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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. 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>
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 this blessing of the new moon, one in essence recalls that it is God who created the universe, and this realization in turn 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<ref>Ben Ish Chai (Vayikra 26) and More Be'ezbah 187</ref>.
#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>
#Since this blessing is involves the greeting of the Divine Presence, it is most proper that it's recital be in  standing. <ref>Gemara Sanhedrin 42a, Shulchan Aruch 426. The Gemara relates that Mereimar and Mar Zutra in their later years would be supported by their attendants in order to recite this blessing while standing, see Rashi there. </ref> It also is preferable that it not be recited indoors, but rather outdoors under the open skies, as who goes out to greet
#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>


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==Where it should be said==
==Where it should be said==


#Preferably, kiddush levana should be said outside. However, if one is not feeling well or it is dirty outside (to the extent that he would not be able to make a bracha in that place) he can say it inside.<ref>Mishnah Brurah 426:21 </ref>
#However, if one is not feeling well or it is dirty outside (to the extent that he would not be able to make a bracha in that place) he can say it inside.<ref>Mishnah Brurah 426:21 </ref>
#In a situation where he needs to say it inside it is best to open the window or door, but if this too is not possible (e.g. the person finds it too cold) he may say it inside without even opening the window or door (taking into account he is sure that the light he sees is from the moon).<ref>Shaar Hatziyun 426:25 </ref>
#In a situation where he needs to say it inside it is best to open the window or door, but if this too is not possible (e.g. the person finds it too cold) he may say it inside without even opening the window or door (taking into account he is sure that the light he sees is from the moon).<ref>Shaar Hatziyun 426:25 </ref>
#Although it seems that the custom of many is to make sure to say kiddush levana not standing under anything but the sky, according to the strict halacha it seems that one is permitted to say kiddush levana standing under a tree or a roof, as long as he exited the building.<ref>Rama 426:4 writes that "we do not sanctify the moon under a roof." The Mishnah Brurah 426:21 explains that since sanctifying the moon is like greeting the presence of the Shechinah (Sanhedrin 42a), it is not honorable to stand under a roof, rather we exit from under the roof to the street just like we would to greet a flesh and blood king. However, both the Chazon Ish (Orchot Rabbenu v. 1 p. 178) and Rav Chaim Kanievsky (Ishei Yisrael 40:15) say that the main idea is to leave one's house or shul, but once one has done that he can certainly say kiddush levana under a tree or overhang. </ref>
#Although it seems that the custom of many is to make sure to say kiddush levana not standing under anything but the sky, according to the strict halacha it seems that one is permitted to say kiddush levana standing under a tree or a roof, as long as he exited the building.<ref>Rama 426:4 writes that "we do not sanctify the moon under a roof." The Mishnah Brurah 426:21 explains that since sanctifying the moon is like greeting the presence of the Shechinah (Sanhedrin 42a), it is not honorable to stand under a roof, rather we exit from under the roof to the street just like we would to greet a flesh and blood king. However, both the Chazon Ish (Orchot Rabbenu v. 1 p. 178) and Rav Chaim Kanievsky (Ishei Yisrael 40:15) say that the main idea is to leave one's house or shul, but once one has done that he can certainly say kiddush levana under a tree or overhang. </ref>
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