Rosh Chodesh

If I missed Davening Shacharit and Moosaf can I make them both up by Mincha?

There are some people, in Israel for the most part, who oppose the use of the Gregorian calendar in their every-day interactions, and choose to use the Jewish calendar instead. Let us delve into and explain the importance of the Jewish calendar.

Many Rishonim maintain that the time for reciting Birkat Ha-levana begins on the first day the moon is visible. Several poskim, however, posit that it is preferable to wait until the moon grows somewhat, when it is possible to benefit from its light.

We recite Birkat Ha-levana over the new moon at night, because that is when it is clearly visible and one can benefit from its light. If one recites the berakha when the moon is covered by clouds he has not fulfilled his obligation, because he cannot benefit from its light.

Because of the lofty idea that the moon’s renewal represents, Birkat Ha-levana has been hallowed to the point that one who recites it is viewed as if he is greeting the Shekhina (Divine Presence).

In Birkat Ha-levana (the Berakha of the Moon), we thank God for creating the moon, from whose light we benefit at night.

In honor of Rosh Ĥodesh we call up four people to the Torah. The passage that we read first describes the daily burnt offering, followed by the special Rosh Ĥodesh offerings.

One must stand while reciting Hallel, One should not interrupt one’s recitation of Hallel, The Sages ordained that it is proper that one recite Hallel immediately following the Amida of Shaĥarit.

There is a widespread custom to recite Hallel on Rosh Ĥodesh. Technically there is no obligation to do so.

One must recite Ya’aleh Ve-yavo in Birkat Ha-mazon as well. Even though one is not obligated to eat a festive meal on Rosh Ĥodesh, one must mention Rosh Ĥodesh when reciting Birkat Ha-mazon because of the importance of the day, on which the musaf offering was brought.