בִּרכַּת הַלְבָנָה

See also רֹאשׁ חֹדֶש (glossary entry) and רֹאשׁ חֹדֶש (page)

In our Tor•âh′ (Sh^әm•ot′ 12.2), the authority to proclaim רֹאשׁ חֹדֶש was given to our Supreme Court–the Beit Din hâ-Jâ•dol′. Two witnesses would come forward to testify before the Beit Din hâ-Jâ•dol′ that they saw the new crescent of the moon–the מוֹלָד (of the new crescent of the moon).

After the legal verification of the witnesses, if their testimony was compatible with the intercalations of the Beit Din hâ-Jâ•dol′, then the Nâ•si′ of the three members of the Beit Din hâ-Jâ•dol′ who conducted the legal inquiry, proclaimed the מוֹלָד הַלְבָנָה to be מְקֻדָּשׁ. Everybody would then answer twice "מְקֻדָּשׁ", and then they would dispatch authoritative sh^Əlikh•im′ to all the outlying districts of Israel.

Signal fires were kindled on the Hills of Y^әhud•âh′ so that all should know that רֹאשׁ חֹדֶש had been fixed. This way all would know when the Khaj•im′ occurred during all the months of the year. This primitive procedure of communicating news was eventually made impossible by the interference of Samaritans.

It was in the 4^th century (360) C.E. that a great mathematician-rabbi emerged, Hi•leil′ II, the Nâ•si′) who, invoking the aid of astronomy, was the first to give definite and accurate shape to our Judaic calendar. (Its accuracy is remarkable. It is a pleasant surprise to realize that the Judaic year exceeds the Gregorian by just over six and a half minutes.)

Now that we do not have the Beit Din hâ-Jâ•dol′ to satisfy the mitz•wâh′ in sanctifying מוֹלָד הַלְבָנָה as soon as it is seen by witnesses, we rely upon the accurate calendar established by Hi•leil′ II. Later, in Bâ•vël′, our Rabbis established בִּרכַּת הַלְבָנָה commemorating the ancient sanctification of the מוֹלָד הַלְבָנָה.

Since everyone is supposed to utter the בִּרכַּת הַלְבָנָה, it is not done at the מוֹלָד (new crescent) by individuals (who might be over-eager or have poor eyesight), but only when the moon is extra clear to average eyes, when the average person can derive benefit from its glow. Preferably it is said in a min•yân′. Our rabbis calculated this to be three days after its birth and continuing until it is a full moon. This is, according the interpretation of the Rabbis of Nehordea, until the 16^th of the month. Because of this, the בִּרכַּת הַלְבָנָה was established only at night, when we can see the moon clearly. It must not be covered by clouds. So, it is preferable to bless the moon outside. (Paraphrased based on several sources, including Ency. Jud. and Rabbi Benzaquen, Sephardic Bikur Holim Congregation, Seattle, WA.)

The בִּרכַּת הַלְבָנָה and the festive character of רֹאשׁ חֹדֶש originated in the time of the Beit ha-Miq•dâsh′ ha-Shein•i′. Due to the significance of the moon in the Judaic calendar (see Sh^әm•ot′ 12.2), it may be of much older origin; in the course of time it has, however, undergone substantial changes. The rite takes the moon as a symbol of the renewal in nature as well as of Israel's renewal and redemption. Various other elements, some of them of a superstitious nature, have become attached to the rite. ("Moon, Blessing of the," Ency. Jud., 12.291-2).

N^әtzâr•im′, of course, reject superstitious additions. Consequently, while we reject the implications of interpreting "this" in Sh^әm•ot′ 15.2 as the moon (the basis of the passage in Tal•mud′ comparing the recitation of בִּרכַּת הַלְבָנָה with the welcoming of the Sh^әkhin•âh′), the theme of renewal makes it fitting to use this occasion to regularly reflect upon renewing and strengthening the Sh^әkhin•âh′ within us. Because of the theme of (re-) welcoming the Sh^әkhin•âh′ with the recitation of this b^әrâkh•âh′, it is recommended (Soph. 20.1) to pronounce the b^әrâkh•âh′, if possible, on the evening after the departure of Shab•ât′, when one is still in a festive mood and clad in one's best clothes (based in part, with comments inserted, on Ency. Jud., ibid.).

The בִּרכַּת הַלְבָנָה is rich in clear and long-accepted messianic implications, voicing Israel's continuous hope for redemption by the Mâ•shi′akh, a descendant of Dâwid, whose kingdom would be 'established forever as the moon' (T^әhilim 89.38). The ceremony concludes with the recital of several scriptural verses, a quotation from Talmud (Sanh. 42a)…, and a prayer for the fulfillment of the promise of the restoration of the Kingdom of Israel when the Jews will 'seek י--ה their Ëlohim, and Dâwid their King' (Hosheia 3.5; loc. cit.)

In the Mishnaic period (middle of 2^nd century C.E. to beginning of 3^rd century C.E.), the proclamation of the new month by the rabbinical court was celebrated with dancing and rejoicing. Near the end of the first paragraph in the Nosakh Teimâni one sings three times (to the popular melody) דוד מלך ישראל חי וקיים (Dâwid, King of Israel, is 'alive and kicking' [lit. living and enduring]). Teimânim then recite two verses from Shir ha-Shirim. If there is a minyân, the qadish d^ә-Rabanan is then recited, after which everyone present wishes each other Shâlom aleikhëm, to which the response is the reverse: Aleikhëm shâlom.

בִּרכַּת הַלְבָנָה is recited outdoors in view of the moon (not obscured by clouds, etc.), generally between the 8^th and 14^th of the month, inclusively (on the Hebrew calendar, of course), but not on Ërëv Shabât or ërëv Khag. This is mainly because of the prohibition against carrying a sidur in public, i.e., outside of the Beit ha-K^әnësët — since this is recited in the open air — where there is no eiruv (loc. cit.). In Seventhmonth (Tishrei), the blessing is usually recited on the evening after Yom ha-Kipur (the eleventh of Seventhmonth); in Fifthmonth (Av), on the evening after the 9^th (Tisha b^ә-Av).

Between the 8^th and 14^th of the Judaic month (inclusive), בִּרכַּת הַלְבָנָה is prayed

1. in the open air
2. in the evening
3. the first evening the moon is clearly visible (not obscured by clouds)
4. if the moon has not been observed by the 14^th of the Judaic month (inclusive), then the b^әrâkh•âh′ is not prayed that month.

subject to the following:

1. בִּרכַּת הַלְבָנָה is never prayed on a יום טוב (yom tov). In such cases it is deferred until after hav•dâl•âh′ (but not prayed after the 14^th of the Judaic month).
2. Where there is a problem of ערוב (ei•ruv′) and the New Moon is first sighted on ערב שבת (ër•ëv′ Shab•ât′), reciting of the בִּרכַּת הַלְבָנָה is deferred until after havdâl•âh′ (but not prayed after the 14^th of the Judaic month).
3. As a matter of convenience in Bât•ei′ ha-k^әnës′ët Teimân•i′, and subject to the moon being clearly visible, בִּרכַּת הַלְבָנָה is prayed outside the Beit ha-k^әnës′ët after havdâl•âh′ of the Shab•ât′ which falls between the 8^th and 14^th of the Hebrew month, inclusive.
4. Within these constraints, according to the earliest Sages, the ראשנים (Ri•shon•im′; first ones), the בִּרכַּת הַלְבָנָה is to be prayed in the evening in which the New Moon is first sighted (or, if missed, the subsequent evening) until the 14^th of the Judaic month. In order to be prayed on Shab•ât′ (where an ערוב permits), the first sighting must occur on ערב שבת from the 2^nd Shab•ât′ of the Judaic month through the 14^th of the Judaic month.

Text

סֵדֶר בִּרכַּת הַלְבָנָה

(b. Sanh. 42a)

Preface

תָּנָא דְבֵי רַבִּי יִשְׁמָעֵאל אִלְמָלֵי לֹא זָכוּ יִשְׂרָאֵל אֶלָּא לְהַקְבִּיל פְּנֵי אֲבִיהֶם שֶׁבַּשָׁמַיִם פַּעַם אַחַת בַּחדֶשׁ דַּיָּם. אָמַר אַבַּיֵי הִלְכָּךְ מְעוּמָד

(A Tan•â′ of the Beit Mid•râsh′ of Rab′i Yi•sh^Əmâ•eil′ [taught] Even if Yi•s^ә•râ•eil′ wasn't worthy except to pay their respects to the Face of their Father in the heavens once a month, it would be for them. Said Ab•ai′yei, Therefore, [it is recited] standing.)

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בְּמַאֲמָרוֹ בָּרָא שְׁחָקִים, וּבְרוּחַ פִּיוֹ כָּל צְבָאָם, חוֹק וּזְמַן נָתַן לָהֶם שֶׁלֹּא יְשַׁנּוּ אֶת תַּפְקִידתֶם, שָׂשִׂים וּשְׂמֵחִים לַעֲשׂוֹת רְצוֹן קוֹנֵיהֶם, פּוֹעֵלֵי אֱמֶת שֶׁפְּעֻלָּתָן אֱמֶת, וְלַלְבָנָה אָמַר שֶׁתִּתְחַדֵּשׁ לִהְיוֹת עֲטֶרֶת תִּפְאֶרֶת, לַעֲמוּסֵי בָטֶן, שֶׁהֵם עֲתִידִים לְהִתְחַדֵּשׁ כְּמוֹתָהּ וּלְפָאֵר לְיוֹצְרָם עַל שֵׁם כְּבוֹד מַלְכוּתוֹ: בָּרוּךְ אַתָּה יי מְחַדֵּשׁ חֳדָשִׁים‫:

Blessed are You, ha-Sheim′, our Ël•oh•im′ King of the World-age Who, in His Saying created the "roiling clouds" and, with the Spirit of His Mouth, all its armies. He gave them a statute and a time that they not change their marshaling. They are delighted and rejoicing to do the will of their Possessor; activators of truth who activate truth. And to the לְבָנָה He said that "You shall renew yourself to be an opulent laurel for those borne by the belly, who are future [ones], to renew themselves like her and to be opulent for their Former concerning the honored Name of His Kingdom. Blessed are You, ha-Sheim′, Who renews new [months].

ג"פ
סִימָּן טוֹב תְהֵא לָנוּ וּלְכָל יִשְׂרָאֵל:
בָּרוּךְ יוֹצְרֵךְ. בָּרוּךְ עוֹשֵׂךְ. בָּרוּךְ קוֹנֵךְ. בָּרוּךְ בּוֹרְאֵךְ:

וּמְרַקְּדִים כְּנֶגֶד הַלְבָנָה וְאוֹמְרִים
כְּשֵׁם שֶׁאֲנוּ מְרַקְּדִים כְּנֶגֶדֵּיךְ, וְאֵין אֲנוּ יְכוֹלים לִיגַּע בָּךְ, כַּךְ אִם יְרַקְּדוּ אֲחֵרִים כְּנֶגֶדֵּנוּ, לְהַזִּיקֵנוּ, לֹא יוּכְלוּ לִיגַּע בָּנוּ, תִּפוֹל עֲלֵיהֶם אֵימָתָה, עֲלֵיהֶם תִּפוֹל:

וְחוֹזֵר וְאוֹמ' "סִימָּן טוֹב" וְכוּ' ג"פ
דָּוִד מֶלֶךְ יִשְׂרָאֵל חַי וְקַיָּם ג"פ

אָמֵן, אָמֵן, אָמֵן: סֶלָה, סֶלָה, סֶלָה:
לֵב טָהוֹר, בְּרָא לִי אֱלֹהִים; וְרוּחַ נָכוֹן, חַדֵּשׁ בְּקִרְבִּי: (תְּהִלִּים נא, יב)

שִׁיר, לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל-הֶהָרִים; מֵאַיִן, יָבֹא עֶזְרִי: עֶזְרִי מֵעִם י--ה; עֹשֵׂה שָׁמַיִם וָאָרֶץ: אַל-יִתֵּן לַמּוֹט רַגְלֶךָ; אַל-יָנוּם, שֹׁמְרֶךָ: הִנֵּה לֹא-יָנוּם וְלֹא יִישָׁן; שׁוֹמֵר יִשְׂרָאֵל: י--ה שֹׁמְרֶךָ; י--ה צִלְּךָ, עַל-יַד יְמִינֶךָ: יוֹמָם, הַשֶּׁמֶשׁ לֹא-יַכֶּכָּה, וְיָרֵחַ בַּלָּיְלָה: י--ה, יִשְׁמָרְךָ מִכָּל-רָע; יִשְׁמֹר אֶת-נַפְשֶׁךָ: י--ה, יִשְׁמָר-צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד-עוֹלָם: (תְּהִלִּים קכא)
ואח"כ
הַלְלוּ יָהּ | הַלְלוּ-אֵל בְקָדְשׁוֹ; הַלְלוּהוּ, בִּרְקִיעַ עֻזּוֹ: הַלְלוּהוּ בִגְבוּרֹתָיו; הַלְלוּהוּ, כְּרֹב גֻּדְלוֹ: הַלְלוּהוּ בְּתֵקַע שׁוֹפָר; הַלְלוּהוּ, בְּנֵבֶל וְכִנּוֹר: הַלְלוּהוּ בְּתֹף וּמָחוֹל; הַלְלוּהוּ, בְּמִנִּים וְעֻגָב: הַלְלוּהוּ בְצִלְצְלֵי שָׁמַע; הַלְלוּהוּ, ּּבְּצִלְצְלֵי תְרוּעָה: כֹּל הַנְּשָׁמָה תְהַלֵל יָהּ, הַלְלוּ יָהּ: (תְּהִלִּים קנ)
ואחכ"א
קוֹל דּוֹדִי, הִנֵּה זֶה בָּא; מְדַלֵּג עַל-הֶהָרִים, מְקַפֵּץ עַל הַגְּבָעוֹת: דּוֹמֶה דּוֹדִי לִצְבִי, אוֹ לְעֹפֶר הָאַיָּלִים; הִנֵּה-זֶה עוֹמֵד אַחַר כָּתְלֵנוּ, מַשְׁגִּיחַ מִן-הַחַלּוֹנוֹת, מֵצִיץ מִן הַחֲרַכִּים: (שִׁיר הַשִׁירִים ב ח-ט)

וְאִם יֵשׁ עֲשֶׂרֶת אוֹמְרִים "קַדִּישׁ דְּרַבָּנַן"

וְאוֹמ' זֶּה לָזֶּה שָׁלוֹם. ג"פ

(Typically, the greeting is שָׁלוֹם and the response is שָׁלוֹם וּבְרָכָה.)