Sichos In English: The Sanctification Of The Moon:

On Shabbos Parshas Noach, the Lubavitcher Rebbe Shlita emphasized the importance of spreading the observance of the practice of Kiddush HaLevanah, the Sanctification of the Moon. With that intent, we have published this original essay which draws on the Rebbe's words on that occasion and other Torah sources.

Do You Appreciate Something That You Haven't Worked For?

There isn't a single one of us who isn't happy to receive a present. Nevertheless, it is human nature for a person not to derive true satisfaction from anything he is given unless he has labored for it and earned it.

The same concept applies in our relationship with G-d. G-d has promised man blessings of ultimate good and this promise will be realized in the Era of the Redemption. For the good of this era to be appreciated in the fullest sense, however, G-d ordained that its advent would be dependent on man's conduct. It is our efforts to refine the world and reveal the spiritual potential invested in it which prepares for the ultimate manifestation of that potential in the Era of the Redemption.[213] When we carry out this service, the Redemption becomes a product of our own efforts and will thus be appreciated more deeply.

In Touch with the Times

In a general sense, the totality of our observance of the Torah and its mitzvos is dedicated to this objective. In particular, however, each era has its distinctive spiritual task, one which has a particular potential to hasten the coming of the Redemption. At times, even individual practices and customs are granted paramount importance and their observance is particularly significant, for they are intrinsically related to the advent of Mashiach.

In this vein, on Shabbos Parshas Noach, the Lubavitcher Rebbe Shlita spoke of the importance of the practice of Kiddush HaLevanah, "the Sanctification of the Moon."[214] Indeed, the Rebbe stated that the careful observance of this precept will hasten the coming of the Redemption.

Becoming Conscious of G-d's Presence

Our Sages[215] equate the Sanctification of the Moon with welcoming G-d's Presence, for the pattern by which the moon constantly renews itself enables man to appreciate the G-dliness manifest within the natural order.[216] When one considers the unfailing pattern in which the universe continues, one becomes conscious of an infinite power that surpasses our human conception. Although this concept can be perceived from all elements of our worldly environment, our Sages associated this idea with the moon, for the regular monthly pattern in which it waxes and wanes is clearly observable.[217]

Significantly, however, the Rabbis relate this manifestation of G-dliness within nature to the manifestation of His might and wonders in His relationship with the Jewish people. Thus, in his explanation of the Sanctification of the Moon, Rabbeinu Yonah4 focuses on the verse,[218] "Truly, You are a G-d who hides Himself, O G-d of Israel and Savior," and declares:

Although You are "a G-d who hides Yourself," You are "the G-d of Israel," for You have wrought numerous wonders on their behalf and You deliver them at every time and juncture. Thus, You have revealed Yourself to them, and they are conscious of Your Presence.

A Promise of Redemption

Similarly, our Sages[219] associate the moon's periodic rebirth with the ultimate renewal the Jewish people will experience in the Era of the Redemption for the Jews "calculate their calendar according to the moon and resemble the moon."[220] Just as the moon wanes and becomes concealed, for a certain time the Jewish people must endure the darkness of exile. The shining of the moon anew each month, however, reassures us of the coming of the ultimate rebirth -- the Redemption.

More particularly, the Sages[221] associate the moon with the Davidic dynasty. This is borne out by the recitation of the phrase, "David, King of Israel, is living and enduring," in the ceremony of the Sanctification of the Moon. Thus the rebirth of the moon also reflects a promise of renewal for that dynasty, the shining forth of the light of Mashiach, who will be a descendant of King David.[222]

"The Guardian of Israel Neither Slumbers nor Sleeps"[223]

The Sanctification of the Moon also carries with it assurances of security and protection for every individual as borne out by our prayer in the sanctification ceremony: "Just as I leap toward you and cannot touch you, so too, may all my enemies be unable to touch me harmfully."[224] Even in the night of exile, when the Divine Presence is not openly revealed, G-d is constantly watching over us and protecting us.

Renewing the Marriage Contract

Our Sages[225] explain that the Sanctification of the Moon should be recited with joy and celebration parallel to that of a wedding. For the redemption of the Jewish people to which it alludes is described by analogy, as the renewal of their marriage bond with G-d.[226]

And this is all the more relevant at the present time, for the Redemption is imminent. As the Rebbe Shlita has told us on countless occasions, we are "on the threshold of the redemption," and indeed, we are in the process of crossing that threshold.[227]

The ceremony of the Sanctification of the Moon includes the following verse:[228] "The voice of my beloved! Here he comes, leaping over the mountains, skipping over the hills." On this verse, the Yalkut Shimoni comments: " 'The voice of my beloved' -- This refers to the Mashiach. He comes and tells Israel, 'You will be redeemed this month.' " May Mashiach leap over any and all obstacles that hold back the Redemption and allow this promise to be realized in this present month.

Some Basic Guidelines Regarding the Sanctification of the Moon

In most prayer books, the prayers for the Sanctification of the Moon are found after the evening service or after the Havdalah service of Saturday night.
The blessing may be recited only until the conclusion of the fifteenth day after the rebirth of the moon. According to Kabbalah, the blessing should not be recited before the seventh day after the rebirth of the moon.
The blessing should be recited under the open skies, but may not be recited when the moon is covered with clouds.
Preferably, the blessing should be recited on Saturday night. There are, however, certain exceptions to this rule.

Notes:

(Back to text) Our Sages also emphasize that Shabbos completes and elevates the service of the previous week. Thus Shabbos Bereishis is also associated with the service of the month of Tishrei. Because of this unique fusion of opposites, the Rebbeim would say, "The stance which we adopt on Shabbos Bereishis determines the nature of our conduct in the entire year to come."

(Back to text) As mentioned above, the Hebrew for these terms relate to the name Noach.

(Back to text) Even later in the parshah when the name Havayah (�-�-�-�) is mentioned, it is a dimension of Havayah which can be enclothed within the name Elokim.

(Back to text) Indeed, this brings about the revelation a higher dimension of Havayah.

(Back to text) For Shabbos has the potential to elevate and enhance the service of the previous week.

(Back to text) Thus our Sages explain that with one thought of teshuvah, a person can be transformed into a perfect tzaddik regardless of his previous level of service.

(Back to text) This includes even a more abstract conception of theft, to cite an example given by our Sages, a person who does not return a greeting which he was given. Even if a person had no intent of hurting his colleague's feelings and the reason he failed to return the greeting was because one was involved with the performance of a mitzvah, he is required to appease his colleague.

(Back to text) This service has an advantage over the previous one. When a person is concerned with his own conduct, his approach is limited in nature. In contrast, in the latter approach, one is involved in the unlimited light of Torah.

(Back to text) The association of both teshuvah and Shabbos with the fusion of Havayah and Elokim reflects the intrinsic connection shared by these two services. Indeed, the very Hebrew letters of the word Shabbos (��) can be rearranged to form toshev (��).
On Shabbos, the emphasis is on the higher level of teshuvah which as explained in Iggeres HaKodesh, is expressed through Torah study, man's spirit clinging to G-d's spirit through the study of the Torah. The all-encompassing oneness achieved through such study reflects the oneness which will be experienced in the Era of the Redemption, "the era which is all Shabbos and rest for eternity," when "the earth will be filled with the knowledge of G-d as the waters cover up the ocean bed."

(Back to text) Although the Tachanun prayers were already recited in the previous week, since their recitation followed a hiatus of several weeks, it did not interrupt the atmosphere of happiness that continues after the festivals.

(Back to text) This is all the more relevant today, over forty years after the Previous Rebbe's passing, when we have been granted "a knowing heart, eyes that see, and ears that hear" in regard to all his teachings.

(Back to text) Furthermore, teshuvah has the potential to "heal" in a manner in which it is as if the "ailment" never existed. In contrast, to other medical treatments which often heal the condition only in regard to the future.

(Back to text) See the essay, "The Sanctification of the Moon; a Foretaste of the Redemption," Sichos In English, 5752, where this theme is developed at length.

(Back to text) Nevertheless, these prayers cannot be recited unless the moon is actually seen. If it is covered by clouds, their recitation must be postponed. There are two other factors to consider in regard to the time of the Sanctification of the Moon: a) According to Torah law, these prayers can only be recited until the middle of the month, i.e., 14 1/2 days after the rebirth of the moon. b) According to the Kabbalah, the moon should not be sanctified until seven days have passed since its rebirth.
In the winter months, when the skies are cloudy, there is a question if one should wait until Saturday night for the Sanctification of the Moon. For example, if Shabbos is the twelfth of the month, should one risk waiting until Saturday night if there is the possibility that the skies will be cloudy for the next three nights. We find indeed that because of such reasons, there were times that the Tzemach Tzedek would recite these prayers before the seventh of the month. Therefore, in these matters, it is proper to consult a Rav who is aware of the metrological conditions.

(Back to text) See Tanya, Chapter 37.

(Back to text) Siddur Tehillat HaShem, p. 238.

(Back to text) Sanhedrin 42a.

(Back to text) Rabbeinu Yonah, gloss to the Halachos of Rabbeinu Yitzchak Alfasi, Berachos 21a.

(Back to text) See Levush, Orach Chayim 426.

(Back to text) Yeshayahu 45:15.

(Back to text) Sanhedrin, ibid. This concept is also expressed in the blessing we recite when sanctifying the moon.

(Back to text) Cf. Sukkah 29a, Shir HaShirim Rabbah 6:4.

(Back to text) See Rabbeinu Bachaye, Parshas Vayeishev; Rama, Orach Chayim 426:2. Also, according to the Kabbalah both the moon and King David are associated with the Sefirah of Malchus.

(Back to text) See Rambam, Mishneh Torah, Hilchos Melachim 11:4.

(Back to text) Tehillim 121:4, recited in the ceremony of the Sanctification of the Moon.

(Back to text) See also Shelah HaKatzar and other sources.

(Back to text) Rama, Darchei Moshe 426, gloss to Shulchan Aruch, Orach Chayim 426:2.

(Back to text) Taanis 5:7.

(Back to text) See the essay, "On the Threshold of the Era of the Redemption," Sichos In English Vol. 49, pgs. 66-72.

(Back to text) Shir HaShirim 2:9.