Analysis of information sources in references of the Wikipedia article "Kiddush levana" in English language version.
It is true that we must refer the origin of the benediction of the moon to Parseeism, but only in so far as the Rabbis were compelled to consider the influence of Parseeism upon the people.—Jellinek. Weinstein, Moshe Shmuel (משו"ש) (November 25, 1870). "Birkat hahodesh II". Jbri Anochi (in Hebrew). 4 (8): 63–64. Rabinowitz, Meir (1888). Hamahanayyim (in Hebrew). A. Brody. p. 81. Weiss, Isaac Hirsch (1893). Dor dor vedoreshav (in Hebrew). Vol. 2. p. 16. Kohler, Kaufmann. (Jan. 15, 1897). "Jewish Life in the Middle Ages II" The American Hebrew. p. 313, "anti-Persian in character, and assuredly of ancient origin". ProQuest. However, Kohler seems to have later changed his view. See (1907). The Origin and Function of Ceremonies in Judaism. p. 14, "The solemn greeting of the new moon is undoubtedly also an adaptation of a Parsee practice to the Jewish faith". Kohler writes elsewhere that it was instituted by the Pharisees, and that the shalom aleikhem element is an idolatrous revival. See (1903) The Menorah. Vol. 39. p. 94. and (1917) "The Sabbath and Festivals". pp. 212-213.
It is true that we must refer the origin of the benediction of the moon to Parseeism, but only in so far as the Rabbis were compelled to consider the influence of Parseeism upon the people.—Jellinek
Abramowitz's theory is colorful and fascinating, but it disregards too many factors: it is oblivious to historical perspective; it glosses over textual evidence of the transmission of tradition; and it must therefore be discounted.Yassif, Eli (1986). Jewish Folklore: An Annotated Bibliography. p. 4, "This suggestion . . . should be read as science-fiction rather than as a scholarly work". Lobel, Andrea D. (August 2015). Under a Censored Sky: Astronomy and Rabbinic Authority in the Talmud Bavli and Related Literature. Concordia University (Dissertation). p. 99, "[W]hat the evidence amounts to are literary quotes and a line from correspondence from the Bar Kokhba era—all of which appear contorted to fit the facts. Although it is not inconceivable that such a connection exists, it seems to be a stretch".
Abramowitz's theory is colorful and fascinating, but it disregards too many factors: it is oblivious to historical perspective; it glosses over textual evidence of the transmission of tradition; and it must therefore be discounted.Yassif, Eli (1986). Jewish Folklore: An Annotated Bibliography. p. 4, "This suggestion . . . should be read as science-fiction rather than as a scholarly work". Lobel, Andrea D. (August 2015). Under a Censored Sky: Astronomy and Rabbinic Authority in the Talmud Bavli and Related Literature. Concordia University (Dissertation). p. 99, "[W]hat the evidence amounts to are literary quotes and a line from correspondence from the Bar Kokhba era—all of which appear contorted to fit the facts. Although it is not inconceivable that such a connection exists, it seems to be a stretch".
It is true that we must refer the origin of the benediction of the moon to Parseeism, but only in so far as the Rabbis were compelled to consider the influence of Parseeism upon the people.—Jellinek. Weinstein, Moshe Shmuel (משו"ש) (November 25, 1870). "Birkat hahodesh II". Jbri Anochi (in Hebrew). 4 (8): 63–64. Rabinowitz, Meir (1888). Hamahanayyim (in Hebrew). A. Brody. p. 81. Weiss, Isaac Hirsch (1893). Dor dor vedoreshav (in Hebrew). Vol. 2. p. 16. Kohler, Kaufmann. (Jan. 15, 1897). "Jewish Life in the Middle Ages II" The American Hebrew. p. 313, "anti-Persian in character, and assuredly of ancient origin". ProQuest. However, Kohler seems to have later changed his view. See (1907). The Origin and Function of Ceremonies in Judaism. p. 14, "The solemn greeting of the new moon is undoubtedly also an adaptation of a Parsee practice to the Jewish faith". Kohler writes elsewhere that it was instituted by the Pharisees, and that the shalom aleikhem element is an idolatrous revival. See (1903) The Menorah. Vol. 39. p. 94. and (1917) "The Sabbath and Festivals". pp. 212-213.
It is true that we must refer the origin of the benediction of the moon to Parseeism, but only in so far as the Rabbis were compelled to consider the influence of Parseeism upon the people.—Jellinek. Weinstein, Moshe Shmuel (משו"ש) (November 25, 1870). "Birkat hahodesh II". Jbri Anochi (in Hebrew). 4 (8): 63–64. Rabinowitz, Meir (1888). Hamahanayyim (in Hebrew). A. Brody. p. 81. Weiss, Isaac Hirsch (1893). Dor dor vedoreshav (in Hebrew). Vol. 2. p. 16. Kohler, Kaufmann. (Jan. 15, 1897). "Jewish Life in the Middle Ages II" The American Hebrew. p. 313, "anti-Persian in character, and assuredly of ancient origin". ProQuest. However, Kohler seems to have later changed his view. See (1907). The Origin and Function of Ceremonies in Judaism. p. 14, "The solemn greeting of the new moon is undoubtedly also an adaptation of a Parsee practice to the Jewish faith". Kohler writes elsewhere that it was instituted by the Pharisees, and that the shalom aleikhem element is an idolatrous revival. See (1903) The Menorah. Vol. 39. p. 94. and (1917) "The Sabbath and Festivals". pp. 212-213.
It is true that we must refer the origin of the benediction of the moon to Parseeism, but only in so far as the Rabbis were compelled to consider the influence of Parseeism upon the people.—Jellinek. Weinstein, Moshe Shmuel (משו"ש) (November 25, 1870). "Birkat hahodesh II". Jbri Anochi (in Hebrew). 4 (8): 63–64. Rabinowitz, Meir (1888). Hamahanayyim (in Hebrew). A. Brody. p. 81. Weiss, Isaac Hirsch (1893). Dor dor vedoreshav (in Hebrew). Vol. 2. p. 16. Kohler, Kaufmann. (Jan. 15, 1897). "Jewish Life in the Middle Ages II" The American Hebrew. p. 313, "anti-Persian in character, and assuredly of ancient origin". ProQuest. However, Kohler seems to have later changed his view. See (1907). The Origin and Function of Ceremonies in Judaism. p. 14, "The solemn greeting of the new moon is undoubtedly also an adaptation of a Parsee practice to the Jewish faith". Kohler writes elsewhere that it was instituted by the Pharisees, and that the shalom aleikhem element is an idolatrous revival. See (1903) The Menorah. Vol. 39. p. 94. and (1917) "The Sabbath and Festivals". pp. 212-213.
Abramowitz's theory is colorful and fascinating, but it disregards too many factors: it is oblivious to historical perspective; it glosses over textual evidence of the transmission of tradition; and it must therefore be discounted.Yassif, Eli (1986). Jewish Folklore: An Annotated Bibliography. p. 4, "This suggestion . . . should be read as science-fiction rather than as a scholarly work". Lobel, Andrea D. (August 2015). Under a Censored Sky: Astronomy and Rabbinic Authority in the Talmud Bavli and Related Literature. Concordia University (Dissertation). p. 99, "[W]hat the evidence amounts to are literary quotes and a line from correspondence from the Bar Kokhba era—all of which appear contorted to fit the facts. Although it is not inconceivable that such a connection exists, it seems to be a stretch".
Pashtus is women should be mechuyev. [See also Lipschitz, Chaim (1987). Kiddush Levono: The Monthly Blessing of the Moon. Moznaim Press. p. 75, "I wonder at this because a time-related mitzva is only one which one cannot perform every day of the year, and it is the time factor which prevents one from performing it at certain times. Here however, in the case of the moon, there is no time-related factor preventing one from reciting Kiddush Levono each day of the year. What prevents it is the physical absence of the moon, which is no longer renewing itself.] Quoted in Celebrating the New Moon (1998), p. 21.
What is a universal practice in klal yisroel . . . women do not recite Kiddush levana . . . the overwhelming minhag yisroel, for whatever reason, is that women do not recite Kiddush levana
