(יד) וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃ (טו) וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃ (טז) וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃ (יז) וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃ (יח) וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלֲהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃ (יט) וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי׃ (פ)
(14) God said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times—the days and the years; (15) and they serve as lights in the expanse of the sky to shine upon the earth.” And it was so. (16) God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars. (17) And God set them in the expanse of the sky to shine upon the earth, (18) to dominate the day and the night, and to separate light from darkness. And God saw that this was good. (19) And there was evening and there was morning, a fourth day.
(א) המארת הגדולים שָׁוִים נִבְרְאוּ וְנִתְמָעֲטָה הַלְּבָנָה עַל שֶׁקִּטְרְגָה וְאָמְרָה אִ”אֶ לִשְׁנֵי מְלָכִים שֶׁיִשְׁתַּמְּשׁוּ בְכֶתֶר אֶחָד: (ב) ואת הכוכבים עַל יְדֵי שֶׁמִּיעֵט אֶת הַלְּבָנָה הִרְבָּה צְבָאָיהָ לְהָפִיס דַעְתָּהּ:
(1) המאורות הגדולים THE GREAT LUMINARIES — They were created of equal size, but that of the moon was diminished because she complained and said, “It is impossible for two kings to make use of one crown” (Chullin 60b). (2) ואת הכוכבים AND THE STARS — Because He diminished the moon, He increased its attendant hosts to mollify it (Genesis Rabbah 6:4).
The source of the Kiddush Levana is in the Babylonian Talmud,[1] (Sanhedrin 42a), Rabbi Yochanan taught that one who blesses the new moon, in its proper time, is regarded like one who greets the Shechinah (Divine Presence), as it is written in Exodus 12:2:, "This month (is to be for you the beginning of months..)”
This verse in Exodus 12:2 is the source of what is considered to be the first commandment in the Torah, which is to sanctify the new month, and is based on the lunar calendar. Although Kiddush levana is not the method of sanctifying the new month, we may be able to understand Rabbi Yochanan's opinion that one who ‘blesses the new moon’, is also showing respect to the first commandment in the Torah, and therefore it is like greeting the Shechinah (Divine Presence).
Many synagogues post the text of the prayer in large type on an outside wall.[2]
This verse in Exodus 12:2 is the source of what is considered to be the first commandment in the Torah, which is to sanctify the new month, and is based on the lunar calendar. Although Kiddush levana is not the method of sanctifying the new month, we may be able to understand Rabbi Yochanan's opinion that one who ‘blesses the new moon’, is also showing respect to the first commandment in the Torah, and therefore it is like greeting the Shechinah (Divine Presence).
Many synagogues post the text of the prayer in large type on an outside wall.[2]
“Praised are you, O Lord our God, King of the Universe, who created (bara’) the skies with his word, and all heaven’s host with the breath of his mouth. He gave them appointed times and roles, and they never miss their cues, doing their Creator’s (konam) bidding with gladness and joy. He is the true creator (po’el) who acts faithfully, and he has told the moon to renew itself. It is a beautiful crown for the people carried by God from birth (Israel), who will likewise be renewed in the future in order to proclaim the beauty of their creator (yotsram) for his glorious majesty. Praised are you, O Lord, who renews new moons.”
(ב) הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחָדְשֵׁ֖י הַשָּׁנָֽה׃
(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.
(טו) וּשְׂעִ֨יר עִזִּ֥ים אֶחָ֛ד לְחַטָּ֖את לַיהוָ֑ה עַל־עֹלַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכּֽוֹ׃ (ס)
(15) And there shall be one goat as a sin offering to the LORD, to be offered in addition to the regular burnt offering and its libation.
(א) ובראשי חדשיכם הנה יום ראש חדש היה מנהג לישראל שיהיה יום קודש בצד מה כמו שהעיד באמרו אשר נסתרת שם ביום המעשה וזה יורה שלא היה יום ראש חדש אצלם יום מעשה ולכן ייחס אותו לישראל באמרו ראשי חדשיכם ולא כן כתב במועדים שלא כתב בשבת שבתכם ולא ביום בכוריכם ולא ביום סוכותיכם וטעם מנהגם זה היה כי אמנם הצלחת ישראל בעולם הזה היא בצד מה דומה לענין הירח אשר אין לה בעצמה אור כלל זולתי מה שתקבל מזולתה וזה שאף על פי שקודם לעגל היה חרות על הלוחות חירות משעבוד מלכיות לעולם הנה משחטאו התנצלו ולא השתמשו בכתר מלכות תמיד כמו שאר האומות אבל היה זה להם לעתים כפי שפע האור העליון עליהם ובלעדיו הלכו חשכים ואין נוגה למו כמו שיקרה ללבנה כשלא תקכל אור השמש כי אין מזל לישראל ולא אור כלל מעצמם זולתי אור האל יתברך בהיותם לרצון. ובכן נקרא האל יתברך אצל הנביאים אור ישראל כאמרו והיה אור ישראל לאש וכן העיד באמרו ה' אורי וישעי וכאשר היו החטאים מבדילים כאמרו כי אם עונותיכם היו מבדילים ביניכם לבין אלהיכם וחטאתיכם הסתירו פנים מכם משמוע הלכו חשכים מבוהלים ודחופים בין האומות. ובהיות מזה נמשך חלול ה' בלי ספק באמור להם עם ה' אלה היה באופן מה בכל צרתם לו צר כאמרם ז''ל כביכול עלי ועליך בא שוד שודד ובהיות חטאת ר''ח כפרה על ישראל הגורמים מניעת האור או מעוטו כמו שהתקינו ז''ל באמרם שעירי חטאת לכפר בעדם זכרון לכולם יהיו תשועת נפשם מיד שונא ובכפרה זו תהיה תשועה מה לחלול השם לפיכך אמרו שלכך נאמר בשעיר ר''ח חטאת לה' מפני שכפרתו מועילה לקדוש שמו יתברך וזה רצו באמרם (חולין פרק אלו טרפות) אמר הקב''ה הביאו כפרה עלי על שמעטתי את הירח רצונו לומר הביאו כפרה בשבילי להשיג קדוש שמי המחולל בגוים בסבת מה שמעטתי את הירח כשהגליתי את ישראל והסתרתי פני מהם:
(1) ובראשי חדשיכם, it was an ancient custom among the Israelites to treat the day of the new moon as a semi festival. We know this already from Samuel I 20,19 where Yonathan describes the day as one on which no work is performed in the field, a day not defined as יום המעשה, “a working day.” This is why this day has retained a special significance for the Jewish people, i.e. the Torah describes it as ראשי חדשיכם “the beginning of your months.” You will not find the regular festivals, מועדים described as “your festivals.” We do not find the Sabbath described as “your Sabbath” or the festival of Shavuot as “your day of the firstling fruits.” [the author will go to some length to explain that the ending כם in the word שבועותיכם in verse 26 does not refer to that festival. Ed.] Neither do we find the expression סכותיכם, etc.
The reason for this ancient custom of treating the day of the new moon almost like a festival is that historically, success of the Jewish people in matters terrestrial has always been linked to the lunar cycle. The moon is a phenomenon which has no light of its own, a phenomenon which depends on receiving and reflecting light from an external source.
Although prior to the sin of the golden calf the Jewish people’s fate was totally independent of any foreign domination, described as חרות על הלוחות, a kind of absolute independence, freedom engraved on the Tablets (the first set no doubt), (compare Exodus 32,16) as well as Eyruvin 54 and Tanchuma, Ki Tissa 16), once they had sinned they (divested themselves of this privilege, (and) no longer made use of this “Royal crown” at all times as did the other nations, so that they did no longer appear to enjoy this advantage over the other nations of the world.
Ever since that spiritual disaster, the Jewish people could enjoy their original privilege of independence from the restrictions imposed by the fact that one is part of the “laws of nature” only on rare occasions in their history, whereas most of the time they were dependent on “light”, i.e. good fortune, from external sources not under their control. To that extent, their history reflects the situation of the moon with its periods of ascent and decline month after month. When the moon is not directly exposed to the light of the sun it becomes invisible. The expression אין מזל לישראל, (Shabbat 126) means that the Jewish people do not generate light of their own, do not work at being masters of their own fate, but rely entirely on G’d to guide their fates. They receive this Divinely emanated light when their deeds are pleasing to G’d.
This is why in the parlance of our prophets G’d Himself is referred to as: “אור ישראל” Israel’s source of light. (compare Isaiah 10,16 as well as Psalms 27,1 where David refers to G’d. as אורי וישעי, “my light and my salvation.”)
Whenever the Jewish people are in a state of sin, their sins act as a barrier between them and their G’d so that they are deprived of their source of light. When Isaiah describes their state of being when sinful, he speaks of their G’d’s hiding His face from them, as Israel walking in darkness harassed by the gentile nations. (Isaiah 59,2).
Whenever the Jewish people’s fortunes are at low ebb this represents a desecration of G’d’s name, i.e. His reputation, as the gentiles refer to us sneeringly as עם ה' אלה “are these the ones who describe themselves as G’d’s special nation?” We can understand what our sages have said in Gittin 58 that whenever the Jewish people are in trouble, G’d is automatically forced to share their troubles. Having linked His honour to the honour and glory of the Jewish people, He suffers with us, (allegorically speaking). Whenever we suffer, whenever we are in a state of being oppressed, G’d is described as saying that “the pirate has attacked Me and you simultaneously.”
Seeing that the sin offering presented on New Moon’s day is an atonement for the Jewish people who are the cause of preventing the light of the moon to shine, or the reason it shines so weakly when it does shine, the sages in our prayers on that day referred to that sin offering as לכפר בעדם זכרון לכולם יהיו תשועת נפשם מיד שונא, “to obtain atonement for themselves. They were to be a memorial for them all, and a salvation for their soul from the hand of the enemy.” This is the reason that this is the only sin offering described as חטאת לה', “a sin offering on behalf of G’d.” Presentation of this offering is also in respect of the damage the sinful behaviour of the Jewish people has inflicted on G’d’s image among the gentile nations.
When we read about the dialogue described between the moon and G’d in Chulin 60, where G’d is eventually described as saying to the Jewish people “bring a sin offering on My behalf,” (in expiation for My diminishing the light of the moon) what the sage (Rabbi Shimon ben Pezzi) wanted to explain by putting such strange sounding words in G’d’s mouth is that ultimately the reason why the moon was diminished was because seeing it has a kinship with the Jewish people and these did not always live up to their lofty destiny, the moon [as a celestial representative of G’d Himself, Ed.] therefore has to suffer alongside with them for their shortcomings. Seeing this may not sound quite fair, G’d allegorically ordered a sin offering to be brought by the Jewish people on New Moon’s day in order appease the moon.
The reason for this ancient custom of treating the day of the new moon almost like a festival is that historically, success of the Jewish people in matters terrestrial has always been linked to the lunar cycle. The moon is a phenomenon which has no light of its own, a phenomenon which depends on receiving and reflecting light from an external source.
Although prior to the sin of the golden calf the Jewish people’s fate was totally independent of any foreign domination, described as חרות על הלוחות, a kind of absolute independence, freedom engraved on the Tablets (the first set no doubt), (compare Exodus 32,16) as well as Eyruvin 54 and Tanchuma, Ki Tissa 16), once they had sinned they (divested themselves of this privilege, (and) no longer made use of this “Royal crown” at all times as did the other nations, so that they did no longer appear to enjoy this advantage over the other nations of the world.
Ever since that spiritual disaster, the Jewish people could enjoy their original privilege of independence from the restrictions imposed by the fact that one is part of the “laws of nature” only on rare occasions in their history, whereas most of the time they were dependent on “light”, i.e. good fortune, from external sources not under their control. To that extent, their history reflects the situation of the moon with its periods of ascent and decline month after month. When the moon is not directly exposed to the light of the sun it becomes invisible. The expression אין מזל לישראל, (Shabbat 126) means that the Jewish people do not generate light of their own, do not work at being masters of their own fate, but rely entirely on G’d to guide their fates. They receive this Divinely emanated light when their deeds are pleasing to G’d.
This is why in the parlance of our prophets G’d Himself is referred to as: “אור ישראל” Israel’s source of light. (compare Isaiah 10,16 as well as Psalms 27,1 where David refers to G’d. as אורי וישעי, “my light and my salvation.”)
Whenever the Jewish people are in a state of sin, their sins act as a barrier between them and their G’d so that they are deprived of their source of light. When Isaiah describes their state of being when sinful, he speaks of their G’d’s hiding His face from them, as Israel walking in darkness harassed by the gentile nations. (Isaiah 59,2).
Whenever the Jewish people’s fortunes are at low ebb this represents a desecration of G’d’s name, i.e. His reputation, as the gentiles refer to us sneeringly as עם ה' אלה “are these the ones who describe themselves as G’d’s special nation?” We can understand what our sages have said in Gittin 58 that whenever the Jewish people are in trouble, G’d is automatically forced to share their troubles. Having linked His honour to the honour and glory of the Jewish people, He suffers with us, (allegorically speaking). Whenever we suffer, whenever we are in a state of being oppressed, G’d is described as saying that “the pirate has attacked Me and you simultaneously.”
Seeing that the sin offering presented on New Moon’s day is an atonement for the Jewish people who are the cause of preventing the light of the moon to shine, or the reason it shines so weakly when it does shine, the sages in our prayers on that day referred to that sin offering as לכפר בעדם זכרון לכולם יהיו תשועת נפשם מיד שונא, “to obtain atonement for themselves. They were to be a memorial for them all, and a salvation for their soul from the hand of the enemy.” This is the reason that this is the only sin offering described as חטאת לה', “a sin offering on behalf of G’d.” Presentation of this offering is also in respect of the damage the sinful behaviour of the Jewish people has inflicted on G’d’s image among the gentile nations.
When we read about the dialogue described between the moon and G’d in Chulin 60, where G’d is eventually described as saying to the Jewish people “bring a sin offering on My behalf,” (in expiation for My diminishing the light of the moon) what the sage (Rabbi Shimon ben Pezzi) wanted to explain by putting such strange sounding words in G’d’s mouth is that ultimately the reason why the moon was diminished was because seeing it has a kinship with the Jewish people and these did not always live up to their lofty destiny, the moon [as a celestial representative of G’d Himself, Ed.] therefore has to suffer alongside with them for their shortcomings. Seeing this may not sound quite fair, G’d allegorically ordered a sin offering to be brought by the Jewish people on New Moon’s day in order appease the moon.