Birkat Halevana: Difference between revisions
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This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon. | This monthly ritual is performed outdoors at night in the first half of the month, in which this blessing along with a series of additional prayers are recited for the new moon. | ||
The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting the blessing of the new moon, one in essence recalls that it is God who created the universe. This realization is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. | The source of this blessing appears in the Talmud (Sanhedrin 42a) where the sages equate one who blesses the new moon on its proper time to one who greets the Divine Presence.<ref>Sanhedrin 42a. See Divrei Yatziv (Orach Chaim 278) for a discussion as to why this blessing is only first introduced here. </ref> The commentators explain that by reciting the blessing of the new moon, one in essence recalls that it is God who created the universe. This realization is tantamount to experiencing the Divine Presence.<ref>Levush (426:1) explains that this blessing was specifically designated to the moon over other stars or planets because it is the moon that is closest to us on earth, easily enabling us to constantly recognize God's control over the universe. Aruch Hashulchan 426:2 also cites this reason. C.f. Sefer Hachinuch 403 for a similar idea. Alternatively, Hegyonei Haparsha (Shemot p. 133) quotes To'ameha Chayim (Rosh Chodesh n. 8) that the moon is awarded this blessing as an appeasement for it's minimization by God at the beginning of creation (See Rashi Beresheet 1:16). </ref> | ||
==Basics== | ==Basics== | ||
#The text of this blessing as appears in the Talmud reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin, ibid. Shulchan Aruch 426:1 </ref> In this blessing we express our recognition of God awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion and elation. | #The text of this blessing as appears in the Talmud reads: Blessed are you God.. Who with his utterance created the heavens.. Who renews the months, etc.<ref>Sanhedrin, ibid. Shulchan Aruch 426:1 </ref> In this blessing we express our recognition of God awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion and elation<ref>Ben Ish Chai (Vayikra 26) and More Be'ezbah 187</ref>. | ||
#The bracha is made while standing.<ref>Gemara Sanhedrin 42a, Rama 426:1</ref> | #The bracha is made while standing.<ref>Gemara Sanhedrin 42a, Rama 426:1</ref> | ||
#The bracha is made immediately upon seeing the moon and during the bracha and afterwards some say that one shouldn't look at the moon.<ref>Mishna Brurah 425:13 citing the Magen Avraham</ref> | #The bracha is made immediately upon seeing the moon and during the bracha and afterwards some say that one shouldn't look at the moon.<ref>Mishna Brurah 425:13 citing the Magen Avraham</ref> | ||
