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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).
Rabbi Eliezer Melamed
Peninei Halakha 18. Torah Verses in the Prayers and in the Berakha of She-asa Li Kol Tzorki
Chapter 10: The Laws of Tisha Be-Av
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Rabbis in Midrash
Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
P'ninat Mishpat Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
