Halachipedia - Recent changes [en]

Brachot on a Nice Smell

YitzchakSultan1 — Fri, 21 Aug 2026 18:12:30 GMT

List of Brachot

@@ Line 51: / Line 51: @@
 ==List of Brachot==
 <table width="700" border="1" cellpadding="1" cellspacing="1" bordercolor="#000000" bgcolor="#FFFFFF"><tr>	<td><span class="style5">	Item	</span></td>	<td><span class="style5">	Ashkenazim (Vezot HaBracha, Luach [[Brachot]])	</span></td>	<td><span class="style5">	Sephardim (Birkat Hashem vol 3)	</span></td>
-  </tr><tr>	 <td>	Air freshener (if taken to smell) </td>	 <td>	No Bracha	</td>	 <td>	Minei Besamim </td></tr><tr>
+  </tr><tr>	 <td>	Air freshener (if taken to smell) </td>	 <td>	No Bracha	</td>	 <td>	Minei Besamim </td></tr><tr>	  </tr><tr>	 <td>	Black pepper	                  </td>	 <td>	Questionable	<ref> The Mishna Brurah 297:1 rules that since there is a dispute among the poskim (whether one should make any bracha on it) one shouldn't make a bracha on it. The Vezot HaBracha (pg 179) agrees and adds that due to this dispute one should refrain from smelling it. </ref></td>	 <td>	Minei [[Besamim]]	<ref> Kaf HaChaim 297:5, Rav Moshe HaLevi (Menuchat Ahava (vol 1 9:24) and Birkat Hashem (vol 3, 12:17), Ish Matzliach (commentary on Mishna Brurah 297:1) </ref></td></tr><tr>	 </tr><tr>	 <td>	Cinnamon                          </td>	 <td>	Minei Besamim<ref>Mishna Brurah (Shaar Hatziyun 216:10)</ref>     	</td>	 <td>	Minei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Cloves	        </td>    <td>	Minei [[Besamim]]    	</td>	 <td>	Atzei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Daffodil	</td>	 <td>	Isbei Besamim	        </td>	 <td>	Minei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Deodorant	</td>	 <td>	Dispute	</td>	 <td>	Minei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Etrog	</td>	 <td>	HaNoten Rayach Tov BeParot	</td>	 <td>	HaNoten Rayach Tov BeParot	</td></tr><tr>	 </tr><tr>	 <td>	Ground coffee beans	</td>	 <td>	Minei [[Besamim]]	</td>	 <td>	No Bracha	</td></tr><tr>	 </tr><tr>	 <td>	[[Hadas]] (myrtle)	</td>	 <td>	Atzei Besamim	</td>	 <td>	Atzei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Honeysuckle	</td>	 <td>	Atzei [[Besamim]]	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Hyacinth	</td>	 <td>	Isbei Besamim	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Jasmine	</td>	 <td>	Atzei [[Besamim]]	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Lemon	</td>	 <td>	Minei Besamim	</td>	 <td>	Minei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Melon	</td>	 <td>	HaNoten Rayach Tov BeParot	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Mint	</td>	 <td>	Isbei Besamim	</td>	 <td>	Isbei Besamim	</td></tr><tr>	 </tr><tr>	 <td>	Orange	</td>	 <td>	-	</td>	 <td>	Minei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Quince	</td>	 <td>	HaNoten Rayach Tov BeParot	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Rose	</td>	 <td>	Atzei [[Besamim]]	</td>	 <td>	Atzei [[Besamim]]	</td></tr><tr>	 </tr><tr>	 <td>	Rosemary	</td>	 <td>	Atzei Besamim	</td>	 <td>	-	</td></tr><tr>	 </tr><tr>	 <td>	Tavak	</td>	 <td>	No Bracha	</td>	 <td>	No Bracha	</td></tr><tr>	 </tr><tr>	 <td>	Zatar	</td>	 <td>	-	</td>	 <td>	Minei Besamim	</td></tr><tr>	</table>
 ==Sources==
 <references/>
 [[Category:Brachot]]

Brachot on a Nice Smell

YitzchakSultan1 — Fri, 21 Aug 2026 18:11:56 GMT

YitzchakSultan1 set 33279 as the approved revision for "Brachot on a Nice Smell"

Kiddush

YitzchakSultan1 — Thu, 20 Aug 2026 20:08:21 GMT

Kiddush at night

← Older revision		Revision as of 20:08, 20 August 2026
Line 52:		Line 52:
	==Kiddush at night==		==Kiddush at night==

	#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. </ref>		#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Mishna Brurah 271:1, Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. Rabbi Meir Mazuz (Mekor Neeman 1:360) writes that some people sit down to learn for 15 minutes after prayers on Friday night, but he disapproves of this practice. Rather a person should go home right away to make kiddush. </ref>
	#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish\|Kiddush]] of the night is Deoraita while that of the day is Derabbanan.</ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else).<ref>Gemarah Pesachim (105a)</ref>		#Kiddush at night is considered greater than the Kiddush of the day.<ref>The Ran on Gemarah Pesachim 106a says that the [[Kiddish\|Kiddush]] of the night is Deoraita while that of the day is Derabbanan.</ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else).<ref>Gemarah Pesachim (105a)</ref>
	#The text of [[Kiddish\|kiddush]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]].<ref>Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish\|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>		#The text of [[Kiddish\|kiddush]] includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two [[Brachot]], Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]].<ref>Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of [[Kiddish\|Kiddush]] is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikadesh Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>

User:Binjomin

YitzchakSultan1 — Wed, 19 Aug 2026 16:23:51 GMT

YitzchakSultan1 changed group membership for Binjomin from bot to bot and administrator

User:Binjomin

YitzchakSultan1 — Wed, 19 Aug 2026 16:22:58 GMT

YitzchakSultan1 changed group membership for Binjomin from (none) to bot

Kedusha

Mpg613 — Sun, 16 Aug 2026 22:12:46 GMT

Clarified source and added link

← Older revision		Revision as of 22:12, 16 August 2026
Line 14:		Line 14:
	#When the congregation reaches "VeKara Zeh El Zeh VeAmar" some people have the practice to turn to the right and then to the left.<ref>[http://www.halachayomit.co.il/Print.asp?HalachaID=1225 HalachaYomit.co.il] records that Rav Ovadia Yosef's practice at the end of his life was to turn to the right and then to the left during "VeKara Zeh El Zeh VeAmar".</ref>		#When the congregation reaches "VeKara Zeh El Zeh VeAmar" some people have the practice to turn to the right and then to the left.<ref>[http://www.halachayomit.co.il/Print.asp?HalachaID=1225 HalachaYomit.co.il] records that Rav Ovadia Yosef's practice at the end of his life was to turn to the right and then to the left during "VeKara Zeh El Zeh VeAmar".</ref>
	#The halacha is that the Tzibbur should quietly listen to the Shaliach Tzibbur introduce the kedusha and wait to respond with Kadosh Kadosh. However, the minhag is that the Chazzan and the congregation recite the Kedusha in unison.<ref>Shulchan Aruch 125:1, Mishan Brurah 125:2, Yalkut Yosef 125:2. Shulchan Aruch 125:1 advises that only the Shaliach Tzibbur recite kedusha aloud since he is in fact their agent. However, Mishna Brurah 125:2 records the minhag is that the congregation says it aloud together with the Shaliach Tzibbur. He concludes that the Shaliach Tzibbur should make sure to finish before the congregation answers Baruch Shem or Yimloch. Ben Ish Hai Teruma n. 4 and Kaf Hachaim 125:2 cite the Arizal as holding that the congregation should say the word "Nakdishach" aloud and then the rest silently. </ref> Nevertheless, it is the Moroccan custom for the congregation to recite the entire kedusha aloud with the hazzan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115 </ref>		#The halacha is that the Tzibbur should quietly listen to the Shaliach Tzibbur introduce the kedusha and wait to respond with Kadosh Kadosh. However, the minhag is that the Chazzan and the congregation recite the Kedusha in unison.<ref>Shulchan Aruch 125:1, Mishan Brurah 125:2, Yalkut Yosef 125:2. Shulchan Aruch 125:1 advises that only the Shaliach Tzibbur recite kedusha aloud since he is in fact their agent. However, Mishna Brurah 125:2 records the minhag is that the congregation says it aloud together with the Shaliach Tzibbur. He concludes that the Shaliach Tzibbur should make sure to finish before the congregation answers Baruch Shem or Yimloch. Ben Ish Hai Teruma n. 4 and Kaf Hachaim 125:2 cite the Arizal as holding that the congregation should say the word "Nakdishach" aloud and then the rest silently. </ref> Nevertheless, it is the Moroccan custom for the congregation to recite the entire kedusha aloud with the hazzan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 115 </ref>
	#The Shaliach Tzibbur should make sure that he is louder than the congregation when reciting "Kadosh Kadosh Kadosh etc.", "Baruch Kavod etc.", and "Yimloch etc." so that those who are in the silent Shemona Esrei can fulfill their obligation. Otherwise he can repeat it after the congregation finishes saying it so that people can hear him. By hearing the congregation's responses someone in their silent Shemona Esrei does not fulfill their obligation since the congregation doesn't intend to exempt his obligation.<ref>Igrot Moshe O.C. 3:4 writes that one needs to hear the pesukim of kedusha from the Shaliach Tzibbur and hearing it together with everyone else is insufficient because you can't hear two voices at once. Therefore the Shaliach Tzibbur should saying the pesukim after everyone finished. If the Shaliach Tzibbur doesn't do that, then the individuals should in advance he should ask someone in the congregation who is standing nearby to have him in mind while saying kedusha. Piskei Teshuvot 125:2 writes that the minhag is that the Shaliach Tzibbur says it after the congregation. Similarly, Yalkut Yosef 125:3 writes explicitly that it is critical that the Shaliach Tzibbur say the pesukim that he is exempting the congregation still in Shemona Esrei so that everyone can hear him. Either he should say it louder than everyone else or after they finish. Yabia Omer OC 6:16:2 supports this approach and permits starting after the congregation finished.		#The Shaliach Tzibbur should make sure that he is louder than the congregation when reciting "Kadosh Kadosh Kadosh etc.", "Baruch Kavod etc.", and "Yimloch etc." so that those who are in the silent Shemona Esrei can fulfill their obligation. Otherwise he can repeat it after the congregation finishes saying it so that people can hear him. By hearing the congregation's responses someone in their silent Shemona Esrei does not fulfill their obligation since the congregation doesn't intend to exempt his obligation.<ref>[https://hebrewbooks.org/pdfpager.aspx?req=919&st=&pgnum=299 Igrot Moshe O.C. 3:4 ד"ה ובאחד שעומד] writes that one needs to hear the pesukim of kedusha from the Shaliach Tzibbur and hearing it together with everyone else is insufficient because you can't hear two voices at once. Therefore the Shaliach Tzibbur should saying the pesukim after everyone finished. If the Shaliach Tzibbur doesn't do that, then the individuals should in advance he should ask someone in the congregation who is standing nearby to have him in mind while saying kedusha. Piskei Teshuvot 125:2 writes that the minhag is that the Shaliach Tzibbur says it after the congregation. Similarly, Yalkut Yosef 125:3 writes explicitly that it is critical that the Shaliach Tzibbur say the pesukim that he is exempting the congregation still in Shemona Esrei so that everyone can hear him. Either he should say it louder than everyone else or after they finish. Yabia Omer OC 6:16:2 supports this approach and permits starting after the congregation finished.

	*Biur Halacha 125:1 s.v. elah isn't sure if the Shaliach Tzibbur is aloud to recite the pesukim after the congregation finished since he is saying it without a minyan. However, perhaps it is permitted since he is doing so in order to fulfill the obligation of those still in the silent Shemona Esrei. He says everyone would agree if he starts before the congregation finished that it is considered that he said it with a minyan.</ref> If the Shaliach Tzibbur doesn't know this halacha and says it quietly, someone still in Shemona Esrei should stop to listen to Kedusha.<ref>Levushei Mordechai OC 1:17:1 writes that the minhag is that the Shaliach Tzibbur says these pesukim together with everyone else and no one can hear him. He bemoans this fact and advises fixing the practice if possible. Otherwise he says that someone in their silent Shemona Esrei listen to the others of the congregation. Even though they do not have him in mind he can rely on the opinions that mitzvot don't need kavana. It is considered an extenuating circumstance and perhaps hirhur is sufficient. Rav Debilisky based on Meiri Brachot 13b s.v. vrabbi yehuda cited by Dirshu 125:2 shows that one can fulfill one's obligation by listening to the congregation even if one can't hear the Shaliach Tzibbur.</ref>In advance he should ask someone standing next to him to say it aloud so he could hear him and have him in mind.<ref>Igrot Moshe 3:4</ref><ref>For more on this topic, see [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15028#p=71&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%97%D7%99%D7%90%D7%9C%20%D7%99%D7%A6%D7%97%D7%A7%20%D7%A4%D7%90%D7%A8 Am Hatorah Journal, 5743, 2:6, pg 73, בענין אמירת קדושה ע״י הש״צ] by Rav Yechiel Perr (based partially on [https://rambam.alhatorah.org/Full/Seder_Tefilot/3.11#e0ne Rambam Seder Tefilot s.v. בעת ששליח ציבור]), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=87&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 91, בענין אמירת קדושה ע״י הש״ץ by Rav Michel Shurkin (written in response to R' Perr's article)], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=88&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 92, תשובה להערה בענין אמירת קדושה ע״י הש״ץ] by R' Perr (written in response to remarks of R' Shurkin), [https://beta.hebrewbooks.org/1525 Or Yitzchak 1:48 “שהה בתפילתו לקדיש וקדושה”], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67475#p=144&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 3:21], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=66471#p=159&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 1:19].</ref>		*Biur Halacha 125:1 s.v. elah isn't sure if the Shaliach Tzibbur is aloud to recite the pesukim after the congregation finished since he is saying it without a minyan. However, perhaps it is permitted since he is doing so in order to fulfill the obligation of those still in the silent Shemona Esrei. He says everyone would agree if he starts before the congregation finished that it is considered that he said it with a minyan.</ref> If the Shaliach Tzibbur doesn't know this halacha and says it quietly, someone still in Shemona Esrei should stop to listen to Kedusha.<ref>Levushei Mordechai OC 1:17:1 writes that the minhag is that the Shaliach Tzibbur says these pesukim together with everyone else and no one can hear him. He bemoans this fact and advises fixing the practice if possible. Otherwise he says that someone in their silent Shemona Esrei listen to the others of the congregation. Even though they do not have him in mind he can rely on the opinions that mitzvot don't need kavana. It is considered an extenuating circumstance and perhaps hirhur is sufficient. Rav Debilisky based on Meiri Brachot 13b s.v. vrabbi yehuda cited by Dirshu 125:2 shows that one can fulfill one's obligation by listening to the congregation even if one can't hear the Shaliach Tzibbur.</ref>In advance he should ask someone standing next to him to say it aloud so he could hear him and have him in mind.<ref>Igrot Moshe 3:4</ref><ref>For more on this topic, see [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15028#p=71&fitMode=fitwidth&hlts=&ocr=%D7%99%D7%97%D7%99%D7%90%D7%9C%20%D7%99%D7%A6%D7%97%D7%A7%20%D7%A4%D7%90%D7%A8 Am Hatorah Journal, 5743, 2:6, pg 73, בענין אמירת קדושה ע״י הש״צ] by Rav Yechiel Perr (based partially on [https://rambam.alhatorah.org/Full/Seder_Tefilot/3.11#e0ne Rambam Seder Tefilot s.v. בעת ששליח ציבור]), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=87&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 91, בענין אמירת קדושה ע״י הש״ץ by Rav Michel Shurkin (written in response to R' Perr's article)], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=15047#p=88&fitMode=fitwidth&hlts=&ocr= Am Hatorah Journal, 5744, 2:8, pg 92, תשובה להערה בענין אמירת קדושה ע״י הש״ץ] by R' Perr (written in response to remarks of R' Shurkin), [https://beta.hebrewbooks.org/1525 Or Yitzchak 1:48 “שהה בתפילתו לקדיש וקדושה”], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=67475#p=144&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 3:21], [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=66471#p=159&fitMode=fitwidth&hlts=&ocr= Toras Hakadmonim 1:19].</ref>

Veset

Mpg613 — Sun, 16 Aug 2026 21:17:22 GMT

clarified source page number

Show changes

Birkat Halevana

YitzchakSultan1 — Sun, 16 Aug 2026 14:08:10 GMT

When It Should Be Said

← Older revision		Revision as of 14:08, 16 August 2026
Line 16:		Line 16:

	==When It Should Be Said==		==When It Should Be Said==
	#It should be recited at night.<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref>		#Birkat Halevana should be recited at night,<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref> specially after tzet hakochavim.<ref>Mishna Brurah 426:2</ref> It may be recited all night even after chatzot.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_2nd_Year%2C_Vayikra.23?lang=bi Ben Ish Chai (Shana Sheniya n. 23)], [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.426.15?lang=bi Kaf Hachaim 426:15]</ref> Sephardim hold that it may be recited before tzet hakochavim as long as it is after sunset and at a time when it is possible to benefit from the moon's light.<ref>Yalkut Yosef 426:27 quoting Yabia Omer 5:36:3</ref>
	#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.		#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

Birkat Halevana

YitzchakSultan1 — Sun, 16 Aug 2026 13:55:24 GMT

YitzchakSultan1 set 34614 as the approved revision for "Birkat Halevana"

User:Mpg613

YitzchakSultan1 — Sun, 16 Aug 2026 13:52:56 GMT

YitzchakSultan1 changed group membership for Mpg613 from (none) to bot

Birkat Halevana

Mpg613 — Sun, 16 Aug 2026 03:19:07 GMT

Added Halacha and more sources

← Older revision		Revision as of 03:19, 16 August 2026
Line 16:		Line 16:

	==When It Should Be Said==		==When It Should Be Said==
			#It should be recited at night.<ref>[https://he.wikisource.org/wiki/%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95_%D7%90 Rama (426:1)]. [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber] says this is only a "הדורא בעלמא" (an enhancement of the mitzva), and one would be yotzei during the day as well. However, [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3] say (in a difference context of saying kiddush levana when a cloud blocks the moon) hold that you need to benefit from the light of the moon in order to be yotzei. The Radbaz says explicitly that if one says kiddush levana without benefitting from the moon, the bracha is a bracha levatala (a blessing in vain). Seemingly this would apply to saying kiddush levana during the day as well, when there is no benefit from the light of the moon. This also seems to be the opinion of the Sefer Hapardes (by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]) regarding saying kiddush levana at night.</ref>
	#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.		#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Shu”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where the majority of the month is cloudy one may say it after three days.

Line 23:		Line 24:

	(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>		(All of the above calculations do not take Daylight Savings into account. See [https://ezrastorah.org/calendar5783/new_moon.pdf here].)</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It is proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet Sofrim 19:10 (in some versions 20:1) writes that one should say Birkat Halevana specifically on Motzei [[Shabbat]]. However, Rabbenu Yonah ([[Brachot]] 21a) quotes some who say this, rejects it, and concludes that one can say it anytime after three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 426:2 cites the Gemara Yevamot 39a which says that we don’t delay performing [[Mitzvot]]. The Mishna Brurah 426:20 rules that it’s proper to wait until Motzei [[Shabbat]], but there is what to rely on to say it earlier. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
	#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. <small>(See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber].)</small></ref>		#If the bracha was said on the first night, one is yotzei bedieved (therefore it may not be repeated)<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, pg. 283.</ref>; some say that in such a case it's preferable to be yotzei the bracha with someone else after 3 days.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:19, footnote 52, pg. 283, in the name of Rav Sraya Deblitzky in Zeh Hashulchan vol. 2 siman 128. <small>(See further on this point in [https://hebrewbooks.org/pdfpager.aspx?req=19415&st=&pgnum=56 Rav David Arama on Rambam Hilchot Brachot 10:17 הגה"ה s.v. balayla] and [https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2 s.v. umistaber]. See also sources mentioned earlier regarding saying kiddush levana at night [Sefer Hapardes by R' Asher ben Chaim, R' Katzenelbogen edition, Shaar 8 Perek 1 Halacha 23 s.v. ומסתברא [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=98&fitMode=fitwidth&hlts=&ocr= pg. 74]-[https://beta.hebrewbooks.org/reader/reader.aspx?sfid=59454#p=99&fitMode=fitwidth&hlts=&ocr=%D7%95%D7%94%D7%95%D7%90%20%D7%94%D7%93%D7%99%D7%9F%20%D7%A2%D7%9C%20%D7%94%D7%9C%D7%91%D7%A0%D7%94%20%D7%9B%D7%9E%D7%95%20%D7%A9%D7%9B%D7%AA%D7%91%D7%AA%D7%99 75]] and when the moon is blocked by a cloud [https://www.sefaria.org/Teshuvot_HaRadbaz_Volume_1.341.1?ven=hebrew\|Teshuvot_HaRadbaz,_Warsaw_1882&lang=he [Teshuvot Radbaz (Volume 1 # 341], [https://www.sefaria.org/Magen_Avraham.426.1?vhe=hebrew\|Magen_Avraham&lang=he Magen Avraham 426:1], and [https://www.sefaria.org/Mishnah_Berurah.426.3?vhe=hebrew\|On_Your_Way&lang=he Mishnah Berurah 426:3]].)</small></ref>
	#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>		#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
	# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei		# During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama Orach Chaim 426:2, 551:8, Birkei