If we are blessed with a clear sky this coming Motzaei Shabbat, almost all of the Asheknazic Kehillot in the greater Teaneck area (save for Chabad) will be reciting Birkat HaLevana (referred to as Kiddush Levana by Ashkenazic Jews) on Motzaei Shababt. What will the congregants at Shaarei Orah, the Sephardic congregation of Teaneck be doing?
Three Days vs. Seven Days
The Shulchan Aruch (O.C. 426:4) rules that one should not recite Birkat HaLevana until seven days from the molad (birth of the new moon) have passed. This opinion is based on the Kabbalistic Sefer cited by the Beit Yosef called (believe it or not) Shaarei Orah, written by Rav Yitzhak Jikatila. Although the Rama remains silent on this issue, the Mishna Berura (426:20) notes that the majority of Acharonim (including the Levush, Bach, Magen Avraham and Taz) disagree with the Shulchan Aruch and permit reciting Birkat HaLevana after three days from the molad have passed. This is hardly surprising since most Rishonim (including Rashi, Rambam, the Semag and Rabbeinu Yonah) do not require waiting until the seventh day.
Most Sephardic Jews conform to the opinion of the Shulchan Aruch (Teshuvot Yabia Omer 6: Orach Chaim 38:1 and Teshuvot Yechave Da’at 2:24 following in the footsteps of Maran HaChida, Moreh B’Etzba 182, the Ben Ish Chai year two, Vayikra 23 and Kaf HaChaim 426:61). Chasidic Jews adopt this approach as well since it is rooted in the Kabbalah. Non-chasidic Ashkenazic Jews, on the other hand, recite Kiddush Levana after three days from the molad have passed (Aruch HaShulchan 426:13).
This question appears to be conceptually identical to a theoretical question that was reportedly raised by the Brisker Rav, Rav Yitzchak Zev Soloveitchik. He asked which of the following scenarios is the preferable way to fulfill the mitzvah of taking the etrog—taking an ordinary etrog at the optimal (earliest, z’rizim makdimim l’mitzvot) time (sunrise), or taking an extraordinarily beautiful etrog that one will have access to only later on in the day. The question is which halachic value enjoys priority: z’rizim makdimim l’mitzvot or hiddur mitzvah (performing the mitzvah in a beautiful and preferable manner).
It seems to me that the dispute regarding the earliest time to recite Birkat HaLevana hinges on the dispute whether the value of z’rizim makdimim l’mitzvot outweighs the value of hiddur mitzvah. Non-chasidic Ashkenazic Jews would concede that reciting Kiddush Levana on a “fuller” moon is a more mehudar way to perform the mitzvah (as the moon is more beautiful when it has “reached” half of its size). The Gemara (Shabbat 133b) states that it is preferable to use beautiful tzitzit, shofar, lulav, sukkah, and sefer Torah. Similarly, it seems preferable to recite Kiddush Levana on a more beautiful moon (provided that it is recited before the latest time permitted by Halacha for Kiddush Levana). Nonetheless, the non-chasidic Ashkenazic tradition values z’rizim makdimim l’mitzvot over hiddur mitzvah—since it prefers reciting Birkat HaLevana as soon as three days have passed from the molad. The Sephardic and chasidic tradition, on the other hand, seems to value hiddur mitzvah over z’rizim makdimim l’mitzvot.
A Thin Cloud Covering Over the Moon
It is for this reason that the Sephardic custom is to delay Birkat HaLevana if the moon is covered by a thin cloud cover (Ben Ish Chai op. cit. and Teshuvot Yabia Omer 5:24:2-7). Once again, Sephardic Jews attach greater priority to reciting Birkat HaLevana on a more aesthetically pleasing sight than reciting it as the earliest opportunity. Ashkenazic Jews, though, will seize the opportunity to recite Birkat HaLevana even if there is a thin cloud cover (Mishnah Berurah 426:3) due to their prioritizing the value of zerizim makdimim l’mitzvot.
The Practice at Shaarei Orah
At Shaarei Orah, for many years we refrained from reciting Birkat HaLevana until seven days from the molad passed, in accordance with the general Sephardic practice. However, over time this resulted in many people missing the recital of Birkat HaLevana in some months. Upon recognizing the problem, I considered changing our practice to follow the ruling of Ribi Shalom Messas (Teshuvot Shemesh U’Magein 3:55) who records the practice of Moroccan Jews to wait until the seventh day from the molad except for when there is an opportunity to recite Birkat HaLevana on a Motzaei Shabbat.
The logic for this approach is compelling. The Shulchan Aruch (Orach Chaim 426:2), as is well-known, records the preference to recite Birkat HaLevana on Motzaei Shabbat when we have emerged from the kedusha of Shabbat and are wearing our best clothing. In many communities there is a larger crowd to recite Birkat HaLevana on Motzaei Shabbat. Thus, one achieves the objective of beautifying the recital of Birkat HaLevana by reciting it on Motzaei Shabbat even if it is recited before seven days from the molad. Moreover, Rav Mordechai Lebhar argues that the Shulchan Aruch’s preference to recite Birkat HaLevana on Motzaei Shabbat applies even if it is recited earlier than the seventh day from the molad.
Conclusion
Our practice at Shaarei Orah to recite Birkat HaLevana on a Motzaei Shabbat even if it falls out before seven days have passed since the molad is compelling. Even Chacham Ovadia permits reciting Birkat HaLevana after three days from the molad if there is concern that a delay would result in losing the opportunity to recite this precious bracha altogether. In fact, in 2011 when Rav Pinhas Sabichi (a leading talmid of Rav Ovadia) visited Shaarei Orah, he approved of our change in practice to recite Birkat HaLevana on Motzaei Shabbat as long as at least three days have passed since the molad.
By Rabbi Haim Jachter
Rabbi Haim Jachter is the spiritual leader of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck. He also serves as a rebbe at Torah Academy of Bergen County and a dayan on the Beth Din of Elizabeth.
