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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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==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.


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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, 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.
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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].
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