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Can Birkat HaLevana be recited only at night?
By Rav Mordechai Lebhar / Senior Posek for the SHC and Rosh Kollel LINK, Los Angeles
While the general Minhag is to recite Birkat HaLevana on Motza’e Shabbat, it may often be necessary to recite it on a weekday due to cloudy skies. This can pose a potential Halachic issue for those who pray Arvit and want to recite Birkat HaLevana with a Minyan, immediately after Arvit. Although the Halacha is that one can pray Arvit from P’lag HaMinha and on (10¾ seasonal hours into the day) – as is the practice of many communities – we must inquire whether this is also the case with regards to Birkat HaLevana.
Enjoying the Light
The Gemara in Sanhedrin[1] states that one who sees the moon in its state of renewal must recite Birkat HaLevana. Accordingly, the Rambam writes[2] that one should recite the Beracha on the first night in which the new moon appears, up until the sixteenth night. It is clear that according to the Rambam, one does not need to enjoy the light of the moon in order to recite Birkat HaLevana, since one can recite it on the first night of the month, in which the moon’s light is miniscule[3].
However, the Bet Yosef[4] cites the Agur who writes that one should only recite Birkat HaLevana during the night, as there would be no benefit from its light during the day (Shraga B’Tihara Mai Ahane – “a candle in broad daylight is useless”). This too is the opinion of the Rama[5] who rules that one can only recite Birkat HaLevana at night in which one can benefit from its light.
The Hida in Birke Yosef[6] was asked about Maran’s stance in this matter. The inquirer claimed, that while Maran cites the Agur in the Bet Yosef, he omits this opinion in the Shulhan Aruch, which should lead us to conclude that according to Maran one does not have to benefit from the moon’s light in order to recite the Beracha[7]. [This is argument in itself is not at all compelling, as the Poskim write that Maran in the Shulhan Aruch frequently omits Halachot that he mentions in the Bet Yosef.]
The Hida goes on to prove, that while according to Maran one doesn’t have to actually enjoy the moonlight in order to recite Birkat HaLevana, nevertheless, one can only recite the Beracha if the moon is shining a proper light. Therefore, during the day, in which the moon’s light is not apparent, one would not be able to recite Birkat HaLevana according to Maran.
The Hida goes on to prove, that one doesn’t have to actually enjoy the moonlight in order to recite Birkat HaLevana, and that as long as the moon is shining, one can recite the Beracha . Therefore, he rules that reciting Birkat HaLevana through a window would be acceptable although one cannot see the moon so clearly.
After Sunset
We must now inquire whether one can recite Birkat HaLevana after sunset. Whereas, with regards to many Halachot, we wait until the emergence of three stars – Tzet HaKochavim – so that we can ensure that it is definitely night, reciting Birkat HaLevana is not dependent on the technical definition of night, as we explained, but rather on the level of the moon’s light.
One may liken this discussion to the ruling of many Aharonim – including Ribbi Hayim Palacci in Shu”t Lev Hayim[8], Rav Shimon Sofer[9] and Hacham Ovadia Yosef in Shu”t Yabia Omer[10] – that one may recite Birkat HaLevana after dawn before sunrise, as the moon’s light is sufficiently strong at that time. One can suggest that between sunset and starbreak one would also be able to recite the Beracha just like after dawn. [Still, Rav Gershon Bess shlit”a commented to the author, that there is a fundamental difference between Alot HaShahar – dawn – which is essentially night with a little daybreak and Ben HaShemashot which does not reach its full night potential.]
We can also cite proof from the Rambam’s opinion that Hanukkah candles are lit after sunset and there is no concern of Shraga B’Tihara Mai Ahane – “a candle in broad daylight is useless”. Obviously, the Rambam is not concerned that such candlelight is unrecognizable due to the outside light as it is sufficiently dark.
Indeed, the Shu”t Gur Arye Yehuda (son of the Pri Megadim)[11] writes that when the moon has not been seen for some time due to clouds, when can recite Birkat HaLevana even before starbreak. He proves this from Rashi on Humash, who comments on the verse: “HaHodesh Haze Lachem”[12] – in which Moshe is commanded to consecrate the new month – that Moshe was taught the wisdom of identifying the new moon around the time of sunset (Samuch Leshkiah).[13]
In light of all of this, one can say that although the Mishna Berura[14] writes that Birkat HaLevana should not be recited before starbreak, this may only be due to the circumstances in Europe – where he lived – in which immediately after sunset it is still very light outside[15].
Furthermore, there are different opinions as how long Ben HaShemashot is in the United states. Whereas regarding doing Melacha after Shabbat we are stringent to wait anywhere from 40 to 50 minutes in the Tri-State area (In Los Angeles and other southern cities this would be a bit shorter); regarding Birkat HaLevana, we can be lenient and recite Birkat HaLevana 35 minutes after starbreak (and 20 minutes in Los Angeles), especially if it is a cloudy season and the Tizubbur may be forced to wait for long or miss Birkat HaLevana with a Minyan altogether.
Sources:
[1] מב.
[2] פ”ה ברכות הי”ז
[3] וכמו שכתב באבודרהם (הל’ ברכות שער ח) “דירח בן יומו אין אדם נהנה מאורו”
[4] או”ח סי’ תכו
[5] שם ס”א
[6] שם
[7] ומלבד זה השואל הבין שהדרכי משה הביא האגור, ולפנינו איתא כן בב”י ולא בדרכי משה. שו”ר שאיתא כן בדרכי משה ארוך אבל גם מובא בב”י וצע”ק.
[8] ח”ב סי’ יט
[9] בעל ההתעוררות תשובה (בקונט’ בסוף המאירי מס’ ר”ה ס’ י)
[10] ח”ה או”ח סי’ לו
[11] או”ח סי’ קמד
[12] שמות יב, ב
[13] וכן איתא בספר מאורי אור (חלק באר שבע דף קטז) שממה שהרמ”א כתב בהל’ תענית ס’ תקסב לגבי השלמת תענית כתב שצה”כ היינו כשהלבנה זורחת בכח ומאירה על הארץ, ומדלא נקט הכי לגבי קידוש החודש משמע דסגי בזריחה קצת.
וע”פ הנ”ל, מה שכתוב באבודרהם (שם) וז”ל ואמרי בירושלמי אין מברכין על הלבנה עד שיתבשם י”מ עד מוצ”ש שיברך על הבשמים ו”מ עד שיהיה האור שלו מתוק ואדם נהנה ממנו וזה לאחר ב’ או ג’ ימים דירח בן יומו אין אדם נהנה מאורו וזהו נכון ע”כ. אין הכוונה הנאה ממש בלילה וכמש”כ בברכ”י. וכפי שמוכח מכמה דוכתי, אלא כל שלא בגדר שרגא בטיהרא שפיר יוכל לברך עליה.
[14] סי’ תכו ס”ק ב’
[15] ויעוי’ עוד במ”ב הל’ חנוכה ס’ תרע”ב ס”ק א’ שהדלקת נ”ח בשקיעה היינו שקיעה שניה דהוא כרבע שעה מקודם צה”כ