Topics Page: Rosh Chodesh

(1) יהוה said to Moses and Aaron in the land of Egypt: (2) This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you.

(7) If a father and his son saw the new moon, they should both go to the court in Jerusalem. It is not that they can join together to give testimony, for close relatives are disqualified from testifying together, but they both go so that if one of them is disqualified, the second may join together with another witness to testify about the new moon. Rabbi Shimon says: A father and his son and all their relatives are fit to combine together as witnesses for testimony to determine the start of the month. Rabbi Yosei said: There was an incident with Toviyya the doctor. When he saw the new moon in Jerusalem, he and his son and his freed slave all went to testify. The priests accepted him and his son as witnesses and disqualified his slave, for they ruled stringently that the month may be sanctified only on the basis of the testimony of those of Jewish lineage. And when they came before the court, they accepted him and his slave as witnesses and disqualified his son, due to the familial relationship.

(11) And the start of its renewal is called the birth of the moon. Yet it would have been fitting to call it the renewal of the moon. However the Sages, may their memory be blessed called it the birth, since every month the moon is hidden for about two days or a little less before it attaches itself to the sun, and it afterwards begins to be born and gather light. But its light does not [then] have the power to be seen by people. So that is like the matter of a newborn, since it does not have the power to act like the custom of [other] people, to walk and move like other animals.

(12) And according to the words of our Rabbis, may their memory be blessed, that is the moment that the sun and the moon attach themselves to each other in their median path in one of the parts of the sky; and this is the same in all of the world. So that is the beginning of the next month and the end of the past month. And it would have been fitting to designate this as the start of the month, according to the path of the luminaries, were it not that the [precise] time of this birth is not visible to people, such that the only way to arrive at is by way of calculation and reasoning. But both of these are difficult for most of the world and questions come about them, such that the thoughts of people do not come to a single opinion. And because of that, the Holy One, blessed be He, was not stringent and did not command us to observe the start of the months from their beginning in the sky, which is the time of the [moon's] birth. Rather, He granted us leeway about the thing and give us permission to set the month according to the counsel of the sages, since we have no sign that testifies to us about its beginning in the sky, whereas its beginning according to our eyesight - which is what is revealed to us - is not the same in every person's eyes. And because of that, it requires assistance and control. So the Holy One, blessed be He, gave the right and the power over this to the hands of our sages, so that they could control it according to their opinion and their wisdom. And that is why the verse made the festivals depend on proclamation, in its stating (Leviticus 23:4), "These are the festivals of the Lord, holy gatherings, which you shall proclaim in their seasons." That is to show that we have permission to set the festivals [by way of proclaiming the new months].

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.

(4) “And the stars” (Genesis 1:16) – Rav Aḥa said: This is analogous to a king who had two stewards, one ruled [only] over the city and one ruled over the [rest of the] province. The king said: ‘Since this one diminished himself [and consented] to be ruler over the city, I decree concerning him that whenever he goes out, a large crowd should go out with him, and when he enters, the city council and the multitudes should enter with him.’ So, the Holy One blessed be He said: ‘Since the moon diminished itself to rule at night, I decree concerning it that when it goes out, the stars should go out with it, and when it goes in, the stars should go in with it.’ Similarly, “the name of his brother was Yoktan” (Genesis 10:25) – Rabbi Aḥa said: Why was he named Yoktan? It is because he would minimize [maktin] his affairs. What did he merit? He merited producing thirteen great families. Now, if Yoktan received this because he minimized his affairs, if an important man minimizes his affairs, all the more so. Similarly, “Israel extended his right hand, and laid it on the head of Ephraim, who was the younger” (Genesis 48:14) – Rabbi Ḥonya said: Do we not know from the accounts of the births that he was the younger? What, then, is “who was the younger [tza’ir]”? It is because he would minimize [matzir] his affairs. What did he merit? He merited the birthright. Now, if the young one merited the birthright because he minimized his affairs, an older person who minimizes his affairs, all the more so. This is astounding.

(6) Blessed are You, Lord, our God, King of the Universe, who with His utterance created the heavens, and with the breath of His mouth, all their host. Law and season did He give them, that they not deviate from their set function. They are glad and rejoice to do the will of their Creator — the Worker of truth whose work is true. The moon He directed to renew itself — a crown of glory to those who are borne from the womb, who are destined to be renewed just like it, and to glorify their Creator for the name of His glorious kingdom. Blessed are You, Lord, Renewer of the months.

The Sages taught in another baraita: When the sun is eclipsed, it is a bad omen for the other nations. When the moon is eclipsed, it is a bad omen for the enemies of the Jewish people. This is due to the fact that the Jewish people calculate their calendar primarily based on the moon, and the other nations calculate based on the sun. When the sun is eclipsed in the east, it is a bad omen for the residents of the lands of the east. When it is eclipsed in the west, it is a bad omen for the residents of the lands of the west. When it is eclipsed in the middle of the sky, it is a bad omen for the entire world.

(1) THE NEW HEAVENS AND EARTH RABBAN GAMALIEL said: Just as the New Moons are renewed and sanctified in this world, so will Israel be sanctified and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" (ibid.); "And the earth shall wax old like a garment" (Isa. 51:6); just as a man spreads out his garment and folds it up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" (ibid.).

(16) It was taught in the school of Rabbi Yishmael: Even if Israel was privileged only to greet their Father in heaven, once a month, it would be sufficient for them. Abbaye said: “Therefore it must be recited standing.” Who is this coming up from the wilderness clinging to her beloved? May it be Your will, Adonoy, our God, and God of our fathers, to fill the deficiency of the moon, so that it will no longer be diminished; and may the light of the moon be like the light of the sun, —and like the light of the seven days of creation— as it was before it was diminished, as it is said: “The two great luminaries.” And may there be fulfilled for us the Scriptural verse which says: “They will seek Adonoy, their God, and David, their king. Amein.

(3) In truth, in the time of the Temple, when the Kohanim (priests) brought musaf offerings, some men also would refrain from doing major work on Rosh Ḥodesh. But their practice is no longer binding, because they participated in the sin of the Golden Calf. Women, on the other hand, did not sin, and thus have more of a connection to the sanctity of Rosh Ḥodesh. As a result, their practice remains valid.

(4) Therefore, every woman should refrain from doing certain types of work on Rosh Ḥodesh – knitting, for example – in order to differentiate between Rosh Ḥodesh and ordinary days. It goes without saying that she should not plan to do any big jobs on Rosh Ḥodesh.

(5) Some women go above and beyond and refrain from doing any type of work that is forbidden on Ḥol Ha-mo’ed. This includes sewing, knitting, and fixing things in the house. Cooking, baking, and ironing, however, are permitted, as they are permitted on Ḥol Ha-mo’ed as well. Washing clothing in a washing machine is also permitted, because it entails almost no effort. If the clothes are needed for Rosh Ḥodesh itself, one may wash them even by hand. An employed woman may work on Rosh Ḥodesh, even if she generally follows the practice of those who go above and beyond, because if she misses work regularly on Rosh Ḥodesh, she might lose her job. And even if there is no concern that she will be fired, she may go to work if she needs the money or if her absence will cause her employer to lose money.

(5) David said to Jonathan, “Tomorrow is the new moon, and I am to sit with the king at the meal. Instead, let me go and I will hide in the countryside until the third evening.

(149) Regarding that which we say, “and in the songs of David, Your servant,” in the Shmoneh Esreh (standing prayer) of Rosh Chodesh – the general principle is that the holidays of Pesach, Shavuot and Sukkot correspond to the forefathers, Avraham, Yitzchak and Yaakov, whereas Rosh Chodesh is the aspect of David. That is why we say, “and in the songs of David, Your servant,” in the Shmoneh Esreh (standing prayer) of Rosh Chodesh. And this is [the meaning of] that which is written in the writings of the Ari, may his memory be blessed: “And establish the throne of David, Your servant, quickly within it,” is about the Messiah, son of Yosef (the precursor of the main Messiah, son of David). And the general principle [here] is that everything needs preparation; and our Rabbis, may their memory be blessed, hinted to this (Shabbat 118b), “Were the Jewish people to observe two Shabbats.” That is because everything that requires preparation requires preparation with that same thing itself. And that is [the meaning of], “Were the Jewish people to observe two Shabbats.” That is, the first Shabbat would be preparation of the second Shabbat. And that is why the Messiah, son of Yosef must come first; for through him is there preparation for the Messiah, son of David. This is since the preparation for the thing that requires preparation must be from that thing itself. And this is the hint, “and establish the throne of David, Your servant, quickly within it,” which is written in the writings of the Ari, may his memory be blessed. It is hinting to the Messiah, son of Yosef, that he will not be killed. “Establish,” that he be the preparation for the Messiah, son of David. That is to say, that the preparation should not be eliminated.