The Moon

Notable Sources

All Sources

The Lesser Light

TANAKH

The creation of the sun and moon, each with distinct roles in governing day and night, reflects profound insights into celestial governance and divine intervention. Genesis 1:16 describes how God created the two great lights—the greater light to rule the day and the lesser light to rule the night—along with the stars.

God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.

Genesis 1:16

The Moon and the Davidic Dynasty

COMMENTARY

The moon's phases symbolize the cyclical rise and fall of the Davidic dynasty, with 29 righteous descendants mirroring the 29 days of the lunar cycle. Rabbeinu Bahya, a medieval Jewish commentator, explores the symbolic connection between the moon and the Davidic dynasty in his commentary on Genesis.

ויקרא שמו זרח, “he called his name Zerach.” The name Zerach (shines) symbolised the sun, whereas the name Peretz (interruption) symbolised the moon. (the sun shines uninterruptedly, daily, whereas the moon is ineffective towards the end of the month and at its beginning). The kingdom of David stemmed from Peretz whose dynasty symbolised the moon and its ups and downs. We know that the moon’s orbit is completed every 29 days. This is why you will find that there were 29 righteous people (descended from him) listed in the Bible from the time of Peretz until the last King of the Davidic dynasty…

Rabbeinu Bahya, Bereshit 38:30:1

The Humble Moon

KABBALAH

The Zohar, a foundational work of Jewish mysticism, uses allegorical and mystical interpretations to explore the symbolic relationship between the sun and the moon. The moon's feelings of embarrassment and its subsequent diminishment offer a profound narrative of humility and subordination.

The moon, however, was not at ease with the sun, and in fact each felt mortified by the other. The moon said “Where dost thou pasture?” (S. S. 1, 7). The sun said “Where dost thou make thy flock to rest at noon? (Ibid.) How can a little candle shine at midday?” God thereupon said to her, “Go and diminish thyself.” She felt humiliated and said “Why should I be as one that veileth herself?” (Ibid.). God then said “Go thy way forth in the footsteps of the flock.” Thereupon she diminished herself so as to be head of the lower ranks.

Zohar, Bereshit 10:113

Eclipses as Omens

TOSEFTA

Lunar and solar eclipses were seen as omens, with specific significance for Israel and the nations. The Tosefta, a late 2nd-century compilation of Jewish oral law, explains the protective power of Torah study against such ominous signs.

When the luminaries are eclipsed it is a bad omen to the whole world. What is this to be compared to? To a king who made a feast and notified the wayfarers; he was angry with them, and bade the steward remove the lamp from before them, so that they were all sitting in darkness. Rabbi Meir says: When the luminaries are eclipsed it is an ill omen to the enemies of Israel. What is this to be compared to? To a teacher who went to a secondary school, and said, "Bring me a strap." Who is more afraid? The child who is accustomed to being beaten…

Tosefta Sukkah 2:7

The Symbolism in Joseph's Dream

MIDRASH

Joseph's dream involving the sun, moon, and stars is not just a family drama but a prophetic vision with deep symbolic meanings. Louis Ginzberg's early 20th-century work, Legends of the Jews, offers a rich tapestry of Jewish folklore and biblical stories, including the interpretation of Joseph's dream.

Then Joseph dreamed another dream, how the sun, the moon, and eleven stars bowed down before him, and Jacob, to whom he told it first, was rejoiced over it, for he understood its meaning properly. He knew that he himself was designated by the sun, the name by which God had called him when he lodged overnight on the holy site of the Temple. He had heard God say to the angels at that time, "The sun has come." The moon stood for Joseph's mother, and the stars for his brethren, for the righteous are as the stars…

Legends of the Jews 2:1:12

The Seven Firmaments

TALMUD

The moon is part of the intricate structure of the seven firmaments, each with its own specific role and significance. In the Talmudic tractate Chagigah, Reish Lakish provides a detailed account of the seven firmaments, their names, and their specific roles, supported by scriptural references.

Reish Lakish said: There are seven firmaments, and they are as follows: Vilon, Rakia, Sheḥakim, Zevul, Ma’on, Makhon, and Aravot. The Gemara proceeds to explain the role of each firmament: Vilon, curtain, is the firmament that does not contain anything, but enters at morning and departs in the evening, and renews the act of Creation daily, as it is stated: “Who stretches out the heavens as a curtain [Vilon], and spreads them out as a tent to dwell in” (Isaiah 40:22)…

Chagigah 12b:5

The Moon's Spiritual Journey

CHASIDUT

The moon's cycle from new to full symbolizes a spiritual journey from imperfection to completion. Rabbi Nachman of Breslov, a prominent Hasidic master, explores the spiritual significance of the New Moon in his collection of teachings, Likutei Moharan.

Now, on the New Moon, the moon begins its process of completion and rectification, as is known. For then, [at the New Moon,] it had reached the epitome of blemish and lack, and so immediately begins the rectification and completion.

Likutei Moharan 151:1:4

The Struggles of Calculating the New Moon

HALAKHAH

The ancient sages faced significant challenges and errors in accurately calculating the visibility of the moon, which was crucial for determining the Jewish calendar. In his 12th-century legal code, the Mishneh Torah, Maimonides (Rambam) delves into the complexities of astronomical calculations for the new moon.

There are many differences of opinion among the sages of the nations of the previous eras who studied astronomy and mathematics, with regard to these methods of calculation. Great wise men have blundered regarding these matters. Concepts were hidden from them and doubts arose [in their minds].
There are those who have made many calculations, but have not been able to find the correct approach to determine when the moon becomes visible. Rather, they plunged into the mighty waters, to return with merely a potsherd in their hands.

Mishneh Torah, Sanctification of the New Month 11:2

Prohibition Against Celestial Images

TALMUD

The Torah prohibits creating images of celestial bodies, such as the sun and the moon, as they are considered attendants that serve before God. The Gemara in Tractate Avodah Zara discusses this prohibition, based on the verse from Exodus 20:20.

The Gemara asks: And is it permitted to form these figures? But isn’t it written: “You shall not make with Me gods of silver, or gods of gold” (Exodus 20:20), which is interpreted to mean: You shall not make figures of My attendants who serve before Me, i.e., those celestial bodies that were created to serve God, including the sun and the moon.

Avodah Zarah 43a:12

The Blessing of the Moon

LITURGY

The custom of reciting a prayer in the open air, in clear sight of the moon, seven days after the birth of the new moon, symbolizes renewal and gratitude. Birkat HaLevana, or the Blessing of the Moon, is a monthly prayer recited outdoors, ideally with a clear view of the moon, typically after Shabbat.

This prayer is customarily recited in the open air, in clear sight of the moon, seven days after the birth of the new moon.

Siddur Ashkenaz, Weekday, Maariv, Birkat HaLevana 1

The Mystical Calculations of the Moon

RESPONSA

The moon plays a crucial role in the Jewish calendar, and understanding its calculations is essential for observing holidays and rituals correctly. In the medieval work 'Shut min haShamayim,' Rabbi Yaakov of Marvege explores Talmudic and rabbinic discussions on the lunar calendar, including insights from Rabbi Zeira, Rashi, and Rabbi Zerachia.

I also asked [in my dream] about our uncertainty regarding the three Talmudic statements of Rabbi Zeira (Rosh Hashanah 20b:4) on the calculation of the calendar. First, that the night and the day need to belong to the new month. Second, that if the molad, the lunar conjunction, occurs before midday, the moon will certainly be visible close to sunset. Third, that the moon is invisible for twenty four hours [between the lunar cycles]. We have encountered the fundamental secret of the calendrical calculations, as elucidated by R. Zerachia …

Teshuvot Min HaShamayim 60:1

Blessings of the Moon

MUSAR

The blessings upon sighting the moon reflect the Jewish people's sacred connection with it and emphasize Israel's role in sanctifying each new lunar month. Rabbi Isaiah HaLevi Horowitz’s 17th-century work, Shenei Luchot HaBerit, explores these blessings and their significance, discussing different rabbinic opinions on their formulation and their impact on the lunar calendar's sanctity.

Another quote (from this Midrash 15,24) on the words החודש הזה לכם: When someone observes the moon, how does he have to recite the benediction? During periods when the Jewish people would determine the date of the New Moon by visual observation, some Rabbis held that the benediction concluded with the words מחדש חדשים, whereas others held that the correct conclusion was ברוך מקדש חדשים. A third group of scholars held that the correct formula was ברוך מקדש ישראל, their reasoning being that if Israel does not sanctify the moon its sanctity amounts to nil…

Shenei Luchot HaBerit, Torah Shebikhtav, Vayakhel, Pekudei, Torah Ohr 82

The Great and Small Luminaries

JEWISH THOUGHT

The Torah’s choice of words for the great and small luminaries in the creation narrative invites deeper exploration and interpretation. Rabbi Yom-Tov Lipmann Heller, in his commentary, delves into the reasons behind the Torah’s specific terminology for these celestial bodies.

Instead, according to my humble understanding, the apparent contradiction stems from a fundamental question: Why did the verse use the terms “the great luminaries,” “the great luminary,” and “the small luminary,” which require explanation? It is true, the explanation is obvious, but still the verse could have been worded in a manner which did not require any explanation. Scripture could have simply referred to the luminaries by name, i.e., Scripture could have referred to the luminaries as “the sun” and “the moon,” as Yosef did…

Derush Chiddushei HaLevanah 5:1:3

Ensuring Passover in Spring

HALAKHAH

The synchronization of lunar months with the solar year ensures that Passover always falls in the spring, as mandated by the Torah. Rabbi Eliezer Melamed’s contemporary work, Peninei Halakhah, explains the intricate system of intercalating a leap month to maintain this synchronization.

It is well known that the Jewish months are fixed by the lunar cycle, whereas years follow the solar cycle, because Pesaḥ must always be in the springtime, as the Torah says, “Observe the month of Aviv (spring) and offer a Pesaḥ sacrifice to the Lord your God, for it was in the month of Aviv, at night, that the Lord your God freed you from Egypt” (Devarim 16:1). In order to keep the lunar months in sync with the solar year, leap years, in which an extra month is intercalated, must be declared occasionally. This means that some years have thirteen months…

Peninei Halakhah, Zemanim 14:3:2

Spotting the New Moon

TALMUD

The timing of the molad (new moon) determines whether the moon will be visible close to sunset. The Talmudic tractate Rosh Hashanah discusses the calculation of the molad and its implications for the visibility of the moon.

And this is what Abba, the father of Rabbi Simlai, said: The baraita means as follows: They calculate the molad; if the molad occurred before midday, so that there are at least six more hours left of the day, it is known that the moon will be visible close to sunset. If, however, the molad did not occur before midday, so that there are fewer than six hours left of the day, it is known that the moon will not be visible close to sunset.

Rosh Hashanah 20b:5

The Eternal Moon

COMMENTARY

Ibn Ezra offers a unique interpretation of the moon's perpetual presence, contrasting with its usual cyclical nature. In his commentary on Isaiah 60:20, Ibn Ezra, a medieval Jewish commentator, uses his knowledge of astronomy to provide a metaphorical understanding of the moon in a prophetic vision.

Thy sun shall no more go down, etc. That sun will not set, and that moon לא יאסף Shall not withdraw itself. Lit., shall not be gathered; the moon appears dark to the earth, when in conjunction with the sun.

Ibn Ezra on Isaiah 60:20:1

The Creation of Celestial Bodies

SECOND TEMPLE

The Book of Jubilees offers a unique perspective on the creation of celestial bodies, emphasizing their role in illuminating the entire earth. This ancient Jewish text, often considered part of the Pseudepigrapha, retells and expands upon narratives from Genesis and Exodus, providing additional context and interpretations.

And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth,

Book of Jubilees 2:15

Blessing of the New Moon, Benzion Sokiranski 1911, Gift of Dr. Harry G. Friedman, The Jewish Museum, New York.

Relatedראו גם

Months

Eclipse

Rosh Chodesh

Blessing over the Moon

Sheetsדפי מקורות

Related Sheets