15

Is the custom practiced today? The רמ"א יו"ד סי' קע"ט סעיף ב [as understood by the פתחי תשובה יו"ד רמ"ה ס"ק ה] writes that our minhag is to start a new מסכת even on Rosh Chodesh. Also, what does he mean by "Taanis 32," since the gemara in Taanis only has 31 daf? The correct version would be "ל (עמוד) ב". It seems to be a printing error. On Tannis 30b ...


10

Tur (Orach Chaim 427) explains as follows: A lunar month is 29-1/2 days plus some extra chalakim. Since a month has to have an integral number of days, the months (usually) alternate between 30 and 29. The 30th day, then, is always going to have to be Rosh Chodesh: If the month was 29 days, then the 30th day is the first day of the next month, and is Rosh ...


10

I once wondered about this and found an answer at Ohr Somayach. They say that Hallel is said with joy and that our focus on judgement precludes this. They cite Rosh Hashanah 32b: אמרו מלאכי השרת לפני הקב"ה רבש"ע מפני מה אין ישראל אומרים שירה לפניך בר"ה וביום הכפורים אמר להם אפשר מלך יושב על כסא דין וספרי חיים וספרי מתים פתוחין לפניו וישראל אומרים שירה: ...


9

According to Rabbi Akiva Eiger, (Shu"t RA"E Mahadura Kama 176, cited here) they are not punished by the hand of man: וגם משום מלקות, נראה דלא לקו, דלא שייך בזה 'לא תענה ברעך' דהא לא העידו כלל על רעהו להפסידו בשום דבר And also with regard to lashes, it would appear that they were not lashed, for [the verse - Exodus 20:12] "though shalt not testify ...


8

The answer that circulates in the name of the Vilna Gaon (if I recall correctly) is: Once before we've asked for "a life of wealth and honor"; then once again afterwards.


8

As the OP asked for “Rabbinic Sefarim” without designating a time period, I’d like to use this space to take note of the Chofetz Chaim’s response to a solar eclipse in Radin (I believe it was the March 1922 eclipse, when Radin was in the penumbra). This was documented by his talmid Rabbi Shmuel Pliskin in the 1962 edition of Beis Yaakov newspaper (no ...


7

The kapparah of Rosh Chodesh is different than the regular type. On one level, the goat offered as a chatas on this day (also on the other Yamim Tovim, incidentally, except for Yom Kippur) is to atone for cases of tum'ah involving the Beis Hamikdash or sacred foods where there was "no knowledge at the beginning or the end" - in other words, the person never ...


7

The question is, effectively, why pray for something that should be in our hands, if it's free will? The obverse of this question is: when we pray that there be fewer sinners in the world, are we praying that G-d tinker with their free will? The Chazon Ish answered yes, we are. Rabbi Moshe Feinstein wrote otherwise; people have free will, but there are all ...


7

In the Kuntras Yekar Tifferes (http://beta.hebrewbooks.org/pdfpager.aspx?req=36072&st=&pgnum=204) the author brings this question in the name of HaRav Zvi Perzovicz shlitoh who provides an interesting answer. The Tur in the beginning of Hilchos Rosh Chodesh says that really the 12 Roshei Chadashim should have been Yomim Toivim, however, because of ...


7

The same rule applies both nights (ShA OC 422:1). (Indeed while this seems to be explicit in the Gemara (Brachot 30b), the Beit Yosef (ibid.) notes with amazement that the Orchot Chayim quotes two rabbis who disagreed and required going back on the second night.) Mishna Berura (ibid. sk 3) explains that each day of Rosh Chodesh doesn't affect the other as ...


7

The shul you were attending seemed to have been following the custom of the Vilna Gaon. Rabbi A Grossman has an article entitled The Vilna Gaon’s Psalms for Special Days. Some extracts: ...the Vilna Gaon was faced with a conflict. Like Maimonides, he believed that the public prayers officially ended with the reader’s full qaddish, what we call ...


7

Maaseh Rav 157 (a work documenting the practices of the Vilna Gaon) records the answer according to the tradition you ask about: אין אומרים שיר של יום של יומו ואומרים במקומו בב' ימים דר"ח ברכי נפשי (מזמור ק"ד) שהוא שיר של ר"ח ודוחה אפי' של שבת ופשיטא של חנוכה [On Rosh Chodesh] the Song of the Day for that day [of the week] is not said, and in its place ...


7

There are three different minhagim (according to Kaf HaChayim) for the timing of this addition: only during Adar 2, all year long (Cheshvan to Elul), and from Cheshvan to Adar 2. Rabbi Shelomo Min-HaHar z"l (former rabbi of the Bayit VaGan community in Jerusalem) explains that this last minhag (which you're asking about) is due to the fact that from Nissan ...


7

The Rema is referring to the sefer Tanya Rabbasi, who writes (siman 34): שבראש חדש אף על פי שאסור להתענות...‏ In general, when sifrei halachah quote "sefer tanya", they are referring to the above sefer.


6

Nitei Gavriel, in the introduction to the second volume of his Laws of Niddah, quotes the Sefer Imrei Yehudah Al Hatorah. (It starts here, but the part that's relevant to us is here). The Imrei Yehudah Al Hatorah (Tazria pg. 89) explains that we say: ‫ כי בעמך ישראל בחרת מכל האומות‬ ‫וחוקי ראשי חדשים להם קבעת‬ For you have chosen your nation ...


6

With regards to the Chabad tradition of starting from the first day of Rosh Chodesh Elul (which is the 30th of Av), Dayan Raskin (pdf page 217, footnote 469) points toward the Divrei Nechemia's Hashlamot to the Shulchan Aruch Harav 581, Kuntres Acharon 1. There, the Divrei Nechemia discusses how Moshe's 3rd ascent to Mount Sinai was the first day of Rosh ...


6

The source of the Rambam is the Mishna, Rosh Hashana 2:7, and Rav Ovadia MiBartenura explains (based on the combination of Rav Pappa and Rav Nachman Bar Yitzchak's opinions in the Gemara Rosh Hashana 24a) that the declaration is structured according to the verses in Vayikra 23 2 and 44. In verse 44, Moshe declares the holidays, and thus the start of the ...


6

Hallel on Rosh Chodesh says that this is actually a minhag that has been acceptedby Bnai Yisrael to show that the date has kedusha even though it is not required because we are allowed to do melacha. There is a case in the talmud (from memory) in which an amora was going to stop the Baal Tefilah from saying Hallel until he saw that part of it was left out. ...


5

When the passuk says Bo B'yamim it means he aged using every minute of his time and didn't waste any. Maybe we say this because we are starting the new month and we should be reminded once a month how important every minute is like Avraham Avinu did and try to emulate him. The Mishnas Chassidim (Maseches Rosh Chodesh 2:6) brings that we say this verse in ...


5

The pamphlet "הדף היומי בהלכה", published by Dirshu, issue 4, Ⅰ Adar 5774, cites K'dushas Levi (Ki Sisa) and S'fas Emes (likutim for Adar) as saying that the month of Adar (whose zodiac sign is fish) corresponds to Yosef (which, like fish, is unaffected by ayin hara) — see the Tur (OC 417), who says each month corresponds to a tribe. Thus, it had ...


5

http://www.dailyhalacha.com/Display.asp?PageIndex=11&ClipID=967 Kaf Hachayim 419:6 mentions it and the Vilna Gaon used to wear something special for Rosh Chodesh


5

As others have answered, technically the establishment of the calendar is a prerequisite for observing the Jewish holidays. This commandment is in fact the first mitzva given to the Jewish people as a nation. (The few mitzvot recorded in Bereishit were given to individuals before we became a nation.) The Seforno explains that setting the Jewish calendar ...


5

Luach Davar B'Ito 5771 page 283 says that you do not say Amein after V'leslichas Avon, you say Amein after V'lchaporas Pesha.


5

Mishnah Berurah (OC 25:60), quoting Ba'er Heiteiv (ibid. 22), (as well as Zera Avraham) quoting Rameh MiPano (Siman 108) writes that he puts them back on immediately after musaf. Mishnah Berurah adds, if when removing the tefilin before musaf he had in mind to put them back on afterwards, he should put them on without saying another beracha.


5

Mishna Berura 417:1 ר"ח וכו' - מנהג קדמונינו לברך את החודש בשבת שלפני ר"ח חוץ מלפני ר"ח תשרי ורמז לזה בכסה ליום חגנו The custom is to bless the new month on the preceding Shabbos, with the exception of Rosh Chodesh Tishrei. A hint to this is the verse "in hiding the day of our Holiday" I once heard an explanation that this is in line with the idea ...


5

I would recommend having a look at this site. The maths is much too complicated for me, but the upshot is that our molad is two hours later than the molad when the calendar was formulated, and is getting progressively later every year. The author includes a chart (and good luck to you if you can read it) that indicates the relationship between the actual ...


5

M'leches Sh'lomo to Sh'kalim 3:3 cites a R. Y'hosef as saying that that's simply how people speak: כן הוא דרך הדבור שהשואל אומר הדבור פעם אחת והמשיב משיב לו שני פעמים וכדומה לזה מצינו גבי קדוש החדש במס׳ ר״ה ראש ב״ד אומר מקודש וכל העם עונין אחריו מקודש מקודש וכן דרך בני אדם לדבר שאחד אומר לחברו וכי דבר זה יפה בעיניך והוא משיב יפה יפה וכדומה לזה יש בדברי ...


5

In Yerushalyaim it is common to find minyanim saying it. Furthermore, it is the official practice of the Mir yeshiva to say Yom Kippur Koton. Although the minhag is not widespread being that it is something that was practiced by exceedingly righteous as its source is in kabbala


5

See the Oruch HaShulchan in סימן תיט - דין סעודת ראש חודש who mentions various reasons why Rosh Chodesh is considered festive: Rosh Chodesh is mentioned in the Torah (Bemidbar 10:10) as one of times we festively blow the Shofar when bringing Korbanot: וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם, וּבְרָאשֵׁי חָדְשֵׁיכֶם--וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם, ...


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