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Answer: Kiddush Levana is mentioned by an early Amora (Sanhedrin 42a). Early sources do not connect it to a minyan or to tefilla. The Pri Chadash (226:1) tries to prove it does not require a minyan from the fact that the mishna (Megilla 23b) does not list it as one of the things that requires a minyan. This implies that Kiddush Levana, which does not appear in Tannaic sources, was instituted before that mishna was written. Some point out that the gemara’s language is singular. One way or another, there is insufficient source and/or logic to require a minyan, and the broad consensus is that one fulfills the mitzva even by doing it by himself.
That being said, many Acharonim (see Magen Avraham 426:6) have the minhag to try to have a minyan, applying to it a general rule in ritual matters: b’rov am hadrat melech (=brahm; the greater number of people who take part together, the greater the honor to Hashem). If that is the reason, it is clear why the mitzva counts without a minyan, as brahm is a classical hiddur (improvement to a mitzva) whose absence does not, as a rule, disqualify mitzvot. There is an opinion that because it is a beracha of shevach (praise), and it is seen as greeting the Divine Presence, a minyan is particularly important (Teshuvot V’hanhagot I:205). (The idea of it being a birkat hashevach is not very convincing, as the gemara sounds like it resembles other berachot in which we praise Hashem for natural phenomena (e.g., on thunder, seeing great bodies of water), which are not as a group.) The way the practice has developed, there is another gain in having a minyan, since we recite Kaddish after it (see Kaf Hachayim, Orach Chayim 426:13).
There is a question about what is needed to attain brahm status. There is an opinion in the gemara (Gittin 46a) that three people constitute rabim (many or public) (the other opinion says ten), and the Gra (to OC 422:2) accepts it and applies it to contexts similar to ours (see Rama, OC 422:2). Therefore, the Be’ur Halacha (to OC 426:2, based on Chayei Adam 68:11) says that the difference between doing Kiddush Levana with ten or three is not major. It is likely that the point is that is not mainly a question of what the minimum is for brahm. Rather there are levels of brahm and of hiddur.
Regarding under three, there is likely an advantage doing Kiddush Levana with another person. Rav Feinstein (Igrot Moshe, OC I, 146) sees precedent in the gemara that the presence of a second person shows one did not chance upon the moon but intentionally encountered it to show appreciation. Also, the Levush (626:1) points out that in order to fulfill the custom of saying "Shalom aleichem," one needs at least one other person.
Bemare Habazak - Rabbis Questions (656)
Rabbi Daniel Mann
589 - Ask the Rabbi: Not Hearing Morning Kiddush
590 - Ask the Rabbi: Should Kiddush Levana Be Done with a Minyan?
591 - Ask the Rabbi: Should Kiddush Levana Be Done with a Minyan?
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While we have not exhausted all the permutations and opinions, we have seen the logic and extent of the preference of having several people together for Kiddush Levana.
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)
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)
Rabbis in Midrash
Lessons
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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)
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)
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
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
