Birkat Halevana

From Halachipedia

Upon seeing the moon at the beginning of the month one says a blessing called Birkat HaLevana (for the details and text see below). What's the significance of this Bracha? The Gemara Sanhedrin 42a says that saying Birkat HaLavana is like greeting the Shechina. Biur Halacha 426:2 explains that by seeing the moon fulfill its mission consistently we recognize Hashem’s might and control over nature. He adds that to emphasize that we only pray to Hashem and the moon is just a tool by which we can recognize Hashem’s strength we say Aleinu afterwards. Why did Chazal choose to make this Bracha on the moon specifically? Aruch HaShulchan 426:2 explains that since the moon is the closest to Earth we are able to recognize Hashem’s control over nature easily. Also, the moon is compared to Bnei Yisrael; just as the moon doesn’t have any of its own light, so too Bnei Yisrael are only sustained through Hashem and his Torah; just as the moon gets smaller and bigger, so too Bnei Yisrael are always renewed.

Basics

  1. One is obligated to make the bracha of Kiddish HaChodesh which begins Baruch Atta Hashem...Asher BeMaamaro Bara Shechakim. [1]

When it should be said

  1. According to Ashkenazim, one may say the Bracha 3 days after the molad, however according to Sephardim, in general one should wait until 7 days after the molad. For this halacha, days are counted by 24 hour periods. [2] It’s proper to wait until Motzei Shabbat (Saturday night) to say Birkat HaLevana. [3]
  2. Kiddish Levana isn't said prior to Tisha BeAv or Yom Kippur. Rather it should be said the right after Yom Kippur, and regarding Tisha BeAv, it shouldn't be said right after the fast but in the next few days. [4]
  3. One may say Birkat HaLevana until 15 days after the molad, however, on the 16th day one should say it without Shem UMalchut. Some say that one may only say it until 14¾ days after the molad. [5]

Looking at the moon

  1. One should look at the moon prior to saying 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. [6]
  2. If one made Birkat HaLevana without looking at the moon but said it as part of the tzibbur, one fulfills thier obligation bedieved. [7]

Saying Amen Amen

  1. When saying Amen Amen Amen in Birkat HaLevana one should make sure to pasue between each Amen unless one is saying it in private in which case one doesn’t need to pause. [8]

References

  1. ↑ S"A 426:1
  2. ↑ S"A 426:4 writes that one shouldn’t say Birkat Halevana until 7 days have passed from the molad based on the Shaarei Orah. However, the Bach 426 rules like the Rabbenu Yonah who says that one may say it after 3 days. Taz 426:3, Magan Avraham 426:13, Aruch HaShulchan 426:13, and Mishna Brurah 426:20 agree with the Bach. Sh”t Yabea Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei Shabbat is a few hours less than 7 days one may say it and in places where majority of the month is cloudy one may say it after 3 days. Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.
  3. ↑ Maasechet 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 3 days. Bet Yosef 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. S”A 426:2 rules that one should say Birkat HaLevana on Motzei Shabbat. However, the Biur HaGra 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 and in the winter and rainy months those who are zealous to say it early are praiseworthy. Rama 426:2 writes that if Motzei Shabbat is the 11th night from the molad one doesn’t have to wait until Motzei Shabbat because it’s possible it will be cloudy the following 4 nights.
  4. ↑ Rama 426:2
  5. ↑ S"A 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. However, the Rama 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. Biur Halacha D”H 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. Biur Halacha adds that if it’s the 16th day one should say it without Shem UMalchut. Sh”t Yabea Omer 6:38 agrees with the Biur Halacha that on the 16th day one should say it without Shem UMalchut.
  6. ↑
    • S"A 426:2 writes that one should look at the moon prior to making the Bracha. Magan 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.
    [However, 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.]
    • However, Shaarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder and it’s supported by the language of Maasechet Sofrim quoted by the Tur and S”A. 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 426:5 writes that the minhag is like the Shlah. The Ben Ish Chai (Vayikra(2) 23), Kaf HaChaim Palagi 35:4, Kaf HaChaim Sofer 426:34, Mekor Chaim 426:2, Chesed Alafim 426:4, Yosef Ometz 474, Chida in Moreh Etzbah 6:186, Birkat Eitan (Birkat Levana pg 207), Yalkut Yosef (Birkat Levana pg 146), and Ateret Paz (Birkat Levana pg 65) agree.
  7. ↑ Birkat Eitan (Birkat Levana 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)
  8. ↑
    • Yerushalmi (Megillah 4:10) says that one shouldn’t say Amen Amen just like one shouldn’t say Shema Shema. This is quoted by the Ohel Moed (Kriyat Shema 1:7). Bet Yosef 61 writes that he doesn’t know what the source of the Ohel Moed is and challenges this because there are pesukim with the words Amen VeAmen.
    • Pri Chadash 61:12 answers that in the pesukim it’s permitted if one pauses between the two words Amen. Korban HaEdah (Megillah 4:10) writes that in a congregation it’s forbidden but the pesukim were said in private and then it’s permitted. Kiseh Eliyahu 61:3 and Yabea Omer 10:5 agree. Yaavetz (Mor UKesiyah 61) argues that the Yershalmi is against the Bavli it is totally permissible to say Amen Amen.
    • Yabea Omer 10:5 concludes that when saying Amen Amen Amen in Birkat Halevana one should pause between each Amen. This is also the ruling of Kaf HaChaim 61:43.
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