Parsha Halacha

Parsha Halacha – Parshat Parshat Bo

Sanctifying the Moon and Receiving the Shechinah

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In the Torah portion of Bo, G-d tells Moshe, הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים“ (This month is for you the head of the months”).^[1] According to our sages, this is referring to the mitzvah of declaring the beginning of the new month based on the appearance of the new moon.^[2] The sages say that G-d showed Moshe the new moon and instructed him as to how it should look in order to declare that it’s Rosh Chodesh.

Since the verse refers to a new moon, our sages tell us that it also alludes to the mitzvah of reciting the blessing of Kiddush Levana, sanctifying the new moon.^[3]

The Talmud says that by using the word זֶּה, which is also used when the Jewish people “saw G-d” at the time of the splitting of the sea (זֶה אֵלִי וְאַנְוֵהוּ/ “This is my G-d and I will beautify him”^[4]) the Torah alludes to the fact that whoever sanctifies the moon in the proper time is as if he receives the Shechinah (Divine Presence).

Why Is Sanctifying the Moon like Receiving the Shechinah?

Several explanations have been given as to why sanctifying the moon is like receiving the Shechinah. Here are some of them:

●      The Birth of Creation

Rabbi Yonatan of 12^th-century Lunil, France, explains that seeing the birth of the moon after its disappearance enforces our belief in the Divine creation ex nihilo (something from nothing) It also reminds us that G-d can destroy the world at any time just as he makes the moon disappear. We say this blessing in a group to proclaim our belief publicly that G-d created the world. One who believes this will recognize G-d and be in awe of Him and will not stray right or left from observing His commandments.

●      “Indeed, You Are G-d Who Conceals Himself”

Rabbeinu Yonah of 13^th-century Spain and France writes that although G-d isn’t visible to the human eye, He can be perceived through experiencing His wonders and power. As the verse says,^[5] “Indeed, You are G-d who conceals Himself, O, G-d of Israel who saves,” i.e., even though G-d conceals Himself, He is still recognized as the G-d of Israel who does many wonders. He saves them at all times and at every turn. Through His salvations people perceive Him, He is revealed to them, and they recognize Him. So, too, through renewing the moon, G-d is revealed to the people, and it is as if they are receiving His countenance. (Although G-d can be perceived through the workings of the other heavenly bodies, the renewal of the moon is the most obvious manifestation of the Divine as the change to the moon is apparent to all.^[6])

●      G-d Keeps His Word

Rabbi Tzidkiyahu ben Avraham Harofeh of 13^th-century Rome^[7] quoted the prophet Jeremiah who says,^[8] “Thus said G-d Who established the sun for light by day, the laws of moon and stars for light by night. Who stirs up the sea into roaring waves, whose name is G-d of Hosts: ‘If these laws should ever be annulled by Me—declares G-d— only then would the offspring of Israel cease to be a nation before Me for all time.’”

This means that the consistency of the natural order of the sun, moon and stars are a sign that G-d’s devotion to the Jewish people will never cease. The awareness of G-d’s ongoing devotion to us is equivalent to receiving the Shechinah.

●      Renewal of the Jewish People

The Maharsha writes that the rebirth of the moon is symbolic of the redemption of the Jewish people. Thus, despite the fact that we’re experiencing a dark exile without the benefit of Divine revelation, the rebirth of the moon reminds us that we, like the moon, will experience rebirth and be redeemed and once again experience Divine revelation. The anticipation for the revelation of the Shechinah is tantamount to actually experiencing such a revelation.

●      The Moon Represents the Shechinah

The Levush writes^[9] that, Kabbalistically, the moon represents the Shechinah (and, as such, seeing the new moon is like experiencing a Divine revelation).

Applications

The following laws and customs regarding the blessing on the new moon stem from the fact that saying this blessing is like receiving the Shechinah:

●      Standing

We stand when saying the blessing in honor of the Shechinah.^[10] This is similar to the law that one must stand (and may not sit) in the Azarah (courtyard) of the Beit HaMikdash out of respect for the Divine Presence.^[11] (Some say^[12] the reason we stand is that when we say this blessing we are testifying that G-d created the world [see above] and witnesses must stand while testifying.^[13])

●      Feet Together

We place our feet together when saying the blessing just as we do when reciting the Amidah.^[14] This, too, is out of honor of the Shechinah.^[15]

●      Outside

One should say the blessing on the moon under the open sky rather than inside the house or under a roof.^[16] The Bach (Rabbi Yoel Sirkish of 16^th and 17^th-century Krakow) explains^[17] that we go out of our homes to recite this blessing in order to honor the Shechinah, just as one would go outside to greet the king.

●      Not on Shabbat and Yom Tov

It is preferable not to say the blessing on the moon on Shabbat or Yom Tov.^[18] Some say that the reason for this is that receiving the Shechinah is like traveling to heaven which is beyond the Shabbat and Yom Tov boundaries (Techum Shabbat and Yom Tov).^[19] Or that we don’t want to mix the joy of receiving the Shechinah with the joy of Shabbat and Yom Tov.^[20]

●      On Motzo’ei Shabbat with Shabbat Clothes

Tractate Sofrim (20) states that one should only recite the blessing over the moon on Motzo’ei Shabbat when one is “mevusam” (i.e., smelling nice or after smelling the Besamim of havdalah) and is wearing Shabbat clothes. This is also in order to honor the Shechinah.^[21] (Although Sofrim states “only on Motzo’ei Shabbat” this is merely a preference. If the moon isn’t visible on Motzo’ei Shabbat, one should sanctify the moon on another night.^[22])

The common custom is not to go out of one’s way to put on Shabbat garments when reciting this blessing during the week.^[23] The Pri Chadash advises^[24] to at least put on one’s Shabbat frock (outer garment).

●      With a Minyan

If possible, one should recite the blessing on the moon with a minyan.^[25]

●      Not When Sad

Since the Shechinah rests only on one who is joyous, it’s best for a mourner to not recite this blessing unless postponing it until after the shiva will cause him to miss the blessing altogether.^[26] For this reason, many have a custom not to recite the blessing on the moon before Tisha Be’Av (which is a sad time) or Yom Kippur (which is a serious time).^[27]

●      Slowly

The Chida writes^[28] that out of honor for the Shechinah, one should recite this blessing slowly and clearly with great concentration.

●      Mikvah

Rabbi Eliezer Papo of 18^th and 19^th-century Bulgaria (and author of the Peleh Yo’etz) writes^[29] that in order to honor the Shechinah one should go to the Mikvah on the day that one plans to say the blessing on the moon (i.e., later that night). This is similar to the practice of going to the Mikvah before the Yomim Tovim.

May We Merit to See the Return of the Shechinah from Exile with the Imminent Arrival of Moshiach!

[1] Exodus 12:2. The custom of women regarding Kiddush Levana as well as several other customs of Kiddush Levana, will not be discussed in this article.

[2] See Rambam, Laws of Kiddush HaChodesh 1:1.

[3] Sanhedrin 42a.

[4] Exodus 15:2.

[5] Isaiah 45:15.

[6] Levush 426:1 and Aruch HaShulchan 426:2.

[7] Shibolei HaLeket Siman 167.

[8] Jeremiah 31:35.

[9] 426:1.

[10] Sanhedrin ibid.

[11] Sefer HaManhig by Rabbi Avraham ben Natan HaYarchi of 12^th and 13^th-century Lunil, France, end of Hilchot Hallel. See Yoma 25a and 69b. It is noteworthy that the Sefer HaManhig speaks about taking three steps back after the blessing on the moon as we do after the Amidah. (This is not customary although we do jump up three times in a manner that resembles saying Kedusha.)

[12] Ohel Moed by Rabbi Shmuel ben Meshulam Gerondi of 14^th-century Geroni, Spain (Sha’ar HaBerachot, Derech 3, Netiv 7). 

[13] Deuteronomy 19:17.

[14] See Shulchan Aruch Harav 95:1.

[15] It has been pointed out (Rabbi Mordechai Shmuel Ashkenazi in Kovetz Torani, HaBracha vol. 5) that the Siddur HaRav writes to place one’s feet together before looking at the moon (and not just for the reciting of the blessing). 

[16] Rama, Orach Chaim 426:4.

[17] On the Tur, Orach Chaim 426.

[18] Mishnah Berurah 426:12.

[19] Bach ibid, quoting the Maharil.

Another reason given for this custom is that when reciting the blessing we also ask G-d to protect us from our enemies, and one shouldn’t recite non-standard prayers on Shabbat and Yom Tov (Kaf HaChaim 426:20). 

In addition, reciting this blessing brings spiritual elevation to the Shechinah (which the moon symbolizes), and this isn’t necessary on Shabbat and Yom Tov when the Shechinah is already elevated (ibid 31). 

When Rabbi Chaim Vital was in Damascus, he was asked why we specifically say the blessing of the moon on Motzo’ei  Shabbat. He explained that the Beit HaMikdash was destroyed on Motzo’ei Shabbat, at which time the Shechinah went into galut (exile). It is therefore appropriate that on that same night of the week we say the blessing which reaffirms the renewal of the Jewish people and the return of the Shechinah to its place (quoted in Kaf HaChaim 426:21).

[20] Pri Chadash by Rabbi Chizkiyahu De Silva of 17^th-century Italy and Jerusalem, Orach Chaim 426:2 citing Rabbi Menachem Azariah of 16^th and 17^th-century Fano, Italy (Responsa 78).

[21] In addition, Rabbi Menachem Azariah writes (ibid.) that by waiting until Motzo’ei  Shabbat to recite this blessing, we are ensuring that (at least) one Shabbat will occur after the birth of the new moon before this blessing is recited, This is similar to the Midrash that states that the reason we don’t sacrifice a baby animal until the 8^th day or do a Brit Milah until the 8^th day is to ensure that the baby experiences a Shabbat before being brought to the Almighty (Responsa Chatam Sofer 102). 

[22] Rama 426:2. See there that in some cases it’s best not to wait until Motzo’ei Shabbat.

[23] Mishnah Berurah 426:7.

[24] 426:2 quoted in Kaf HaChaim 24.

[25] See Biur Halacha on 426:2 regarding delaying Kiddush Levana in order to recite it with a minyan. See Kaf HaChaim 426:13 that, in addition to the concept of “honoring the king with a large assembly,” (Proverbs 14:28) having a minyan makes it possible to recite Kaddish after this blessing. One who can’t say it with a minyan should at least say it with a group of three.

[26] See Biur Halacha on 426:2.

[27] Rama 426:2.

[28] Moreh Ba’Etzba 183 and 187.

[29] Chessed La’alafim, 426:9.

Wishing you a Shabbat Shalom UMevorach!