5786/2025
A Great Debate
There is a great debate about when to recite Kiddush Levanah (Sepharadim refer to it as Birkat HaLevanah) during Chodesh Tishrei. Many (especially in Israel, where the Vilna Gaon’s practices are quite popular) recite it on time, but many (especially outside of Israel) say it only after Yom Kippur.
Rama (Orach Chaim 426:2) writes that we do not recite Kiddush Levanah before Yom Kippur during Tishrei. The Bei’ur Halacha (ad. Loc. s.v. V’lo Kodem), however, quotes the Levush and Beit Meir, who disagree, and argue that even during the month of Tishrei, we should recite Birkat HaLevanah in its regular time.
There are split practices within both Sephardic and Ashkenazic communities about this unresolved matter. Yalkut Yosef (Orach Chaim 625:11) states that there is a dispute regarding the Minhag of Yerushalayim in this regard, and therefore, we conclude that either approach may be followed.
The Mishnah Berurah (426:10) appears to endorse the Rama’s ruling to wait until Yom Kippur. However, the Aruch HaShulchan (Orach Chaim 426:8) records that many Gedolim (great rabbis) recite Kiddush Levanah at its usual time, even in Chodesh Tishrei. Let us explore the reasons for both opinions.
Pre-Yom Kippur Kiddush Levanah
At least two Halachic arguments can be made for the timely recital of Birkat HaLevanah, even during Chodesh Elul. First is that Zerizim Makdimim L’Mitzva (Pesachim 4a), the Halacha strongly prefers performing a Mitzva at the earliest opportunity. We learn this principle from Avraham Avinu, who, according to the Torah (BeReishit 22:3) records, arose early in the morning to embark on the Mitzvah of Akeidat Yitzchak.
Another reason not to delay, notes the Aruch Hashulchan, is the considerable risk of delaying Birkat HaLevanah. If we delay Birkat HaLevanah's recital, we will likely miss our chance to recite Kiddush Levanah that month in non-Mediterranean climates.
Another practical consideration is that since women customarily do not recite Birkat HaLevanah (see Mishnah Berurah 426:1), they will be unduly delayed in breaking their fasts if their husbands, brothers, or sons recite Kiddush Levanah after the fast.
Finally, the Levush reminds us that during the Aseret Yemei Teshuva, we must regard ourselves as if we were a Beinoni, an average Jew. Any Mitzvah performed by a Beinoni might tip the beginning of the Jewish New Year heavenly scales towards his receiving a positive divine judgment on Yom Kippur. As such, we must seize the opportunity to recite Birkat HaLevanah without delay until Yom Kippur, lest he lose the opportunity to tip the scales in his favor.
Post Yom Kippur Birkat HaLevanah
The Rama presents the primary reason for the delay in Kiddush Levanah until Motza'ei Kippur - that we are in a joyous mood after Yom Kippur. Tosafot (Yoma 87b s.v. V’Ha’amar) cites the Midrash that states, “BeMotza'ei Yom HaKippurim Bat Kol Yotzeit VeOmeret: Lech Echol BeSimchah Lachmecha U’Shtei BeLev Tov Yeinecha Ki Kevar Ratzah HaElokim Et Ma’asecha,” on Motza’ei Yom Kippur a heavenly voice pronounces (citing Kohelet 9:7) that we should enjoy our food and drink as Hashem has accepted our actions. This Midrash is incorporated into the Sephardic liturgy at the conclusion of Ne’ilah. Thus, Motza'ei Yom Kippur is the perfect time for Kiddush Levanah.
Kiddush Levanah is an especially joyous event. The Gemara (Sanhedrin 42a) states that when reciting this special Bracha, one encounters the Shechinah (Mekabeil Penei HaShechina). This idea also explains the preference to wait to recite Birkat HaLevanah until Motza'ei Tisha B’Av since the mournful nine days are not a proper time to say Kiddush Levanah. The same applies to avoiding, if possible, for someone in Shiva to say Kiddush Levanah. Finally, this is why we strongly prefer to recite Birkat HaLevanah on Motza'ei Shabbat.
On a practical note, reciting Birkat HaLevanah after Maariv of Yom Kippur often helps many accommodate the stricter view of Rabbeinu Tam regarding the end time of the fast. Baseline Halacha for both (non-Chassidic) Ashkenazic and Sephardic Jews has the fast ending approximately forty to fifty minutes after sundown.
However, both the Mishnah Berurah (Bei’ur Halacha 261:2 s.v. Shehu) and the Yalkut Yosef (Orach Chaim 624:9) encourage keeping the stricter view of Rabbeinu Tam, who believes that nightfall is seventy-two minutes after Sheki’ah (sunset). I have found that many times, by the time we finish reciting Maariv and completing Kiddush Levanah, seventy-two minutes have passed.
There are at least three more beautiful facets to the Minhag of saying Kiddush Levanah on Motza'ei Yom Kippur. One is that we express our commitment to executing his resolutions on Yom Kippur to improve himself. Unfortunately, it is human nature to commit to strengthening under stress, only to revert to our bad habits once the pressure has eased.
Paroh is a prime exemplar of such behavior. Sefer Shofetim presents a recurring cycle of our sinning, Hashem punishing us, our improving, Hashem saving us, only to see us return to our poor behavior once the danger passes. Our recital of Birkat HaLevanah immediately after we say Maariv demonstrates we are resolute about honoring our commitments.
Rav George Silfen (Vayevareich Shlomo, pages 182-183) notes an additional reason why Motza'ei Shabbat and Kiddush Levanah are a magnificent match. The conclusion to the Bracha of Birkat Levanah – “Baruch Mechadeish Chodashim” (blessed is He Who renews the months) - captures the essence of the Bracha. Kiddush Levanah is the celebration of renewal. We are thrilled that Hashem allows us to renew ourselves constantly. What better time is there than Motza'ei Yom Kippur to celebrate renewal? After all, the Midrash Tehillim (102:19) describes us as a “Bri’ah Chadashah,” a newly created being, at the conclusion of Yom Kippur!
Finally, the Kabbalah (see Kaf HaChaim 426:12) teaches that the recital of Birkat HaLevanah can protect us from harm. Accordingly, perhaps reciting Kiddush Levanah immediately after completing the Yom Kippur Tefillah serves as “insurance” or a “backup” just in case Hashem did not issue the decree we hoped to receive on Yom Kippur.
Conclusion
We Jews do not typically choose sides in classic Torah debates, especially concerning unresolved issues regarding which varying practices prevail. Both sides are correct, is the perspective we proudly proclaim. After exploring the rich arguments for both sides to the debate as to the proper time for Birkat HaLevanah during the month of Tishrei, we confidently conclude that “Eilu V’Eilu Divrei Elokim Chaim,” these and these represent the word of the living God (Eruvin 13b)!