עַל שְׁמוּעוֹת טוֹבוֹת שֶׁשָּׁמַע מִפִּי אָדָם נֶאֱמָן שֶׁרָאָה אֶת הַדָּבָר, וּמִכָּל שֶׁכֵּן אִם הוּא בְּעַצְמוֹ רָאָה אֶת הַדָּבָר, אִם הִיא טוֹבָה רַק לוֹ לְבַדּוֹ, מְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם הִיא טוֹבָה לוֹ וְגַם לַאֲחֵרִים, מְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, הַטּוֹב וְהַמֵּטִיב. כְּלוֹמַר, טוֹב לוֹ וְגַם מֵטִיב לַחֲבֵרוֹ. אִם בְּשָׁעָה שֶׁהוּא רוֹאֶה אוֹ שׁוֹמֵעַ אֶת הַשְּׁמוּעָה אֵינוֹ יָכוֹל לְבָרֵךְ מֵחֲמַת גּוּפוֹ אוֹ מֵחֲמַת מְקוֹמוֹ, יָכוֹל לְבָרֵךְ אַחַר כָּךְ. וְכֵן בְּבִרְכַּת דַּיָן הָאֱמֶת (רכ"ב רכ"ג).

If you receive good tidings from a reliable eye-witness, and needless to say, if you witness the event yourself, if you are the only one who benefits from the tidings, you recite the berachah Shehecheyanu [Who kept us in life]. But if it is good for you and others as well, you say the berachah Baruch ata Adonoy Elokeinu melech ha'olam hatov vehameitiv, [Blessed are You Hashem, our God, King of the universe Who is good and does good]. In other words, He is good to you and He also does good to your fellow man. If at the time that you see or hear the tidings, you are unable to utter the berachah, either because of your physical condition or because of the place where you happen to be, then you may recite the berachah later. This rule applies also to the berachah Dayan ha'emes [the true Judge] [which is said over bad tidings].

חַיָּב הָאָדָם לְבָרֵךְ אֶת ה' יִתְבָּרַךְ שְׁמוֹ גַּם עַל הָרָעָה, שֶׁנֶּאֱמַר, וְאָהַבְתָּ אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בַּיֵּצֶר טוֹב וּבְיֵּצֶר הָרָע (פֵּרוּשׁ, גַּם כְּשֶׁהוּא עוֹסֵק בְּעִנְיְנֵי עוֹלָם הַזֶּה יְקַיֵּם בְּכָל דְּרָכֶיךָ דָּעֵהוּ, עַיִן לְעֵיל סִימָן ל"א). וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְֹשֶךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר, בְּכָל מְאֹדֶךָ, בְּכָל מִדָה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ, בֵּין מִדָּה טוֹבָה בֵּין מִדַּת פֻּרְעָנוּת, הֱוֵי מוֹדֶה לוֹ. מַה הוּא מְבָרֵךְ. עַל שְׁמוּעוֹת רָעוֹת מְבָרֵךְ, בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם דַּיַּן הָאֱמֶת. אִם בָּאוּ לוֹ כַּמָּה שְׁמוּעוֹת בְּבַת אַחַת, בֵּין טוֹבוֹת בֵּין רָעוֹת, דַּי לוֹ בִּבְרָכָה אַחַת. וְחַיָּב אָדָם לְבָרֵךְ גַּם עַל הָרָעָה בְּדֵעָה שְׁלֵמָה וּבְנֶפֶשׁ חֲפֵצָה, כְּמוֹ שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר, חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ ה' אֲזַמֵּרָה. אִם חֶסֶד אָשִׁירָה וְאִם מִשְׁפָּט, אָשִׁירָה, כִּי גַּם הָרָעָה לְעוֹבְדֵי ה' יִתְבָּרַךְ שְׁמוֹ, הִיא שִׂמְחָתָם וְטוֹבָתָם, כֵּיוָן שֶׁמְקַבֵּל בְּאַהֲבָה מַה שֶּׁגָּזַר עָלָיו ה' יִתְבָּרַךְ שְׁמוֹ, בֶּאֱמוּנָתוֹ, כִּי הַכֹּל כַּפָּרַת עֲוֹנוֹתָיו. נִמְצָא כִּי בְּקַבָּלַת רָעָה זוֹ, הוּא עוֹבֵד אֶת ה', וְהָעֲבוֹדָה הִיא שִׂמְחָה לוֹ (ברכות פ"ט. אוֹרַח חַיִּים סִימָן רכ"ב).

It is our duty to express our blessing to Hashem, blessed be His Name even on bad tidings, as it is said: "Love Hashem, your God, with all your heart, with all your soul and with all your possessions."¹Deuteronomy 6: 4. "With all your heart" means with your two inner drives, with the good and the bad inclination. (that is, even when you are engaged in worldly pursuits, you should fulfill the command: "Affirm Him in all your undertakings." ²Proverbs 3: 6. See Chapter 31 above). "With all your soul" [means] even if He takes away your life. "With all your possessions" means with all your resources. Another meaning of the words uvechol me'odecha is with any measure³In this explanation, the word me’odecha is seen as grammatically related to midah, measure. Thus, uvechol me’odecha would mean “with all your measures” or “for any measure that is meted out to you.” that He metes out to you, whether it is a measure of goodness or a measure of punishment, express your gratitude to Him. What berachah should be said? Upon hearing bad tidings, the berachah said is: Baruch ata Adonoy Elokeinu melech ha'olam dayan ha'emes, [Blessed are You Hashem, our God, King of the universe, the true Judge]. If many tidings are received at the same time, whether good or evil, one berachah is sufficient for all. The blessing for adversity must be expressed in a spirit of unquestioning acceptance as is done when good tidings arrive, as it is said, "Of kindness and judgment will I sing, to You, Hashem, will I sing." ⁴Psalms 10: 1. If you bestow kindness on me, I will sing, and if You render judgment, I will, likewise, sing. Because an evil fate, too, to the true servant of God is a source of joy and a favor, since [the believer] willingly accepts whatever God has decreed, firmly convinced that his suffering is an atonement for his sins. Thus, in accepting this misfortune he is, in fact, serving God, and serving God is a source of joy to him.

הִגִּיעַ אֵלָיו טוֹבָה אוֹ שֶׁשָּׁמַע שְׁמוּעָה טוֹבָה, אַף עַל פִּי שֶׁהַדְּבָרִים מַרְאִין שֶׁטּוֹבָה זוֹ תִּגְרוֹם לוֹ רָעָה, כְּגוֹן שֶׁמָּצָא מְצִיאָה וְאִם יִשָּׁמַע הַדָּבָר לַמֶּלֶךְ יִקַּח כָּל אֲשֶׁר לוֹ, מִכָּל מָקוֹם מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב. וְכֵן נָגְעָה אֵלָיו רָעָה אוֹ שָׁמַע שְׁמוּעָה רָעָה, אַף עַל פִּי שֶׁהַדְּבָרִים מַרְאִים שֶׁרָעָה זוֹ גּוֹרֶמֶת לוֹ טוֹבָה, כְּגוֹן, שֶׁבָּא לוֹ שֶׁטֶף עַל שָׂדֵהוּ וּמַזִּיק תְּבוּאָתוֹ, וּכְשֶׁיַּעֲבוֹר הַשֶּׁטֶף טוֹבָה הִיא לוֹ, שֶׁהִשְׁקָה אֶת שָׂדֵהוּ, מִכָּל מָקוֹם מְבָרֵךְ דַּיַּן הָאֱמֶת, שֶׁאֵין מְבָרְכִין עַל הֶעָתִיד לִהְיוֹת אֶלָּא עַל מַה שֶׁאֵרַע עַתָּה (רכ"ב).

If something fortunate happens to someone or he receives good news, even though it is likely that this benefit will give rise to evil, as when he finds a precious object, and, if the king were to discover this fact, he would confiscate all his possessions; nevertheless, he should say Hatov vehameitiv.⁵The future is not ours to predict, perhaps what we fear will not come to pass. (Mishnah Berurah 222: 5) So, also, if disaster strikes or someone receives bad news, even though, most probably this adversity will turn to his advantage, as when his fields are flooded, and his crops are ruined, but the subsiding flood water is of great benefit to him because it waters his fields, nevertheless, he should say Dayan ha'emes, since berachos are not made for future events. [A berachah is said] only over something that occurs here and now.

לְעוֹלָם יְהֵא אָדָם רָגִיל לוֹמַר: כָּל מַה דְּעָבֵיד רַחְמָנָא לְטָב עָבֵיד.

You should accustom yourself to say always: "Whatever the Almighty does is for good."

יָלְדָה אִשְׁתּוֹ זָכָר, מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב, וְגַם הָאִשָּׁה תְּבָרֵךְ כֵּן. וְאִם מֵתָה הָאִשָּׁה בְּלִדְתָּה, מְבָרֵךְ שֶׁהֱחֱיָנוּ, דְּהָא לֵיכָּא הֲטָבָה לְאַחֲרִינֵי. וְכֵן אִם מֵת הָאָב קֹדֶם שֶׁיְלָדַתּוּ, הִיא מְבָרֶכֶת שֶׁהֱחֱיָנוּ.

When the wife gives birth to a son,⁶The first time you see your baby daughter, you should say Shecheyanu. (Mishnah Berurah 223: 2) the father says the berachah Hatov vehameitiv. The mother, too, should say this berachah. If the mother dies in childbirth, the father says Shehecheyanu,⁷Shehecheyanu is preceded by Dayan Ha’emes over the mother’s death. (Mishnah Berurah 223: 6) because the good has come only to him. Likewise, if the father dies before she gives birth, she recites Shehecheyanu (when the child is born).

מֵת אָבִיו אוֹ אֶחָד מִשְּׁאָר קְרוֹבָיו, אוֹ אֲפִלּוּ אֵינוֹ קְרוֹבוֹ אֶלָּא שֶׁהוּא אָדָם כָּשֵׁר, וּמִכָּל שֶׁכֵּן תַּלְמִיד חָכָם שֶׁהוּא מִצְטַעֵר עָלָיו, מְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, דַּיַּן הָאֱמֶת. וְעַל שְׁאָר אָדָם שֶׁאֵינוֹ מִצְטַעֵר כָּל כָּךְ, אוֹמֵר בָּרוּךְ דַיַּן הָאֱמֶת בְּלֹא שֵׁם וּמַלְכוּת. אִם נִשְׁאַר מֵאָבִיו מָמוֹן לִירַשׁ, מְבָרֵךְ גַּם כֵּן שֶׁהֱחִיָּנוּ. וְאִם יֵשׁ לוֹ עוֹד אַחִים לַחֲלוֹק בּירֻשָׁה, אֲזַי בִּמְקוֹם בִּרְכַּת שֶׁהֱחִיָּנוּ מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב.

Upon the death of a father or other relative, or even an unrelated, observant Jew, and certainly [on the death of] a Torah scholar whose death distresses us, we recite the berachah Baruch ata Adonoy Elokeinu melech ha'olam dayan ha'emes. On the death of a person whose demise does not cause as much anguish, Baruch dayan ha'emes should be said, omitting the Divine Name and Kingship. If a father leaves property to his son as an inheritance, the son also says the berachah Shehecheyanu. If there are other brothers who share the inheritance, then, instead of Shehecheyanu, he says Hatov vehameitiv.

בָּנָה אוֹ קָנָה בַּיִת אוֹ קָנָה כֵּלִים אוֹ מַלְבּוּשִׁים חֲשׁוּבִים, אֲפִלּוּ הָיוּ לוֹ כַּיּוֹצֵא בְּאֵלּוּ תְּחִלָּה, אֶלָּא שֶׁאֵלּוּ לֹא הָיוּ שֶׁלּוֹ מֵעוֹלָם (לְאַפּוּקֵי מְכָרָן וְחָזַר וּקְנָאָן) וְהוּא שָׂמֵחַ בָּהֶם, מְבָרֵךְ שֶׁהֱחִיָּנוּ. וְיֵשׁ לְבָרֵךְ בִּשְׁעַת הַקִּנְיָן אוֹ גְּמַר הַבִּנְיָן, אַף עַל פִּי שֶׁעֲדַיִן לֹא נִשְׁתַּמֵּשׁ בָהֶם, כִּי אֵין הַבְּרָכָה אֶלָּא עַל שִׂמְחַת הַלֵּב שֶׁהוּא שָׂמֵחַ בִּקְנִיָּתָן (רכ"ג).

If you built or bought a house or you bought vessels or valuable clothes, even if you already own similar possessions, as long as you have never owned these objects, (this excludes objects you sold and then bought back) and you take pleasure in owning them, you say the berachah Shehecheyanu. The berachah should be recited at the time you make the purchase⁸This only applies if the garment is ready to wear. If it needs alterations, (or has to be examined for sha’atneiz), Shehecheyanu is said the first time the garment is worn. or upon the completion of the building, even though you have not yet made use of them, for the berachah is said over the happiness you experience when you acquire them.

וּכְשֶׁיִּלְבַּשׁ הַמַלְבּוּשׁ, יְבָרֵךְ מַלְבִּישׁ עֲרֻמִּים. וְאַף שֶׁכְּבָר בֵּרַךְ שַׁחֲרִית מַלְבִּישׁ עֲרֻמִּים, חוֹזֵר וּמְבָרֵךְ כְּשֶׁלּוֹבְשׁוֹ. אַךְ אִם לְבָשׁוֹ שַׁחֲרִית, נִפְטָר בִּבְרָכָה זֹאת. יֵשׁ אוֹמְרִים דְּהַקּוֹנֶה כּוֹבַע, כְּשֶׁמְּשִׂימוֹ בְּרֹאשׁוֹ יְבָרֵךְ עוֹטֵר יִשְֹרָאֵל בְּתִפְאָרָה, וּבָאֵזוֹר יְבָרֵךְ אוֹזֵר יִשְֹרָאֵל בִּגְבוּרָה. וְיֵשׁ חוֹלְקִין, עַל כֵּן טוֹב לְלָבְשָׁן פַּעַם הָרִאשׁוֹנָה שַׁחֲרִית וִיכַוֵּן לְפָטְרָן בִּבְרָכוֹת אֵלּוּ שֶׁאוֹמֵר אוֹתָן בְּסֵדֶר הַבְּרָכוֹת. קָנָה לוֹ טַלִּית שֶׁל מִצְוָה, אֲזַי לְאַחַר שֶׁעָשָׂה בּוֹ אֶת הַצִּיצִית, יְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם לֹא בֵּרַךְ אָז, יְבָרֵךְ בָּעִטּוּף הָרִאשׁוֹן לְאַחַר שֶׁבֵּרַךְ לְהִתְעַטֵּף בַּצִיצִית.

When you put on a new garment [for the first time] you say the berachah Malbish arumim⁹Malbish arumim is said before Shehecheyanu. (Mishnah Berurah 223: 18) [Who clothes the naked]. Even though you have said Malbish arumim in your morning prayers, you repeat it when you put on [your new clothes]. However, if you had the new garment on in the morning, the berachah in the morning prayers exempts you [from saying it again]. Some authorities hold that when you buy a hat, and you wear it [for the first time], you should say the berachah Oteir Yisrael besif'arah [Who crowns Israel with splendor], and when putting on a new belt you say Ozeir Yisrael bigevurah [Who girds Israel with strength]. Other authorities disagree with this opinion. Therefore, it is best to put them on for the first time in the morning, [and to have in mind] to exempt them when you say those berachos [in your morning prayers]. If you buy a new tallis, then, after you tie the tzitzis to it, ¹⁰Only after you tie the tzitzis can you say the berachah. A tallis without tzitzis may not be worn. (Mishnah Berurah 22: 1) you recite the berachah Shehecheyanu. If you did not say it at that time, you should say it when you wrap yourself in it for the first time, following the berachah Lehis'ateif batzitzis [to be enwrapped in tzitzis].

קָנָה כֵּלִים שֶׁיִשְׁתַּמְּשׁוּ בָהֶם הוּא וּבְנֵי בֵּיתוֹ, מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב.

When you buy articles that will be used by the entire household, you say the berachah Hatov vehameitiv.

אִם נָתְנוּ לוֹ בְּמַתָּנָה, מְבָרֵךְ הַטּוֹב וְהַמֵּטִיב, שֶׁהִיא טוֹבָה לוֹ, וְגַם לְהַנּוֹתֵן טוֹבָה, כִּי אִם זֶה הַמְקַבֵּל הוּא עָנִי, הֲרֵי הִיא טוֹבָה לְהַנּוֹתֵן שֶׁזִּכָּהוּ הַשֵּׁם יִתְבָּרַךְ לִתֵּן צְדָקָה. וְאִם הַמְקַבֵּל הוּא עָשִׁיר, שָׂמֵחַ הַנּוֹתֵן, שֶׁזֶּה מְקַבֵּל מִמֶּנּוּ מַתָּנָה.

When you receive a gift, you say the berachah Hatov vehameitiv¹¹Only when you receive an object or apparel as a gift. When money is received, no berachah is said, since receiving money embarrasses the recipient and dampens his joy. (Mishnah Berurah 223: 20) for you benefit from it and the donor benefits from it as well. If the recipient is poor, the donor has the satisfaction that the Almighty has enabled him to give charity, and if the recipient is wealthy, the donor is pleased by the fact that the rich man accepts his gift.

עַל סְפָרִים חֲדָשִׁים שֶׁקָּנָה, אֵינוֹ מְבָרֵךְ שֶׁהֱחֱיָנוּ, מִשּׁוּם דְּמִצְוֹת לָאו לֵהָנוֹת נִתְּנוּ.

When you buy new sacred books, you need not say Shehecheyanu,¹²If the seifer was a rare find and you are gratified with the purchase, you may say Shehecheyanu. (Mishnah Berurah 223: 13) as the things with which you perform mitzvos are not for physical enjoyment.

עַל דָּבָר שֶׁאֵינוֹ חָשׁוּב כָּל כָּךְ, כְּגוֹן חָלוּק, אוֹ מִנְעָלִים וְאַנְפְּלָאוֹת, אֵין לְבָרֵךְ, וַאֲפִלּוּ אִם הוּא עָנִי שֶׁשָּׂמֵחַ בָּהֶם. וְעָשִׁיר גָּדוֹל שֶׁקָּנָה כֵּלִים חֲדָשִׁים, שֶׁרָאוּי לְבֵינוֹנִי לִשְׂמֹחַ בָּהֶם, אֶלָּא שֶׁהוּא לְעָשְׁרוֹ אֵינָם חֲשׁוּבִים אֶצְלוֹ כָּל כָּךְ וְאֵינוֹ שָׂמֵחַ בָּהֶם, גַּם כֵּן לֹא יְבָרֵךְ.

On purchasing an article of minor value such as a shirt, a pair of shoes, or socks, you should not recite a berachah. This is true even if the buyer is a poor man who derives pleasure [from these new possessions]. If a rich man buys new vessels [or garments] that an average man would be happy to own but to which a rich man attaches little importance and in which he finds no joy, he should not say a berachah.

נוֹהֲגִין לוֹמַר לְמִי שֶׁלָּבַשׁ בֶּגֶד חָדָשׁ: תְּבַלֶּה וּתְחַדֵּשׁ. וְעַל מִנְעָלִים אוֹ שְׁאָר בְּגָדִים שֶׁנַּעֲשׂוּ מֵעוֹרוֹת, אֲפִלּוּ מִבְּהֵמוֹת וְחַיּוֹת טְמֵאוֹת, וַאֲפִלּוּ אִם הָעוֹרוֹת הֵם תְּפוּרִים רַק תַּחַת הַבֶּגֶד, אֵין אוֹמְרִים תְּבַלֶּה וּתְחַדֵּשׁ, כִּי אִם יְחַדֵּשׁ בֶּגֶד כָּזֶה, צְרִיכִין מִתְּחִלָּה לְהָמִית בַּעַל חַי, וּכְתִיב, וְרַחֲמָיו עַל כָּל מַעֲשָׂיו.

It is customary to say to a person who puts on a new garment, "May you wear it out and acquire a new one." [But to someone] who puts on new shoes or a new garment made of fur or leather, even if the fur or leather is from an unclean animal and even if the fur or the leather are only used as lining, do not say "May you wear it out and acquire a new one," because a new garment like this one requires the killing of a living creature, and it is written, "And His mercies are on all His works." ¹³Psalms 145: 9.

פְּרִי שֶׁהוּא מִתְחַדֵּשׁ מִשָּׁנָה לְשָׁנָה, בְּפַּעַם הָרִאשׁוֹנָה שֶׁהוּא אוֹכְלוֹ, יְבָרֵךְ שֶׁהֱחֱיָנוּ, וִיבָרֵךְ תְּחִלָּה שֶׁהֱחֱיָנוּ וְאַחַר כָּךְ בִּרְכַּת הַפֶּרִי. וְאִם שָׁכַח וּבֵרַךְ תְּחִלָּה בִּרְכַּת הַפְּרִי, יָכוֹל לְבָרֵךְ גַּם אַחַר כָּךְ שֶׁהֱחֱיָנוּ וְלֹא הֲוֵי הֶפְסֵק. וְאִם לֹא בֵּרַךְ בַּאֲכִילָה הָרִאשׁוֹנָה, שׁוּב אֵינוֹ מְבָרֵךְ. אִם יֵשׁ לְפָנָיו כַּמָּה מִינִים חֲדָשִׁים, דַּי בְּבִרְכַּת שֶׁהֱחֱיָנוּ אַחַת לְכֻלָּם. שְׁנֵי מִינִים, אַף עַל פִּי שֶׁהֵם דּוֹמִים קְצָת, כְּמוֹ דֻבְדְּבָנִים מְתוּקִים (קִירְשְׁן) וְדֻבְדְּבָנִים חֲמוּצִים (וויינקסל), וַאֲפִלּוּ אֵינָן חֲלוּקִין בַּשֵּׁמוֹת אֶלָּא בַּטַּעַם, כְּמוֹ תְּאֵנִים לְבָנוֹת וּתְאֵנִים שְׁחוֹרוֹת, אִם בֵּרַךְ שֶׁהֱחִיָּנוּ עַל מִין אֶחָד, כְּשֶׁנִּזְדַּמֵּן לוֹ אַחַר כָּךְ מִין הַשֵּׁנִי, מְבָרֵךְ גַּם עָלָיו שֶׁהֱחֱיָנוּ כִּי שְׁתֵּי שְׂמָחוֹת הֵן.

The first time you eat a new fruit from a tree which reproduces annually,¹⁴Excluded is a fruit that remains on the tree all year, such as an esrog (citron). New mushrooms are also excluded from Shehecheyanu. (Mishnah Berurah 225: 16) you say the berachah Shehecheyanu. First you say Shehecheyanu and then the berachah over the fruit. If you forgot and first said the berachah over the fruit, you may say Shehecheyanu afterwards, and this is not considered an interruption. But if you failed to say Shehecheyanu the first time you ate the new fruit, you should not say it [when you eat the same fruit] later.¹⁵If you failed to say Shehecheyanu the first time you ate the new fruit, you may not say it any more, even if by the time you noticed your lapse the fruit was not yet digested. (Mishnah Berurah 225: 13) If there are before you several kinds of new fruit, one Shehecheyanu is sufficient for all. Concerning two kinds of fruit, although they slightly resemble each other, such as cherries and small plums, or even if they are called the same name, but only differ in taste, such as white figs and black figs, [the rule is] that if you said Shehecheyanu over one kind and later you wish to eat of the other, you repeat the berachah Shehecheyanu, since you enjoy [each fruit] separately.

אִם בֵּרַךְ שֶׁהֶחֱיָנוּ עַל עֲנָבִים, יֵשׁ אוֹמְרִים, דְּאֵין צָרִיךְ לְבָרֵךְ עוֹד שֶׁהֱחֱיָנוּ עַל הַיַּיִן הֶחָדָשׁ, כִּי שִׂמְחָה אַחַת הִיא, שֶׁהַיַּיִן יוֹצֵא מִן הָעֲנָבִים, וְיֵשׁ אוֹמְרִים, דְּמִכָּל מָקוֹם צָרִיךְ לְבָרֵךְ שֶׁהֶחֱיָנוּ גַּם עַל הַיַּיִן הֶחָדָשׁ, מִשּׁוּם דְּיֵשׁ בּוֹ שִׂמְחָה יְתֵרָה מִבַּעֲנָבִים. וְעַל כֵּן טוֹב שֶׁאִם בֵּרַךְ שֶׁהֱחֱיָּנוּ עַל עֲנָבִים, אֲזַי כְּשֶׁשּׁוֹתֶה יַיִן חָדָשׁ, יְבָרֵךְ תְּחִלָּה שֶׁהֱחֱיָנוּ עַל אֵיזֶה מִין חָדָשׁ לִפְטוֹר גַּם אֶת הַיַּיִן. אֲבָל אִם בֵּרַךְ תְּחִלָּה שֶׁהֱחֱיָנוּ עַל הַיַּיִן, לְכֻלֵּי עַלְמָא אֵינוֹ מְבָרֵךְ עוֹד עַל עֲנָבִים. וְכָל זֶה דַּוְקָא כְּשֶׁהוּא שׁוֹתֶה אֶת הַיַּיִן כְּשֶׁהוּא תִּירושׁ, שֶׁהוּא נִכָּר שֶׁהוּא יַיִן חָדָשׁ. אֲבָל אִם אֵינוֹ שׁוֹתֵהוּ עַד שֶׁהוּא יַיִן, אֲפִלּוּ לֹא בֵּרֵךְ שֶׁהֶחֱיָנוּ עַל עֲנָבִים, אֵינוֹ מְבָרֵךְ עָלָיו שֶׁהֱחֱיָנוּ, מִשּׁום דְּאֵינוֹ נִכָּר בֵּין חָדָשׁ לְיָשָׁן.

If you said Shehecheyanu over grapes, some authorities hold that you need not repeat it when you drink new wine, since both are one of the same pleasure, as wine is made out of grapes. But others hold that even so, you should say Shehecheyanu over the new wine as well, because wine gives you greater pleasure than grapes. Therefore, the best course to follow is, if you already said Shehecheyanu over grapes and then you wish to drink new wine, that you first say Shehecheyanu over some new fruit [and keep in mind] to include the wine. But if you have said Shehecheyanu over new wine, all agree that you need not repeat it over grapes. This law applies only when you drink new wine [not fully fermented] that can easily be recognized as new, but if you drink [new wine] that is fully fermented, even if you have not said Shehecheyanu over grapes, you do not say Shehecheyanu over [this wine], because you cannot distinguish between new and old [wine].

אֵינוֹ מְבָרֵךְ שֶׁהֱחֱיָנוּ עַל הַבֹּסֶר אֶלָּא כְּשֶׁהִבְשִׁילוּ הָאֶשְׁכּוֹלוֹת עֲנָבִים, וְכֵן בְּכָל פְּרִי אַחַר גָּמְרוֹ.

Over unripe grapes you may not say Shehecheyanu. [This berachah may be said] only when the clusters are fully ripe; and so must any fruit be fully ripe, [for a shehecheyanu to be said].

נוֹהֲגִין שֶׁאֵין מְבָרְכִין שֶׁהֱחֱיָנוּ עַל הַיְרָקוֹת וּמִינֵי לְפָתוֹת, מִפְּנֵי שֶׁהֵן מִתְקַיְמִים זְמַן רַב עַל יְדֵי שֶׁמַּטְּמִינִין אוֹתָן בַּקַּרְקַע וּבָחוֹל, וְגַם הֵן מְצוּיִין וְגַם אֵין בָּהֶם שִׂמְחָה כָּל כָּךְ.

It is customary not to say Shehecheyanu over new vegetables or turnips because they can last a long time by being kept in the ground or in sand, and also since they are always available, we do not have great pleasure [when eating the new ones].

אֵין מְבָרְכִין שֶׁהֱחֱיָנוּ עַל הָרֵיחַ, מִשּׁוּם דְּמִן הָרֵיחַ נֶהֱנֵית הַנְּשָׁמָה, וְהַנְּשָׁמָה הִיא נִצְחִית.

You should not say Shehecheyanu when you smell a fragrant scent, for only the soul senses delight from the scent and the soul is eternal.

עָתִיד אָדָם לִתֵּן דִּין וְחֶשְׁבּוֹן עַל כָּל מַה שֶּׁרָאֲתָה עֵינוֹ וְלֹא אָכָל. ר' אֶלְעָזָר הֲוָה מְצַמְצֵם לֵיה פְּרִיטִי וְקָנָה לוֹ מִכָּל דָּבָר פַּעַם אַחַת בַּשָּׁנָה וְאָכַל. (יְרוּשַׁלְמִי סוֹף קִידוּשִׁין)

[In the World to Come,] every man will have to answer for all the [delicacies] his eye beheld which he declined to eat. Rabbi Eleazar would save small coins and buy everything [at least] once a year and eat it.

חֲבֵרוֹ שֶׁלֹּא רָאָה אוֹתוֹ מֵעוֹלָם, אֶלָּא שֶׁעַל יְדֵי מִכְתָּבִים שֶׁהֵרִיצוּ מִזֶּה לָזֶה נַעֲשׂוּ אוֹהֲבִים, אִם רוֹאֵהוּ אַחַר כָּךְ, אֵינוֹ מְבָרֵךְ עַל רְאִיָּתוֹ, דְּכֵיוָן שֶׁלֹּא הִתְרָאוּ מֵעוֹלָם פָּנִים אֶל פָּנִים, אֵין הָאַהֲבָה גְּדוֹלָה כָּל כָּךְ, שֶׁיְהֵא שָׂמֵחַ בִּרְאִיָּתוֹ (רכ"ה). (דִּין הַטּוֹב וְהַמֵּטִיב עַל שִׁנּוּי יַיִן, כָּתוּב בְּסִימָן מ"ט)

[In the case of] a friend whom you have never met, but by way of correspondence with each other you became friends; when you come together for the first time, you need not say a berachah; for since you have never seen each other before, face to face your love cannot be so strong that you should feel true gladness when meeting him.