Question:
Last night we wanted to recite Kiddush Levana, however there was dispute as to whether it was the correct time to do so. Some people said that it was too early to recite the bracha. Please could you clarify the halacha and if there is a difference in custom between sephardim and ashkenazim?
Answer:
During the beginning of the lunar month the moon is situated between the earth and the sun, thus causing the illuminated side of the moon to face away from the earth. A few days into the new month, the moon makes it’s appearance gradually until it reaches it’s fullness, when it then fades again. The Rabbis instituted that upon seeing the moon at it’s first stages after its renewal one is to recite a blessing called Kiddush Levana .
This performed outdoors at night in the first half of the month, in which this bracha along with a series of additional tefillos are recited for the new moon.
The source of this bracha appears in the gemora (Sanhedrin 42a) where chazal equate one who blesses the new moon on its proper time to one who greets the shechina.It is explained that by reciting this blessing of the new moon, one in essence recalls that it is Hashem who created the universe, and this realization in turn is what brings one to experience the shechina.
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.
Shulchan Aruch , Orach Chaim 426:4 writes that one shouldn’t recite Birkas Halevana until seven days have passed from the molad. However, the Bach 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, and Mishna Brurah 426:20 all agree with the opinion of the Bach.
During the month of Tishrei, Birchat Levana isn’t recited prior to Yom Kippur; rather it should be said right after Yom Kippur.
The Rama, Orach Chaim 426:2. 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.
During the month of Av, most have the minhag not to say Kiddush Levana prior to Tisha BeAv. Some say that it shouldn’t be said right after Tisha BeAv, but in the next few days.
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.
According to most authorities this blessing is a time bound mitzvah, which exempts women from the obligation of its recital.
The Meiri (Sanhedrin 42a) seems to hold that women are obligated in its recital. Rabbi Shlomo Kluger explains that although this 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 mitzvah’s, 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.
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 is enough to consider it a time-bound commandment from which women are exempt from.The Mishnah Berurah (426:1) considers it so as well.( In general for the mitzvos that are time bound and so women are exempt but they may volunteer, there is a major dispute as to whether they can recite the brachos to those mitvah’s). |