Parsha Halacha

Parsha Halacha – Parshat Re'eh - Shabbat Mevorchim Chodesh Ellul

Blessing the Mew Month 

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This Torah portion of Re’eh is always read on the Shabbat in which we bless the month of Elul (or on Rosh Chodesh Elul – when the first day of Pesach coincides with Shabbat).[1]  This article will focus on the blessing of the new month which is made on the Shabbat before Rosh Chodesh – known as Shabbat Mevorchim. 

Why do we Bless the Month?

The Magen Avraham writes[2] that it is customary to bless the new month on the Shabbat before th ebeginning of a new month except for the Shabbat before Rosh HaShanah[3] and, according to some customs, the Shabbat before the month of Av.[4]He adds that, based on the Sefer Yere’im[5] this blessing isn’t considered to be the sanctification of the new month (Kiddush HaChodesh) which was formerly done by the high court (Sanhedrin). Rather, it is simply letting the people know as to when Rosh Chodesh will be. We do this on Shabbat rather than during the week as more people are in shul on Shabbat.[6]

It’s important for people to know the date of Rosh Chodesh so that they remember to recite Ya’aleh Veyavo, Hallel and the Musaf prayer as well as so that the women refrain from certain types of work.[7] It’s customary to stand when blessing the new month as was customary when the court would sanctify the new month, in order to remember that ancient practice. (I.e., although we aren’t sanctifying the new month with this blessing, we recall how the sanctification was done at this time.)

Why it Can’t be Kiddush HaChodesh

Several reasons are given as to why the blessing of the new month (Birkas HaChodesh) isn’t the actual Kiddush HaChodesh (sanctification of the new moon).

·      The court which would sanctify the new month had to have Smicha (Rabbinic ordination as handed down from Moshe Rabeinu) which we no longer possess. (The smicha we have today is simply a test to ensure that rabbis know the relevant laws but is no longer the same as the ancient Smicha which ceased towards the end of the Talmudic era.)[8]

·      The court would only do the Kiddush HaChodesh on the day of Rosh Chodesh whereas the blessing of the new month is done on the Shabbat beforehand.[9]

·       There is no need to sanctify the month since Hillel the second (see below as to his lineage) already sanctified all of the future months until the return of the Sanhedrin with Moshiach.[10]

Hillel the Second and the Sanctification of the Months

The idea that Hillel the second sanctified all of the future months is mentioned in the Ramban,[11] Rashba[12] and other early sources. The Rashba writes that this is a tradition for which he doesn’t know a (Talmudic) source.[13]

The Rambam seems to have another approach as he doesn’t mention that Hillel sanctified the months. Rather, he writes[14] that, based on a tradition from Moshe Rabeinu (Halacha LeMoshe MiSinai), when there is no Sanhedrin the months can be sanctified solely based on certain mathematical calculations as long as there are Jews living in Israel.[15]

Kiddush HaChodesh – The Approach of Rav Amaram Gaon

According to the siddur of Rav Amram Gaon the blessing on the new month should be said on Rosh Chodesh. The commentaries explain[16] that, in his opinion, this blessing is the current manner in which we perform Kiddush HaChodesh. This is because the power that the Sanhedrin had to sanctify the months was bestowed on them by the Jewish people.[17] As such, when the Sanhedrin is not functional, the Jewish people “take back” that power and they can, instead, sanctify it themselves by proclaiming the day as Rosh Chodesh. (Since we say the Birchat HaChodesh on the Shabbat before Rosh Chodesh, we don’t follow his view.)

Who was Hillel the Second?

In response to a questioner who claimed that the only Hillel mentioned in the Talmud is the Hillel the Babylonian who lived in the era of the second Beit HaMikdash, the Tashbetz (Shimon ben Tzemach Duran) explained the lineage of Hillel the second.[18]

Hillel the Second was the tenth generation from his illustrious ancestor by the same name. The Tashbetz lists of 10 generations from the first to the second Hillel. Each of those mentioned below were the heads of the Sanhedrin (Nasi) during their era.

1)     The founder of this dynasty was Hillel the Babylonian. He became the head of the Sanhedrin when the sons of the Beteirah stepped down and invited him to assume the position. This was due to a Halacha that Hillel knew which they did not.[19]

2)     His son was Shimon who is mentioned in the Talmud[20] but is not quoted there at all. 

3)     His son was Rabban Gamliel the Elder who established various enactments (takanot) as mentioned in tractate Gittin.[21]

4)     His son was Rabbi Shimon ben Gamliel who was killed at the time of the destruction and was one of the Ten Martyrs.

5)     His son was Rabban Gamliel who argued with Rabbi Yehoshua and was temporarily deposed from his position.[22] He was the brother-in-law of Rabbi Eliezer ben Hurkanus[23] and was a colleague of Rabbi Akiva.

6)     His son was Rabbi Shimon ben Gamliel who is mentioned many times in the Talmud. The halacha always accords with his opinion versus any one of his colleagues. Rabbi Meir and Rabbi Natan tried to depose him but were unsuccessful.[24]

7)     His son was Rabbi Yehudah HaNassi the author of the Mishnah[25] who is also known as Rebbi.[26]

8)     His son was Rabban Gamliel, son of Rebbi. His father chose him to be the Nasi (leader of the Sanhedrin) due to his outstanding fear of Heaven despite the fact that his brother Shimon was greater scholar than he was.[27]

9)     His son was Rabbi Yehudah Nessiah who permitted oil produced by gentiles.[28]

10) His son was Hillel the second who is quoted several times in the Talmud.[29]

Were the Months Sanctified while Standing?

As mentioned above, the Magen Avraham writes that we recite the Birkat HaChodeshwhile standing to remember the Kiddush HaChodesh which was done while standing. Rabbi Akiva Eiger questions this since we don’t find that the court had to stand when declaring the day as Rosh Chodesh. On the contrary, the sources indicate that the court was seated at that time.[30]

Several explanations are offered by the commentaries:

·      Although the court would sit during the Kiddush HaChodesh ceremony, those assembled would stand while saying “Mekudash, Mekudash” (“It is sanctified, it is sanctified”) in response to the courts sanctifying the new month.[31]

·      The court would sit while receiving testimony from those who saw the new moon but would then stand while sanctifying the month by saying the word “Mekudash.”[32] 

Holding the Sefer Torah

It is customary for the one blessing the new month (who is usually an esteemed member of the congregation) to hold the Torah scroll while saying the blessing. Several reasons are given for this.

·      This is similar to how the court would sanctify the new month, while holding a Sefer Torah.[33]

·      We pray that in the merit of the Sefer Torah G-d will accept our prayers and grant us a good month.[34]

Knowing the Molad

It is customary to know the Molad (time of the birth of the new moon) before blessing the new moon. This too recalls the procedure of Kiddush HaChodesh for which the court needed to know the time of the birth of the new moon.[35] Some say that this custom has a basis in the Jerusalem Talmud.[36]

Just as the moon’s purpose is to give light, so too we pray that we will use out the coming month to brighten this world with G-dliness.[37]

The Text of the Blessing

Here are the various parts of the blessing of the new month:

·      Yehi Ratzon

Many nuscha’ot (versions of the siddur) include an introductory prayer beginning with the words Yehi Ratzon which is based on the prayer of Rav as recorded in the Talmud.[38] Rav’s prayer is adjusted slightly to include the wishes for a new month (שתחדש ... ולברכה “that you renew this month for good and blessing…).

Sefardim recite the Yehi Ratzon which is recited, according to Nusach Ashkenaz, after the lifting of the Torah on Mondays and Thursdays. This prayer includes a prayer for the rabbis and their families. It’s appropriate to pray for them when blessing the new month since the rabbis would sanctify the months (as explained above).[39]

·      Mi She’asah

In the paragraph of Mi She’asah Nissim we pray that just as G-d did miracles for our forefathers, so he should redeem us swiftly and gather us from the four corners of the earth. The Levush points out that that the mitzvah of sanctifying the months was given to us at the time of the Exodus from Egypt. This may be the reason that we pray for redemption when blessing the new month.

The paragraph of Mi She’asa Nissim traditionally has 21 words which corresponds to the Divine name א-ה-י-ה. Despite this, it is customary to add one word – בקרוב/quickly – as a request that the redemption come soon.

·      Yechad’shei’hu

After announcing the day of Rosh Chodesh we say a short prayer in which we ask that:

 

This month should be one of “life and peace, rejoicing and joy, salvation and comfort and let us say Amen.”

And so may it be, Amen!

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[1] Torah Menachem 5712, vol. 3 page 148

[2] O.C. 417:1 

[3] This is based on the verse Bakese LeYom Chageinu (Psalms 81:4) which indicates that the day of Rosh HaShanah should remain concealed. 

[4] The reason for this custom is that the month of the destruction of the Beit HaMikdash is considered to be “cursed” rather than “blessed” just as Job cursed the month on which he was born (see Job 3:6) [Machatzit HaShekel based on Hagahot Mordechai, Moed Kattan Remez 934].

[5] Siman 259

[6] Aruch HaShulchan 417:8

[7] See O.C. Siman 417 and Tikkun Tefilah in Siddur Otzar HaTefilot on Birkat HaChodesh.

[8] Machatzit HaShekel

[9] Tikkun Tefilah

[10] Machatzit HaShekel

[11] Hasagot on Sefer Hamitzvot, ibid

[12] Responsa vol. 4, end of Responsa 454

[13] This seems to be the meaning of his words, “.לא ידעתי מקום לדבר זה” 

[14] Hilchot Kiddush HaChodesh 5:1 – 2. 

[15] Rambam in Sefer HaMitzvot, Positive Mitzvah 153.

The Ramban (Hasagot ibid) questions the Rambam’s explanation as this HalachaLeMoshe MiSinai isn’t mentioned in the Talmud. As far as the Rambam’s stating that there must be a constant Jewish presence in the land, he points out that in between the first and second Batei Mikdash (Holy Temples) there were 52 years during which no Jews lived in Israel. In addition, he questions, since the Jews living in Israel don’t have Smicha, how does their presence help sanctify the months?

[16] Tikun Tefilah in Siddur Otzar HaTefilot in the name of Rabbi Natan Kodonil who brought the Siddur of Rav Amram Gaon to its first printing.

[17] This is based on the opinion of Rabbi Yoshiyah in the Mechilta (on Exodus 12:2) as explained by Rabbi Rafael Bitran of Costa (Constantinople) in his commentary on the Mechilta called Midot Tovot. This echoes the words of the Ramban in his Hassagot on Sefer HaMitzvot of the Rambam (ibid).

[18] Responsa 136 D.H. HaRevi’it

[19] Pesachim 66a

[20] Avoda Zara 8b

[21] 64a

[22] Brachot 28a

[23] Bava Metzia 59b

[24] End of Tractate Horayot 

[25] Yevamot 43a

[26] Shabbat 118b

[27] Ketubot 103b

[28] Avodah Zarah 37a

[29] Sanhedrin 99a, Beitzah 26b, Yevamot 21b and Bava Batra 28a

[30] See Rosh HaShanah 25b

[31] Reb Moshe Feinstein in Igrot Moshe O.C. vol. 1, 142. Rabbi Feinstein bases this on Pirkei DeRabi Eliezer writes (quoted in Tosfot on Brachot 48a) that the Beit Din would take out a Sefer Torah when sanctifying the new month. Since the law is that one must stand when the Sefer Torah is being carried, the people must have been standing at that time

[32] See Da’at Torah of the Maharsham, 417

[33] Igrot Moshe, ibid

[34] Mekor Chayim (by the author of the Chavot Yair), Kitzur Halachot, Siman 284.

[35] Aruch HaShulchan

[36] Sanhedrin 5:3 as interpreted by Rabbi Yosef Shaul Nathanzon in Hagahot Yziyon Yerushalayim. See here that this may be a source for the concept of BirchatHaChodesh. 

[37] Talk (Sicha) of the Lubavitcher Rebbe, Parshat Shemot 5733, Se’if 1, quoted in Leket Halichot Umnihagei Shabbat Kodesh by Rabbi Michoel Seligson, chapter 6. 

[38] Brachot 16b

[39] Avudraham, Hachrazat Rosh Chodesh

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Wishing you a Shabbat Shalom Umevorach, a Chodesh Tov and a Ktivah VaChatima Tova!