בס"ד
Upon reading the title of this article, one might well be confused. Calendrical Qiddush Hahodesh? What is that? Is it what we do on Shabbath M'varekhim? Is it Qiddush L'vanah? A little background should prove helpful in defining what we mean by Calendrical Qiddush Hahodesh.
In the Mishneh Torah, Hilkhoth Qiddush HaHodesh, we find the following curious statement by Rambam:
פרק ה, הלכה יג
זה שאנו מחשבין בזמן הזה כל אחד ואחד בעירו ואומרין שראש חודש יום פלוני, ויום טוב ביום פלוני לא בחשבון שלנו אנו ובעין ולא עליו אנו סומכין, שאין מעברין שנים וקובעין חודשים בחוצה לארץ; ואין אנו סומכין, אלא על חשבון בני ארץ ישראל וקביעתם. וזה שאנו מחשבין, לגלות הדבר בלבד: כיון שאנו יודעין שעל חשבון זה הן סומכין, אנו מחשבין לידע יום שקבעו בו בני ארץ ישראל איזה יום הוא; ובקביעת בני ארץ ישראל אותו הוא שיהיה ראש חודש או יום טוב, לא מפני חשבון שאנו מחשבין
The implications of this statement are enormous. Rambam understands that the mere calculation and observation of a day as Rosh Hodesh or Yom Tov is not enough to sanctify it. In his opinion, the months must be formally determined and sanctified by b'nei Eress Yisrael. Rambam clarifies his position even further in Sefer Hamisswoth (positive misswah 153).
ויש כאן יסוד גדול מאד מיסודות האמונה, שלא ידעוהו ולא ירגישו בו אלא המעמיקים חקר. הינו: זה שאנו מחשבים היום בחוצה לארץ בסדר העיבור שבידינו ואומרים שיום זה ראש חודש ויום זה חג - הרי בשום פנים לא בגלל חשבוננו אנו עושים אותו חג, אלא מפני שבית דין בארץ ישראל כבר קבעו יום זה חג או ראש חודש, ומפני שהם אמרו שהיום ראש חודש או היום חג, הוא נעשה חג או ראש חודש, בין שהייתה פעלתם זו על פי חשבון או על פי ראיה.................והנני מוסיף לך באור: אילו הנחנו, למשל, שבני ארץ ישראל יעדרו מארץ ישראל - חלילה לאל מלעשות זאת, לפי שכבר הבטיח שלא ימחה ולא ישרש את שארית האומה לגמרי- [ואילו הנחנו] שלא יהיה בית דין בנמצא, ולא יהיה בחוצה לארץ בית דין שנסמך בארץ ישראל - הרי אז לא היה חשבוננו זה מועיל לנו כלל בשום אופן, לפי שאין לנו לחשב בחוצה לארץ ולעבר שנים ולקבוע חודשים אלא באותם התנאים הנזכרים, כמו שביארנו "כי מציון תצא תורה ודבר ה' מירושלם" (ישעיה ב, ג). The clear implication is that whether it is the Sanhedrin determining months by the moon, or a post-Sanhedrin court determining months by a calendar, there must be a beth din in Eress Yisrael sanctifying the months. Otherwise, all Yamim Tovim would have no sanctity whatsoever.
But is Rambam's understanding of the matter correct? The answer to this question may lie in an ancient practice of the Jews of Eress Yisrael. It is a little known fact that from the advent of the fixed calendar, right up until Rambam's day, there was always a beth din, a "beth hawa'adh" that sanctified the months in Eress Yisrael. The practice seems to have come to an end with the third crusade, which all but ended Jewish life in Israel.
The fact that this ceremony was a historical reality lends great weight to Rambam's position. And if Rambam is correct, then what of us today? We have no such beth din sanctifying the months today. The Rambam unequivocally holds that without a beth din making the declaration, our calendars are essentially worthless.
The fact that this ceremony was a historical reality lends great weight to Rambam's position. And if Rambam is correct, then what of us today? We have no such beth din sanctifying the months today. The Rambam unequivocally holds that without a beth din making the declaration, our calendars are essentially worthless.
These facts beg the question; Should Qiddush Hahodesh be revived in Eress Yisrael? It would certainly be an improvement over what Rosh Hodesh has become today. Let's face it. For many Jews, Rosh Hodesh represents little more than a few extra lines in a siddur or birkon. Reviving Qiddush Hahodesh in Eress Yisrael could be a beautiful and meaningful way of returning Rosh Hodesh to its rightful place as a holy day for the Jewish people. If nothing else, it would satisfy the opinion of the Rambam, which in and of itself is certainly a noble motivation.
But with so much time having lapsed, how much can we know about this practice? Do we have enough information to resurrect such a halachic dinosaur?
Our current investigation is based on 2 ancient sources along with the published research* of renowned medieval Hebrew literature scholar and founder of the Genizah Research Institute for Hebrew poetry, Ezra Fleischer z”l.
Our current investigation is based on 2 ancient sources along with the published research* of renowned medieval Hebrew literature scholar and founder of the Genizah Research Institute for Hebrew poetry, Ezra Fleischer z”l.
Halakhic/Liturgical Sources:
Masekheth Soferim**
One of the Masekhtoth Q'tanoth, Masekheth Soferim primarily deals with the laws of preparing sifrei qodesh, public readings, etc.. Pereq 19, halakhah 7 deals with part of the Qiddush HaHodesh ceremony held in Eress Yisrael and gives us the complete text of a blessing that was recited as part of the ceremony.
Qiddush Y'rahim d'Rabbi Pinhas***
A small work found in several manuscript collections from the Cairo geniza. Rabbi Pinhas Ben Yaakov Hakohen was a master Paytan and student of the great R' Eleazar Qalir. This source provides several blessings and piyyutim that were recited on Rosh Hodesh, including special additions for the month of Nissan.
Both sources date to the Geonic period.
Findings
Exactly when and how this ceremony was performed seems to have evolved with time. According to Fleischer’s research, the months were originally sanctified in a central Beth Hawa’adh, but the practice later spread to the g’vulin. Masekheth Soferim seems to be describing the latter situation. In pereq 19 we are told that “groups of Elders, and of Bulwatin, and of Talmidhim” would gather**. This language would seem to indicate that the practice had already spread beyond the beth hawa’adh to multiple groups and locations.
By carefully examining our sources and utilizing the vast knowledge of Ezra Fleischer z"l, we can work out 3 important details.
1. This ceremony was performed on calendrical Rosh Hodesh. The relevant section of Masekheth Soferim** tells us that the groups gathered “B’Rosh Hodesh”… “min haminha ul’ma’alah”. This language is indicative of Rosh Hodesh day and not leil Rosh Hodesh, or the night of the moon sighting.
2. After the beth din sanctifies the month, they host a festive meal at which a special qiddush is recited. The full text of this qiddush is recorded in both Masekheth Soferim and in Qiddush Y'rahim d’Rabbi Pinhas. As mentioned earlier, the latter also contains additional piyutim dedicated to individual months. In Masekheth Soferim we are told that even though the ba’al hase’udah already recited ya’aleh w’yavo in birkath hamazon, and even though he had finished birkath hazimun on a cup of wine, he takes yet another cup, blesses borei p'ri hagefen and then recites the qiddush.
3. The shofar was sounded. This is not mentioned in Masekheth Soferim, but it is recorded in Qiddush Y'rahim d’Rabbi Pinhas***. At the end of the qiddush, the shofar is sounded and blessings of siman tov and hodesh tov are extended to all.
Exactly when and how this ceremony was performed seems to have evolved with time. According to Fleischer’s research, the months were originally sanctified in a central Beth Hawa’adh, but the practice later spread to the g’vulin. Masekheth Soferim seems to be describing the latter situation. In pereq 19 we are told that “groups of Elders, and of Bulwatin, and of Talmidhim” would gather**. This language would seem to indicate that the practice had already spread beyond the beth hawa’adh to multiple groups and locations.
By carefully examining our sources and utilizing the vast knowledge of Ezra Fleischer z"l, we can work out 3 important details.
1. This ceremony was performed on calendrical Rosh Hodesh. The relevant section of Masekheth Soferim** tells us that the groups gathered “B’Rosh Hodesh”… “min haminha ul’ma’alah”. This language is indicative of Rosh Hodesh day and not leil Rosh Hodesh, or the night of the moon sighting.
2. After the beth din sanctifies the month, they host a festive meal at which a special qiddush is recited. The full text of this qiddush is recorded in both Masekheth Soferim and in Qiddush Y'rahim d’Rabbi Pinhas. As mentioned earlier, the latter also contains additional piyutim dedicated to individual months. In Masekheth Soferim we are told that even though the ba’al hase’udah already recited ya’aleh w’yavo in birkath hamazon, and even though he had finished birkath hazimun on a cup of wine, he takes yet another cup, blesses borei p'ri hagefen and then recites the qiddush.
3. The shofar was sounded. This is not mentioned in Masekheth Soferim, but it is recorded in Qiddush Y'rahim d’Rabbi Pinhas***. At the end of the qiddush, the shofar is sounded and blessings of siman tov and hodesh tov are extended to all.
Conclusion
Today we are in possession of sufficient halakhic, historical and liturgical sources to reconstruct the ancient Qiddush Hahodesh that was not only a dear custom of our forefathers, but also (according to Rambam) a halachic necessity. It can and probably should be reinstituted.
How, you ask?
First and foremost, the Jews of Eress Yisrael who wish to see such practices revived, must organize themselves into a sibbur and appoint a beth din as the head of their community. There is no need to revive the s'mikhah process for the purposes of forming a beth din. There was no s'mikhah at the time Rambam reported that b'nei Eress Yisrael were sanctifying months. In fact, such s'mikhah hadn't existed for centuries before his time. All that is needed are three serious Hakhamim, who are committed to Torah as a system of revealing truth.
Every Rosh Hodesh, the beth din will meet in the morning, verify the calculations and declare the new month to be m’qudash/sanctified. Then, in the afternoon, a joyful se’udath hayom is held. At the end of the se’udah, birkath hamazon is recited and the qiddush y’rahim is made on a second cup. Upon completion of the qiddush, the shofar is sounded, announcing the sanctification of the new month to all the world.
It really is that simple.
It really is that simple.
*מאמר מאת עזרא פליישר על טקס לכבוד ראש חודש ניסן שנהג בקרב יהודי מצרים
סדר אל תוחיד - גלגול מאוחר של מנהג ארץ ישראלי קדום
פעמים, 78, חורף תשנ"ט, עמ' 75-99, חוברת שהוקדשה לנושא התפילה במזרח ובמערב
פעמים, 78, חורף תשנ"ט, עמ' 75-99, חוברת שהוקדשה לנושא התפילה במזרח ובמערב
**מסכת סופרים פי"ט ה"ז:
בראש חדש ישבו החבורות של זקנים, ושל בולווטין, ושל תלמידים, מן המנחה ולמעלה, עד שתשקע החמה. וצריך בברכת היין לומר, ברוך אתה י"י אלהינו מלך העולם בורא פרי הגפן, ברוך אתה י"י אלהינו מלך העולם אשר בעגולה גידל דורשים, הורם ולימדם זמני חדשים, טיכס ירח, כילל לבנה, מינה נבונים סודרי עתים, פילס צורינו קרבי רגעים, שבם תיקן אותות ומועדים, דכתיב עשה ירח למועדים שמש ידע מבואו, ואומר, כי כאשר השמים החדשים והארץ החדשה אשר אני עושה עומדים לפני נאום י"י כן יעמוד זרעכם ושמכם, וחותם, ברוך אתה י"י מקדש ישראל וראשי חדשים. ואומר, הודו לי"י כי טוב, כהיום הזה, בירושלים ששים ושמחים כולנו במקום, אליהו הנביא במהרה יבא אצלינו, המלך המשיח יצמח בימינו, שימנה את הימים כשנים בביניין בית המקדש, ירבו שמחות, ויענו העם ויאמרו אמן, ירבו בשורות טובות בישראל, ירבו ימים טובים בישראל, ירבו תלמידי תורה בישראל, מקודש החדש, מקודש בראש חדש, מקודש בזמנו, מקודש בעיבורו, מקודש כתורה, מקודש כהלכה, מקודש בתחתונים, מקודש בעליונים, מקודש בארץ ישראל, מקודש בציון, מקודש בירושלים, מקודש בכל מקומות ישראל, מקודש בפי רבותינו, מקודש בבית הוועד, הודו לי"י כי טוב כי לעולם חסדו, וכולכם ברוכים.
***הצופה לחכמת ישראל- חלק שישי - 1922
נספחים למאמרי קידוש ירחים דרבי פנחס – מאת אברהם מרמרשטיין (לונדון)
Great, now to find 3 chachamim, and 10 others to be in the same place at the same time to do it. :)
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