediction only on something that brings joy and physical pleasure, whereas the destruction of one's food brings anguish
(from P'ri M'gadim [MZ] 472:end of 2) because you're ...
Any item which upon acquiring would typically warrant the berachah, then even if the item was previously used/owned by another party (think: house) the Shulchan Aruch rules (OC §233:3) that the berachah is recited.
Shulchan Aruch Orach Chaim 551:17 says:
טוב ליזהר מלומר שהחיינו בין המצרים על פרי או על מלבוש אבל על פדיון הבן אומר ולא יחמיץ המצוה
It is good to avoid saying Shehechianu in the three weeks on a fruit or clothing, but on a Pidyon HaBen he says it and doesn't postpone the Mitzvah.
The Magein Avraham (s.v. ולא יחמץ המצוה) quotes the Maharil as saying also ...
No you don't, you only make shechiyanu on a new Tallit (when you put on the tzitzit), but never on an old one. See Mishna Berura OC 22 sif katan 2,
אם עשה ציצית בבגד שהיה לו מכבר אף שלא היה בו ציצית מעולם אין צריך לברך
If one makes (attaches) tzitzis on a garment that he already had, even
if tzitzis had never been attached to it, one ...
Gemara Eiruvin 40B: Rav Yehuda would say shehecheyanu on a new gourd.
A gourd would have the brachah of borei pri ha'adamah.
Shulchan Aruch Orach Chaim 225:6 says that it should be a fruit that is new once (or twice - Rema) a year. Otherwise, the fruit's blessing is not a criteria.
In fact, the Rema there allows a shehecheyanu blessing on a new vegetable ...
The proper order of these blessings is a machloket between Rav and Rabba bar bar Chana on Sukkah 56a. Rav held the blessing on the Sukkah comes first because it's the obligation of the day and Rabba bar bar Chana held that Shehechiyanu comes first because it is Tadir = said more often. The Rambam (Sukkah 6:2) rules like Rav and Shulchan Aruch does likewise ...
The last בעל המאור on פסחים says that we can't make שהחיינו on ספירת העומר because the whole point of the count is to lead to the קרבן שתי הלחם, and being that we don't have the בית המקדש nowadays, counting is just ''אגמת נפש'' for us, and we don't make שהחיינו on things that cause us anguish.
See this article:
Authorities dispute whether the berachah of shehecheyahu is entirely
subjective, depending on the subjective joy a person feels, or whether
the berachah includes an objective element, whereby if a garment or
item is not important, and does not usually induce joy, one cannot
recite the blessing.
According to the Rosh, the ...
msh210's excellent answer led me to two other reasons:
Ba'al HaIttur (quoted in Tur 432) presents an opinion that shehecheyanu is not recited because bedikat chametz is not strictly seasonal. If one leaves home many months before Pesach and intends to return to his house during Pesach, he must carry out bedikat chametz before he leaves. Thus bedikat chametz ...
The sources are all found surrounding Shulchan Arukh OC 225:4 discussing two kinds of cherries (?) (sweet and sour?). Both the Shulchan Arukh and Rama rule that your case seemingly would get its own Shehechiyanu, but many later authorities argued. CYLOR as modern opinions vary.
Sha'arei Teshuva on O.C. 671 sk 14 says that if one has lit at home first, said Shehechiyanu and then lights in shul, he should say Shehechiyanu in shul. However, if he lit in shul first and said Shehechiyanu there, he should not repeat it when he gets home unless he is fulfilling his wife's obligation by lighting for her.
(I'm not quite understanding the ...
The following extracts from Halachically Speaking seem to be relevant.
Each of the sections that I put in bold seem to indicate that no shehechiyanu is needed.
The Beracha on Fruits and those who are lenient
When a fruit is only available once a year a shehechiyanu is recited
because the new fruits bring joy to a person. Based on this some
The Mishna (Brachos 9:2) writes that one recites a bracha upon hearing good news, building a new house or buying new items. The Shulchan Aruch (OC 223:6) and Mishna Berura (223:13) explain that this only applies to items that are important and one is particularly happy about acquiring. This applies equally to used items (Shulchan Aruch OC 223:3).
The Shulchan Aruch Harav (OC 600:5-7) explains that although some hold that the two days of Rosh Hashana are considered one day with regards to the brocha shechiyanu, the Halacha is not like them and therefore we make a second shechiyanu the second day by Kiddush and Shofar blowing. [However, we do try and take the opinion into concern and therefore have a ...
For Ashkenazim, it seems that an individual cannot buy furniture during the Three Weeks but a couple or a family can:
Sefardim disagree and do not allow it:
Taamei Minhagim #973 quotes the Chupat Chatanim (and points you to Likutim Chapter 106) that one does not say Shehecheyanu when preforming Kedushin. This is because one says Shehecheyanu when the action of the Mitzvah completes the Mitzvah (i.e. the act one is doing is in itself a complete Mitzvah), e.g. Lulav. But the main Mitzvah of marriage is ...
R Moshe Shternbuch (Moadim uZmannim 7:117) says that while the best thing is to say Shehechiyanu at Kiddush like everyone else, a woman who on Yom Tov will say Shehechiyanu at candle lighting and says the blessing on lighting before lighting the candles should be instructed to say the Shechiyanu blessing after lighting the candles to avoid any concerns of ...
Kovaitz Bais Aharon V'Yisroel 103 has the following roundup.
Orach Chaim 225:6 a fruit that does not regenerate yearly, you do not make a Shehechiyanu on it. Mishna Berura 225:6:16 says this is for example a Esrog. Mishna Berura 225:6:16:19 refers to the Shaarei Efraim and Mor Uketziya.
However Kaf Efraim 225:43 in the name of the Shaar Efraim says one ...
In general, one says Shehecheyanu because of the joy one feels - to thank Hashem for allowing us to arrive to that time and feel that joy. Therefore, if you feel joyous after the acquisition of the suit, and it is a piece of clothing with a degree of importance, you should say the blessing (see sources here). If you already know that you might not keep the ...
The Piskei Tshuvos 225:17:footnote 124 brings many shittos who say not to make a shecheyanu.A few: Sidur Yaavetz ,Eishal Avraham,Leket Yosher and more.
Some reasons brought are ,its not fit to eat unless its fried and one can't tell between old and new.One already made a brachah on it during the time of its mitzvah and got pleasure from its sight.Another ...
I knew the reason for this, but it took me some time to find an actual source for it.
The Halacha to take new fruits in the second night is recorded in Shulchan Aruch OC 600:2:
בקידוש ליל שני (ילבש בגד חדש) (הגהות מיימוני פ' כ"ט מהל' שבת) או מניח פרי חדש ואומרים שהחיינו ואם אין מצוי (בגד חדש או) פרי חדש עם כל זה יאמר שהחיינו:
At Kiddush of the ...
A woman eating outside the Succah can make Kiddush before Tzeis (nightfall) as Kiddush a woman is Obligated to do Kiddush Mideoraita, but she is not obligated to eat in the Succah. So if she chooses to the Mitzva waiting till night to eat in the Succah she makes a brocho if ashkenazi and ommits if she is Sefardi. But neither has an obligation therefore she ...
See here where the site enumerates shehechiyanu may be required for:
Important clothing such as a suit, tuxedo, expensive hat, or shtriemel
can deserve a Shehecheyanu if the clothing brings joy to a person.
Some have the minhag not to make Shehecheyanu on clothing at all. (Piskei Teshuvot 223:6.)
In a footnote, they quote a conflict regarding whether to ...
The correct answer to all three questions is Yes. The Pninei Halacha writes the Halachot of Shehechiyanu:
ואף על בגד רגיל, כדוגמת חולצה נאה, כל ששמח בה מברך. ואפילו מי שכבר
יש לו חולצות רבות, אם קנה חדשה או קיבלה במתנה, והוא שמח בה, יברך
'שהחיינו'. ואפילו אם קנה או קיבל במתנה בגד משומש, אם הוא בגד שאנשים
מתכבדים בו, והוא שמח בו, יברך 'שהחיינו'. וכן ...
The suggestion given (footnote 70 there) is דהוי כחוב בין המחותנים that it's like an obligation between the parents. In other words, the bride and groom aren't receiving these gifts as "gifts" but as payments due to them as part of the (implicit) wedding agreement that the parents are bound to. (He doesn't find this argument fully convincing, but mentions it....
As far as I know and can tell from a few sources, in general shehecheyanu is NOT said for mezuzah. However, if the mezuzah is being affixed ready for entry into a new house, then many say it should be said, but some prefer also to wear a new garment/eat a new fruit and bless once to cover all.
See my answer to a related question.
In summary, if your watch gives you personal joy, according to many opinions, you should say Shehechiyanu. If the new watch makes you more punctual to appointments when you were chronically late, then, perhaps your friends should also say "Hatov Vehamaitiv" :-) :-)
I was told by a Chabad rabbi in Jerusalem that the custom is to say "shechiyanu" if this is the case, since Purim and Shushan Purim are actually different holidays. I think there's probably room to do it either way, though, since obviously the halakhic principle of "no blessing in case of a doubt" applies here as well.