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A new month does not automatically begin when the moon reappears. Rather, the beit din sanctifies the month, as it says, "This month shall mark for you" (Shemot 12:2). God showed Moshe the configuration of the moon in its renewed state and said, "This testimony shall be given over to you" (rh 22a). That is, witnesses must come before you and testify that they saw the new moon, and you shall sanctify the month based on their testimony.[1]
After Moshe’s death, the authority to establish the Jewish calendar was conferred upon the Beit Din Ha-gadol of every generation (the high Jewish court that functioned in earlier times; the Sanhedrin), on condition that its judges received semikha (rabbinic ordination) from another who has received semikha in an unbroken chain that originates with Moshe himself. Such ordination can only be transmitted in the Land of Israel (mt, Laws of Courts 4). If a time comes when the Jews are unable to set the months by way of a beit din, the halakha states that they must do so using mathematical calculations.
Thus, even though the lunar cycle is a natural phenomenon, the renewal of the moon does not, by itself, sanctify the month. Rather, the Jewish people sanctify the months, and by doing so enable the holiness of time to reveal itself. This explains why the Sages decided to end the middle berakha of the Musaf prayer on Rosh Ĥodesh with the words "Blessed are You, Lord, Who sanctifies Israel and the New Moons" (Ber. 49a). Perhaps this is also why the first mitzva the Torah commanded the Jewish people was the mitzva of sanctifying the new month (Shemot 12:2), as this mitzva showcases Israel’s unique sanctity – that the holiness of time reveals itself through them.
[1] If witnesses who saw the new moon on the night of the thirtieth day of the month come before the beit din the next day, the court sanctifies the month on that day, transforming the thirtieth day of the previous month into the first day of the new month: Rosh Ĥodesh. They then immediately offer the special Rosh Ĥodesh sacrifices. Consequently, the previous month is rendered an "incomplete month," as it had only 29 days. If, however, no witnesses arrive on the thirtieth, Rosh Ĥodesh is the next day – the 31st – and the previous month is rendered a "full month," consisting of a full thirty days. In such a case, the beit din does not need to hear witnesses’ testimony or declare the beginning of the new month, as in any case there are only two days on which Rosh Ĥodesh can possibly occur; if no witnesses come on the first day, Rosh Ĥodesh automatically falls out on the next day (mt, Laws of Sanctifying the Month 2:8).
Rabbis in Midrash
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
Kuzari -Rabbi Ari Shvat Kuzari class 2
The King of the Kazars, in his search for truth, starts by inviting the philosopher. This is a "crash-course" on Aristotelian philosophy and the reasons why the king is not convinced. Through this dialogue, R. Yehuda HaLevi already foreshadows some of his central ideas that will appear later.
Shavuot "Love of Torah = Love of Israel"- for Shavuot
People often identify Judaism as just a religion, but upon examination, we see, even halachically and explicitly in the siddur, that the Torah is dependent upon Am Yisrael, Jewish nationalism.
Ein Aya The Middle-Child & Anti-Tzni'ut Syndrome- Negative Attention
Although tzni'ut is for men just like women, Rav Kook deals here with the sources in Yishayahu and the Talmud which deals with the special problem of lack of tzni'ut in women's dress and actions, where it's not just a problem of midot and character traits, but also can include practical, social and national ramifications, as well, which caused the destruction of the Beit HaMikdash and exile from Israel. The class continues the previous one (Ayn Aya Shabbat vi, 29), and is a must for all educators and parents of high-school aged and young adults.
P'ninat Mishpat P'NINAT MISHPAT: A Mess of Loans, Repayments and Grievances – part II
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
