By Rabbi Aryeh Lebowitz

And they spoke to him (Yaakov) all of Yosef’s words that he spoke to them, and he saw the wagons that Yaakov sent to carry him, and the spirit of Yaakov

their father was brought to life!

Bereishis 27:27

Publishing a sefer involves a tremendous amount of hard work and dedication. When all that effort finally culminates in receiving the first copy of the book, there is an incredible sense of joy and accomplishment. On such an occasion, should the author recite shehecheyanu? Should he make a seudah? And would it make a difference if the book is published during the Nine Days (between Rosh Chodesh Av and Tisha B’Av)?

Two Reasons to Recite Shehecheyanu

There are two possible reasons to argue that a person should recite shehecheyanu when he publishes a sefer. First, the Tur (Y.D. 270) quotes his father, the Rosh, that it is a mitzvah for every Jew to publish sefarim. He understands that the goal of the mitzvah to write a sefer Torah is to facilitate Torah learning, and therefore he expands the obligation to include all sefarim, including chumashim, mishnayos, gemaras, etc. This is accepted l’halacha in the Shulchan Aruch (Y.D. 270:2). Thus, when someone publishes a book, in addition to the general mitzvah of studying and spreading Torah, he fulfills the special mitzvah of publishing a Torah book. Moreover, the Rema (Y.D. 28:2) writes that when one shechts an animal for the first time, he should recite a shehecheyanu when performing the mitzvah of kisuy hadam, and it is logical to assume that the Rema would say the same thing the first time a person fulfills any mitzvah for the first time. On the other hand, the Mechaber writes (O.C. 22:1) that one who puts on a tallis for the first time should recite a shehecheyanu, but only because it is no less than what would be required for any other new garment. This implies that the Mechaber, unlike the Rema, holds that the mitzvah itself is insufficient to require a shehecheyanu.

The Magen Avraham (1), though, suggests that there is a difference between a common mitzvah (tzizis), which would not warrant a shehecheyanu upon its initial performance, and a rare mitzvah (kisuy hadam), which would warrant a shehecheyanu. On the other hand, the Taz (1) suggests that one always recites a shehecheyanu on a new mitzvah, as does the Shach (Y.D. 28:5). Based on this discussion, everyone would seem to agree that one should recite a shehecheyanu on publishing a new sefer, since this would be a fulfillment of a rare mitzvah.

Second, the Sefer Chasidim (1020) writes that when one finishes a “melacha gedolah” — “a great project,” even when it’s not a mitzvah, he should recite shehecheyanu. Thus, besides the consideration for the mitzvah that is fulfilled when publishing a sefer, the joy of completing the book with all the work involved should be enough reason to say shehecheyanu.

The Poskim

Many poskim write that a person should in fact say shehecheyanu when he publishes a sefer, though some are hesitant. Rav Yaakov Emden (Mor U’Ketziah 263) writes that there is certainly a chiyuv to recite a beracha, since there is no greater joy in this world than simchas HaTorah, and the writing and publishing of a sefer brings incredible joy. Similarly, the Netziv (Ha’Amek She’eilah 171) recommends reciting shehecheyanu when finishing a sefer, and he goes on to elaborate on what each word of the beracha means in the context of the joy of Torah. The Minchas Elazar (4:65) also writes that he would recite a shehecheyanu with shem u’malchus whenever he completed a new volume. In the introduction to the Minchas Yitzchak, Dayan Weiss rules that one who writes a sefer is in fulfillment of v’atah kisvu lachem and should say a shehecheyanu upon doing so, just as would one who completes a sefer Torah.

The Chida writes in his commentary to the Sefer Chasidim that based on what the Sefer Chasidim, as cited above, says, one who finishes a sefer must recite a beracha, but the Chida himself is unsure, and suggests reciting it without shem u’malchus. The Shut Yad Yitzchak (2:259) also argues that one should not recite shehecheyanu when completing a sefer, because he cannot be certain about the quality of his Torah or whether it will be accepted in the community. Similarly, the Kaf HaChaim (223:26) and Rav Elyashiv (m’pi ha’shemuah) both hold that one should only recite a shehecheyanu for a new sefer in the presence of a new fruit or garment, thereby removing the safek. Otherwise, he should say it without shem u’malchus.

However, even if there is no obligation to recite shehecheyanu when publishing a sefer, there is a strong argument that it is permissible and not a beracha l’vatalah. As a general rule, the Bach (29) writes that if one feels an overwhelming sense of joy and wants to recite a shehecheyanu, he is permitted to say it even if he is not technically obligated to do so. He explains that shehecheyanu is the exception to the general rule that one may not recite a beracha unless mandated by Chazal.

Similarly, the Yeshuos Yaakov (225:3) writes that the rule of “safek berachos l’hakel” does not apply to shehecheyanu, and that if one feels any safek as to whether he should say it, it is a sign that he should do so.

The Three Weeks and Nine Days

Although there is a custom not to purposefully do something that would require one to recite shehecheyanu during the Three Weeks, if a situation presents itself that warrants the beracha, one should say it. Thus, for those who maintain that one says a beracha on a new sefer it would be true during the Three Weeks as well. Additionally, Rav Yaakov Emden argues that since a sefer brings joy not just to the author, but to all who will learn from it, the correct beracha is not shehecheyanu, but hatov vehameitiv, which is said on good tidings and events that affect more than one person. If this is the correct beracha, there certainly is no problem reciting it during the Three Weeks. We avoid shehecheyanu because we don’t want to thank Hashem for specifically bringing us to “this time,” but there is no objection to reciting hatov vehameitiv, as it makes no mention of the time period.

The joy that accompanies the publishing of a sefer may also be sufficient reason to allow one to eat meat as part of a seudah during the Nine Days. The Teshuvos Tiferes Shmuel (55) writes that one who completes a sefer on erev Pesach is permitted to have a seudah instead of fasting. This would seem to indicate that one would also be permitted to eat meat at the seudah if it takes place during the Nine Days. Similarly, the Teshuvos Chikekei Lev (Y.D. 56) writes that one who finishes a sefer is permitted to have a seudah, even if it is in the middle of his aveilus or on a day when he would have to fast. He adds that even one who merely edits, lays out, or sponsors the sefer is permitted to eat on such an occasion. Some argue that according to the authorities that if one cannot make a shehecheyanu with shem u’malchus for a new sefer, a person could also not make a seuda with meat during the Nine Days. This is especially true according to the Yad Yitzchak, who argued that we cannot be certain of the level of the Torah in the sefer and therefore should not make a beracha on it. Nevertheless, considering that the minhag is to permit eating meat during the Nine Days for a siyum, regardless of whether the mesayeim has truly mastered the mesechta, it stands to reason that one who completes a sefer should be permitted to do so as well.