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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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*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>
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. Beiur Halacha s.v. VeLo writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.
# One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. [https://www.sefaria.org/Biur_Halacha.426.3.1?lang=bi Beiur Halacha s.v. VeLo tet zayin bichlal] writes that if one is in such a situation where half of 29 days, 12 hours, 793 chalakim passed and 15 days have not, there is what to rely on to say the Bracha. Beiur Halacha adds that if it is the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the approximate time when the moon is closest to the sun in the sky and cannot be seen) to the next is 29 days, 12 hours, and 793 chalakim (and there's 1080 chalakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''[https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c Cheshbon Zeman Kiddush Levana]'' [https://tablet.otzar.org/#/book/167511/p/116/t/1/fs/0/start/0/end/0/c (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766)] and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.


(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
(See the above article in Ohr HaMizrach [https://tablet.otzar.org/#/book/167511/p/125/t/1/fs/0/start/0/end/0/c page 129] where Rav Hershel Schachter is cited by Rabbi Pahmer as agreeing that if one knows the actual time of the full moon, this should be relied on instead of the calculation of 14¾ days after the molad. See more on this point in [https://hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=385 Yeshuos Yaakov at the end of siman 426 in the tshuva of his grandson Rav Tzvi Hirsh Orenstein, daf 4c s.v. Vehinei bechodesh]. See [https://www.timeanddate.com/moon/phases/ here] for actual times of the full moon.)</ref>:
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>


==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, 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.


*Morever, Shaarei 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 Aruch HaShulchan, Orach Chaim 426:5 writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, Chesed Alafim 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 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, Even Yisrael 426:1, Sh"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==
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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 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 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.
#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.
Line 62: Line 63:
[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 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 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)</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>Kaf HaChaim (Orach Chaim 426:1), Chazon Ovadia Chanuka page 371 (quoted [https://www.hidabroot.org/question/286925 here]).</ref>


==Blind==
==Blind==


#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>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 Biur Halachah (s.v. nehenin) 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>Biur Halachah (426, s.v. nehenin) </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].
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