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#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Sh”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where majority of the month is cloudy one may say it after three days.</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It’s proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat HaLevana.<ref>Masechet 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 three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat HaLevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 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. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#According to Ashkenazim, one may recite the Bracha three days after the molad; however, according to Sephardim, in general, one should wait until seven days after the molad.<ref>Shulchan Aruch Orach Chaim 426:4 writes that one shouldn’t recite Birkat Halevana until seven days have passed from the molad based on the Shaarei Orah. However, the Bach on Orach Chaim 426 rules like the Rabbenu Yonah who says that one may say it after three days. Taz, Orach Chaim 426:3, Magen Avraham 426:13, Aruch HaShulchan, Orach Chaim 426:13, and Mishna Brurah 426:20 agree with the Bach. Sh”t Yabia Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than seven days one may say it and in places where majority of the month is cloudy one may say it after three days.</ref> In this context, days are counted as 24 hour periods.<ref>Mishna Brurah 426:17 clarifies that for this halacha days are counted as 24 hour periods and not from sunset to sunset.</ref> It’s proper to wait until Motzei [[Shabbat]] (Saturday night) to recite Birkat Halevana.<ref>Masechet 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 three days. Bet Yosef Orach Chaim 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. Shulchan Aruch, Orach Chaim 426:2 rules that one should recite Birkat Halevana on Motzei [[Shabbat]]; however, the Biur HaGra, Orach Chaim 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. Additionally, in the winter and rainy months, those who are zealous to say it early are praiseworthy. Rama Orach Chaim 426:2 writes that if Motzei [[Shabbat]] is the eleventh night from the molad, one doesn’t have to wait until Motzei [[Shabbat]], because it’s possible it will be cloudy the following four nights.</ref>
#During the month of Tishrei, Birchat Levana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat HaLevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
#During the month of Tishrei, Birkat Halevana isn't recited prior to [[Yom Kippur]]; rather it should be said right after [[Yom Kippur]].<ref>Rama, Orach Chaim 426:2. The Beiur Halacha (s.v. sham d"h v'lo kodem), however, does quote the opinion of the Levush that by Yom Kippur, as opposed to Tisha B'Av, Birkat Halevana ''should'' be said ''before'' Yom Kippur as even one merit (one mitzvah) may tip the scales towards the positive during this period of judgement. He notes that this seems to be the opinion of the Beis Meir as well.</ref>
#During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama, Orach Chaim 426:2, 551:8</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av<br />
#During the month of Av, most have the minhag not to say [[Kiddush Levana]] prior to [[Tisha BeAv]].<ref>Rama, Orach Chaim 426:2, 551:8</ref> Some say that it shouldn't be said right after [[Tisha BeAv]], but in the next few days.<ref>Rama, Orach Chaim 426:2, Mishna Brurah 426:10. However, Ish Matzliach footnote 3 ad loc. says that the Minhag in most places is to recite it on Motzaei Tisha B'av<br />


*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
*Halichot Shlomo (Tefillah ch. 15, n. 22) records Rav Shlomo Zalman's minhag to recite [[Kiddush Levana]] after three full days even during the months of Tishrei and Av. See Aruch Hashulchan Orach Chaim 551:22 and Maaseh Rav 159.</ref>
#One may recite Birkat HaLevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. Beiur Halacha s.v. 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. Beiur Halacha adds that if it’s the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the astronomical time when the new moon can be seen) to another is 29 days, 12 hours, and 793 chelakim (and there's 1080 chelakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''Chesbon Zeman Kiddush Levana'' (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766) and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.</ref>:
#One may recite Birkat Halevana until 15 days after the molad, however, on the 16th day one should recite it without [[Shem UMalchut]]. Some say that one may only say it until 14¾ days after the molad.<ref>Shulchan Aruch Orach Chaim 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. Chazon Ovadia, Chanuka p. 349 agrees, unlike the opinion of the Rav Pe'alim. However, the Rama Orach Chaim 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. Beiur Halacha s.v. 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. Beiur Halacha adds that if it’s the 16th day one should say it without [[Shem UMalchut]]. Sh”t Yabia Omer 6:38 agrees with the Beiur Halacha that on the 16th day one should say it without [[Shem UMalchut]]. </ref> A chart of the time of the upcoming molads is printed here (see note for calculation)<ref>Rambam ([[Kiddush]] HaChodesh 6:3) writes that from one Molad (the astronomical time when the new moon can be seen) to another is 29 days, 12 hours, and 793 chelakim (and there's 1080 chelakim in an hour). The Rambam 6:8 also writes that the time with which to begin to calculate the Molads from the beginning of creation is the 2nd day, 5 hours, and 204 chelakim. To calculate the Molad of [[Rosh Chodesh]] Tishrei 5773, first let us calculate the number of months which passed from creation and then add the appropriate time for each month. Although there are 12 months in a regular year because there are 7 leap years in a 19 year cycle, there is an average of 12.3684 lunar months a year. By Tishrei 5773, 5772 complete years have passed, meaning that 71390 complete months have passed since creation. The chelakim for the molad of Tishrei 5773 should be 1034 (i.e. 204 + (71390 * 793) modulo 1080) which is equal to 57 minutes and 8 chelakim. Making similar calculations leads to conclude that the Molad for Tishrei 5773 is 1am (i.e. 5+12*71390+(204+71930*793-1034)/1080) mod 24 starting from 6pm) Sunday (i.e. 2+1*71390+(909103-37879)/24 mod 7). The other months can then be calculated from that starting point by either adding or subtracting the interval for each month (1 day, 12 hours, 793 chelakim. To confirm these calculations, one can check the [http://www.chabad.org/library/article_cdo/aid/216238/jewish/Molad-Times.htm Chabad.org page of Molad times]. For more explanation of Molad calculation and how the calendar works, see David Pahmer, ''Chesbon Zeman Kiddush Levana'' (Ohr HaMizrach 51 1-2, pp. 120, Tishrei 5766) and [https://www.yutorah.org/lectures/lecture.cfm/896300/rabbi-david-pahmer/kiddush-hachodesh/ Kiddush HaChodesh] on YUTorah.</ref>:
#The strict halacha allows saying birkat halevana on Shabbat and Yom Tov, but since the kabbalists recommend against it one shouldn't do it unless one is running out of time to say it.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say birkat halevana on Friday night since it is like travelling out of the techum above ten tefachim. The Rashba doesn't understand that opinion. He argues that there is no techum above ten tefachim and also it is greeting Hashem and not the moon; therefore, it isn't at all like travelling out of the techum and is permissible to be recited on Shabbat. The Mishna Brurah 426:12 rules that it is permissible to say kiddush levana on Shabbat and Yom Tov if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with; since it is a mitzvah filled with happiness a person might come to dance and it is forbidden to dance on Shabbat.</ref>
#The strict halacha allows reciting Birkat Halevana on [[Shabbat]] and [[Yom Tov]], but, since the Kabbalists recommend against it, one shouldn't do it unless one is running out of time to recite the Beracha.<ref>The Rashba (responsa 4:48) quotes someone who said that it is forbidden to say Birkat Halevana on Friday night, since it is like travelling out of the [[Techum]] above ten tefachim. The Rashba doesn't understand that opinion and disagrees. He argues that there is no [[Techum]] above ten tefachim, and, also, it is greeting Hashem and not the moon. Therefore, it isn't at all like travelling out of the [[Techum]] and is permissible to be recited on [[Shabbat]]. The Mishna Brurah 426:12 rules that it is permissible to say Kiddush Levana on [[Shabbat]] and [[Yom Tov]] if it is necessary. In the Shaar Hatziyun 426:12 he adds a reason that everyone can agree with. Since it is a mitzvah filled with happiness, a person might come to dance, which is forbidden on [[Shabbat]].</ref>


==Looking at the Moon==
==Looking at the Moon==


#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. <ref>*Shulchan Aruch 426:2 writes that one should look at the moon prior to making the Bracha. Magen 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.
#One should look at the moon prior to reciting 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.<ref>*Shulchan Aruch, Orach Chaim 426:2 writes that one should look at the moon prior to making the Bracha. Magen 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.]
On the other hand, 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.
*Morever, Shaarei Knesset HaGedolah writes that the minhag is look at the moon during the entire Seder, and his point supported by the language of Maasechet Sofrim quoted by the Tur and Shulchan Aruch. 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.</ref>
*Mishna Brurah 426:13 quotes these three opinions and doesn’t give a ruling. The Aruch HaShulchan, Orach Chaim 426:5 writes that the minhag is like the Shlah. Chida in Yosef Ometz 474 and Moreh Etzbah 6:186, Chesed Alafim 426:4, Kaf HaChaim Palagi 35:4, The Ben Ish Chai (II Vayikra 23), Kaf HaChaim Orach Chaim 426:34, Mekor Chaim 426:2, Birkat Eitan (Birkat Halevana pg 207), Yalkut Yosef (Birkat Halevana pg 146), and Ateret Paz (Birkat Halevana pg 65) agree.</ref>
#If one made Birkat HaLevana without looking at the moon but said it as part of the tzibbur, one fulfills their obligation bedieved.<ref>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) </ref>
#If one recited Birkat Halevana without looking at the moon but with a tzibbur, one fulfills his obligation after the fact.<ref>Birkat Eitan (Birkat Halevana 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) </ref>


==Explanation of the Text==
==Explanation of 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 (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. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Mashash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</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 it 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 Orach Chaim 426:1 </ref> In this blessing, we express our recognition of God's awesome power over the universe. As such, one should be vigilant to recite this blessing with full intent, devotion, and elation.<ref>Moreh Ba'ezbah 187, Ben Ish Chai (vol. 1, Vayikra 26)</ref> It is customary to also recite additional appropriate texts and passages, the "Shalom Aleichem" greeting <ref>Levush (Orach Chaim 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. [http://www.hebrewbooks.org/pdfpager.aspx?req=1911&pgnum=105 Rav Yosef Meshash in Mayim Chayim 92] adds another reason. We are asking for Shalom for Klal Yisrael, between the parts of Hashem's name, and that the moon should return to its original completeness.</ref> and, for Ashkenazim, 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". Some write that this rise should specially be of three times, See Ya'alkut Yosef (426). </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" 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>Masechet Soferim (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". Some write that this rise should specially be of three times, See Yalkut Yosef (426).</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>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Tractate Sofrim. See however Derech Sicha (pg. 629) where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Ya'alkut Yosef (426:17) writes similarly. </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>Israeli Armed Forces’ Chief Chaplain General Rabbi Shlomo Goren's change in the IDF Siddur (pg. 464) also based on text of Masechet Soferim. See, however, Derech Sicha (pg. 629), where Rabbi Chaim Kanievsky explains that even nowadays the moon is deemed 'unable to be touched'. Yalkut Yosef (426:17) writes similarly. </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Ya'alkut Yosef (Shabbat vol. 5, pg. 329). </ref>
#Some have written that praying "May I be saved from toothaches" after the recital of this last verse "none of my enemies be able to touch me for evil" is auspicious for being saved from toothaches.<ref>Ta'amei Haminhagim (Inyanei Rosh Chodesh) from the Radziner Rebbe. Some versions of the Ya'avetz's Siddur have this addition as well, in brackets, though. Rabbi Chaim Kanievsky in Derech Sicha (p. 144) concurred with the efficacy of this benevolent charm, as well. He relates that his father, Rabbi Ya'akov Yisrael Kanievsky would recite these additional words also on behalf of others who were suffering from toothaches. See also Yalkut Yosef (Shabbat vol. 5, pg. 329).</ref>
#As was mentioned above, 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 verses which 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.)
#As was mentioned above, 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 Orach Chaim 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 (Orach Chaim 61) however challenges this ruling of the Ohel Moed and questions it with many verses which 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 (Orach Chaim 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 (Orach Chaim 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>


==Women==
==Women==


#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital. <ref>Meiri (Sanhedrin 42a) seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger (Chochmas Shlomo 426:1) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. 176)  See Yabia Omer (Orach Chaim 5:36) for more on this topic. Rav Moshe Feinstein (Choshen Mishpat 2:47) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah (426:1) considers it so as well. </ref>
#According to most authorities this blessing is a [[time-bound commandment]], thus exempting women from obligation of its recital.<ref>Meiri (Sanhedrin 42a) seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger (Chochmas Shlomo 426:1) explains that although this ritual is time-framed it does not fall under the category of time-bound obligations from which women are exempt for. He reasons that Birkas Halevana is not attached to a specific time on the calendar, as most time-bound commandments, rather this ritual which is a "response" to a natural phenomenon - the moon's renewal - which so happens to be at specific part of the month, and women are therefore obligated. Rabbi Joseph Ber Soloveitchik held this way as well (Nefesh Harav, pg. 176)  See Yabia Omer (Orach Chaim 5:36) for more on this topic. Rav Moshe Feinstein (Choshen Mishpat 2:47) however argued that even this is considered time-framed as it comes around at a same specific time monthly, and that suffices to consider it a time-bound commandment from which women are exempt from. Mishnah Berurah (426:1) considers it so as well. </ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish. <ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it. <ref>Mishnah Berurah 426</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf Ha'chaim (426:1)</ref>
#When it comes to other time-bound commandments there is a dispute between the Sephardic and Ashkenazic authorities as to whether they may opt-in and recite the blessing if they so wish.<ref>{{Bracha on Mitzvot Aseh Shehazman Grama}}</ref> When it comes to this blessing however, the widespread custom is that all women do not in fact recite it.<ref>Mishnah Berurah 426</ref> Some suggest that women should attempt to hear the blessing recited by a man who has in mind that the blessing be behalf of them as well.<ref>Kaf HaChaim (Orach Chaim 426:1)</ref>


==Blind==
==Blind==


#The authorities dispute as to whether if one who is blind is obligated in this blessing.<ref>Responsa Maharshal (no. 77) explains that this blessing was instituted in recognition of the renewal of the moon, and it thus follows that even those blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (Orach Chaim 426:1). See however Biur Halachah (s.v. nehenin) who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name. </ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>Biur Halachah (Orach Chaim 426, s.v. nehenin) </ref>
#The authorities dispute whether a blind person is obligated in this blessing or not.<ref>Responsa Maharshal (no. 77) explains that this blessing was instituted in recognition of the renewal of the moon, and it, thus, follows that even the blind be obligated. Additionally, even the blind benefit from the moon, for others use its light in escorting them. This is also the opinion of the Mishnah Berurah (426:1). See however Biur Halachah (s.v. nehenin) who cites many who hold that he should not recite this blessing. See Ya'avetz's Siddur (Kiddush Levana) who writes that he should recite the blessing with omitting God's name.</ref> Many suggest that he should listen to another while having in mind to fulfill his obligation.<ref>Biur Halachah (426, s.v. nehenin) </ref>
 
==Hebrew Text==
==Hebrew Text==
#Ashkenazic text of Birchat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Ashkenazic text of Birkat Halevana: [https://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8/%D7%A0%D7%95%D7%A1%D7%97_%D7%90%D7%A9%D7%9B%D7%A0%D7%96/%D7%A7%D7%99%D7%93%D7%95%D7%A9_%D7%9C%D7%91%D7%A0%D7%94 Wikisource.org].
#Sephardic text of Birchat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].
#Sephardic text of Birkat Halevana: [https://www.sefaria.org/Siddur_Edot_HaMizrach,_Blessing_of_the_Moon Sefaria.org].


==Sources==
==Sources==
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