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Birkat Halevana: Difference between revisions
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# According to Ashkenazim, one may say the Bracha 3 days after the molad, however according to Sephardim, in general one should wait until 7 days after the molad. For this halacha, days are counted by 24 hour periods. <Ref> S"A 426:4 writes that one shouldn’t say Birkat Halevana until 7 days have passed from the molad based on the Shaarei Orah. However, the Bach 426 rules like the Rabbenu Yonah who says that one may say it after 3 days. Taz 426:3, Magan Avraham 426:13, Aruch HaShulchan 426:13, and Mishna Brurah 426:20 agree with the Bach. Sh”t Yabea Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than 7 days one may say it and in places where majority of the month is cloudy one may say it after 3 days. 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 say Birkat HaLevana. <Ref>Maasechet 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 3 days. Bet Yosef 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. S”A 426:2 rules that one should say Birkat HaLevana on Motzei [[Shabbat]]. However, the Biur HaGra 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 and in the winter and rainy months those who are zealous to say it early are praiseworthy. Rama 426:2 writes that if Motzei [[Shabbat]] is the 11th night from the molad one doesn’t have to wait until Motzei [[Shabbat]] because it’s possible it will be cloudy the following 4 nights. </ref> | # According to Ashkenazim, one may say the Bracha 3 days after the molad, however according to Sephardim, in general one should wait until 7 days after the molad. For this halacha, days are counted by 24 hour periods. <Ref> S"A 426:4 writes that one shouldn’t say Birkat Halevana until 7 days have passed from the molad based on the Shaarei Orah. However, the Bach 426 rules like the Rabbenu Yonah who says that one may say it after 3 days. Taz 426:3, Magan Avraham 426:13, Aruch HaShulchan 426:13, and Mishna Brurah 426:20 agree with the Bach. Sh”t Yabea Omer 6:38(1) rules like Shulchan Aruch but adds that if Motzei [[Shabbat]] is a few hours less than 7 days one may say it and in places where majority of the month is cloudy one may say it after 3 days. 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 say Birkat HaLevana. <Ref>Maasechet 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 3 days. Bet Yosef 426:2 writes that probably Rabbenu Yonah didn’t have this girsa in Maasechet Sofrim. S”A 426:2 rules that one should say Birkat HaLevana on Motzei [[Shabbat]]. However, the Biur HaGra 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 and in the winter and rainy months those who are zealous to say it early are praiseworthy. Rama 426:2 writes that if Motzei [[Shabbat]] is the 11th night from the molad one doesn’t have to wait until Motzei [[Shabbat]] because it’s possible it will be cloudy the following 4 nights. </ref> | ||
# Kiddish Levana isn't said prior to Tisha BeAv or [[Yom Kippur]]. Rather it should be said the right after [[Yom Kippur]], and regarding Tisha BeAv, it shouldn't be said right after the fast but in the next few days. <ref> Rama 426:2 </ref> | # Kiddish Levana isn't said prior to Tisha BeAv or [[Yom Kippur]]. Rather it should be said the right after [[Yom Kippur]], and regarding Tisha BeAv, it shouldn't be said right after the fast but in the next few days. <ref> Rama 426:2 </ref> | ||
# One may say Birkat HaLevana until 15 days after the molad, however, on the 16th day one should say it without Shem UMalchut. Some say that one may only say it until 14¾ days after the molad. <Ref> S"A 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. However, the Rama 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. Biur Halacha D”H 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. Biur Halacha adds that if it’s the 16th day one should say it without Shem UMalchut. Sh”t Yabea Omer 6:38 agrees with the Biur 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): | # One may say Birkat HaLevana until 15 days after the molad, however, on the 16th day one should say it without Shem UMalchut. Some say that one may only say it until 14¾ days after the molad. <Ref> S"A 426:3 rules like the opinion of Nehardai in Gemara Sanhedrin 41b who say that one has 15 complete days. However, the Rama 426:3 writes that one may only say it up to half of 29 days, 12 hours, and 793 chalakim. Biur Halacha D”H 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. Biur Halacha adds that if it’s the 16th day one should say it without Shem UMalchut. Sh”t Yabea Omer 6:38 agrees with the Biur 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].</ref>: | ||
{|class="wikitable" | {|class="wikitable" | ||
|Chodesh Elul | |Chodesh Elul | ||
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|Sunday September 16, 2012 | |Sunday September 16, 2012 | ||
|1:57AM + 8 chelakim | |1:57AM + 8 chelakim | ||
|} | |} | ||
==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> | # 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> | ||
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# If one made Birkat HaLevana without looking at the moon but said it as part of the tzibbur, one fulfills thier 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 made Birkat HaLevana without looking at the moon but said it as part of the tzibbur, one fulfills thier 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> | ||
==Saying Amen Amen== | ==Saying Amen Amen== | ||
# When saying Amen Amen Amen in Birkat HaLevana one should make sure to | # When saying Amen Amen Amen in Birkat HaLevana 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. | * 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 Yabea Omer 10:5 agree. Yaavetz (Mor UKesiyah 61) argues that the Yershalmi is against the Bavli it is totally permissible to say Amen Amen. | * 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 Yabea Omer 10:5 agree. Yaavetz (Mor UKesiyah 61) argues that the Yershalmi is against the Bavli it is totally permissible to say Amen Amen. | ||
