Kiddush Levanah
[1] (halacha 22)
Question: Must one look at the moon at the time of Kiddush Levanah?
Answer: It is written in Maseches Sofrim (פרק כ ה"א) and in the Shulchan Aruch (סי' תכו ס"ב), and it is brought in the Siddur of the Alter Rebbe, that before the bracha over the moon one must look at the moon one time.
However, this looking is not indispensable; rather, the main point is that one benefits from the light of the moon, as the Rama wrote that one recites it at night 'at the time when the moon is shining and one benefits from its light.' (Therefore, when the moon is obscured and it is impossible to benefit from it, one does not recite the bracha.)
And it is written in the kabbalistic sefer Shoshan Sodos (דף נח, א): 'The secret of why it is forbidden to gaze at a rainbow or at the moon — know that this secret is not alluded to in the Torah, nor in the Prophets, nor in the Midrashim, but we found it in [the words of] one of the later kabbalists, and these are his words: I heard it said of my teacher, my uncle, Rabbi Meir HaLevi z"l, that he would issue many warnings not to gaze at the moon, just as Chazal said, be careful not to gaze at a rainbow; and fortunate is he and fortunate is his portion, that he merited a perfect Torah and a hidden inner wisdom .. And the truth is that it is forbidden to look at the moon, because it alludes to the supernal moon, of which it is said יפה כלבנה ("beautiful as the moon"), and from there comes the power of the kingship of the House of David, as it is written כירח יכון עולם ועד בשחק נאמן סלה ("like the moon, established forever; a faithful witness in the sky, selah")' — end of his words.
Accordingly, the Acharonim wrote (the Shelah, the Magen Avraham, and others) that one looks at the moon only one time, before the bracha. And so the Alter Rebbe wrote in the Siddur, that from the moment one begins to recite the bracha he should not look at the moon at all.
[Women] (Halacha 394)
In the sicha of Shabbos Parshas Noach 57521 the Rebbe mentioned that there is a discussion as to whether women and girls are also included in Kiddush Levana. In this halacha we will explain what the discussion is and what the practical ruling is, as follows:
Question: May women say Kiddush Levana?
Answer: Women are exempt from Birkas HaLevana, since it is a Rabbinic time-bound positive mitzvah, as the Alter Rebbe writes2: 'Women are exempt from every time-bound positive mitzvah, even one that is of Rabbinic origin, such as Hallel and Kiddush HaLevana'.
However, the poskim discussed whether, even though they are not obligated, they may nevertheless recite Birkas Levana, for with regard to every time-bound positive mitzvah they are permitted, according to our minhag, to fulfill it with a bracha, as the Alter Rebbe ruled3.
Now, some have written that the minhag of women was indeed to recite at least a short bracha, as explained in the Gemara in Maseches Sanhedrin4: 'Rav Acha said to Rav Ashi: In the West they recite the bracha "Boruch mechadeish chodashim". He said to him: That one — our women too recite it'. And the Meiri wrote: 'And women and unlearned people who do not know how to recite the bracha recite "Boruch Atah Hashem Elokeinu Melech ha'olam, mechadeish chodashim"'. His words imply that women said Kiddush Levana in an abbreviated formula5.
On the other hand, the Magen Avraham6 wrote to reject this proof: 'And in Sanhedrin, chapter 5, they say regarding Birkas HaLevana "our women too recite it", which somewhat implies that they do recite it; and it is possible that "women" is not meant precisely, but rather he used the expression loosely'. And the Machatzis HaShekel explained: 'And it is possible that "women" is not meant precisely. Rather, he means the unlearned people'. Moreover, the Ksav Sofer7 wrote to prove that, on the contrary, from that very Gemara in Sanhedrin it is proven that women do not recite the bracha.
In practice, the poskim wrote that the minhag of women is not to recite Birkas HaLevana, and several reasons have been written for this, as follows:
a. The Taz8 wrote regarding the bracha of Havdalah: '.. That is, since even for men it is only Rabbinic, therefore women should not recite a bracha over it; and it is not comparable to lulav and shofar, over which they do recite a bracha, as the Rema writes in siman 589 that the minhag is that women recite a bracha over time-bound positive mitzvos etc. — there it is different, for the obligation upon men is Biblical, whereas here there are two grounds for exemption: that it is Rabbinic even for men, and that it is a time-bound positive mitzvah'.
That is to say, according to the Taz, women may recite a bracha over a time-bound positive mitzvah only in a case where the men are obligated in that mitzvah by Biblical law; but a mitzvah whose obligation upon men is only Rabbinic — women should not recite a bracha over it, and Kiddush Levana is a mitzvah whose obligation upon men is only Rabbinic.
But the Alter Rebbe9 raised a difficulty against the Taz: 'What the Taz wrote requires very great examination, from Hallel of Rosh Chodesh and from lulav on the remaining days of the festival, and from what Tosfos and the Rosh write regarding a blind man who recites the bracha of the Haggadah according to the opinion that nowadays it is Rabbinic — and this requires examination'.
Therefore the Alter Rebbe rules10: 'But the women themselves may make Havdalah for themselves even though they are exempt, just as they may recite a bracha over every time-bound positive mitzvah that they fulfill, for it is not a bracha in vain, as explained in siman 17'.
b. The Magen Avraham11 wrote: 'And it is possible that the Rema's view is that in a mitzvah which involves an action, they are permitted to perform it and to recite a bracha; but in a matter which consists of nothing but the bracha, as here, they are not permitted — and it is possible that for this reason they did not have the minhag to say Kiddush Levana, and see what I wrote in siman 426'.
That is to say, according to the Magen Avraham's understanding, the Rema's view is that women may recite a bracha over a time-bound positive mitzvah only where there is an action apart from the bracha, with the bracha recited before performing that action; whereas in a mitzvah whose entire fulfillment is the recitation of a bracha, women may not say the bracha — and therefore women should not make Havdalah on their own, since the entire mitzvah of Havdalah is the recitation of a bracha. He concludes that this is the reason women did not have the minhag to recite Birkas HaLevana.
But further on the Magen Avraham writes: 'But in the Rosh, first chapter of Kiddushin, it is implied that any bracha which does not contain "vetzivanu" women are permitted to say — see there regarding the Haggadah, and see siman 589:6 .. and the primary ruling is like the words of the Bach'. That is, the Magen Avraham concludes like the Bach, that women may say a bracha even in a case where the entire mitzvah is a bracha. And so the Alter Rebbe rules there, that women may make Havdalah. If so, this is not a sufficient reason to explain the minhag that women do not recite Birkas HaLevana.
c. But a further and principal reason12 was written by the Shlah13, and is cited in the Magen Avraham14: 'It appears to me that for this reason women distance themselves from this mitzvah, even though they fulfill many time-bound positive mitzvos, such as shofar and lulav, and we have never seen women perform Kiddush HaLevana, even though they are careful with all the tefillos, because the blemish of the moon was caused by the first woman — that is, the sin of Chava — and they distance themselves out of shame. And even though they afterwards found a rectification for themselves, in that they were rectified at the calf, for they did not sin and did not listen to the primordial serpent, who is the Satan, who is the yetzer hara, and therefore Rosh Chodesh was given to the women, that they should observe it more than the men, as stated in Pirkei d'Rabbi Eliezer and cited in the Tur OC siman 417 — nevertheless, the woman is the first cause of the seducer's coming into the world, and afterwards the men strengthened him at the calf, and we have still not been purified, and sometimes it is blemished and sometimes full'15.
The Rebbe mentioned this principle in the sicha of Shabbos Parshas Tazria 574116, in the discussion of whether women recite Birkas HaChama (in free translation): 'That the reason women do not say Kiddush Levana is that the matter of Kiddush Levana is at the time when the moon renews itself each and every month, and the entire matter of the moon's renewal comes about because there was a diminishment and afterwards it renews itself; and the matter of the diminishment of the moon is the source of the sin of the Tree of Knowledge (as explained in the maamarim of 12 Tammuz17), and the women — Chava — caused the sin of the Tree of Knowledge and the diminishment of the moon, and therefore they do not have this mitzvah'.
And the Pri Megadim wrote in Eshel Avraham in siman 426: 'And it is implied that even without a bracha containing Hashem's Name and Kingship, they should not say Kiddush Levana'.
If so, in practice the minhag is that women do not say Kiddush Levana.
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Notes:
1 Sichos Kodesh 5752, vol. 1, p. 264 ↩
2 Shulchan Aruch OC siman 106:2 ↩
3 Shulchan Aruch OC siman 17:3 ↩
4 42a ↩
5 And see what the Maharsha writes in Chidushei Aggados there ↩
6 Siman 426, in the introduction ↩
7 Responsa, OC siman 34 ↩
8 OC siman 296, s.k. 7 ↩
9 Siman 296, Kuntres Acharon s.k. 3 ↩
10 Ibid. se'if 19 ↩
11 Siman 296, s.k. 11 ↩
12 For additional reasons see Shvus Yaakov vol. 2 siman 1; Yeshuos Yaakov siman 426 s.k. 1; Responsa Maharam Shick OC siman 90; Responsa Shalmas Chaim vol. 1 siman 259; Yitav Lev, Parshas Bo; Minchas Yitzchak vol. 8 siman 15 ↩
13 Shaar HaOsios, letter kuf ↩
14 Ibid. ↩
15 And to note that the Ben Ish Chai wrote in Responsa Rav Pealim OC vol. 4 that the reason they do not recite the bracha is because of the Shlah, but according to the Arizal there is no impediment to women reciting the bracha ↩
16 Sichos Kodesh 5741, vol. 3, p. 30 ↩
17 D"H 'Al Kein Yomru HaMoshlim' — Sefer HaMaamarim 5691, p. 319 ↩
[3] (halacha 395)
Question: Why is Kiddush Levana recited under the open sky, and is this indispensable? [א]
Answer: It is written in Derashos Maharach Or Zarua1: 'And Maharach heard in the name of R' Moshe Fulda that one should not stand under a roof and recite Kiddush, but rather in a courtyard or in the street, in a place of purity.'
And the Shiltei Gibborim wrote on the Mordechai2: 'And the Tosafos wrote that the reason for the minhag that one should not stand under a roof is not known to us.' And so wrote the Darkei Moshe3 in the name of Hagahos Alfasi HaChadashos: 'And he further wrote there that one should not recite Kiddush on the moon under a roof, and I do not know a reason for the matter, end quote.'
However, we find among our Rishonim that they gave reasons for this minhag, as follows:
Reason A) The Maharil in Minhogim4 wrote: 'Every month we recite Kiddush on the moon standing, since it is considered for us as greeting the countenance of the Shechinah. And therefore Maharach wrote that one should not stand under any roof, so that no tumah should form an ohel together with him.'
But the Acharonim raised difficulties with this reason, as the Igros Moshe5 wrote: 'And the reason of the Maharil, brought by the Magen Avraham, that tumah should not form an ohel [over him], is a reason regarding which we do not know what concern is relevant in this matter for Birchas HaLevana more than for any other matter of mitzvah and matters of holiness. And particularly in ordinary houses and roofs, into which a kohen is permitted to enter — how is it relevant to be concerned for tumah regarding Birchas HaLevana, which is only some stringency, and this requires further study.'
And the Mishneh Halachos6 explained: 'And it is explained that it is a second reason — the concern of forming an ohel over tumah; for although we are all tamei meis, nevertheless one should be scrupulous in matters of holiness. And the reason for this appears to be that in Kiddush Levana we say that had Israel merited nothing other than to greet the countenance of their Father in Heaven once a month, it would suffice for them; and if so, it is in the category of greeting the Shechinah, and one must purify himself of all tumah. And from here it appears to me, in my humble opinion, that one who is not pure from a nocturnal emission should not recite Kiddush on the moon until he first immerses — just as we find regarding the receiving of the Torah, that since they went to receive the Torah they all immersed in honor of the Shechinah; and in any event, initially one should certainly be scrupulous to have a pure body, and study this well.'
Reason B) An additional reason we found in the question of the questioner in Shu"t Maharil HaChadashos7: He was asked — 'I have heard that this is why one does not recite Kiddush on the moon under a tree or a roof, since a private domain rises up to the firmament, and if so it is the domain of human beings, and it is not proper conduct. And there is some proof, that this is why one does not recite Kiddush on Erev Shabbos when it grows dark, since one is greeting the Shechinah from above ten [handbreadths], for the Shechinah never descended below ten, etc.; and it is held loosely in my hands whether it is as the report has it.'
And in accordance with the words of the above questioner, it is written in Sefer HaMinhogim – Tyrnau8: 'In the name of R' Moshe, that one should not stand under a roof and recite Kiddush. And Mahari Weil heard from Mahara Katz the reason: since it is like greeting the countenance of the Shechinah, one must go out of the domain of human beings, for one who goes out to greet his master goes out of his own domain.'9
And in practice the Acharonim are divided in this, for the Rema10 ruled: 'And one does not recite Kiddush on the moon under a roof.'
But the Matteh Moshe11 wrote concerning his teacher the Maharshal: 'And I saw my teacher, the Rav of blessed memory, who was sitting in company, joyful and of good heart, and the time for Kiddush Levana arrived and he did not wish to go outside; and he instructed that the window be opened facing the moon, and he recited Birchas HaLevana and sanctified it.'
And the Bach12 wrote: 'However, all this is where it is possible; but one who is troubled by some ailment such that he cannot go outside, or likewise when they dwell among the gentiles, may recite Kiddush in his house by way of a window or a doorway.'
And in Yosef Ometz13 he wrote that although the primary ruling is like the words of the Maharshal, nevertheless: 'And in any event it seems good in my eyes to put one's head out of the window, in a manner that at the least his head not be under the roof. Also, if there is filth throughout the streets, it is better to recite Kiddush over it in the house than in a place of filth. And if it is impossible to recite Kiddush over it other than in a place of filth, he should not recite Kiddush over it at all, for it would be a mitzvah that comes through a great transgression — the prohibition of kares, of "כי דבר ה' בזה" ("for he has despised the word of Hashem").'
And all of the above is brought as practical halacha in the Magen Avraham14: 'Under the roof. And the reason for the minhag is not known to us (שם בהגהת אלפסי), and the Maharil wrote the reason, that no tumah should form an ohel over him; and the Bach wrote the reason, that they go out to the street in the manner of a person who goes out to greet the king, and so wrote the Hagahos Maimoniyos. In any event, if he has some ailment, or if they dwell among the akum, he recites Kiddush under a roof, end quote. And these are the words of the Matteh Moshe: I saw the Rashal of blessed memory, when he was in joyful company and did not wish to go outside, and he opened the window facing the moon and sanctified it, end quote. And all the more so when there are filthy alleyways, it is better to recite Kiddush in the house.'
And on this basis, when a person is shut up in his house on account of isolation, or — Heaven forfend — at a time when he is afraid to go outside, the Chida15 wrote: 'In any event, we have learned from the words of the Acharonim that when there is a reason, it is quite proper to recite the bracha by way of a window. And from this to the case at hand, that on account of the fury of the oppressor it was closed upon us — certainly the fair soul peers out through the window, reciting the bracha to her Master, bringing forth words of praise.'
Notes:
1 סי' יט ↩
2 ברכות פ"ח רמז קפט אות א ↩
3 או"ח סי' תכו אות ג ↩
4 הל' ר"ח אות ט ↩
5 או"ח ח"א סי' קמד ↩
6 חי"א סי' שמב ↩
7 סי' מו ↩
8 דין ברכת הלבנה בהגהות המנהגים ↩
9 וראה בלבוש סי' תכו סעיף ב ↩
10 שו"ע או"ח סי' תכו ס"ד בהג"ה ↩
11 עמוד העבודה ר"ח, ברכת הלבנה סי' תקלז ↩
12 או"ח סי' תכו ↩
13 דיני קידוש הלבנה סי' תסט ↩
14 סי' תכו ס"ק יד ↩
15 ברכ"י או"ח שם ס"ק ד ↩
[4] (Halacha 396)
Reciting Kiddush Levana Under the Open Sky (2)
We learned in the previous halacha that there are two reasons among the Rishonim for the minhag of reciting Kiddush Levana outdoors: (a) that it is so that one should not be under an ohel, because of tumah, or (b) since Kiddush Levana is like greeting the Shechinah, and one must go outside just as one goes out to greet a king.
The poskim write that there are several practical differences between these reasons, as follows:
1. Question: May one recite Birchas HaLevana on a balcony or on the roof of the house?
Answer: In a manuscript of Hagahos HaMinhogim it is written: 'When Moreinu HaRav Avraham Kohen of Hal"a שי' was with us in Nuremberg in the month of Marcheshvan of the year 5191 (191 by the abbreviated reckoning), and they recited Kiddush Levana, I heard from him that he had a tradition from Moreinu HaRav Hillel z"l of Erfurt not to recite Kiddush Levana inside the house, even upon an upper story that is not covered by a roof. And he gave the reason: since one who recites Kiddush Levana is as though he greeted the Shechinah, it is therefore logical to go outside the walls of the house; and all the more so — one who goes out to greet a king of flesh and blood goes outside the walls, to the field; how much more so for this.'
Accordingly, it is proper to recite Birchas HaLevana outdoors, in the street of the city and the like, and not on a roof or on a balcony1
2. Question: Is there significance to the place upon which one stands at the time of reciting Kiddush Levana?
Answer: The Ben Ish Chai wrote2: 'And one must recite the bracha under the open sky and not under a roof; and only if he is unable to do so because he is ill or for some other reason may he recite the bracha under a roof. And it is good to stand upon a place that is hollow beneath it, if he is able to do so.'
And in the sefer Otzros Chaim3 he cited from the handwriting of the Ben Ish Chai, who wrote concerning this halacha in these words: 'Regarding Birchas HaLevana, one should be careful to recite the bracha in a place that has a hollow space beneath it, for there is already the warning mentioned in the Maharil z"l regarding Birchas HaLevana, to stand and recite the bracha under the open sky because of the concern of tumah of a kever hatehom. And there this matter was not explained well, but the reason is a different one: for it is the law that one must be careful to stand upon a hollow place so that he should not form an ohel with his garment over a kever hatehom.'
However, it should be noted that this ruling is a stringency that is not cited in the poskim, and we have not found that this was the practice.
3. Question: Must one be careful not to stand beneath the branch of a tree and the like?
Answer: In Shu"t Yaskil Avdi4 he wrote: 'Concerning the words of the Rema in siman 426, that one does not recite Kiddush Levana under a roof because of tumah, as the Maharil wrote, cited in the Magen Avraham — is there that same concern also not to stand beneath the branches of a tree, lest there be a corpse in a grave and the tree forms an ohel over it? But according to the reason that he goes out to greet the Shechinah, it stands to reason that with a tree this is not applicable, for he has indeed gone outside, end of quote .. In any event, most of the Acharonim adopted as primary the second reason, of greeting the Shechinah — that it is not a manner of honor for him to be standing under a roof; therefore they go out from under the roof to the street, in the manner that one goes out to greet kings (Mishnah Berurah s.k. 21). Nevertheless, this I saw in the Eliyah Rabbah [s.k. 17], who wrote as follows: here in Prague they sometimes recite Kiddush Levana in the cemetery; they must be careful to distance themselves four amos from graves, etc., end of quote. Behold, this master was concerned for the second reason, which the Magen Avraham wrote in the name of the Maharil, that no tumah should form an ohel over him5; and as for the essence of his doubt, whether he should also not stand beneath the branches of a tree — behold, in the essence of the matter, whether the branches of a tree convey tumah by way of ohel .. here you have a number of doubts and doubts upon doubts, such that it is certainly permitted even at the outset, and this is clear and simple, and it requires no further elaboration.'
But on the other hand, some have noted that they are concerned for the reason that he should not form an ohel over tumah with regard to the branches of a tree as well6.
We have seen the halachos that depend upon the various reasons for reciting Kiddush Levana outdoors; and since we have seen that the Magen Avraham and many other poskim cited both of the reasons, therefore, when possible it is proper to be meticulous to recite Kiddush Levana truly outdoors, and not beneath branches
Notes:
1 ראה ס' לבנה בחידושה עמ' נה ↩
2 שנה ב פ' ויקרא סכ"ד ↩
3 מערכת ר"ח, עמ' כו אות לח ↩
4 ח"י סי' לח אות ג ↩
5 ויש להעיר שלכאורה דין זה של האליה רבה אינו נוגע לנידון שלנו כיון שהוא לא מצד דין שלא יאהיל עליו טומאה, אלא כפי שמציין ליו"ד סי' שסז ס"ג: 'לא יהלך בבית הקברות או בתוך ד' אמות של מת או של קבר וספר תורה בזרועו ויקרא בו או יתפלל, והוא הדין על פה אסור לקרות, אלא אם כן לכבוד המת, כמו שנתבאר'. ושם ס"ו: 'כיון שהרחיק ד' אמות, קורא ומתפלל, ואפילו רואה הקבר או בית הקברות. ואם יש שם מחיצה, מותר אחר המחיצה, סמוך אפילו תוך ד' אמות לקבר' ↩
6 ראה לבנה בחידושה עמ' נה, וראה גם בספר קידוש לבנה (טננבוים) פ"ה, א שראוי להחמיר כיון שהמג"א והא"ר הביאו גם את הטעם שהוא מפני הטומאה ↩
[5] (halacha 397)
Question: What is the time during which one may recite the bracha on the moon?
Answer: The Rambam wrote1: 'If one did not recite the bracha on it on the first night, he recites the bracha on it until the sixteenth day of the month, until its deficiency is filled.'
And from the words of the Rambam, that one may recite the bracha on the moon immediately on the first day of the month, at a time when it is not yet possible to derive benefit from the light of the moon, there are among the poskim who inferred that in the Rambam's view one need not derive benefit from the light of the moon for the bracha. And as the Birkei Yosef wrote2: 'It further appears fitting to bring a proof that we do not require that one derive benefit from the light of the moon, from what the Rambam wrote in ch. 10 of Brochos: if one did not recite the bracha on it on the first night, he recites the bracha on it until the 16th of the month. And so wrote the Smag, Asin 27, and the R"M Recanati, siman 86. And the Rav, the Pri Chadash, wrote that it is proven from the words of the Rambam that even on the first night we recite the bracha on it .. we have thus learned from the Rambam and the Smag and the Maharam Recanati that even on a moon one day old we recite the bracha; and what benefit is there at the start of the month, when it is one day old — rather it is compelled that one need not derive benefit from it ..' and see there in the continuation of his words.
But on the other hand there are among the Rishonim who wrote that one must derive benefit from the light of the moon, and as Rabbeinu Yonah wrote3: 'But in Maseches Sofrim (ch. 20) they said that we recite the bracha on the moon "mishetisbaseim", and they explained several explanations in it .. And some explain "shetisbaseim" from the term for a chuppah, and similar to it "he made a bosma for his son", meaning he made a chuppah for his son; and he means from the hour that it becomes like a chuppah, which is somewhat large and illuminates its surroundings. And it appears to my teacher the Rav, ner'o yair, that the explanation is "mishetimtak", from the term "l'basumei kala", which means the sound was sweetened; here too it means from the hour that its light is sweet and a person derives benefit from it, which is after two or three days; but a moon one day old, on account of its smallness, its light is not sweet, for no person derives benefit from it'.
And so wrote in Droshos Maharach Or Zarua4: 'And one does not sanctify it unless its shining is discernible upon the ground, and this Rabbeinu Or Zarua wrote, that in such a case it is full night, whether for Shabbos, whether for Yom HaKippurim, whether for all the fasts.' And so it is in the Shiltei Giborim5.
And so too wrote the Shibbolei HaLeket6: 'Some say that one should recite the bracha on the moon only at night, and it stands to reason: a lamp at midday, of what use is it? And the domain of the moon is at night, as it is written את הירח וכוכבים לממשלות בלילה' ("the moon and the stars to rule by night")7.
And so too wrote the Agur, Hilchos8: 'Some say9 that one should not sanctify the month except at night. And it stands to reason: a lamp at midday, of what use is it.
And so it is in the Zohar10: 'And afterward, once the moon has appeared such that they derive benefit from its light11, one recites the bracha upon it: Boruch Atah Hashem Elokeinu Melech HaOlam, asher b'ma'amaro ..'.
And upon this dispute several halachos depend in the laws of the bracha on the moon and in the time fit for reciting the bracha. And among them, whether one may recite the bracha before tzeis hakochavim12.
For behold, there are among the Acharonim who wrote that one may rely upon the opinions that one need not recite the bracha specifically when the moon is shining and one derives benefit from its light, and they ruled that one may recite the bracha at least in a pressing circumstance even during bein hashemashos13, and likewise in the morning even after alos hashachar14, and as the Gur Aryeh Yehuda wrote15, that in principle it would have been possible to recite the bracha immediately on the first night, as with the testimony for the sanctification of the month: 'But the sanctification over the moon, which according to all is entrusted [to everyone] — and perhaps, on account of its smallness, a star will resemble it in his eyes and they will think that it is the moon .. therefore [one waits] a matter of some days, when it will be seen that it is certainly the moon; but when it is known that it is the moon and it is visible from nightfall, they may recite the bracha for the renewal of months and they need not wait until night, and especially in a place where there is concern that perhaps clouds will cover it and reciting the bracha upon it will be nullified.'
But as a matter of halacha the Rama wrote16: 'And one should not sanctify the month except at night, at a time when the moon is shining and one derives benefit from its light.' And the Mishnah Berurah explained17: 'except at night — to exclude bein hashemashos, when the moon is somewhat visible but it is still day.' And so too wrote many others of the Acharonim18.
If so, the time fit for the bracha on the moon is specifically at night, when one derives benefit from its light, and not during bein hashemashos, or after alos hashachar
Notes:
1 Hil' Brochos 10:17 ↩
2 OC siman 426, s.k. 4 ↩
3 Brochos 21a ↩
4 siman 19 ↩
5 on the Mordechai, Brochos ch. 8, remez 189, os 1 ↩
6 Inyan Rosh Chodesh, siman 167 ↩
7 And the Avudraham, Birchas HaRe'iyah, HaShevach V'HaHodaah, wrote: '..and it is written in the Midrash that we recite the bracha on the moon only at night, as it says עשה ירח למועדים' ("He made the moon for appointed times") ↩
8 Hil' Rosh Chodesh, siman 591 ↩
9 And see in the Gur Aryeh Yehuda below: 'And the wording "some say" implies that the view of others is that one may sanctify even during the day if it is visible, except that he agreed with the "some say" that one should not sanctify..' and he explains their reason, see there ↩
10 vol. 2, 188a ↩
11 But see what is written in Nitzutzei Zohar ↩
12 But to note that the matter is not proven, that all the poskim who wrote that one need not derive benefit from its light hold that one may advance the bracha before tzeis hakochavim, since one could say that for the reason that the domain of the moon is at night, from 'ירח וכוכבים לממשלת הלילה' ("the moon and the stars for the dominion of the night"), the time of the bracha is specifically at night, as above. And see the Maharsha, that this is also the intent in the wording of the bracha (vol. 1, Sanhedrin 42a): 'And it says "chok uzman" etc. Chok is a fixed matter, for the sun by day and for the moon by night. And zman He gave them, that is, the time of the revolution of the sphere of the moon..'. And likewise on the other side, some wrote that deriving benefit from its light is not only in certain night — see below, note 14 ↩
13 See Responsa Tzitz Eliezer vol. 17 siman 17, Teshuvos V'Hanhagos vol. 4 siman 93, Responsa Yabia Omer vol. 5 OC siman 36:3 ↩
14 And see in Kuntres Hisorerus Teshuva at the end of the Meiri on Rosh Hashanah (siman 10), who wrote: 'It appears to me that it is permitted to sanctify the moon even after amud hashachar, for it is not mentioned in any place that one sanctifies specifically at night, and the Rambam wrote: one who sees the moon in its renewal — and he did not write "at night"; and also after amud hashachar it shines nicely and one derives benefit from its light.' For he held that even by reason of deriving benefit from its light it is possible also after alos ↩
15 (Teomim) OC siman 144 ↩
16 siman 426:1 in the Hagah ↩
17 ibid., s.k. 2 ↩
18 See Kaf HaChaim of the Gaon R' Chaim Palagi siman 37 os 7, and that so wrote in Chesed L'Alafim (Papo) siman 426 os 1: he should be careful not to recite the bracha until it is certainly night and its shining is discernible upon the ground' ↩
[6] (Halacha 398)
Question: From which day may one recite Birchas HaLevanah? [א]
Answer : The Gemara in Maseches Sanhedrin1 says: 'Rabbi Acha bar Chanina said in the name of Rabbi Asi in the name of Rabbi Yochanan: whoever recites the bracha over the new moon in its proper time is as though he greeted the countenance of the Shechinah'. And in the Yerushalmi, Maseches Brochos2, it is stated: 'One who sees the moon in its renewal says: Blessed is He who renews months'.
And some have explained3 that from the plain sense of these expressions it appears that the time for Kiddush Levanah is when one sees the new moon, even in the first days of its renewal.
And as the Mor U'Ketziah wrote4: 'Rav Yehuda says: until seven. It is a clear matter and self-evident that one recites the bracha until seven, and even on the first day after the molad (according to our Gemara), and as Rashi explained on "until when" — that if he did not recite the bracha today, etc.'.
As to the halacha, the poskim are divided, and we find several approaches in this, as follows:
A. Immediately on the first night after the molad:
The Rambam wrote5, and so too wrote the Semag6 and the responsa of Rabbi Menachem Ricanati7: 'If he did not recite the bracha over it on the first night, he recites the bracha over it until the sixteenth day of the month, until its deficiency is filled'.
And the Pri Chadash wrote8: 'From the words of the Rambam in ch. 10 of Hilchos Brochos [ibid.], who wrote "if he did not recite the bracha over it on the first night he recites the bracha over it until the sixteenth", it is implied to me that he holds that one recites the bracha over it even on the first night, as is implied from the plain language of the Shas in Sanhedrin ibid.'.
And in accordance with the words of the Rambam, so it is explained in the Yad Ramah and the Meiri in Sanhedrin ibid.9.
And in Sefer HaKaneh10 he likewise wrote that the choicest manner of the mitzvah is to sanctify it on the first day'.
B. After three days from the molad:
It is written in the Siddur of Rabbi Saadia Gaon: 'And over the moon that is seen from the fourth night .. one recites the bracha'.
And in accordance with his words wrote the students of Rabbeinu Yonah11: 'But in Maseches Sofrim they said that one recites the bracha on the moon "mishetisbaseim" .. and some explain "shetisbaseim" from the term for a chuppah, and similar to it "avid busma livrei", that is to say, he made a chuppah for his son; and the meaning is from the time it becomes like a chuppah, which is somewhat large and illuminates its surroundings. And it appears to my teacher the Rav, may Hashem guard and preserve him, that the explanation is "mishetimtak", from the term "levasumei kala", which means that the sound was sweetened; so too here it means from the time its light is sweet and a person derives enjoyment from it, which is after two or three days, but a moon one day old — because of its smallness its light is not sweet, for a person derives no enjoyment from it'.
And the Beis Yosef wrote12: 'In any event, we have learned from the words of the Rav Rabbeinu Yonah that one does not recite Birchas HaLevanah until three days have passed over it .. because before then a person derives no enjoyment from its light'.
And in the Tzeidah LaDerech13 he wrote: 'And one must wait until three or four days have passed'.
And the Bach wrote14: 'And so we have received from our teachers, that so was the practice of all the early ones — not to let the mitzvah go stale, and to sanctify it on Motzoei Shabbos after three days have passed over it'15.
And the Pri Megadim wrote16: 'Therefore, one who has the practice of sanctifying the moon after three days from the time of the molad, even on a weekday, is not to be rebuked; and so is my own practice, for at times it is a bother to gather ten, and it comes to forgetfulness and to a cloudy day. And in the days of winter and rain, even on a weekday after three days, one who conducts himself so is not to be rebuked'. And he further wrote17: 'And these three days too we reckon me'es le'es'.
On the other hand, we find that the Yaavetz18 wrote in his Siddur: 'The consensus of most of the authors is that one should not recite the bracha until three days have passed over it (and they did not say three days as a stringency, for we do not require me'es le'es; rather, even if they were completed for us only at the end of the night, it is permitted to recite the bracha over it at the beginning of that night — this is clear in my eyes, with the help of Heaven) and after three days it is immediately fit for a bracha'.
Until here we have learned the approaches according to nigleh; in tomorrow's halacha we will see, with Hashem's help, the approaches of the mekubalim, and the halacha in practice.
Notes:
1 מב, א ↩
2 פ"ט ה"ב ↩
3 ראה נחלת צבי או"ח סי' תכו ס"ק ד. ועוד ↩
4 סי' תכו ↩
5 הל' ברכות פ"י הי"ז ↩
6 עשין כז ↩
7 סי' פו ↩
8 או"ח סי' תכו ס"ד ↩
9 וכ"כ הברכ"י סי' תכו ס"ק ד: 'הרי למדנו מהרמב"ם וסמ"ג ומהר"ם ריקנטי דאף על ירח בן יומו מברכין'. וכ"כ מהרש"ל בביאוריו על הסמ"ג ↩
10 סוד ברכת הלבנה ↩
11 ברכות פ"ד בסופו ד"ה נהרדעי ↩
12 או"ח סי' תכו ↩
13 מאמר ד כלל ב פי"ב ↩
14 או"ח סי' תכו ↩
15 וראה בלבוש ס"ד ובט"ז ס"ק ג ↩
16 משב"ז ס"ק ג ↩
17 אשל אברהם ס"ק יג ↩
18 שער ה' החדש שער ראשון - דיני ברכת הלבנה ↩
[7] (Halacha 399)
From Which Day May One Recite Bircas HaLevanah [B]
Following the two opinions we learned as to the proper time to recite Bircas HaLevanah, today we will learn the approach of the Mekubalim with regard to the time of the bracha.
C. After 7 days from the molad:
It is written in the responsum of the Mekubal Rabbi Yosef Gikatilla: 'Question: As to what they are accustomed to do in some places, to recite the bracha over the moon after 3 days or more have passed over it, or after 7 days have passed over it — and they too have relied on this — is the truth with them or not?
Answer: Know for certain that those places are in error, and the poskim who instructed them so walked in darkness and not in light, for the moon is a sod — 'David, king of Israel, lives and endures' — and it is the sod of the seventh; and the Shechinah does not rest upon it until seven days pass over it, in the sod of the bride, for whom we do not reduce fewer than 7 brochos. So too the Menorah — the seven branches of the Menorah; so too shemittah — from seven years you shall make a shemittah; so too the sod of the molados and the tekufos, whose reckoning is built upon seven; so too 'שבע ביום הללתיך' ("Seven times a day I praise You"); so too the sod of the seven kiddushin each day; and countless matters beyond number are built upon seven. And accordingly one does not recite the bracha over it until 7 days have passed over it, inclusive, and on the night of the 8th one recites the bracha over it, for it then receives from the well-known sod of the Eim (Alef-Mem) [=the sefirah of Binah]. And that which they said in Maseches Sofrim, that one recites the bracha over it on Motzaei Shabbos — their intent is not whether seven have passed or have not passed, chas v'shalom; his intent is only that after seven have passed over it, it is a mitzvah min hamuvchar to recite the bracha over it and not to delay it. And why on Motzaei Shabbos? In order to teach that it is the sod of the seven, which is Shabbos'.
The Mekubalim after him likewise wrote this principle, as R. Meir ibn Gabbai wrote in Tola'as Yaakov1: 'And I received the reason: that by then it already shines with the light of the seven days, and less than this it is lacking, and one recites a bracha only over a complete thing, and in the Yerushalmi they hinted at this in saying "one does not recite a bracha over the moon until it becomes fragrant" — and accordingly it is blessed from Above, for at the time of its renewal Yisrael below also recite a bracha over it, in the supernal pattern, so that it be complete on every side'.
And the Rama of Fano expounded at length on this2: 'And there are those who read in Maseches Sofrim: "one does not recite a bracha over the moon until it becomes fragrant" — and the Rabbanan explained: until 3 days; and it is a halacha without a reason. But to us it is close to reason that "until it becomes fragrant" means until 7, since its defect is a disgrace to it, and by then it is not so noticeable; and further, 7 days cannot pass without a Shabbos. And the 7th night [the dawn of the 8th night] is fit to recite the bracha in it; and when we do not recite the bracha before seven from the molad, nor after the 16th — and the 16th is included in the exclusion, for the night of the 15th too is valid for the bracha, since only 14 full days have passed over it — we have thereby satisfied3 both opinions that explained the statement of Rabbi Yochanan in Sanhedrin 42a, who said "until its defect is filled," while there is one who says "until seven"; and we press and establish it in accordance with the halacha, that he does not disagree with the other who said "until the 16th," but rather one master said one thing and the other master said another .. And we have further, in words of aggadah, support with real substance for what we have explained. And along our path we have learned that 9 consecutive days are fit for this bracha, and your mnemonic is the nine heavens apart from the sphere of the moon, which is the tenth of them all; ישמע חכם ויוסף לקח ("let the wise man hear and increase learning")'.
And in his work Asarah Ma'amaros4 he expanded on this in words of aggadah: 'Behold, in the sanctification of the month and the appointed times we are like the bride whom they asked to marry in Nissan or in Sivan: until she is appeased and says "such-and-such a day in Nissan," we do not cast barley into the vat; and once she has been appeased and has fixed the Rosh Chodesh, she needs to wait in order to provide for herself until the 15th of the month, or the 6th of it — this one according to its law and that one according to its law. But with the sanctity of the day of Haras Olam it is not so, for the month is concealed on the festival, since she is first summoned to examination on Rosh Hashanah and Yom Kippur, with a love that contains jealousy, כי הן בקדושיו לא יאמין ("for behold, He puts no trust in His holy ones"); and when we emerge acquitted, with the signs in our hands — the lulav and its four species — we will merit the sukkah of peace, על כל כבוד חופה ("over all the glory, a canopy"), ונקתה ונזרעה זרע ("and she shall be cleared and shall bear seed"). What is common to all the months of the year is what is written in the Responsa of the Geonim: that seven days before the sighting of the moon the attribute of mercy wages war with Samael and his hosts over the diminishment, and the goat arouses strife with איש חלק ("a smooth man") over jealousy for the one who is יפה כלבנה ("fair as the moon"); and Michael and Gavriel fight against the accusers, and at the end of the seventh day Gavriel weakens their strength, and Michael the Kohen Gadol brings Shamsha'el, the great prince who argues merit for Esav — who is in the likeness of a goat — and offers him up in the likeness of a sacrifice upon the altar that stands before teshuvah on every Rosh Chodesh; and then the will is appeased and the glory increases and is filled, and the power of the goat is consumed in the fire of gevurah — except that it revives again in the days of waning, until the appointed time, of which it is written והיה אור הלבנה כאור החמה ("and the light of the moon shall be as the light of the sun"). And we learn from this, concerning greeting the countenance of the Shechinah in Bircas HaLevanah, that it is a mitzvah min hamuvchar not to recite the bracha over it until the night of the 7th, l'divuk, and before the 16th, l'ikuva ..'.
And as to halacha, the Mechaber wrote in his work the Beis Yosef: 'And R. Yosef Gikatilla, author of Sha'arei Orah, wrote in a responsum that according to Kabbalah one should not recite the bracha over the renewal of the moon until 7 days have passed over it'. And accordingly he ruled in Shulchan Aruch5: 'One does not recite the bracha over it until seven days have passed over it'. And the Pri Chadash wrote that such is the minhag of the world.
Thus we have seen that the Mekubalim and the Shulchan Aruch wrote that Kiddush Levanah must be only after 7 days
In the next halacha we will discuss the Kabbalah of the Arizal on the matter, and the ruling of Rabboseinu Nesi'einu
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Notes:
1 ch. Sod Bircas HaLevanah ↩
2 Responsa, siman 78 ↩
3 With these words he intended to resolve the difficulty raised by the Acharonim, the Bach and the Pri Chadash [in OC siman 426], that this is against the words of the Gemara in Sanhedrin: 'However, there is room to wonder, for since the Talmud says "until when does one recite the bracha over the month? Until its defect is filled," and Rav Yehudah said "until seven," and Rashi explained: if he did not recite the bracha today, he may recite it tomorrow, up to 7 — evidently one recites the bracha over it l'chatchilah before 7 days have passed over it, and the Neharda'i do not disagree with him in this, but only add that one may still recite the bracha up to the 16th'. And as the Chasam Sofer wrote in Responsa OC siman 102: 'But in the responsa of Menachem Azaryah, end of siman 78, he wrote that he holds the Amora'im do not disagree; rather, one master holds that Rabbi Yochanan refers to the beginning — that one does not begin to recite the bracha until 7 — and the other master holds that he refers to the end of the time, that one may recite the bracha only until the 16th, and both are true, and they disagree only as to which of these Rabbi Yochanan refers to; and the words of a wise man's mouth are gracious' ↩
4 Ma'amar Eim Kol Chai, siman 19 ↩
5 OC siman 426:4 ↩
[8] (halacha 400)
From which day may one recite Birkas HaLevana [3]
In the previous halacha we learned the words of the early poskim and mekubalim regarding the beginning of the time fit for Birkas HaLevana.
Question: What is the time according to the Kabbalah of the Arizal, and the words of Rabboseinu Nesi'einu and the minhag of Chabad in practice?
Answer: In Pri Eitz Chaim1 it is written: 'From the Rach"u z"l — we recite Birkas HaLevana on Rosh Chodesh, since it is then that she renews herself, and since she emerges from his Tiferes she is called Ateres Tiferes; and behold, an atarah is a kesser, and in every case it is feminine, except that the kesser is also masculine, for it is his kesser, whereas the ateres is a kesser for the nukva, therefore she is called ateres, and this is Ateres Tiferes l'amusei baten, for this is why we recite this bracha on Rosh Chodesh, because she renews herself on Rosh Chodesh..'. From this report in the name of the Rach"u one may understand that one recites the bracha immediately on Rosh Chodesh, in accordance with the view of the Rambam2.
Yet on the other hand, it is brought there from the glosses of the Mahar"y Tzemach in the name of the Rach"u: 'Tzemach — I heard that they say in Damascus that they asked the Rach"u the reason why we recite Birkas HaLevana on Motzoei Shabbos, and he said that the reason is that it was then that the Beis HaMikdash was destroyed and the Shechinah went into exile; therefore we herald the renewal of Yisroel and the Shechinah'. And seemingly this report contradicts the previous report, for the insistence on reciting the bracha on Motzoei Shabbos, which stems from an interpretation in Maseches Sofrim, does not fit the view of the Rambam that one must recite the bracha immediately on the first day and not wait for Motzoei Shabbos.
In addition, we find that the mekubalim who follow in the footsteps of the Arizal wrote that one must be particular to recite the bracha only after seven days3, and so too is written in Mishnas Chassidim4; and as is known, 'the Mishnas Chassidim copied only the words of the Arizal, so presumably he saw this in the writings of the Arizal'5.
So too it is brought a number of times in the writings of Rabboseinu Nesi'einu in the name of the Arizal, as is written in Torah Or6: 'And behold, Kiddush HaLevana is known to be on the seventh day of the month, and the reason is that when seven days have passed over her, the seven sefiros have already been drawn into her — Chesed of the nukva on the first day, Gevurah of the nukva on the second day, etc. — and she is fit to be sanctified, because she has already received within herself of the seven middos of Z"A, etc. And as is written in Eitz Chaim..'. And in Toras Chaim7 he wrote so in the name of the Pri Eitz Chaim.
And so too the Alter Rebbe ruled in practice in the Siddur: 'According to Kabbalah one should not sanctify the moon until after seven days from the molad'.
Nevertheless, there is a tradition that the Tzemach Tzedek did sanctify the moon in the winter months even before seven days from the molad, and so it is written in Shaar HaKollel8: 'Nevertheless, in practice we saw from the Rebbe, the Tzemach Tzedek z"l, that in the winter months he was not particular to wait until after seven days.
And in the glosses of the Rebbe Rasha"b printed in Siddur Torah Or he wrote: 'And so we saw from my revered father, the Rebbe, זצוקללה"ה, but not before three days (what people say in the name of my revered grandfather, the Rebbe, זצוקללה"ה, that he did not know where this tradition of seven days is found, etc. — I do not know whether he said so, for in the Hosafos to Torah Or, Parshas Yisro, in the bi'ur to the ma'amar beginning "BaChodesh HaShlishi," a reason for this is written according to Kabbalah and Chassidus; and in Mishnas Chassidim, Maseches Motzoei Shabbos ch. 1 mishnah 2, a reason for this is likewise written in another manner, see there. And see Pri Eitz Chaim, Shaar Rosh Chodesh ch. 3, where, concerning Birkas HaLevana, he wrote that we recite this bracha on Rosh Chodesh because it is then that she renews herself, etc., and this requires investigation. And in the glosses of my revered grandfather, the Rebbe, זצוקללה"ה, to the aforementioned ma'amar, he noted from Ra'aya Mehemna, Parshas Ki Sisa: "the command following this one is to sanctify the month, etc., and afterwards, when they benefit from her light, one recites the bracha, etc."; and the Rama"z there explained that this means after seven days, and so too in Bi'urei HaZohar it is written that this means after seven days, and he discusses this at length. And in the ma'amar "BaChodesh HaShlishi" (from the Mitteler Rebbe, זצוקללה"ה)9 it is written in the name of Pri Eitz Chaim that Kiddush Levana must be specifically after seven days, and he wrote regarding Mattan Torah having been on the sixth of the month, whereas seemingly it should have been on the seventh, that this is because the seven weeks of Sefiras HaOmer stand in place of the seven days, etc., see there. Nevertheless, in practice we saw as above, and that is because with us the sky is for the most part covered with clouds, and if she is seen it is impossible to be so exacting about the time10. And in Or HaChamah it is written on the aforementioned Ra'aya Mehemna, in the name of the Rama"k, that this means after three or four days, etc.'.
Thus we have seen that the view of Rabboseinu Nesi'einu is that one should recite the bracha only after seven days, and that so it appears in the view of the Arizal; but in cloudy places, where there is a concern that on account of the clouds the delay will cause them to be unable to recite the bracha, one should recite it even before seven days, but not before three days
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Notes:
1 Shaar Rosh Chodesh ch. 3 ↩
2 And note the Zohar Chai of the holy Rebbe of Komarna, Parshas Va'eira, who writes that the holy Arizal never commanded to sanctify [the moon] after seven [days], and that his view is to sanctify it as soon as one sees it, even on Rosh Chodesh, and even individually. But see what is written in Nimukei Orach Chaim on siman 426 ↩
3 So wrote the Chid"a. And so too in the Siddur of the Rasha"sh; and see Shu"t Yechaveh Da'as vol. 2 siman 24 ↩
4 Maseches Motzoei Shabbos ch. 1 mishnah 2. And so wrote the Mikdash Melech from the Chemdas HaYamim: *'And we have received from our master the Ar"i zlh"h not to sanctify the moon until after the seventh [day] from the molad* .. from all of which the discerning will understand the reason of the matter, not to sanctify the moon until after seven days; and even if Motzoei Shabbos falls after the fourth or fifth [day] from the molad, they would not sanctify it so long as seven days have not passed over her. And so I have seen from those who enter into the secret of Hashem, the stalwarts, who were not concerned — not for the reason of not letting the mitzvah go stale, nor for the reason that most of the congregation gathers then, nor for the reason of a pleasant fragrance in the air — and from it one should not budge' ↩
5 Piskei Dinim of the Tzemach Tzedek on Yoreh De'ah siman 116. And see Igros Kodesh vol. 12 p. 389 ↩
6 Yisro, in the Hosafos ↩
7 Shemos 373a ↩
8 Ch. 33, sec. 2. And he explains: 'It appears that the reason is that there is no compelling proof from the Kabbalah of the Arizal nor from the Gemara, only that they received it one from another; and in the Siddur of the Arizal it is written thus: 'The mekubalim wrote, and it is found in Ra'aya Mehemna, Parshas Pinchas, that one does not sanctify the moon until after seven days from the molad', end quote. And since the compiler of the Siddur of the Arizal wrote this in the name of the mekubalim, it is clear that he did not find it in the writings of the Arizal, and it is likewise absent from the Pri Eitz Chaim .. And since there is no compelling proof for this from the Gemara, the Zohar, or the Kabbalah of the Arizal — although it is proper to conduct oneself so, since so it is in the Beis Yosef in the name of Shaarei Orah and in the Mishnas Chassidim — *in any event, in our country in the winter season, when clouds are common and it is likely that her season will pass and he will not see her, he should not wait until after seven days'* ↩
9 Toras Chaim, ibid. ↩
10 In the sicha of Shabbos Parshas Noach 5752, note 122: 'But it is obvious that there is a distinction in this if one lives in a country where (many of the months of) the winter are not cloudy' ↩
[9] (Halacha 401)
Question: Why do we endeavor to recite the bracha over the levana on Motzoei Shabbos?
Answer: It is written in Maseches Sofrim1: 'And one does not recite the bracha over the moon except on Motzoei Shabbos, when he is perfumed and in fine garments'.
And the Meiri wrote2: 'And there are those who had the minhag not to recite the bracha until the first Motzoei Shabbos after its renewal, and they derived this matter from what they said in the Talmud of the West, 'One does not recite the bracha over the levana until it becomes mevusam,' and they explained it to mean until one recites the bracha over the besamim; and I do not know any reason in the matter. Nevertheless, there is one who explains 'until it becomes mevusam' in the sense of 'he made a bosma for the wedding,' which is the circlet of the canopy of grooms, made like a bowstring, and it comes to the same as what they said here, until seven [days], that it should become like a bowstring; but the halacha is not so, but rather until it becomes like a sieve, as we have explained. Nevertheless, in Maseches Sofrim it is taught explicitly like the first view, namely, that they said there in chapter twenty: One does not recite the bracha over the moon except on Motzoei Shabbos, when he is perfumed and his garments are fine'.
And so too wrote the Tur3: 'Our text in Maseches Sofrim reads: One does not recite the bracha over the moon except on Motzoei Shabbos, when he is perfumed and his garments are fine'.
And the Beis Yosef wrote: 'And from the words of the disciples of Rabbeinu Yonah it appears that he did not have the reading in Maseches Sofrim, "One does not recite the bracha over the moon except on Motzoei Shabbos," for he wrote at the end of the chapter Tefillas HaShachar (there, s.v. 'Nehardai'): In Maseches Sofrim they said, One does not recite the bracha over the levana until it becomes mevusam; some say, until Motzoei Shabbos, when one recites the bracha over the besamim — and this is not at all acceptable, for what reason is this, to make the matter depend on Motzoei Shabbos? And some explain 'shetisbasem' as an expression of a chupah, and similar to it is 'he made a bosma for his son,' and his intent is: from the time that it becomes like a chupah, that it is somewhat large and illuminates its surroundings. And it appears to my teacher that its meaning is 'until it becomes sweet,' from the expression 'levasumei kala,' that is to say, from the time that its light is sweet and a person derives pleasure from it, which is after two or three days; but a moon that is one day old, because of its smallness, its light is not sweet, for a person derives no pleasure from it — end of his words. And even though in our texts it is written explicitly, One does not recite the bracha over the moon except on Motzoei Shabbos, as our teacher wrote, nevertheless we have learned from the words of Rabbeinu Yonah that one does not recite Birchas HaLevana until three days have passed over it, for it implies that even without that [text] of Maseches Sofrim he holds this way, since before then a person derives no pleasure from its light'.
And in practice the Mechaber wrote4: 'One does not recite the bracha over the moon except on Motzoei Shabbos, when he is perfumed and his garments are fine'.
However, the Mishnah Berurah wrote5: 'And the opinion of the Bach is not to let the mitzvah go stale until Motzoei Shabbos; rather, once three days from the molad have passed over it, one sanctifies it. And so too is written in Maaseh Rav [which is founded upon the practice of the Gra]'.
In practice, our minhag follows the words of the Shulchan Aruch, to recite the bracha specifically on Motzoei Shabbos, as is explained in several places in the words of the Rebbe6. Unless there is a case where there is a concern that they will lose the bracha, as will be explained in the next halacha.
And the reason to recite the bracha on Motzoei Shabbos, in addition to the fact that 'he is perfumed and his garments are fine,' we also find in Pri Etz Chaim7 in the glosses of Mahari Tzemach: 'Tzemach — I heard that they say in Damascus that they asked Rav Chaim Vital the reason why we recite Birchas HaLevana on Motzoei Shabbos, and he said that the reason is that it was then that the Beis HaMikdash was destroyed and the Shechinah went into exile; therefore we herald the renewal of Yisroel and of the Shechinah'.
However, note what the Rama MiFano wrote8: 'And that which we mention "those borne in the womb, who are destined to be renewed like it" is not a matter of the destruction of the Beis HaMikdash, which was on Motzoei Shabbos, as the questioner thought; rather, it refers to the renewal of the souls within the whole of the work of Creation, from that which was diminished through the counsel of the serpent'.
And the Magen Avraham wrote9: 'On Motzoei Shabbos. The Maggid Meisharim wrote (Shir HaShirim): "When they sanctify the levana on Motzoei Shabbos there will be success, and when it becomes covered and you are unable to recite the bracha, that month will not be successful — examine and you will find".
However, note that in Nimukei Orach Chaim10 he wrote: 'And for one who is not particular, and especially if it was by force of circumstance that the levana became covered by clouds and was not visible at all on Motzoei Shabbos, and so that, chas v'shalom, his fortune should not be weakened when his heart fears and trembles from the words of the Maggid to our master the Beis Yosef .. it appears plain to me .. that all these matters were said only to the Beis Yosef alone and not to the entire world, and that is in accordance with the root of his soul ..'.
Motzoei Shabbos on one's own
The Eshel Avraham (Butchatch) wrote11: 'Kiddush Levana on Motzoei Shabbos Kodesh — one may say that it is preferable on one's own than with a congregation afterwards'.
However, note that in the reverse case the Mishnah Berurah wrote12: 'And nevertheless it appears that if the congregation is sanctifying [the levana], he should sanctify it with them even in such a manner, unless he knows that on Motzoei Shabbos he will also have a congregation'.
Motzoei Yom Tov
The Rama MiFano wrote13: 'And it is fitting on Motzoei Shabbos and on Motzoei Yom Tov, such as Atzeres and Yom HaKippurim, to go from strength to strength, and in this greeting there is a satisfaction [of spirit] from the departure of the neshamah yeseirah that accompanies us on Shabbosos and Yomim Tovim, which themselves are a sign; and at that hour the person is perfumed, for he has escorted the King. And this is what people say: the tray that carried the spices has acquired the fragrance'.
And so too wrote the Eliyah Rabbah14: 'On Motzoei Shabbos, etc. And the same law applies to Motzoei Yom Tov, and so it appears in the Responsa of Menachem Azaria, siman 78'.
Accordingly, in practice our minhag is to endeavor to recite Birchas Levana on Motzoei Shabbos or on Motzoei Yom Tov, and tomorrow we will learn in which situations we do not push it off in order to recite it on Motzoei Shabbos Kodesh.
Notes:
1 פי"ט ה"י ↩
2 סנהדרין דף מב, א ↩
3 או"ח סי' תכו ↩
4 סי' תכו ס"ב ↩
5 ביאור הלכה סי' תכו ד"ה במוצ"ש ↩
6 ראה שיחת ליל ז' מ"ח התשמ"ו - תו"מ ח"א ע' 526. שיחת ש"פ נח התשנ"ב סי"ב ↩
7 שער ר"ח פ"ג ↩
8 שו"ת סי' עח ↩
9 סי' תכו ס"ק ב ↩
10 סי' תכו ↩
11 סי' תכו ↩
12 שער הציון סי' תכו ס"ק כ ↩
13 שו"ת סי' עח ↩
14 סי' תכו ס"ק ה הביאו המשנ"ב ס"ק ה ↩
[10] (halacha 402)
Question: When Motzoei Shabbos Kodesh falls at the end of the nights on which one may still recite the bracha, should one nevertheless defer the bracha until Motzoei Shabbos Kodesh?
Answer: The Terumas HaDeshen1 wrote: 'Question: One who sees the moon in its renewal on a weekday, and says, "Let us wait to recite the bracha on its renewal until Motzoei Shabbos" — are they acting properly or not? Answer: It appears that one must distinguish in this matter: where the coming Motzoei Shabbos night is not many nights into the month — such as the 7th or 8th of the month, so that even if it will be cloudy on Motzoei Shabbos, and on two, three, or four nights thereafter, there is still time to recite the bracha until the end of the night of the 15th — in such a case it is proper to wait until Motzoei Shabbos. For the Or Zarua wrote: that one recites the bracha on the moon only on Motzoei Shabbos, when they are perfumed and in fine garments; but if the coming Motzoei Shabbos night will be many nights into the month, such that if it will be cloudy on it, and on two, three, or four nights thereafter, the time of the bracha will pass — in such a case one should not wait until Motzoei Shabbos, for wherever there is reason to be concerned that the mitzvah may pass, one does not delay it, even in order to perform it in a more choice manner.'
And so wrote the Rema in Shulchan Aruch2: 'And this is specifically if the night of Motzoei Shabbos is before the 10th of the month — then one waits until Motzoei Shabbos. But if it is after that, one does not wait until Motzoei Shabbos, lest there be two or three or four cloudy nights and the moon will not be seen and the time will pass.'
And the Magen Avraham3 explained: 'And one must say that what he wrote, "four cloudy [nights]," means apart from Motzoei Shabbos; and what he wrote, "before the tenth of the month," this is what he means: that the night is before the tenth day, i.e. that Sunday is the tenth. And this is why he concluded, "but if it is after that, etc." — meaning that if Shabbos day is the tenth day, one does not wait until Motzoei Shabbos. And according to what he wrote in se'if 3 in the gloss, one must calculate whether five more nights will remain until half of 29 days, 12 hours, 793 chalakim from the day of the molad'.
That is to say, according to the Magen Avraham's understanding of the Rema: (a) We are concerned for five nights that may be cloudy (and therefore, when Motzoei Shabbos Kodesh is the night leading into the 10th, one should wait for Motzoei Shabbos Kodesh). (b) But one must examine when the end of the time for birchas halevana is, and verify that there will not remain only five nights including Motzoei Shabbos Kodesh.
The Rebbe, in the sicha of Shabbos Parshas Noach 57524, cited the above words of the Rema, that we are concerned lest there be four cloudy nights, and the Rebbe adds: 'and especially in lands where it is more common that the skies are covered with clouds, and especially in the winter months — for each place follows its own custom, and each and every place according to its circumstance.'
However, in practice there is the weighty precedent of the Rebbe5, who conducted Kiddush Levana on Motzoei Shabbos even though it was after the 10th of the month6, and this conduct may be reconciled on the basis of what the Mekor Chaim (Bachrach) wrote on the words of the Rema: 'What appears to me is that one need be concerned only for two nights and no more, yet nevertheless in the winter there is more reason for concern.'
Accordingly, when Motzoei Shabbos Kodesh falls on the 11th or later, the poskim wrote that one should not wait for Motzoei Shabbos Kodesh to recite birchas halevana; but the concern varies from place to place and with the seasons of the year, and there is the weighty precedent of the Rebbe, who waited for the Motzoei Shabbos that came after seven days from the molad even after the 10th of the month [and it may depend on the difference between cloudy locales and locales that are less cloudy].
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Fine garments even when reciting the bracha on a weekday
We have learned that one of the reasons to recite birchas halevana on Motzoei Shabbos Kodesh is that then one wears fine garments.
In a case where one recites the bracha on a weekday, the Hagahos Maimoniyos7 wrote: 'And so my teacher, our master, שיחיה, would conduct himself: when he would recite the bracha earlier, on a weekday, so that the time of the bracha — which is the 16th of the month — should not pass, then he would don the distinguished cloak that he owned'.
And so wrote the Rema8: 'And when it is sanctified on a weekday, one should wear fine garments'.
But the Knesses HaGedolah9 wrote on this: 'and we do not conduct ourselves so'. And the Aruch HaShulchan10 wrote: 'And we also have not had the practice of fine garments, for in most cases it is sanctified in the courtyard of the shul after the Maariv tefillah, and how could he go home to change his garments — that is obviously impossible. And it appears more correct to me that the intent is not costly garments, like Shabbos and Yom Tov garments, but rather clean garments, since he is receiving the countenance of the Shechinah; and therefore it follows of itself that the garments in which he prays are "fine," for in tefillah too one requires clean and proper garments, as written above in siman 91, see there.'
But the Pri Chadash11 wrote: 'And so it is proper to conduct oneself, at least to wear the Shabbos cloak'.
The Rebbe mentioned this care12: '.. the matter must be expressed in added care and hiddur in Kiddush Levana .. and in greater detail: first and foremost — to be more careful and to make greater effort in Kiddush Levana, in distinguished and fine garments ..'.
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Changing shoes for Kiddush Levana on Motzoei Yom Kippur and Tisha B'Av
The Pri Chadash13 wrote: 'In the sefer Knesses HaGedolah [in the Hagahos Beis Yosef] he disagreed on this, [holding] that they should recite the bracha on Motzoei Tisha B'Av, and so is the practice in these places [Yerushalayim, Chevron, and Constantinople], except that one must be careful not to recite the bracha without a shoe'.
The Chida14 likewise wrote: 'And he should put on leather shoes and recite birchas halevana'. And on this basis the sefer Yalkut HaGershuni15 wrote: 'And if so, those who sanctify the moon in pantofel [= house slippers] are not acting properly'. And in the sefer Tisha B'Av She'Chal B'Shabbos16 he noted that perhaps with fine Tisha B'Av shoes there is nothing that detracts from the honor of the Shechinah.
And regarding the Rebbe's conduct, it is brought17 that in the year 5751 the Rebbe changed into leather shoes, but in the years before that (5725 and 5731) the Rebbe went out in cloth shoes.
Accordingly, even when one is compelled to recite birchas halevana on a weekday and not on Motzoei Shabbos Kodesh, one should endeavor to wear distinguished and fine garments, and it is likewise proper to change one's shoes.
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Notes:
1 סי' לה ↩
2 או"ח סי' תכו ס"ב בהג"ה ↩
3 ס"ק ג ↩
4 סי"ב. ספה"ש תשנ"ב עמ' 68 ↩
5 דיני ומנהגי ר"ח פי"ב ע' פג הערה 32. מעשה מלך פ"ו אות א ↩
6 להעיר שבשיחת ש"פ נח שם הערה 122 הרבי כותב: 'אבל פשוט שחילוק בזה באם דרים במדינה ש(כו"כ מחדשי) החורף אינם מעוננים' ↩
7 הל' ברכות פ"י הט"ז ↩
8 נסמן בהערה 2 ↩
9 הגה"ט או"ח סי' תכו אות ה הובא בא"ר ובמשנ"ב סימן תכו ס"ק ז ↩
10 או"ח סי' תכו ס"ז ↩
11 או"ח סי' תכו ס"ב ↩
12 שיחת ש"פ נח שם ↩
13 או"ח סי' תכו ס"ב וכ"כ הפרי מגדים או"ח א"א סי' תקנד ס"ק א ↩
14 מורה באצבע סי' ח אות רלט ↩
15 שו"ע או"ח סי' תקנד ס"ק א ↩
16 להר"צ כהן פ"י הערה כו ↩
17 מעשה מלך פכ"ד אות לז והערה 34 ↩
[11] (Halacha 403)
Question: May one recite Birkas HaLevanah when clouds cover the moon?
Answer1: With regard to the covering of the moon there are several situations, as follows:
a) When part of it is covered
It is written in Leket Yosher2: 'And once he saw only part of the moon, because part of it was beneath the cloud, and even so he recited Kiddush Levanah.'
And similarly wrote the Eshel Avraham3 (Butchatch): 'And they derive benefit from its light. Also, since one must see the moon uncovered at the time of the bracha, if a small part of its expanse is covered the inclination is to be lenient. And all the more so if for most of the bracha there was no covering at all — such is the halacha by sound reasoning.'
b) When all of it is covered
The Radbaz wrote4: 'You asked me to inform you of my opinion whether one recites the bracha over the moon at a time when there is a screen separating between him and it, and likewise at a time when there are clouds there?
Answer. Whence do I say this? For we learned: one does not recite the bracha over fire until one benefits from its light; and how much? Ulla said: until he can distinguish between a sela and a pundyon. With regard to Birkas HaLevanah as well, if the screen is thin and sheer, such that the moon's light passes through it so that he benefits from it and can distinguish between a sela and a pundyon and the other things that are discernible by the light of the moon, then he may certainly recite the bracha over it. But if the screen is thick and he does not benefit from the moon's light, he should not recite the bracha, and it would be a bracha levatalah5 and the same applies with regard to a cloud: if it is thick he does not recite the bracha, and if it is sheer and thin he recites it. And if he began to recite the bracha and a cloud covered it, he completes the bracha. And if you should say: is he not reciting the bracha over the way of the world, so even if he does not benefit from its light, what of it? That is not so, for R. Yehudah said: one who sees the moon in its renewal says "Baruch..." etc. Further, we read in Maseches Sofrim: one recites the bracha over the moon only on Motzaei Shabbos, when he is perfumed and his garments are fine, and he lifts his eyes toward it and straightens his legs and recites the bracha — clearly he must gaze at it ..'. And the Kenesses HaGedolah cited it6. And so wrote as halacha the Magen Avraham7, and the Mishnah Berurah8.
Accordingly, according to this view it is forbidden to recite the bracha when there is a full covering that conceals the moon, but one may recite it when the covering is thin and one benefits from its light.
On the other hand, some disagreed and required that there not be even a thin covering, as the Chida wrote9: 'He should be careful that it be shining well, and if there is even a thin cloud over it he should not recite the bracha'. And so wrote the Kaf HaChaim (Palagi)10, and the Ben Ish Chai11.
In practice, the Shaar HaKollel wrote12 that in the siddur of the nusach of the Alter Rebbe published by the chassid R. Zalman Zelver in Warsaw a number of halachos were brought, and the Shaar HaKollel wrote that he does not know whether this is from the Alter Rebbe himself, but in any event he accepted the truth from whoever said it; and so he wrote there regarding the covering of the moon: 'And if it became covered by a thin and sheer cloud, he may recite the bracha over it'.
What is the definition of "thin and sheer"?
The Eshel Avraham (Butchatch) wrote there: 'The boundary of what is thick, as against thin and sheer, with regard to Kiddush Levanah. It appears that it is when most of the things that are visible by its light without the concealment of clouds are seen by its light; and also, when one recites Kiddush Levanah close to the middle of the month, it appears that one should estimate according to the light of the moon on the seventh night, for that is the primary time of its Kiddush13.
c) Reciting the bracha when it is about to become covered
The Magen Avraham wrote there: It is implied that when he knows it will become covered immediately, he should not begin to recite the bracha'. Cited in the Shaar HaKollel there.
But note what the Eshel Avraham (Butchatch) wrote: 'It was brought in the name of the Radbaz z"l that one completes Birkas Kiddush Levanah if the clouds covered it after he began. And the Magen Avraham z"l wrote that it is implied that one must say the entire bracha without clouds, ideally; nevertheless, one need not wait long until the clouds pass. And since we hold [siman 65 se'if 1 in the hagahah; siman 104 se'if 5] that if he paused for the time it would take to complete all of it because of circumstances beyond his control he returns to the beginning, it follows either that he need not wait — if the essential matter is only the beginning of the bracha — or that it does not help, if he were required to say the entire bracha without clouds, since it is for him like a circumstance beyond his control. And the Pri Chadash z"l [siman 65] is stringent even where he paused not because of circumstances beyond his control; accordingly, in his view it is forbidden to pause for the duration of the bracha, but rather he concludes promptly — only for less than the measure of completing all of it is it proper to wait, in accordance with what the Magen Avraham wrote. And as for the Magen Avraham's reasoning, one must say that even though he need not look at the moon except close to the beginning of the bracha, nevertheless it must be fit to be looked at throughout the duration of the bracha. And in any event this reasoning has no root, and only ideally should one not act against the implication of the Radbaz's language, but in a pressing situation it is quite lenient.'
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Notes:
1 Some wrote (see also Minchas Eliyahu (Kolitz) vol. 2 siman 6) that this matter depends on the nature of this bracha (whether it is a bracha of praise over the renewal of the moon, or a bracha over benefiting from it), and they linked this to the dispute explained in halacha no. 397 regarding the need to benefit from the light of the moon; and that upon this also depends the time of the bracha (day / bein hashmashos. And likewise whether one may recite the bracha immediately after the molad, when it is not shining) — and see there ↩
2 p. 70 ↩
3 siman 426 ↩
4 Shu"t vol. 1 siman 341 ↩
5 And note from Shu"t Adnei Paz (by R. Efraim Hekscher, Altona 5503) OC siman 426, who wrote that the entire ruling that one cannot recite the bracha when there is a covering is only for the sake of performing the mitzvah in the choicest manner; but where the bracha would be lost entirely, one may recite it even when the moon is covered. He concludes, however, that all this appears to him as halacha *but not for practice, Heaven forfend, since it is a novel matter and our forefathers did not conduct themselves so'*. Also, Shu"t Sefer Yehoshua siman 14 holds that if the moon is covered by clouds and nevertheless illuminates the earth and its inhabitants like the light of morning before the sun goes forth in its might — "לילה כיום יאיר כחשכה כאורה" ("the night will shine like the day, the darkness like the light") — one may recite the bracha over it even if the moon is covered by clouds and is not visible; but he also brings the responsum of the author of the Chavos Daas, who disagreed with him ↩
6 Hagahos HaTur OC siman 426 os 2 ↩
7 siman 426 s"k 1 ↩
8 s"k 3 ↩
9 Moreh B'Etzba siman 6 os 184 ↩
10 siman 36 os 11. And he wrote there: 'And see Midrash Talpiyos daf 79a, that it is a good omen for the month when it is clear and bright — see there' ↩
11 Year 2, parshas Vayikra se'if 23 ↩
12 perek 33 os 5 ↩
13 And he concludes there: 'And in a pressing situation it is proper to estimate by whether most of the things visible by its light on the third night are seen from it, for the essential letter of the law is to recite the bracha after three days, and the fact that the minhag spread to recite it after seven is only because that way it is preferable according to all opinions; and all agree that the established halacha is to recite the bracha after three days. Therefore one may properly estimate thus without any concern — though it still requires some further study' ↩
[12] (halacha 748)
Kiddush Levana - a segulah for toothache
It is brought in many seforim that Birkas HaLevana is a segulah against toothaches. As the Rebbe writes1: 'Surely you are careful with Kiddush Levana, a segulah for the teeth'.
And we have found in seforim that wrote about this segulah, that it is connected to this matter: The Taharas Yisrael writes2: 'And something similar to this I heard from a certain man who himself heard from the righteous Rav R' Dovid Karber zt"l, son of the holy righteous Rav R' Shmuel of Wengrow zt"l, the teacher of all Israel, who heard from his aforementioned father zt"l, who said that one who has a toothache, r"l, should always say at the time of Kiddush Levana, when he says "just as I dance opposite you and cannot touch you, so shall none of my enemies be able to touch me for evil," he should also say "and I shall not have a toothache," and he is assured that through this he will be saved, with the help of Hashem, blessed be He, from toothache forever. And so I did, and thank G-d I was healed through it, and it is a proven segulah'.
And in sefer Chok Olam3 he writes thus in the name of the Baal Shem Tov: 'so shall none of my enemies be able to touch me for evil: and so shall I and all the members of my household not have a toothache. And it is efficacious for toothache (the Maggid of Tarnobil in the name of the Rivash)'.
And in sefer Taamei HaMinhogim4 in the name of the holy Maharay of Rozin: 'A segulah for toothache from the holy righteous Rav Maharay of Rozin zt"l: to say at the time of Kiddush Levana, after he says three times "so shall none of my enemies be able to touch me for evil," he should say each time "and I shall not have a toothache"'. And so too is written in Elef HaMagen on the Mateh Efraim siman 625 note *): 'A segulah for toothache from the holy Rav Maharay of Rozin z"l: to say, when he makes Kiddush Levana, after he says three times "so shall none be able etc. for evil," he should say each time "and I shall not have a toothache," end quote'.
This minhag is also brought in the seforim of Chabad chassidim, and that this is how our Rebbeim conducted themselves, including also touching the teeth, as follows:
Rav Levi Yitzchok Simonovsky, a talmid of the chossid R' Hillel of Paritch, writes5: 'My teacher said: I suffered from a toothache for a long time, r"l, and I did not want to extract them (and so it is in the Gemara), for they are 32, corresponding to the 32 pathways of Chochma. The incantation opposite the moon is good, for 'levana' is a notarikon of 'Lamed-Beis, Beis-Hei' (32, Boruch Hu). I heard that it is good to say at the time of Kiddush Levana, after the words "and I cannot touch you," "and I shall not have a toothache forever"'.
In sefer Lubavitch V'Chayaleha6 it is related: 'In Lubavitch it was known to all that at the time of Kiddush Levana, when the Rebbe (the Rebbe Rashab n"e) would say "so shall none of my enemies be able to touch me for evil," he placed his holy hands upon his teeth and said: "and I shall not have a toothache forever," and I too saw with my own eyes that he then placed his hand upon his teeth'.
And likewise in sefer Reshimos Devarim7: 'A segulah from the Baal Shem Tov for toothache: to say at the time of Kiddush Levana, after the words "to touch me for evil," also "a toothache," and to touch the place of the teeth. And so we saw our Rebbeim do'.
And in sefer Dinei U'Minhagei Rosh Chodesh8 it is brought: 'And I heard that the chossid R' Pinchas Althaus a"h, when he had severe pains in his teeth, related this to the Rebbe Maharayatz n"e, and the Rebbe Maharayatz asked him whether he touches his teeth while saying "just as I dance etc. so shall none be able etc." in Kiddush Levana; and the aforementioned chossid related this to the Rebbe שליט"א (who afterwards went in to his father-in-law to clarify this), and from then on the Rebbe שליט"א conducts himself so in Kiddush Levana'.
However, the Rebbe's conduct9 was to touch his mouth in the midst of beginning to say the passage 'Boruch osecha' (and no special saying regarding the teeth was seen).
Thus we have seen that Kiddush Levana in general is a segulah for the healing of toothache, and that the conduct of our Rebbeim was to touch the mouth (and there are among our Rebbeim who, after saying 'so shall none of my enemies be able to touch me for evil,' added the saying "and I shall not have a toothache forever," and then touched).
Notes:
1 מכתב ח' סיון תשט"ו - לקו"ש חט"ז ע' 580 ↩
2 (על נדה) סקפ"ד בהגהות לבאר יצחק סקנ"ז ↩
3 (הוכמן) עמ' לג, הובא בסוף ספר בעש"ט עה"ת ↩
4 עניני ר"ח עמ' ת"ס בהערה בשוה"ג ד"ה סגולה לכאב שיניים ↩
5 בספרו נתיבי רש"י בסוף הספר ↩
6 עמ' 30 ↩
7 ח"ב עמ' כט ↩
8 ע' צג הערה 86 ↩
9 וראה גם בהתקשרות גליון 773 מקובץ מנהגי מלך ע' 46. וכך ניתן גם לראות בוידיאו מקידוש לבנה ↩
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