As the picture above shows, we are in a Gimmel, Chof, Heh. Tuesday was Rosh Hashanah, Chof-Kesidran- meaning Cheshvon has 29 days, and Kislev has 30. Leaving 177 days between Rosh Hashanah and the first of Nissan, which will be a Thursday, and Pesach will be on Thursday as well. This will not be a leap year.
I would like to briefly discuss our minhag, as outlined in the Roedeleheim and Noheg Katzon Yosef, that we do not recite a Shehecheyanu on Shofar on the second day of Rosh Hashanah.
In brief, this follows the Beis Yosef (Sefardim) and not the Rema (Ashkenazim). But a closer look will show you that the Tur has it on record from Rashi that there ought to be Shehecheyanu both in Kiddush of the Second eve, and before the Shofar of the second day. This is because, in Rashi’s view, Rosh Hashanah is, for the most part, a regular two-day Yom Tov, where we treat each day as if it were the only.
Rema, in his glosses to Tur, records this as the normative Minhag in all the (Ashkenazic) provinces.
The later poskim temper this opinion with the suggestion that the Baal Toke’a at least wear a new garment, so his Shehecheyanu could be applied to that, should the Shofar of the second day not warrant the making of Shehecheyanu.
But, should you think that this covers all of Ashkenaz…the Tur mentions his father, the Rosh, who cites the opinion of the Geonim that the two days of RH are essentially one, and Shehecheyanu should be omitted from both Kiddush and the second day Shofar. The Rosh sides with this opinion, but suggests a new fruit can vindicate the making of a Shehecheyanu on the second eve of RH.
Finally, the Bes Yosef in his gloss to the Tur, mentions the Agur who cites “Baalei Nefesh B’Ashkenaz” (quality/saintly souls of Germany) who 1) would make shehecheyanu second night even without any new fruit, and 2) not make shehecheyanu on the second day’s Shofar blowing. These two rulings challenge the above, as the first ruling appears to deem the Rosh Hashanah holiday as two distinct days (a regular Yom Tov Sheni). In contrast, the second ruling excludes Shecheyanu on the second day of Shofar. Now, if it is a true “Yom Tov Sheni,” then the blowing on the first day was inconsequential – as if blown in Elul, and the second day now needs a Shehecheyanu!
I will not attempt to answer this now, nor bring the various answers that justify this. I would just like to place our minhog on the map. We: a) use a new fruit at Kiddush on the second RH eve and b) refrain from making Shehecheyanu on the Shofar. This seems most in line with the opinion of the Geonim mentioned and sided with by the Rosh, along with the Rosh’s suggestion to add a new fruit to the second night’s table.
There is another angle to this that is very specific to our minhog, as we also do not make Shehecheyanu on the Megillah reading on Purim morning. This stands out from standard Ashkenazi practice as well.
One can’t help but think that this is precisely analogous to our RH situation. The two days are considered “one Kedusha” and therefore they are like one “long day”. And on this “long day, “there is a mitzvah that we perform twice. There is no impetus for a Shehecheyanu on the second leg of this Mitzvah, and likewise, the two readings of Megillah on Purim comprise a Mitzvah that is performed twice, on one day, and thus, does not warrant a Shehecheyanu the second time.
The only question that remains is where does the commandment to blow the Shofar on the second “day” of RH come from if it is really one “long day”?
Also, how are the Baalei Nefesh of Ashkenaz understanding the two days? On the one hand, they are very adamant about making Shehecheyanu on the second night, and they are the MOST stringent about NOT making it at the Tekias Shofar of day 2. (So much so, that they make it quietly in a year that the second day is Sunday!)
(My thoughts at this moment, with the intention of continuing this over Sukkos: One would need to say that the Chachomim required us to repeat the order of the first day on the second day. We see from Megillah that repeating the same Mitzvah on the same holiday doesn’t warrant a Shehecheyanu. Nevertheless, the application of this rule might differ for Kiddush and for Shofar.
That is because the order of Kiddush on an extra day of Yom Tov receives its Shehecheyanu, not merely in order not to belittle the second day and indicate its status as not a “real day”, but also because it belongs to the liturgy of Yom Tov.
But the Shofar receives its Shehecheyanu, not as a part of the Yom Tov liturgy, but as a lead-in to a performative Mitzvah. In this case, you are engaging in a mitzvah that already took place on this very “day”. (A similar conversation is found in Chidushei HaGriz, Hilchos Talmud Torah, explaining why, per the Rambam, no Bracha is said on Hallel, yet Kiddush is performed for Yom TOv Sheni despite both being only “Minhag”)
