ברכת הלבנה

The blessing of the new moon and the festive character of ראש חדש originated in the time of the Second Beit ha-Miqdash. Due to the significance of the moon in the Jewish calendar (see Sh^әmot 12.2), it may be of much older origin; in the course of time it has, however, undergone substantial changes. The rite takes the moon as a symbol of the renewal in nature as well as of Israel's renewal and redemption. Various other elements, some of them of a superstitious nature, have become attached to the rite. ("Moon, Blessing of the," Ency. Jud., 12.291-2).

N^әtzârim, of course, reject superstitious additions. Consequently, while we reject the implications of interpreting "this" in Sh^әmot 15.2 as the moon (the basis of the passage in Talmud comparing the recitation of ברכת הלבנה with the welcoming of the Sh^әkhinâh), the theme of renewal makes it fitting to use this occasion to regularly reflect upon renewing and strengthening the Sh^әkhinâh within us. Because of the theme of (re-) welcoming the Sh^әkhinâh with the recitation of this blessing, it is recommended (Soph. 20.1) to pronounce the blessing, if possible, on the evening after the departure of Shabât, when one is still in a festive mood and clad in one's best clothes (based in part, with comments inserted, on Ency. Jud., ibid.).

The ברכת הלבנה is rich in clear and long-accepted messianic implications, voicing Israel's continuous hope for redemption by the Mâshiakh, a descendant of Dâwid, whose kingdom would be 'established forever as the moon' (T^әhilim 89.38). The ceremony concludes with the recital of several scriptural verses, a quotation from Talmud (Sanh. 42a)…, and a prayer for the fulfillment of the promise of the restoration of the Kingdom of Israel when the Jews will 'seek י--ה their Ëlohim, and Dâwid their King' (Hosheia 3.5; loc. cit.)

In the Mishnaic period (middle of 2^nd century C.E. to beginning of 3^rd century C.E.), the proclamation of the new month by the rabbinical court was celebrated with dancing and rejoicing. Near the end of the first paragraph in the Nosakh Teimâni one sings three times (to the popular melody) דוד, מלך ישראל, חי וקיים (Dâwid, King of Israel, is 'alive and kicking' [lit. living and enduring]). Teimânim then recite two verses from Shir ha-Shirim. If there is a minyân, the qadish d^ә-Rabanan is then recited, after which everyone present wishes each other Shâlom aleikhëm, to which the response is the reverse: Aleikhëm shâlom.

ברכת הלבנה is recited outdoors in view of the moon (not obscured by clouds, etc.), generally between the 8^th and 14^th of the month, inclusively (on the Hebrew calendar, of course), but not on Ërëv Shabât or ërëv Khag. This is mainly because of the prohibition against carrying a sidur in public, i.e., outside of the Beit ha-K^әnësët — since this is recited in the open air — where there is no eiruv (loc. cit.). In Seventhmonth (Tishrei), the blessing is usually recited on the evening after Yom ha-Kipur (the eleventh of Seventhmonth); in Fifthmonth (Av), on the evening after the 9^th (Tisha b^ә-Av).