The mishna[1] says that one who builds a new house or buys new “utensils” recites the beracha of Shehecheyanu. Although the gemara[2] cites an opinion that this beracha is to be recited only for the first such acquisition, which would exclude the possibility of a beracha on renovations, the halacha follows the opinion that it applies even if one built a second house.[3]
But are renovations comparable to a new house? The mishna and gemara in Sota[4] discuss the halacha that one who has built a new house that he has not yet inaugurated returns from the battlefield. In that context, not every building project on one’s property necessarily qualifies as building a house. Rabbi Yehuda maintains that if one merely rebuilt his house on its previous site, he does not return from battle. However, the gemara posits that extending the height of one’s house does qualify. The Mishna Berura[5] rules that this serves as a halachic precedent regarding the beracha of Shehecheyanu as well.
Contemporary poskim apply this rule to any significant extension of a house, even if one does not acquire new land. However, renovations that do not include expansion, but merely involve improvement of the house’s appearance or functionality, are not comparable to building or buying, and they therefore do not warrant Shehecheyanu.[6] (We are not discussing here the new furniture that often accompanies renovations, which themselves usually warrant a beracha.)
The appropriate time for making the beracha on a new or extended house is when the new area is ready to be used, which coincides with the time for attaching a mezuza.[7]
A few factors could raise questions about the beracha. The first is that there is a minhag cited by several Sephardi poskim[8] to refrain from making a beracha on a new house. It is difficult to determine this minhag’s origin, reason, and extent. The Pri Megadim,[9] an Ashkenazi authority, mentions a parallel minhag to not make Shehecheyanu on clothes or utensils, and he suggests that those who practice such a minhag must be relying on the opinion that Shehecheyanu in such circumstances is merely optional. The Ben Ish Chai[10] is not impressed by this logic, but he confirms the minhag concerning a new house. He recommends solving the problem by following a different minhag: One should make a chanukat habayit upon entering the house, and at that point he should wear a new garment and recite Shehecheyanu with the intention that the beracha should relate to the house as well as to the garment. It is not clear to what extent there is a minhag of a chanukat habayit for renovations.[11] However, those who want to follow the minhag, as opposed to the established halacha to make the beracha,[12] can solve the issue with a new garment.[13]
Rav Chayim Palagi[14] and the Kaf HaChayim[15] maintain that one who bought a house on credit does not make a beracha, because of the trouble he may later have paying the cost and the possibility that, as a result, he might be forced to return it to the seller. However, there are strong questions against this opinion.[16] Furthermore, this is likely irrelevant regarding renovations, as even one who takes loans for that purpose rarely is nervous that he might not be able to pay them back, and he certainly need not be concerned that he might have to “return” the renovations.
A more fundamental question is whether Shehecheyanu is even the correct beracha for this discussion. The rule is that for acquisitions that benefit more than one person, Shehecheyanu is replaced by HaTov V’Hameitiv.[17] The gemara specifically discusses the case of buying a house together with a partner, but this rule similarly applies to an acquisition that also benefits family members.[18] However, if there is a question of doubt between the two berachot, Shehecheyanu is the safer one, as it can work even when HaTov V’Hameitiv is the appropriate beracha.[19] This is apparent from the views cited above who suggest using the beracha on new clothes – which is Shehecheyanu – to cover the beracha on a new house, which is usually HaTov V’Hameitiv.