Berakhot 153

7:
Our mishnah actually refers to two separate berakhot that are to be recited when one feels happy: the berakhah "Who is good and does good" [ha-tov ve-ha-metiv] (to be recited when hearing good news), and the berakhah "Who has kept us alive" [she-heĥeyanu] (to be recited when doing something joyous for the first time). According to our mishnah the berakhah she-heĥeyanu is to be recited "when building a new house or buying new articles" – but tradition has looked upon these only as examples. This berakhah (she-heĥeyanu) is, in fact, recited for three separate reasons:

1. It is recited when performing a positive mitzvah [precept] for the first time or for the first time in a given year. This is because the heart is joyous at being privileged to observe this mitzvah, or to observe it once again.
2. It is recited when enjoying something tangible for the first time – on wearing new clothes for the first time, when moving into a new house or apartment, when eating fruit for the first time in a given season, and so forth. In this case too, this berakhah is recited because we are happy at being privileged to enjoy whatever it is we are enjoying. Of course, if we are not careful we could overuse this berakhah. That is why the Gemara [Berakhot 59b] limits its use. We do not recite she-heĥeyanu every time we enjoy something new, but when we buy or enjoy something that we do not already possess. Thus, to give a modern example, a person coming into possession of their very own automobile for the first time in their life should recite she-heĥeyanu (if it fills them with joy). When they buy another car (so that they now have two cars) they do not recite this berakhah.
3. However, this berakhah – she-heĥeyanu – is also recited when enjoying something not tangible, when the heart is filled with joy and happiness because something unique has happened, or at least something that does not occur regularly. And it is this last category that is the most difficult to define, because it is so subjective.

8:
Our analysis concerning the recitation of the berakhah she-heĥeyanu raises a possible conflict. Surely the agriculturalist anxiously awaiting the first rains of the season should greet them with the berakhah she-heĥeyanu: after all, his heart is filled with joy (and relief). Similarly, when one hears good news in general one is happy and grateful, and according to the analysis we have given above one should recite she-heĥeyanu. And yet in these two latter cases our mishnah specifically prescribes the berakhah ha-tov ve-ha-metiv. From the halakhic point of view there is a difference between the two berakhot. When the person reciting the berakhah is the sole beneficiary, the only person sharing this very personal joy, the correct berakhah is she-heĥeyanu. However, when other people are also beneficiaries, when other people are sharing in this person's happiness (or if it is their happiness too) then the correct berakhah is ha-tov ve-ha-metiv: "Praised be … He Who is good and does good" – 'Who has been good to me and Who has done good to others as well'.

9:
Of course, not all cases are "cut and dried" like this. There are times when one hears good news but it involves bad news for someone else – and vice versa. This kind of situation has already been foreseen in our mishnah: "One must recite a benediction over misfortune that also involves good fortune, and over good fortune that also involves misfortune". The Gemara [Berakhot 59b] gives the classic example of someone hearing that their father has died and that they have inherited his millions. In such circumstances the person hearing the news should recite two berakhot: firstly Dayyan ha-emet [Praised be … the truthful Judge"] over the death of his father, and then the berakhah ha-tov ve-ha-metiv over his inheritance. Something similar is raised by Ed Frankel in the Discussion Section below.

To be continued.

Ed Frankel writes concerning the berakhah over good news:

The only difficulty I have with the concept of praying over good news, is precisely because one man's good news is another's misfortune. For example, would the victor say hatov umetiv on learning that his armies won the war? Would the losing army say a mournful bracha, or even Dayan Emet on realization of all the soldiers killed? Or another example. When Prime Minister Rabin was murdered we were in mourning and started learning Mishna per the traditions of our people. Still, as we did that we heard of some factions in the Diaspora dancing in the streets and rejoicing. One might correctly assume that many then said "tov umetiv." Personally it is sick in my opinion that there might be such joy at the misfortune of others. I think that we can assume a divine sense of good beyond human ken. For me it is easy to say Dayan Emet as I can accept God's providence. I have much greater trouble with tov umetiv. Who am I do thank God for being good when I believe all Divine acts to be ultimately good. Even at the worst of times I am reminded of parashat breshit. The finished world, greatly changed from the time of the first humans, is very good.