Birkat Halevana - Revision history

YitzchakSultan1: /* When It Should Be Said */

2026-08-16T14:08:10Z

When It Should Be Said

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

Mpg613: Added Halacha and more sources

2026-08-16T03:19:07Z

Added Halacha and more sources

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

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	(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

Mpg613: added links and made light edits of sources

2025-05-14T21:39:01Z

added links and made light edits of sources

Mpg613: /* Women */ added source

2025-04-01T15:00:58Z

Women: added source

← Older revision		Revision as of 15:00, 1 April 2025
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	==Women==		==Women==

	#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>		#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]; see, however, [https://books.google.com/books?id=XDzlvJ5zsfsC&q=change+the+prevailing+custom#v=snippet&q=change%20the%20prevailing%20custom&f=false Halakhic Positions of Rabbi Joseph B. Soloveitchik, by Rabbi Aharon Ziegler, Volume 4, pg 179]). See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>
	#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)		#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

Mpg613: corrected errors

2025-03-30T18:04:46Z

corrected errors

← Older revision		Revision as of 18:04, 30 March 2025
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	==Women==		==Women==

	#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>		#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] [by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]] and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] [by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]].) </ref>
	#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)		#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

	Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women ~~make~~ say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)		Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women may say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

	[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.		[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=680 Levana Bechidushah (Rav Aharon Shub) page 654]-[https://beta.hebrewbooks.org/pdfpager.aspx?req=65783&pgnum=681 655] discusses whether women may say kiddush levana, and he cites [https://beta.hebrewbooks.org/tursa.aspx?a=oc_x2349 Pri Megadim siman 426 in the beginning of Eshel Avraham] and [https://www.sefaria.org/Machatzit_HaShekel_on_Orach_Chayim.70.1.5?lang=bi Machatzis Hashekel 70:1] that women may not say kiddush levana (who base their ruling upon the words of the Shlah). The Chida in [https://beta.hebrewbooks.org/generic.aspx?download=9191&pgnum=171 Machazik Bracha 426:4] says the same.

Mpg613: Added source

2025-03-06T18:50:27Z

Added source

← Older revision		Revision as of 18:50, 6 March 2025
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	#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>		#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>
	#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.		#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon. (See also the words of the [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=42813#p=532&fitMode=fitwidth&hlts=&ocr=%D7%90%D7%99%D7%9F%20%D7%A6%D7%A8%D7%99%D7%9B%D7%99%D7%9F%20%D7%9C%D7%A7%D7%99%D7%99%D7%9E%D7%94 <nowiki>Derech Hachaim [Dinei Kiddush Levana §7]</nowiki>].)

	Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women make say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)		Rav Moshe Mordechai Karp ([https://tablet.otzar.org/#/book/193174/p/310/t/0.348191252793461861234/fs/XKoz6Cy8KqtzRIKXJV17unW6LXXsKKHJzKOMFkmtJBM3/start/0/end/40/c Hilchos Chag Bechag, Hilchos Rosh Chodesh veKiddush Levana, 13:33]) explains that the even the Shlah agrees that women make say kiddush levana if they wish to, and that the Shlah was only explaining why women don't '''''want''''' to say it. The [https://he.m.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%99%D7%93 Aruch Hashulchan (426:end of 14)] simply mentions that the minhag is that women don't say kiddush levana and that it seems from the Gemara that women did say a shorter version of kiddush levana. (See further [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%A8%D7%A6%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%A8%D7%A6%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch Hashulchan 196:5] about the related case of women saying havdala.)

Mpg613: added halachot and sources

2025-02-28T01:37:47Z

added halachot and sources

← Older revision		Revision as of 01:37, 28 February 2025
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	(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>
	#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
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	==Women==		==Women==

	#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36) ~~and~~ [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>		#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36), [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8], and [https://ph.yhb.org.il/en/03-23-01/#fn-8505-1 Peninei Halakha (Women's Prayer, Chapter 23: Some Laws Concerning the Holidays and Festivals, 01. Rosh Ĥodesh and Birkat Ha-levana)] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>
	#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.		#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.

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	#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>		#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>[https://www.sefaria.org/Teshuvot_Maharshal.77.2?lang=bi Responsa Maharshal (no. 77)] explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however [https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (s.v. venehenin)] who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>[https://www.sefaria.org/Biur_Halacha.426.1.2?lang=bi Biur Halachah (426, s.v. venehenin)] </ref>
			==Children==
			#A child who has reached the age of [[chinuch]] should say this blessing. Some say that this is only preferable but not a full obligation<ref>[https://www.sefaria.org/Mishnah_Berurah.426.1?lang=bi&with=all&lang2=en Mishnah Berurah 426:1].</ref>, while others question this ruling and say that it might be a full obligation.<ref>Hilchos Chag Bechag on Rosh Chodesh and Kiddush Levana, 13:31 & footnote 85, pg. 304, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=57762#p=214&fitMode=fitwidth&hlts=&ocr=%D7%A7%D7%99%D7%93%D7%95%D7%A9%20%D7%9C%D7%91%D7%A0%D7%94 Chinuch Yisrael vol. 1 2:13 pg. 214].</ref>
	==Hebrew Text==		==Hebrew Text==
	#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].		#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].

Mpg613: added source

2025-02-21T00:32:34Z

added source

← Older revision		Revision as of 00:32, 21 February 2025
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	==Women==		==Women==

	#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]) See Yabia Omer (Orach Chaim 5:36) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>		#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]; Mipeninei Harav, pg. [https://tablet.otzar.org/#/book/64101/p/94/t/0.29165492754185161234/fs/0/start/0/end/0/c 98]-[https://tablet.otzar.org/#/book/64101/p/95/t/1654927541851612341234/fs/0/start/0/end/0/c 99]) See Yabia Omer (Orach Chaim 5:36) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>
	#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.		#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.

Mpg613: fixed error, and added link.

2025-02-20T19:01:58Z

fixed error, and added link.

← Older revision		Revision as of 19:01, 20 February 2025
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	==Looking at the Moon==		==Looking at the Moon==

	#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. Magen Avraham 426:8 quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). ~~Shaarei~~ Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.		#One should look at the moon prior to reciting the Bracha. Some hold that one should only look at the moon once and not look at it again, whereas others are lenient to allow looking at it anytime during the Seder of Birkat Halevana except during the Bracha itself.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. [https://www.sefaria.org/Magen_Avraham.426.8?lang=bi Magen Avraham 426:8] quotes the Shlah who says that one should only look once and then it’s forbidden to look again (for Kabbalistic reasons). Sheyarei Knesset HaGedolah 426:5 quotes the Sefer Charedim that one may only look at the moon at the time of the Bracha.
	On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.		On the other hand, the Sefer Charedim 45:5 actually writes that one may not look at the moon just like one may not look at a rainbow (and doesn’t mention anything about the Bracha). Thus, the Birur Halacha (Rabbi Yechiel Zilber, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=121&fitMode=fitwidth&hlts=&ocr= vol 5, pg 121]) explains that the Sefer Charedim probably agrees with the Shlah.

Mpg613: added sources and links

2025-02-20T04:19:48Z

added sources and links

← Older revision		Revision as of 04:19, 20 February 2025
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	==Women==		==Women==

	#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>Meiri (Sanhedrin 42a) seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger (Chochmas Shlomo 426:1) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]) See Yabia Omer (Orach Chaim 5:36) for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>		#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>[https://www.sefaria.org/Meiri_on_Sanhedrin.42a.1?vhe=Meiri_on_Shas&lang=bi Meiri (Sanhedrin 42a)] seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger ([https://www.sefaria.org/Chokhmat_Shlomo_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Chochmas Shlomo 426:1]) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. [https://www.sefaria.org/sheets/499193.23?lang=bi&with=all&lang2=en 176]-[https://www.sefaria.org/sheets/499193.24?lang=bi&with=all&lang2=en 177]) See Yabia Omer (Orach Chaim 5:36) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=926#p=27&fitMode=fitwidth&hlts=&ocr= Emek Hatshuva 3:8] for more on this topic. Rav Moshe Feinstein ([https://hebrewbooks.org/pdfpager.aspx?req=921&st=&pgnum=255 Igros Moshe Choshen Mishpat 2:47:2]) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah ([https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=189 426:1]) considers it so as well. (See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]). </ref>
	#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.		#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426 in the name of [https://shulchanarukh.alhatorah.org/Dual/Magen_Avraham/Orach_Chayyim/426.1#m7e0n6 Magen Avraham (beginning of siman 426)] in the name of the Shlah ([https://www.sefaria.org/Shenei_Luchot_HaBerit,_Shaar_HaOtiyot,_Kedusha.56?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_I&lang=bi Shenei Luchot HaBerit, Shaar HaOtiyot, Ot Kuf, Kedusha, s.v. uminhag yafeh]), since Chavah caused the decreasing of the moon.

← Older revision		Revision as of 21:39, 14 May 2025
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	#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
	Yosef 559:8,Kaf Hachaim 551:8:117, Ben Ish Chai: Devarim 28</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av<br />		Yosef 559:8,Kaf Hachaim 551:8:117, [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A8%D7%90%D7%A9%D7%95%D7%A0%D7%94_%D7%93%D7%91%D7%A8%D7%99%D7%9D#%D7%9B%D7%97 Ben Ish Chai (I Devarim §28)]</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av<br />

	*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>		*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
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	*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.		*Morever, Sheyarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. Birur Halacha (vol 5, pg 122) writes that if one is looking at the moon in order to recognize Hashem’s wonders then it’s permissible.
	*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The Ben Ish Chai (II Vayikra 23), Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>		*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The [https://he.wikisource.org/wiki/%D7%A2%D7%A8%D7%95%D7%9A_%D7%94%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%90%D7%95%D7%A8%D7%97_%D7%97%D7%99%D7%99%D7%9D_%D7%AA%D7%9B%D7%95#%D7%A1%D7%99%D7%9E%D7%9F_%D7%AA%D7%9B%D7%95_%D7%A1%D7%A2%D7%99%D7%A3_%D7%94 Aruch HaShulchan, Orach Chaim 426:5] writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=7849#p=613&fitMode=fitwidth&hlts=&ocr= Chesed LaAlafim 426:4], Kaf HaChaim Palagi 35:4, The [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A9%D7%A0%D7%99%D7%94_%D7%A4%D7%A8%D7%A9%D7%AA_%D7%95%D7%99%D7%A7%D7%A8%D7%90#%D7%90%D7%95%D7%AA_%D7%9B%D7%92 Ben Ish Chai (II Vayikra §23)], Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
	#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>		#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana pg 200), Sefer [[Kiddish]] Levana (2 note 20) in name of Rav Elyashiv, Halichot Shlomo 15:13, [https://beta.hebrewbooks.org/pdfpager.aspx?req=672&st=&pgnum=96 Even Yisrael 426:1], [https://beta.hebrewbooks.org/pdfpager.aspx?req=1415&st=&pgnum=124 Shu"t Shevet HaLevi Y"D 5:125(4)] </ref>

	==Explanation of the Text==		==Explanation of the Text==

	#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, Ben Ish Chai (vol. 1, Vayikra 26)</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.		#The text of this blessing, as it appears in the Talmud, reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin 42a, Shulchan Aruch Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, [https://he.wikisource.org/wiki/%D7%91%D7%90%22%D7%97_%D7%A9%D7%A0%D7%94_%D7%A9%D7%A0%D7%99%D7%94_%D7%A4%D7%A8%D7%A9%D7%AA_%D7%95%D7%99%D7%A7%D7%A8%D7%90#%D7%90%D7%95%D7%AA_%D7%9B%D7%95 Ben Ish Chai (vol. 2, Vayikra §26)]</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, the "Aleinu" prayer<ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid. </ref>.
	#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>		#The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" and many that follow in the text are repeated three times in order to give emphasis to these special messages. Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Masechet Soferim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</ref>
	#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>		#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that, to us here at earth, the moon is classified as 'unable to be touched'.<ref>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
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	[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.		[https://hebrewbooks.org/pdfpager.aspx?req=9259&pgnum=384 Yeshuos Yaakov 426:1] and [https://hebrewbooks.org/pdfpager.aspx?req=950&pgnum=64 Shu”t Kesav Sofer Orach Chaim siman 34] also say that women may not say kiddush levana, but for different reasons which are not primarily based on the Shlah.

	See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf HaChaim (Orach Chaim 426:1), Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>		See further [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=9089#p=297&fitMode=fitwidth&hlts=&ocr=%D7%92%D7%A8%D7%9E%D7%95%20%D7%A4%D7%92%D7%9D%20%D7%94%D7%9C%D7%91%D7%A0%D7%94 Bnei Tzion 426:2] (by [https://he.wikipedia.org/wiki/%D7%91%D7%9F_%D7%A6%D7%99%D7%95%D7%9F_%D7%9C%D7%99%D7%9B%D7%98%D7%9E%D7%9F Rav Bentzion Lichtman]) and [https://beta.hebrewbooks.org/reader/reader.aspx?sfid=50538#p=114&fitMode=fitwidth&hlts=&ocr= Birur Halacha vol. 5 siman 426 page 114] (by [https://forum.otzar.org/viewtopic.php?t=28467 Rav Yechiel Zilber]).</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.426.1?lang=bi Kaf HaChaim (Orach Chaim 426:1)], Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>

	==Blind==		==Blind==