Birkat Halevana: Difference between revisions

#It is also preferable, when possible, that this blessing not be recited indoors, but rather outdoors under the open skies, as is the way to go out toward to greet one of prominent stature. <ref>Shiltei Ha'giborim (Berachos 189:3), Bach 426 and Responsa Teshuvos Ha'bach (no. 80)</ref> Preferably one should also not be positioned beneath a roof or overhang.<ref>Rama 426:4 with Mishnah Brurah (21). Orchos Rabbenu (v. 1 p. 178) however, brings from the Chazon Ish that this optimal condition is only to refrain from it's recital in indoor structures, but once outside one may recite the blessing under an overhang. See Responsa Yaskil Avdi for a discussion on it's recital under a tree's branch, and Mishnah Berura Dirshu (42) regarding it's recital under an umbrella. </ref> When not feasible, this recommended condition may be waived, provided the moon's illumination is still visible indoors to the reciter (eg. through a window or door). <ref>Bach 426 with Mishnah Berurah (21). </ref>

#It is proper to be well clothed with dignity, as one would dress before greeting one of prominent stature. Some have the custom to clothe themselves with their special Shabbat garments, even when reciting this blessing during an ordinary weekday.

==The Text ==

#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 42a, 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> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (426) explains that this greeting is included after the recital of this blessing, for after having greeted the Divine Presence, we then joyously bless one another. </ref> and the "Aleinu" prayer <ref>Mishnah Berurah 426. We recite this prayer after our greeting of the moon, to declare that this ritual is not to be interpreted as idolatrous heavenly worship, God forbid.  </ref>.

#The phases of the moon are equated to the Davidic dynasty, where we are confident that our nation's "diminished" power will soon end and its light will soon illuminate to fullness. It is therefore the custom to recite the verse "David, King of Israel, is alive and enduring". Some communities then follow the recital of this verse with the recital of the word "Amen", three times. (These verses are repeated three times in order to give emphasis to this special message.) One should make sure to pause between each [[Amen]] unless one is saying it in private in which case one doesn’t need to pause. <ref>*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 Yabia Omer 10:5 agree. Yaavetz (Mor UKesiyah 61) argues that the Yershalmi is against the Bavli it is totally permissible to say [[Amen]] [[Amen]].

*Yabia 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.</ref>