Birkat Halevana: Difference between revisions
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#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 (vol. 1, 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 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 (vol. 1, 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 verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" is recited three times (this verse, and many that follow in the text are repeated three times in order to give emphasis to these special messages). Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Tractate Sofrim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". </ref> | #The verse "Just as I dance toward you but cannot touch you, so may none of my enemies be able to touch me for evil" is recited three times (this verse, and many that follow in the text are repeated three times in order to give emphasis to these special messages). Upon the recital of this verse, one is to rise on his toes as if in a dance.<ref>Tractate Sofrim (19). Dover Shalom (Kiddush Levana) explains that this symbolic exertion to touch the moon is a form of prayer: "Just as we cannot touch the moon, may the exertions of our enemies against us be with no avail". </ref> | ||
#After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that to us here at earth the moon is classified as 'unable to be touched'. <ref>Jewish Telegraphic Agency reported that then Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren issued this change in the IDF Siddur. See however Derech Sicha (pg. 629) where Rabbi Chaim Kanyevsky explains that even nowadays the moon is deemed 'unable to be touched'. See also Ya'alkut Yosef. </ref> | #After mankind's first successful Lunar surface landing in July 20, 1969, there were those who felt that this last mentioned verse should now read:"Just as I dance toward you but '''do not''' touch you", most however argued, explaining that to us here at earth the moon is classified as 'unable to be touched'. <ref>Jewish Telegraphic Agency reported that then Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren issued this change in the IDF Siddur. See however Derech Sicha (pg. 629) where Rabbi Chaim Kanyevsky explains that even nowadays the moon is deemed 'unable to be touched'. See also Ya'alkut Yosef. </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". <ref>Rama 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (61) however challenges this ruling of the Ohel Moed and questions it with many verse that actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.) | #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". <ref>Rama 426 </ref> Some communities then follow the recital of this verse with the recital of the word "Amen", three times. One should take care to pause between each [[Amen]] <ref>*Yerushalmi ([[Megillah]] 4:10) teaches that one may not say [[Amen]] [[Amen]] just as the Sages prohibited the recital of "[[Shema]] [[Shema]]". See Ohel Moed ([[Kriyat Shema]] 1:7) who cites this Yerushalmi and rules accordingly. The Beis Yosef (61) however challenges this ruling of the Ohel Moed and questions it with many verse that actually contain the words [[Amen]] one after the other. (See Mor U'ketzia (61) where the Yaavetz proves that this Yershalmi actually is against a Bavli which permits such a recital.) | ||
*Pri [[Chadash]] (61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause. <ref>Korban HaEdah (Megillah 4:10)</ref> | *Pri [[Chadash]] (61:12) refutes the Beis Yosef's proof: he suggests that those verses are indeed only to be said on condition that pause between the two [[Amen]] words. Kaf Hachaim (61:43) and Yabia Omer 10:5 therefore rule that while the recital of Birkat Halevana, a pause should be made between the three "Amen" words.</ref> unless his recital is in private, in which case one is not obligated to pause. <ref>Korban HaEdah (Megillah 4:10)</ref> | ||
