The Gemara comments: And they both hold in accordance with the opinion of Rabbi Yoḥanan that one can recite the blessing until the flaw of the moon is filled. The dispute is that this one, i.e., Rav Ya’akov bar Idi, who holds one can recite the blessing until seven days have passed, understands Rabbi Yoḥanan to be referring to the day when the moon will be like the string of a bow. Before that point the moon appeared merely as a bow, and after seven days it appears like a half-circle, like a bow that has a string. That one, i.e., the Sages of Neharde’a, who holds one can recite the blessing until sixteen days have passed, understands Rabbi Yoḥanan to be referring to the day when the moon will be like a sieve, i.e., a full circle. § Rav Aḥa of Difti said to Ravina: And they should bless the blessing of: Blessed are You, Lord our God, King of the Universe, Who is good and Who does good, for the benefit that people derive from the light of moon. Ravina said to him: Is that to say that when the moon is shrinking we bless, as we do for other disasters: Blessed are You, Lord our God, King of the Universe, the true Judge, so that we should conversely bless: Blessed are You, Lord our God, King of the Universe, Who is good and Who does good, when the moon is growing? Rav Aḥa of Difti said to him: You are correct, and we should say them both: The blessing of the true Judge, when the moon is waning, and the blessing of Who is good and Who does good, when the moon is waxing. Ravina answered him: Since this is its nature, we do not bless the moon. The waxing and waning of the moon is not an unexpected occurrence that requires these blessings. And Rabbi Aḥa bar Ḥanina says that Rabbi Asi says that Rabbi Yoḥanan says: With regard to anyone who blesses the new month in its proper time, it is as if he greets the Face of the Divine Presence. Alluding to this, it is written here concerning the sanctification of the new month: “This month shall be for you the beginning of months” (Exodus 12:2), and it is written there, where the Jewish people encountered the Divine Presence at the splitting of the sea: “This is my God and I will glorify Him” (Exodus 15:2). The term “this” is employed in both verses. The school of Rabbi Yishmael taught: If the Jewish people merited to greet the Face of their Father in Heaven only one time each and every month, it would suffice for them, since in the blessing of the moon there is an aspect of greeting the Divine Presence. Abaye said: Therefore, we will say the blessing while standing, in honor of the Divine Presence. The Gemara relates: Mareimar and Mar Zutra would lean on one another’s shoulders and recite the blessing. Rav Aḥa said to Rav Ashi: In the West, Eretz Yisrael, they recite the following blessing on the moon: Blessed is He Who renews the months. Rav Ashi said to him: Our women also recite that blessing, meaning that this is an abridged version for the unlettered. Rather, the full version of the blessing is the version of Rav Yehuda. As Rav Yehuda says: Blessed are You, Lord our God, King of the Universe, Who by His word created the heavens, and by the breath of his mouth all their hosts. He set for them a law and a time, that they should not deviate from their task. And they are joyous and glad to perform the will of their Owner; they are workers of truth whose work is truth. And to the moon He said that it should renew itself as a crown of beauty for those He carried from the womb, as they are destined to be renewed like it, and to praise their Creator for the name of His glorious kingdom. Blessed are You the Lord, Who renews the months.