Harav Shneur Zalman Farkash, a Mashpia in the Chabad Yeshiva Gedola of Buenos Aires, wrote in Haoros.com there was no Halachic reason to stop the boat. The main reason was in order to say Kiddush Levana with Yishuv Hadaas.
The Be'er Hetev that you quote says that if Saturday night is before the third of the month, Kiddush Levana should be pushed off to the next Saturday night because it will still be before the 11th of the month (and we don't usually push off Kiddush Levana to Saturday night if it will be after the 11th of the month for fear of a few days of clouds).
But he ...
See Shulchan Aruch OC 426.2 in Rema.
ואומר תפול עליהם וגו' ולמפרע כאבן ידמו כו' ג' פעמים
They say Tipol Alehem right and reverse three times.
This is an old custom. Abudarham says that despite it is an half verse, he learned from his masters that the atnachta is equivalent to a sof pasuk, so it is allowed to read the half pasuk without the end.
Excerpts from this blog entry:
The gemara (Sanhedrin 42a) describing kiddush levana, states regarding
אמר ליה רב אחא לרב אשי: במערבא מברכי ברוך מחדש חדשים, אמר ליה: האי -
נשי דידן נמי מברכי
The basic implication of the gemara seems to be that although women
recite a shorter beracha, they do say something. Similarly, the Meiri
It wouldn't surprise me.
Nefesh HaRav quotes some Orthodox rabbis who were disturbed by the phrase as it implies it's impossible to touch the moon; some wanted to simply change the phrase from "I cannot touch you" to "I am not touching you" (i.e. at this very moment). Rabbi Soloveichik felt that was the understanding of the original phrase: "just as I dance ...
The Beiur Halacha (OC 456 sv Ella) writes that it certainly permitted to recite it alone, though ideally it should be done with others because of the principle of Berov Am Hadrat Melech. He quotes two opinions if a group of 3 or 10 counts for that.
The Mishna Berurah is quoting the Magen Avraham who in turn cites the Shelah as his source.
The של׳ה can be found in שער האותיות ק׳ קדושה אות כ׳ח says
מפני שפגם הלבנה גרמה האשה הראשונה דהיינו חטא חוה.
This is different than the מגן אברהם's wording
מפני שהם גרמו פגם הלבנה.
The של׳ה can be understood as saying the exact opposite, that the מיעוט הלבנה ...
This idea long predates the Shiltei Hagiborim. Masechet Soferim 19:10 says that this blessing should be recited on Saturday night when you are wearing your nice clothes.
ואין מברכין על הירח אלא במוצאי שבת כשהוא מבושם ובכלים נאים
R. Meir Hakohen writes in Hagahot Maimoniot (Hilchot Berachot 10:16) that based on this his teacher [R. Meir of Rothenberg] ...
The date of Rosh Chodesh was determined by testimony. However, it was also calculated. Since the calculations weren't binding in and of themselves, the testimony was made to align with the calculations by various methods.
The new month was pre-calculated in that it couldn't be more than 30 days, and on the 31st day the previous month ...
One consideration raised by R. M. Kasher is whether one s obligated in commandments on the moon or in outer space at all given the Torah expression “all the days which you are alive on this earth” (Deut. 12:1) in the context of mitzvos. Apparently he concluded that one is obligated see here (which cites this from JD Bleich, “Contemporary Halachic Problems”, ...
Since the first question was answered already I will address the second one only.
The Avnei Yashfei 3:50:3 writes that if one says kiddush levana alone there is no inyan to search out for someone to say shalom aleichem since he said the passuk Tipal aleiheim and no one heard him(see @simchas Torah answer -Mattaeh Moshe reason).He adds by saying if one said ...
Rabbeinu Bechaya (Bamidbar 28:15), mentioned in this answer (here's a more clear printing of the text), does say the the moon was literally diminished. He just says that the diminishment was not meant in size, but in output. The Talmud (Chulin 60A) says that the everything was created in the size it is now, so it can't mean that the moon was physically ...
It's not so clear whether the function of kiddush levanah is meant to be a praise for the existence of the moon, or more similar to a birkas hanehenin (like the brachos on food), that we can't benefit from anything without first making a beracha, including moonlight.
Regarding whether or not one has to see the moon: as the Biur Halakha points out, that if ...
Excerpt from Be'urei Hatefila citing Maharsh"a on Sanhedrin 42a:
The word: “crown” as used in this prayer is a reference to the lost
monarchy of King David. We pray for it to return. That is why we
include a line that refers to the monarchy of King David as being
inviolate, as we explained earlier. The word: glory in this context
represents the ...
The Rema mentions dancing during Kiddush Levana
The Mishnah Berurah (426:14) writes in the name of Achronim that one should only dance during Kiddush Levana but be careful not to bow, as that would give the appearance that one is bowing toward the moon. He also mentions rising to the tips of your toes in the context of dancing.
In addition to the answer by @ezzi386 the completion of that request is that the sun is to be restored to the "light of creation". Thus, one meaning could be the moon becomes as bright as the sun is now and the sun would be increased to the original light of creation which was "ganuz"(hidden) for olam haba. Alternatively, this means that the moon would have ...
Assuming a non-literal understanding of this Midrash, I believe this end section of Kiddush Levana is making a reference to a slightly longer version of that Midrash which ends by stating that in the times of Mashiach, the moon will be restored to its full luminance.
That being the case, I think this end section of Kiddush Levana can simply be read as a way ...
At the time where observing the moon was necessary to know the months of the year, poor weather conditions would simply delay calendrical events. However, eventually systems in which sightings could be predicted came into use.
This is described in detail throughout the book Calendar and Community by Stern. See especially chapters 3.1.2, 3.4.3 and 5.1.3.
The Taamei Haminhagim says that "saying 'And I shouldn't have a toothache' after 'My enemies shouldn't touch me for evil' is a Segulah against toothache" is from Reb Yisroel Ruzhiner.
Some say that it's in the Siddur Yaavetz.
I found it in the "Siddur Beis Yaakov" (though only in brackets and Rashi script, and is from 1881). but not in Siddur Yaavetz (...
The sefer Mekorei Minhagim (37), based on Shemos Rabbah (15, on the verse החודש הזה לכם), writes that the moon in this world is like an engagement gift, and therefore its blessing is called "Kiddush [Levanah]", from the term "Kiddushin" (marriage).
It has been suggested (in a sefer called "Kiddush Levanah", a compilation of all things to do with the subject,...
The Kitzur Shulchan Aruch 97:15 writes that kiddush levana should be recited before megillah. However, he notes that if a tzibur is in middle of reading the megillah and the moon is now visible they should be mafsik and go out to say the bracha,and then go back inside and resume the megillah. However, if it is just a yachid(individual) then he should forgo ...
Noda B'Yehuda 41 - page 44 - column starting with Vnashiv says that they should make Kiddush Levana first for two reasons. One is tadir. The other is that the Megila can always be done later, however Kiddush Levana there is a risk of it getting cloudy.
This question is asked by R. Yitshak Weiss in Minhat Yitshak (8:15). He answers based on the Lev Aryeh to Hullin 60b. An aggada states that the moon complained about its equivalence with the sun. To rectify this, the moon was lessened. The Lev Aryeh explains that the alternative solution; having the sun be increased, is not mentioned, since the sun's ...
Yeshaya prophesied (Isa. 30:26):
"וְהָיָ֤ה אוֹר־הַלְּבָנָה֙ כְּא֣וֹר הַחַמָּ֔ה וְא֤וֹר הַֽחַמָּה֙ יִֽהְיֶ֣ה שִׁבְעָתַ֔יִם כְּא֖וֹר שִׁבְעַ֣ת הַיָּמִ֑ים בְּי֗וֹם חֲבֹ֤שׁ יְהֹוָה֙ אֶת־שֶׁ֣בֶר עַמּ֔וֹ וּמַ֥חַץ מַכָּת֖וֹ יִרְפָּֽא"
"And the light of the moon will be like the light of the sun and the light of the sun will be seven times like the ...
Rav Nebontzol in his B'Yitzchak Yikareh siman 426:1 he adds another reason why women are exempt from kiddush levana and that is since one is supposed to go outside to recite the bracha then ot would not be befitting since "kol kivudah bas Melech pinimah".
This also appears in Shlomas Chaim Volume 1 Simman 259 by Rav Yosef Chaim Zonnenfeld, and שו"ת אפרקסתא ...
The Rebbe says this story in a sicha (19 Kisleiv tof shin chof beis) and explains that the Alter Rebbe wanted the boat stopped so that he could bentch the moon "with hisbonenus, with menuchas hanefesh, with kavannah."
אורח חיים סימן תכו סעיף ב
שער הציון שם
ועל פי פשוטו יש לומר,
משום דעושין את המצוה בשמחה ורגיל לבא לידי ריקודין,
וכמו דמשמע אחר כך בהג"ה, וזה איסור בשבת. ואף דריקודין של מצוה התירו וכמו בשמחת תורה, שאני התם דאי אפשר לדחות היום, מה שאין כן הכא דאפשר לעשות המצוה מקודם השבת או לדחות לאחר השבת
There is a machlokes amongst the Achronim regarding if the Bracha of Kiddush Levanah is #1 made to celebrate the "renewal of the world i.e the new moon - this is the loshon of the Mishne Berurah) OR #2 because we derive benefit (i.e. we can see) from the moons light. The practical difference between these two reasons is a blind person. If the reason is to ...