WORD OF THE MONTH

A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

First (and best) opportunity for Kiddush L'vana for this month (according to Minhag Yerushalayim, which is 3 full days - 72 hours - from the announced Molad) is this Motza'ei Shabbat, October 20th. 7-day people will first say K.L. on WED, Oct. 24. If you looked at the chart of the Moladot of 5762's months, you will notice that they coincide with Rosh Chodesh, or just about. This is not always the case, but it does allow for the following comment: G-d's "original" plan (so to speak) was to have us begin the months on the day of the Molad (which is the instant that the Moon is between the Earth and the Sun, known as conjunction). When G-d told this to Moshe Rabeinu, he told G-d that he could not see what G-d was referring to. (In fact, the Moon is invisible to us at the Molad and for many hours before and after it.) G-d then showed Moshe the form of the Moon at the time of the first visibility of the lunar crescent, and said, When you see it like this - Sanctify it. KAZEH R'EI V'KADEISH.

That means that G-d "postponed" the beginning of each month of the calendar so that human beings would be able to see the moon and testify before the Sanhedrin, thereby actively participating in the setting of the Calendar – just as G-d wants.

And when there is no Sanhedrin? Then we use Plan B, the calculations that are based on the average time it takes the Moon to go around the Earth, and several rules and patterns. But no "hands-on" participation on our part. That can only happen when we have a Sanhedrin.

The result of using the mathematical calculations of Plan B is that we often have Rosh Chodesh on the day of the Molad. Although that is closer to what G-d "originally" wanted (so to speak), it isn't what G-d "really" wants.

Because we are temporarily without the Sanhedrin, we cannot use Plan A for the Calendar. 

We end up (for the time being) with a technically more accurate and efficient calendar, but a cold one. We long (we should long) for the more active partnership with G-d, even with its potential for human error, on the part of witnesses, and even on the part of Sanhedrin. 

Not one Rosh Chodesh this year would fall on the same day as it does now, if we had a Sanhedrin. Which is more correct? Within their context – yes Sanhedrin, no Sanhedrin – each system is correct. And we cannot opt for the "other" method. Each Plan has its time. May we merit the restoration of Sanhedrin and the return to Kiddush HaChodesh as G-d really wants us to have.