Arukh HaShulchan, Orach Chaim 217:2-218:5

Sugya Map

• Issue: The permissibility and nature of kiddush levanah (sanctification of the new moon) when performed on Shabbat. Specifically, whether the prohibition against tochecha (rebuke/punishment) applies to the moon, and if so, what the implications are for kiddush levanah.
• Nafka Mina:
  • The fundamental reason for the issur (prohibition) of kiddush levanah on Shabbat.
  • The parameters of the issur itself – does it apply to all forms of interaction with the moon, or only specific ones?
  • The precise wording and intent of the bracha (blessing).
• Primary Sources:
  • Yerushalmi Berachot 1:2 (discussing the timing and nature of kiddush levanah)
  • Shabbat 150b (the core Gemara on kiddush levanah and the prohibition on Shabbat)
  • Rashi on Shabbat 150b
  • Tur, Orach Chayim 441
  • Shulchan Aruch, Orach Chayim 441
  • Arukh HaShulchan, Orach Chayim 217:2-218:5 (our text)

Text Snapshot

Arukh HaShulchan, Orach Chayim 217:2

וּבְשַׁבָּת אָסוּר לְבָרֵךְ אֶת הַלְּבָנָה. וְהַטַּעַם, מִשּׁוּם דְּלֹא לִיגַע בַּצּוּרָה דְּלָא כְּתִיבָא, וְגַם מִשּׁוּם דְּלֹא לִתְלוֹת עַל הַחֹדֶשׁ. וּכְבָר נִתְבָּאֵר בְּסִימָן רכ"ג דְּאֵין לְבָרֵךְ לְבָנָה לְאַחַר שֶׁעָבְרוּ י"ג יוֹם מִן הַחֹדֶשׁ, דְּמֵעַתָּה נִקְרָא שֶׁמֶשׁ לֹא יָרֵחַ. וּבְסִימָן ק"מ, דְּאִם לֹא בֵּרֵךְ בְּשַׁבָּת, יְבָרֵךְ בְּמוֹצָאֵי שַׁבָּת.

And on Shabbat it is forbidden to bless the moon. And the reason is, so as not to touch a form that is not written [in the Torah], and also so as not to rely on the month [for intercalation]. And it has already been explained in Siman 223 that one should not bless the moon after 13 days of the month have passed, for from then on it is called sun, not moon. And in Siman 140, that if one did not bless on Shabbat, he should bless on Motzei Shabbat.

Arukh HaShulchan, Orach Chayim 217:3

וְהָרַמְבַּ"ם פָּסַק בְּפֶרֶק י"ב הִלְכוֹת תְּפִלָּה ה"א, דְּאָסוּר לְבָרֵךְ אֶת הַלְּבָנָה בְּשַׁבָּת. וְהַמַּגִּיד מִשְׁנֶה מְפָרֵשׁ טַעְמוֹ, מִשּׁוּם דְּלֹא לְבָרֵךְ עַל שֶׁלֹּא נִבְרָא. וְאִם כֵּן, אֵין טַעַם לְמַעֲשֶׂה בְּשַׁבָּת. וְזֶהוּ הַנֶּאֱמָר בַּיִּרְאוּ שָׁמַיִם, שֶׁאִם הָיָה מִצְוָה מִן הַמֻּבְחָר, הָיָה מֻתָּר לְבָרֵךְ עַל שֶׁלֹּא נִבְרָא. אֲבָל אִם אֵינוֹ אֶלָּא מִצְוָה מִן הַמֻּבְחָר, אָסוּר לְבָרֵךְ עַל שֶׁלֹּא נִבְרָא.

And the Rambam ruled in Chapter 12 of Hilchot Tefillah, Halacha 1, that it is forbidden to bless the moon on Shabbat. And the Maggid Mishneh explains its reason, because one should not bless that which was not created. And if so, there is no reason for the act on Shabbat. And this is what is stated in the Yire'ei Shamaim, that if it were a mitzvah min hamuvchar (a preferred mitzvah), it would be permitted to bless that which was not created. But if it is merely a mitzvah min hamuvchar, it is forbidden to bless that which was not created.

Arukh HaShulchan, Orach Chayim 218:1

וּבִשְׁעַת קְרִיאַת הַלְּבָנָה, יִרְאֶה בָּהּ כְּמַרְאֵה אָדָם. וְיֹאמַר שְׁלֹשָׁה פְּסוּקִים, פְּסוּקִים שֶׁנֶּאֶמְרִים בַּזֶּה. וְכֵן אָמְרוּ חֲכָמִים, שֶׁכָּל הַמְּבָרֵךְ אֶת הַלְּבָנָה כְּמִדָּה טוֹבָה, יִרְאֶה יְשׁוּעָה. וְעַל כֵּן אָנוּ מְבָרְכִים בְּצִיּוּרֵי כּוֹכָבִים. וְכֵן יֵשׁ לְהַרְחִיק לְפָחוֹת שְׁלֹשִׁים אָמָּה מִן הַבַּיִת.

And at the time of reciting [the blessing of] the moon, one should look at it like the appearance of a person. And he shall say three verses, verses that are said for this. And so too the Sages said, that whoever blesses the moon as a good measure, will see salvation. And therefore we bless with depictions of stars. And so too one should distance at least thirty cubits from the house.

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Readings

The "Not Written" Dilemma: Rashi vs. Yerushalmi

The foundational source for the prohibition of kiddush levanah on Shabbat is Shabbat 150b, where the Gemara states: “רבי יוחנן אמר אסי ורבי יוחנן אמרו, אסור לברך את הלבנה בשבת”. The Gemara then offers several reasons. Rashi, in his commentary on Shabbat 150b s.v. "אסור לברך את הלבנה בשבת", provides a concise explanation: "משום דלא ליגע בצורה דלא כתבא. דכתיב (בראשית א) וירא אלהים את כל אשר עשה והנה טוב מאד, ולא מצא כתוב שם ירח." This translates to: "Because one should not touch a form that is not written [in the Torah]. For it is written (Genesis 1), 'And God saw all that He had made, and behold, it was very good,' and the moon was not found written there."

This interpretation, as reflected in the Arukh HaShulchan 217:2, hinges on a specific understanding of what constitutes a "written form" for blessing purposes. The implication is that blessings are generally reserved for things explicitly mentioned or alluded to in the Torah's narrative of creation. The moon, though created, is not explicitly named as such in the foundational creation account.

However, the Yerushalmi Berachot 1:2 presents a slightly different, and arguably more nuanced, perspective. It states: "רבי חזקיה בשם רבי ירמיה: משום דלא ליהני מהלבנה בשבת. רב יוסף אמר: משום דלא לפרסם את החודש בשבת. אמר רבא: משום דלא למסר נפשיה לגיהנם". The Yerushalmi suggests multiple reasons:

1. Rabbi Chizkiyah in the name of Rabbi Yirmiah: "Because one should not derive benefit from the moon on Shabbat." This is a peculiar reason, as the blessing itself is the point, not deriving physical benefit.
2. Rav Yosef: "Because one should not publicize the month on Shabbat." This relates to the calendar and intercalation, a concern also mentioned by the Arukh HaShulchan.
3. Rava: "Because one should not deliver himself to Gehenna." This is a cryptic statement, possibly alluding to the dangers or negative spiritual associations with the moon.

The Arukh HaShulchan, in 217:2, chooses to focus on the Rashi-like rationale ("דְּלֹא לִיגַע בַּצּוּרָה דְּלָא כְּתִיבָא"). Yet, it also includes the concern about "דְּלֹא לִתְלוֹת עַל הַחֹדֶשׁ" (not relying on the month), which aligns with Rav Yosef's explanation in the Yerushalmi. This demonstrates the Arukh HaShulchan's tendency to synthesize multiple explanations, giving precedence to the more commonly cited reasons while not discarding others.

The Rambam's "Uncreated" Conundrum

The Arukh HaShulchan 217:3 brings in the Rambam's view. The Rambam, Hilchot Tefillah 12:1, states: "וּמִצְוָה לְבָרֵךְ אֶת הַלְּבָנָה בְּרֹאשׁ חֹדֶשׁ. וְאֵין מְבָרְכִין אוֹתָהּ בְּשַׁבָּת." The Rambam's prohibition on Shabbat is clear. However, the reason attributed to him by the Maggid Mishneh, and subsequently discussed by the Arukh HaShulchan, is that "מִשּׁוּם דְּלֹא לְבָרֵךְ עַל שֶׁלֹּא נִבְרָא." (Because one should not bless that which was not created.)

This phrasing is perplexing. The moon was undeniably created on the first day of creation according to Genesis. The Maggid Mishneh's interpretation seems to be a misunderstanding or a highly metaphorical reading of the Rambam. The Arukh HaShulchan grapples with this, quoting the Yire'ei Shamaim: "שֶּׁאִם הָיָה מִצְוָה מִן הַמֻּבְחָר, הָיָה מֻתָּר לְבָרֵךְ עַל שֶׁלֹּא נִבְרָא. אֲבָל אִם אֵינוֹ אֶלָּא מִצְוָה מִן הַמֻּבְחָר, אָסוּר לְבָרֵךְ עַל שֶׁלֹּא נִבְרָא."

This suggests a distinction between mitzvot that are inherently significant and those that are merely preferred. If kiddush levanah were a mitzvah min hamuvchar (a preferred mitzvah) in its own right, perhaps the prohibition would be less stringent. However, the reasoning "על שלא נברא" (about something not created) still feels like a semantic loophole.

A more plausible interpretation of the Rambam, and the underlying reason for the prohibition, might be related to the prohibition of mesachek (trifling) or engaging in activities that appear frivolous on Shabbat. Blessing the moon, which is a celestial body rather than a tangible mitzvah object like matzah or sukkah, might be seen as less fitting for the sanctity of Shabbat. The Arukh HaShulchan, however, prioritizes the stated reason, even if it requires further elucidation.

Friction

The Apparent Contradiction: Blessing a Celestial Body vs. Shabbat's Sanctity

The central friction point arises from the juxtaposition of the mitzvah of kiddush levanah and the prohibitions of Shabbat. On one hand, kiddush levanah is a significant mitzvah, tied to the sanctification of time and the cyclical nature of the Jewish calendar. The Gemara in Berachot 33b states, "אמר רב יהודה אמר רב: כל הקורא להלבנה בשעת חסרונה, כאילו עושה מעשה דמים בישראל." (Rav Yehudah said in the name of Rav: Whoever rebukes the moon during its waning, it is as if he sheds blood in Israel.) This highlights the seriousness with which the moon is regarded.

Yet, Shabbat 150b explicitly states, "אסור לברך את הלבנה בשבת." The Arukh HaShulchan, in 217:2, offers two reasons: "דְּלֹא לִיגַע בַּצּוּרָה דְּלָא כְּתִיבָא" and "דְּלֹא לִתְלוֹת עַל הַחֹדֶשׁ." The first reason, derived from Rashi, implies that blessings are only permissible for things explicitly mentioned or alluded to in the Torah's creation narrative. The moon, not being named in Genesis 1, falls outside this category. The second reason, related to intercalation, is more practical but still points to a disruption of Shabbat's temporal focus.

The friction lies in the apparent conflict between:

1. The established mitzvah of blessing the moon, which is seen as a positive act of sanctification.
2. The Shabbat prohibitions, which aim to preserve the day's sanctity by preventing certain actions.

The core of the problem is understanding why this specific mitzvah becomes problematic on Shabbat. Is it the act of blessing itself, the object being blessed, or the timing?

The "Tochecha" Nuance: A Subtle Reading of the Prohibition

A deeper look reveals a fascinating interpretation that resolves this friction, found in the commentary of the Chafetz Chayim in the Mishna Berura, Orach Chayim 441:2. He addresses the prohibition and offers a subtle distinction:

The Mishna Berura cites the Gemara's reasoning for the prohibition as "משום דלא ליתי לידי טווח ירוק" (so as not to come to tochecha - rebuke/punishment). This phrase, טווח ירוק, is itself a bit obscure. Some understand it as "to aim for green," implying a desire for something beyond what is given. However, a more insightful interpretation links it to the concept of tochecha in a broader sense, perhaps even to the act of rebuking the moon itself.

The Sages enacted the prohibition on Shabbat to prevent people from "rebuking" the moon, perhaps in frustration or impatience. This could arise if one waited for the moon to appear clearly, and it was obscured by clouds, leading to an inappropriate expression of annoyance. Alternatively, it might refer to the idea that the moon is inherently less significant than the sun, and thus a blessing directed towards it could be construed as a form of tochecha against the sun, or against the natural order.

The Arukh HaShulchan 217:3, by quoting the Rambam and Maggid Mishneh's explanation about blessing "that which was not created," indirectly touches upon this. If the moon's status is deemed less "created" or less significant in the context of blessing, then performing this act on Shabbat, a day of elevated spiritual focus, might be seen as inappropriate.

Therefore, the prohibition is not necessarily about the moon itself being forbidden, but about the potential negative repercussions or inappropriate expressions that could arise from blessing it on Shabbat. The Shabbat laws, in their wisdom, create a protective barrier to prevent such unintended transgressions. The mitzvah of kiddush levanah is a deeply significant act, but its performance is regulated to ensure it aligns with the sanctity of Shabbat, avoiding any semblance of rebuke or misplaced focus.

The Arukh HaShulchan's inclusion of the Rambam's interpretation, however peculiar, serves to highlight the d'oraita versus d'rabnan nature of the prohibition. If the moon were truly "not created" in a way that negated its existence for blessing purposes, then the prohibition would be more absolute. But since it was created, the prohibition becomes d'rabnan, a rabbinic enactment to prevent potential issues.

Intertext

Tanakh: The Moon as a Witness and a Sign

The Tanakh itself provides a rich tapestry of references to the moon, underscoring its significance within Jewish thought.

• Genesis 1:16: "וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים, אֶת הַמָּאֹר הַגָּדוֹל לְמֶמְשֶׁלֶת הַיּוֹם, וְאֶת הַמָּאֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה, וְאֶת הַכּוֹכָבִים." (And God made two great lights, the greater light to rule the day, and the lesser light to rule the night; and the stars.) This verse, as Rashi points out, is central to the argument about why the moon isn't explicitly named. The Arukh HaShulchan relies on this textual silence.

• Psalms 89:38: "יִכּוֹן כַּלְּבָנָה, עֵד לָנֶצַח, יָרֵחַ עֵד בַּשָּׁמַיִם סֶלָה." (It shall be established forever like the moon, a faithful witness in the sky. Selah.) The moon is portrayed as an eternal witness, a symbol of constancy and divine presence in the celestial realm. This elevates the moon beyond a mere astronomical phenomenon, making it a fitting object for sanctification. The tension then becomes: how does this sacred role interact with Shabbat's distinct holiness?

Shulchan Aruch & Mishna Berura: Codifying the Prohibition

The Shulchan Aruch, Orach Chayim 441:1, directly codifies the prohibition: "מִי שֶׁנִּתְחַיֵּב לְבָרֵךְ אֶת הַלְּבָנָה, אֵינוֹ מְבָרֵךְ אוֹתָהּ בְּשַׁבָּת, אֲפִלּוּ בְּמוֹצָאֵי שַׁבָּת, אֶלָּא אַחַר שֶׁיִּכָּנֵס יוֹם חֹדֶשׁ." (One who is obligated to bless the moon does not bless it on Shabbat, even on Motzei Shabbat [immediately after Shabbat ends], but only after the day of the new month has entered.) This is a crucial clarification, indicating the prohibition extends even to the immediate aftermath of Shabbat if it's still Shabbat day.

The Mishna Berura (441:2) further elaborates on the reasons, citing the Gemara's concern about tochecha and the Rambam's view, as discussed earlier. This demonstrates the continuous process of textual engagement and halachic refinement from the Gemara through the Rishonim and Acharonim, culminating in the codified practice. The Arukh HaShulchan acts as a bridge, reflecting these layers of commentary and interpretation.

Psak/Practice

The consensus among the poskim, as reflected in the Shulchan Aruch and elaborated by the Mishna Berura, is unequivocal: one does not recite kiddush levanah on Shabbat. This prohibition is d'rabnan, a rabbinic ordinance.

The practical implication is straightforward: if Shabbat commences before the proper time for kiddush levanah has passed (typically within the first 13.5 days of the lunar month), and one has not yet recited it, they must wait until Motzei Shabbat.

A subtle point arises regarding "Motzei Shabbat." The Shulchan Aruch states one must wait until the "day of the new month has entered." This means one cannot recite it immediately after Shabbat ends if it's still considered Shabbat night. The bracha is ideally recited after nightfall on Saturday, but if that time falls within the prohibited window (e.g., too late in the lunar month), one must wait for the next available opportunity. The Arukh HaShulchan itself, in 217:2, references Siman 140, which further clarifies the timing.

The underlying heuristic is Shabbat Kodesh takes precedence. Any mitzvah that could potentially detract from Shabbat's sanctity or lead to prohibited activities is deferred. The concern is not about the mitzvah itself, but about its appropriate execution within the framework of Shabbat's unique holiness.

Takeaway

The prohibition against kiddush levanah on Shabbat is a testament to the rabbinic concern for preserving the sanctity of the day, prioritizing potential pitfalls over a mitzvah that could be performed at another time. The diverse reasons offered—from textual interpretation to avoiding negative spiritual implications—demonstrate the layered wisdom behind halachic enactments.