## Kitzur Shulchan Arukh Siman 97

###### Kitzur Shulchan Arukh 97:1
[Kitzur Shulchan Arukh 97:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:1)

יֵֹש נוֹהֲגִין לְהִתְעַנּוֹת בְּעֶרֶב רֹאשׁ חֹדֶשׁ. וְאוֹמְרִים סֵדֶר יוֹם כִּפּוּר קָטָן, לְפִי שֶׁבּוֹ מִתְכַּפְּרִין כָּל הָעֲוֹנוֹת שֶׁל כָּל הַחֹדֶשׁ, דּוּמְיָּא דִּשְׂעִיר רֹאשׁ חֹדֶשׁ. וּכְמוֹ שֶׁאָנוּ אוֹמְרִים בְּמוּסָף, זְמַן כַּפָּרָה לְכָל תּוֹלְדוֹתָם. וְכָל מָקוֹם לְפִי מִנְהָגוֹ (עַיֵּן פרי חדש) (תי"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some people are accustomed to fast on Erev Rosh Chodesh¹ 417:3. *Bach, Minhagim.* and recite the order of *Yom Kippur Kattan,* for on this day we are forgiven for all the sins committed in the past month.² It is, therefore, called *Yom Kippur Kattan* which means a small day of atonement. The order of prayers include various *slichos* and themes on repentance. It is likened to the *Seir*³ [goat offering] of Rosh Chodesh, and as we say in the Mussaf service, "It is a time of atonement for all their generations." Each communifty should follow its own custom.

footnotes:
¹ Mogein Avraham
² Pri Chodosh, Rav Moshe Kordaviro.
³ The he-goat was brought as a sin-offering every Rosh Chodesh.


###### Kitzur Shulchan Arukh 97:2
[Kitzur Shulchan Arukh 97:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:2)

מִצְוָה לְהַרְבּוֹת בִּסְעוּדָה בְּרֹאשׁ חֹדֶשׁ. וְאִם חָל בַּשַׁבָּת, יַעֲשֶׂה תַּבְשִׁיל אֶחָד יוֹתֵר מִבִּשְׁאָר שַׁבָּתוֹת.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a Mitzvah to have an elaborate meal on Rosh Chodesh, and if it occurs on Shabbos, an extra cooked dish should be prepared in addition to those prepared on other *Shabbasos.*


###### Kitzur Shulchan Arukh 97:3
[Kitzur Shulchan Arukh 97:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:3)

רֹאשׁ חֹדֶשׁ, מֻתָּר בַּעֲשִׂיַּת מְלָאכָה. וְנָשִׁים נוֹהֲגוֹת שֶׁלֹּא לַעֲשׂוֹת בּוֹ מְלָאכָה, וּמִנְהָג הָגוּן הוּא וְאֵין לְהָקֵל לָהֶם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is permissable to do *Melacha*⁴ 417. on Rosh Chodesh, but women customarily refrain from doing *melachah* on this day.⁵ says it is forbidden for women to do *melacha* on Rosh Chodesh in the manner they do every day. Each woman must choose for herself at least one *melacha* she will not do on Rosh Chodesh. This is a proper custom and it should not be made trivial for them.

footnotes:
⁴ Shulchan Aruch
⁵ Biur Halacha


###### Kitzur Shulchan Arukh 97:4
[Kitzur Shulchan Arukh 97:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:4)

הַלֵּל צָרִיךְ לְאָמְרוֹ בַּעֲמִידָה וְלֹא יַפְסִיק בּוֹ. וְיִשְׁתַּדֵּל לְאָמְרוֹ עִם הַצִּבּוּר. וְלָכֵן אִם בָּא לְבֵית הַכְּנֶסֶת סָמוּךְ לְהַלֵּל, יֹאמַר הַלֵּל עִם הַצִּבּוּר וְאַחַר כָּךְ יִתְפַּלֵּל. וְאִם הוּא עוֹמֵד בִּפְסוּקֵי דְּזִמְרָה, (דְּהַיְנוּ מִן הוֹדוּ עַד לְאַחַר אָז יָשִׁיר) יִקְרָא הַלֵּל עִם הַצִּבּוּר וְלֹא יְבָרֵךְ לֹא בִּתְחִלָּה וְלֹא בַסוֹף, כִּי בִּרְכַּת בָּרוּךְ שֶׁאָמַר וּבִרְכַּת יִשְׁתַּבַּח, עָלוּ לוֹ גַּם לְהַלֵּל. וְדַוְקָא בְּרֹאשׁ חֹדֶשׁ יָכוֹל לַעֲשׂוֹת כֵּן, שֶׁאוֹמְרִים הַהַלֵּל רַק בְּדִלּוּג, וְכֵן בְּחֹל הַמּוֹעֵד וְיָמִים הָאַחֲרוֹנִים שֶׁל פֶּסַח. אֲבָל כְּשֶׁאוֹמְרִים הַלֵּל שָׁלֵם, אֵינוֹ יָכוֹל לַעֲשׂוֹת כֵּן. וּמִי שֶׁאָמַר הַלֵּל שֶׁלֹּא בַצִבּוּר, אִם יֵשׁ שָׁם שְׁנַיִם אֲחֵרִים, יֹאמַר לִפְנֵיהֶם הוֹדוּ לַה' וְגוֹ' כְּדֵי שֶׁיַּעֲנוּ הֵם. דְּכֵיוָן שֶׁאוֹמֵר הוֹדוּ, מַשְׁמַע שֶׁאוֹמֵר לַאֲחֵרִים. (דִּין אֲמִירַת הַלֵּל בְּבֵית הָאָבֵל רַחְמָנָא לִיצְלָן עַיֵּן לְקַמָּן סִימָן ר"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
*Hallel* should be said while standing, and without interruption. You should try to say it with the congregation.⁶ the berachah of *Hallel* is said on Rosh Chodesh only when it is said with a *minyan,* a quorum of ten adult men. Therefore, if you arrive at the synagogue when the congregation is about to say *Hallel,* you should say *Hallel* with the congregation and recite the other prayers later. And if you are saying *Pesukei Dezimrah* (that is from *Hodu* until after *Az Yashir),*⁷ until after *Az Yashir.* you should read Hallel with the congregation without saying the berachah before or after the *Hallel,* because the berachah of *Baruch Sheamar* and the berachah of *Yishtabach* also fulfill the berachah for *Hallel.* And only on Rosh Chodesh can this be done, because then parts of the *Hallel* are omitted. This is also true for *Chol Hamoed* and the last days of *Pesach.* But when the entire *Hallel* is recited, this cannot be done.⁸ according to all the *poskim,* for it is an obligation, not a custom. And if you recite *Hallel* without the congregation, and two [or more] other persons are present, you should say *Hodu* in their presence⁹) in order that they may respond, for the expression *Hodu* (thank Hashem) implies that you are addressing others [to do so]. The law of saying *Hallel* in the house of a mourner, may the Merciful save us, is found further in Chapter 207.

footnotes:
⁶ According to Rif,
⁷ According to Nusach Sfard from Mizmor Lesodah
⁸ For then you must make a berachah on the Hallel
⁹ But you do not have to try and find them if they are not in front of you. (Mishnah Berurah, Eliyohu Rabbah


###### Kitzur Shulchan Arukh 97:5
[Kitzur Shulchan Arukh 97:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:5)

לְאַחַר הַלֵּל, אוֹמְרִים קַדִּישׁ שָׁלֵם, וּמוֹצִיאִין סֵפֶר תּוֹרָה וְקוֹרִין אַרְבָּעָה. הַכֹּהֵן קוֹרֵא שְׁלשָׁה פְּסוּקִים, שֶׁהֵם: וַידַבֵּר, צַו, וְאָמַרְתָּ. וְהַלֵּוִי חוֹזֵר וְקוֹרֵא וְאָמַרְתָּ, וְקוֹרֵא אֶת הַכֶּבֶשׂ אֶחָד, וַעֲשִׂירִית הָאֵיפָה. וְיִשְֹרָאֵל קוֹרֵא עוֹלַת תָּמִיד עַד וּבְרָאשֵׁי חָדְשֵׁיכֶם. וּרְבִיעִי קוֹרֵא וּבְרָאשֵׁי חָדְשֵׁיכֶם וגוֹ (תכ"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After *Hallel* the whole Kaddish¹⁰ service, the whole Kaddish is said after *Hallel* because *Hallel* marks the completion of the *Shacharis* (morning) prayer. Therefore on Chanukah, only the half-Kaddish is said after *Hallel,* as there is no *Mussaf* service. (*Mishnah Berurah* 423:1, *Achronim*) is recited, a *Seifer* Torah is taken out, and four (men) are called (to the Torah). The *kohein* reads three *pesukim* (verses), which are *Vayedaber, Tzav, Veamarta.* The Levi repeats the verse of *V'amarta,*¹¹ and also we must not stop less than three verses before the end of a *parsha* (sections). The *parsha* of the *Tamid* (the first parsha read on Rosh Chodesh) has only eight verses, and, therefore, in order to divide it into three *aliyahs,* some repetition is required. The *parsha* of Rosh Chodesh cannot be divided into two *aliyahs* because it has only five verses. Repetition cannot be used there because we must not start less than three verses in a *parsha,* nor stop less than three verses before the end of the *parshah.* and adds: *Es hakkeves echad, veasiris haeifah.* The Yisroel reads from *olas tamid* until *uverashei chodsheychem.* And the fourth person reads from *uverashai chodsheychem*.¹² 423:2. But in Eretz Yisroel, the opinion of the *Gra* is widely accepted. He says the *kohein* reads the first three verses, the *levi* reads the next five, the third person repeats the last three verses read by the levi plus the two verses about Shabbos, and the fourth person reads the five verses about Rosh Chodesh.

footnotes:
¹⁰ On a day when there is a Mussaf
¹¹ The reason for this is because at least three verses must be read, for each aliyah
¹² Gaonim, Shulchan Aruch


###### Kitzur Shulchan Arukh 97:6
[Kitzur Shulchan Arukh 97:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:6)

רֹאשׁ חֹדֶשׁ, אָסוּר בְּתַעֲנִית וּבְהֶסְפֵּד, וְאֵין אוֹמְרִים בּוֹ צִדּוּק הַדִּין (עַיֵן בְֹּשֻלְחָן עָרוּךְ אֹרַח חַיִּים סִימָן ת"כ, בְּטוּרֵי זָהָב וּמָגֵן אַבְרָהָם וּמְפָרְשִׁים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On Rosh Chodesh it is forbidden to fast and to eulogize someone, and the prayer *Tziduk Hadin*¹³ is not said.

footnotes:
¹³ This is a prayer expressing acceptance of the Divine judgment.


###### Kitzur Shulchan Arukh 97:7
[Kitzur Shulchan Arukh 97:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:7)

חַיָּבִין לְקַדֵּשׁ אֶת הַלְּבָנָה בְּכָל חֹדֶשׁ. וְאֵין מְקַדְּשִׁין אוֹתָהּ אֶלָּא כְּשֶׁהוּא וַדַּאי לַיְלָה, שֶׁנִּרְאֵית זְרִיחָתָהּ עַל גַּבֵּי הַקַּרְקַע וְרָאוּי לֵהָנוֹת מֵאוֹרָהּ. אִם נִתְכַּסְּתָה בְּעָב, אֵין מְקַדְּשִׁין אוֹתָהּ, אֶלָּא אִם כֵּן הוּא דַק וְקָלוּשׁ. וְאִם הִתְחִיל לְבָרֵךְ וְאַחַר כָּךְ נִתְכַּסְּתָה בְּעָב, גּוֹמֵר אֶת הַבְּרָכָה. אֲבָל אִם הוּא מְשַׁעֵר שֶׁלֹּא יוּכַל לִגְמוֹר אֶת הַבְּרָכָה קֹדֶם שֶׁתִּתְכַּסֶּה, אָסוּר לוֹ לְהַתְחִיל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is obligatory to sanctify the moon each month.¹⁴ 42. It should not be sanctified until it is definitely night, which is when its light is visible on the ground, so that you can derive some use from its light. If the moon is covered by a cloud, it should not be sanctified¹⁵ unless the cloud is thin and scanty.¹⁶. If you began the berachah, and afterwards it was covered by the cloud, you should complete the berachah. But if you estimate that you will not be able to complete the berachah before it is covered, it is forbidden to begin (the berachah).

footnotes:
¹⁴ Sanhedrin
¹⁵ Ramah 426:1, Mishnah Berurah.
¹⁶ Radvaz


###### Kitzur Shulchan Arukh 97:8
[Kitzur Shulchan Arukh 97:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:8)

אֵין לְקַדְּשָׁהּ רַק תַּחַת הַשָּׁמַיִם וְלֹא תַּחַת גָּג. אַבָל אִם אֵין לוֹ מָקוֹם נָקִי אוֹ מֵחֲמַת אֹנֶס אַחֵר, יָכוֹל לְקַדְּשָׁהּ גַּם בְּתוֹךְ הַבַּיִת בְּעַד הַחַלּוֹן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The moon must be sanctified only under the heavens (open sky) and not under a roof.¹⁷ 426:4—*Rif*. Since the mitzvah is akin to greeting the Divine Presence (*shechina*), it is disrespectful not to go outside and do it. However, if you have a slight cold or illness, you may do it from your house. (*Mogen Avraham, Bach*) If, however, there is no clean place [outside] or because of another situation beyond your control [you cannot go outside]; you may sanctify it inside the house through the window.¹⁸ 426:25, *Pri Megadim*)

footnotes:
¹⁷ Ramah
¹⁸ It is preferable to do it through an open window if possible. (Shaar Hatziyun


###### Kitzur Shulchan Arukh 97:9
[Kitzur Shulchan Arukh 97:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:9)

מִצְוָה מִן הַמֻּבְחָר לְקַדְשָׁהּ בְּמוֹצָאֵי שַׁבָּת כְּשֶׁהוּא מְבֻשָּׂם וּמְלֻבָּשׁ בִּבְגָדִים נָאִים. אַךְ אִם מוֹצָאֵי שַׁבָּת יִהְיֶה לְאַחַר עֲשָׂרָה יָמִים מִן הַמּוֹלָד, אוֹ שֶׁיֵּשׁ אֵיזֶה חֲשָׁשׁ שֶׁמָּא לֹא יוּכַל לְקַדְּשָׁהּ, אֵין מַמְתִּינִין לְמוֹצָאֵי שַׁבָּת. מִצְוָה לְקַדְּשָׁהּ בַּאֲסֵפַת עַם, מִשּׁוּם דִּבְרָב עַם הַדְרַת מֶלֶךְ. אֲבָל אַל יִתְעַכֵּב בִּשְׁבִיל זֶה, כִּי מִצְוַת זְרִיזִין מַקְדִּימִין, דָּחֵי לְמִצְוֹת בְּרָב עָם (עַיֵן לְעֵיל סִימָן ס' סָעִיף ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a mitzvah performed in its excellence to sanctify the moon on *Motzai Shabbos* when you are in high spirits and dressed in fine clothes. But if *Motzai Shabbos* will occur after ten days from the appearance of the new moon, or if it is feared that you will then be unable to sanctify it, you needn't wait until *Motzai Shabbos.* It is a mitzvah to sanctify the moon in the gathering of a multitude of people, since in the multitude of the people is the glory of the King. But it should not be postponed because of this, because the mitzvah to "perform precepts promptly" overrides the mitzvah of "in the multitude of people."


###### Kitzur Shulchan Arukh 97:10
[Kitzur Shulchan Arukh 97:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:10)

אֵין מְקַדְּשִׁין אוֹתָהּ עַד שֶׁיַּעַבְרוּ עָלֶיהָ לְכָל הַפָּחוֹת שְׁלשָׁה יָמִים מִן הַמּוֹלָד. וְיֵשׁ מַמְתִּינִין שִׁבְעָה יָמִים. וּכְשֶׁחָל מוֹצָאֵי שַׁבָּת קֹדֶם שִׁבְעָה יָמִים, אֵין לְהַמְתִּין, אֶלָּא יְקַדְּשׁוּהָ בְּמוֹצָאֵי שַׁבָּת. וְאֵין מְקַדְּשִׁין אוֹתָהּ אֶלָּא עַד חֲצִי תֵּשַׁע וְעֶשְׂרִים יוֹם, שְׁנֵים עָשָׂר שָׁעוֹת, וּשְׁבַע מֵאוֹת וְתִשְׁעִים וּשְׁלשָׁה חֲלָקִים שֶׁהוּא אַרְבָּעָה עָשָׂר מֵעֵת לְעֵת וּשְׁמוֹנֶה עֶשְׂרֵה שָׁעוֹת וְעֶשְׂרִים וּשְׁתַּיִם דַקּוֹת (מִנּוּטִין) מִן הַמּוֹלָד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The moon should not be sanctified until the passage of at least three days from the appearance of the new moon, and some wait seven days. And when *Motzai Shabbos* occurs before seven days, you should not wait,¹⁹) but you should sanctify it on *Motzai Shabbos.* The moon may be sanctified only up to the expiration of half the period of twenty-nine days twelve hours and 793 *chalakim*²⁰ (parts). (see *Rambam* 6:2) (29 days, 12 hours, 793/1080) that is fourteen twenty-four hour days and eighteen hours and twenty two minutes from the appearance of the new moon.

footnotes:
¹⁹ In the winter season it is definitely better not to wait because you may not be able to see it later. (Mishnah Berurah
²⁰ An hour is divided into 1,080 chelakim


###### Kitzur Shulchan Arukh 97:11
[Kitzur Shulchan Arukh 97:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:11)

אֵין לְקַדְּשָׁהּ קוֹדֶם תִּשְׁעָה בְאָב, וְכֵן כְּשֶׁהוּא אָבֵל אֶלָּא אִם כֵּן לֹא יַשְׁלִים אֲבֵלוּתוֹ עַד שֶׁיִּהְיוּ עֲשָׂרָה מֵעֵת לְעֵת מִן הַמּוֹלָד, אָז יְקַדְּשָׁהּ בִּימֵי אֶבְלוֹ. וְאֵין לְקַדְּשָׁהּ כְּשֶׁהוּא בְּתַעֲנִית עַד שֶׁיִּטְעַם מִקֹּדֶם. וּמִכָּל מָקוֹם בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים, כֵּיוָן שֶׁאָז יוֹצְאִים מִבֵּית הַכְּנֶסֶת בְּשִׂמְחָה עַל מְחִילַת הָעֲוֹנוֹת מְקַדְּשִׁין אוֹתָהּ מִיָּד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The moon should not be sanctified before *Tisha B'av*,²¹ 426:2. Because sanctifying the moon is a mitzvah fulfilled with joy. and not when one is a mourner,²² unless his mourning period will not end within the ten full days²³ after the appearance of the new moon. In such a situation, it may be sanctified during the days of mourning.²⁴ But the *Biur Halachah* 426:2 says a mourner may not sanctify the moon unless the entire allotted time to sanctify the moon will elapse before the end of the seven days of mourning. The moon should not be sanctified on a fast day until some food has been eaten. But in any case after Yom Kippur, since we leave the synagogue in a joyous spirit, confident that our sins were forgiven, we sanctify it²⁵ After you taste something, you may sanctify the moon even immediately after *Tisha B’av*. (*Mishnah Berurah, Achronim*) If there is a *minyan* sanctifying the moon now and there will be none later, you should do it with them even if you have not yet broken your fast. (*Sha’ar Hatziyun* 426:9, *Eliyohu Rabba*) immediately.²⁶ however, you should first put on your shoes.

footnotes:
²¹ Ramah
²² Mogein Avraham.
²³ Ten 24 hour periods.
²⁴ Mogein Avraham.
²⁵ Chayei Adam.
²⁶ Even before breaking your fast or putting on shoes. After Tisha B’av,


###### Kitzur Shulchan Arukh 97:12
[Kitzur Shulchan Arukh 97:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:12)

אֵין לְקַדְּשָׁהּ, לֹא בְּלֵיל שַׁבָּת וְלֹא בְּלֵיל יוֹם טוֹב, אֶלָּא בִּשְׁעַת הַדְּחָק, שֶׁבְּמוֹצָאֵי שַׁבָּת יַעֲבוֹר הַזְּמָן.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The moon should not be sanctified on Friday night,²⁷ The *Sha’ar Hatziyun* 426:11 says the reason is because it is a custom to dance at the sanctifying of the moon and, if possible, you should avoid this on Shabbos. There are also many other reasons. nor on the night of Yom Tov²⁸ 426:2. See *Shvuss Yaakov* (vol. 3, resp. 31). The reason is because one should not merge one *simcha* with another. (see *Masechet Moed Katan* 8b) except in extenuating circumstances, as when by *Motzai Shabbos,* the prescribed time will have passed.

footnotes:
²⁷ Radvaz.
²⁸ Ramah


###### Kitzur Shulchan Arukh 97:13
[Kitzur Shulchan Arukh 97:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:13)

סוּמָא מֻתָּר לְקַדְּשָׁהּ (תכ"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A blind person is permitted to sanctify the moon.²⁹ 426:1 rules that a blind person is obligated to sanctify the moon because he benefits from the light that others have (to guide him). However, since the *Radvaz* and *Maharikash* say that he may not sanctify the moon, *Biur Halachah* rules that it is better to have someone make the berachah for him.

footnotes:
²⁹ Mishnah Berurah


###### Kitzur Shulchan Arukh 97:14
[Kitzur Shulchan Arukh 97:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:14)

אִם הַלְּבָנָה זוֹרַחַת בִּתְחִלַּת הַלַּיְלָה קֹדֶם שֶׁהִתְחִילוּ לְהִתְפַּלֵּל מַעֲרִיב, אִם יֵשׁ עוֹד זְמָן אֵיזֶה לֵילוֹת לְקַדְּשָׁהּ, מִתְפַּלְּלִין תְּחִלָּה מַעֲרִיב, וְאַחַר כָּךְ מְקַדְּשִׁין אוֹתָהּ, מִשּׁוּם דְּתָדִיר וְשֶׁאֵינוֹ תָדִיר תָּדִּיר קוֹדֵם, וְעוֹד דִּקְרִיאַת שְׁמַע הֲוֵי דְּאוֹרָיְתָא. אֲבָל אִם אֵין עוֹד זְמָן רַק שְׁנַיִם אוֹ שְׁלשָׁה לֵילוֹת, בִּזְמַן קָצָר כָּזֶה יֵשׁ לָחוּשׁ שֶׁמָּא תִּתְכַּסֶּה בֶּעָבִים. וּבְעֵת הַגְּשָׁמִים, גַּם כְּשֶׁיֵּשׁ עוֹד זְמַן אַרְבָּעָה לֵילוֹת, יֵשׁ לָחוּשׁ לְכִסּוּי עֲנָנִים, וְיֵשׁ לְהַקְדִּים קִדּוּשׁ לְבָנָה. וְאִם נִרְאֲתָה הַלְבָנָה בְּעֵת שֶׁאוֹמְרִים קְרִיאַת שְׁמַע וּבִרְכוֹתֶיהָ, אִם הַזְּמָן מְצֻמְצָם כָּל כָּךְ שֶׁבְּעוֹד שֶׁיִּגְמְרוּ שְׁמֹנֶה עֶשְׂרֵה יַעֲבֹר זְמַן קִדּוּשָׁהּ, יְכוֹלִין לְהַפְסִיק אֲפִלּוּ בְּאֶמְצַע בִּרְכוֹת קְרִיאַת שְׁמַע אוֹ אוֹ בְּאֶמְצַע קְרִיאַת שְׁמַע לְקַדֵּשׁ אוֹתָהּ. אַךְ אִם אֶפְשָׁר, יִגְמְרוּ אֶת הַפֶּרֶק, לְקַדְּשָׁהּ בֵּין הַפְּרָקִים (עַיֵּן לעיל סִימָן טז סָעִיף א) (נוב"ק סִימָן מא).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If the moon is visible at the beginning of the night, before you began the *Maariv* prayer, and there is still time, [i.e., there are still] a few more nights in which to sanctify it, you should say the *Maariv* prayer first, and then sanctify the moon, because a mitzvah that is constant takes precedence over one that is only periodic,³⁰ 90a. and also the reading of the *Shemah* is a Biblical precept.³¹ If, however, there remains only two or three nights [to the end of the period], since the time is short, it may happen that the moon will be covered by clouds. And in the rainy season even if there remain yet four nights [to the end of the period], it may happen that it will become covered by clouds, and therefore you should first sanctify the moon (and then say *Maariv*). If the moon becomes visible at the time you are saying *Kerias Shema* and its *berachos,* and the time is so limited that before you complete *Shemoneh Esrei* the time of sanctification will have passed, you may interrupt even in the middle of the *berachos* of *Kerias Shema,* or in the middle of *Kerias Shema* in order to sanctify it. But if possible, you should complete the section [you are reading,³² Chapter 16.] and sanctify the moon between the sections.³³ (author of the *Kitzur Shulchan Aruch*)]

footnotes:
³⁰ Maseches Zevachim
³¹ And thus it has precedence over sanctifying the moon which is not Biblically ordained.
³² See Kitzur Shulchan Aruch
³³ You may only say the (berachah) sanctifying the moon, but not the verses we are accustomed to say after the berachah. [Lechem Haponim


###### Kitzur Shulchan Arukh 97:15
[Kitzur Shulchan Arukh 97:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/97:15)

אִם בְּחֹדֶשׁ אֲדָר לֹא נִרְאֲתָה עַד לֵיל אַרְבָּעָה עָשָׂר שֶׁהוּא זְמַן קְרִיאַת הַמְּגִלָּה, יְקַדְּשׁוּ תְּחִלָּה אֶת הַלְּבָנָה, וְאַחַר כָּךְ יִקְרְאוּ אֶת הַמְּגִלָּה. וְאִם נִרְאֲתָה בְּאֶמְצַע קְרִיאַת הַמְּגִלָּה, אִם הוּא בִּזְמַן שֶׁגַּם לְאַחַר שֶׁיִּגְמְרוּ אֶת הַקְּרִיאָה, יִהְיֶה עוֹד שְׁהוּת לְקַדְּשָׁהּ, אֵין מַפְסִיקִין בְּאֶמְצַע קְרִיאַת הַמְּגִלָּה. אֲבָל אִם עַד שֶׁיִּגְמְרוּ אֶת הַמְּגִלָּה יַעֲבֹר זְמַנָּהּ, אֲזַי אִם כָּל הַקָּהָל עֲדַיִן לֹא קִדְּשׁוּ אוֹתָהּ, יַפְסִיקוּ לְקַדֵּשׁ אוֹתָהּ, וְאַחַר כָּךְ יִגְמְרוּ אֶת הַמְּגִלָּה. אֲבָל אִם רַק יָחִיד לֹא קִדֵּשׁ אוֹתָהּ, שֶׁאִם יַפְסִיק לְקַדְּשָׁהּ, יִצְטָרֵךְ אַחַר כָּךְ לִגְמוֹר אֶת הַמְּגִלָּה בִּיחִידוּת, לֹא יַפְסִיק, מִשּׁוּם דְּפִרְסוּמֵי נִסָּא עָדִיף (נודע ביהודה שָׁם).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If in the month of *Adar* (the moon) was not visible until the night of the fourteenth which is the time for the reading of the *Megillah,* the moon should be sanctified first and the *Megillah* read afterwards.³⁴). And if it became visible during the reading of the *Megillah,* then if there will be time even after the reading is concluded to sanctify the moon, the reading of the *Megillah* is not interrupted; but if by the time the *Megillah* is concluded, the time for sanctification will pass, and the entire congregation has not yet sanctified the moon, the reading is interrupted for the sanctifying, and afterwards the *Megillah* is concluded. But if only one person has not yet sanctified the moon, and if he stops to sanctify it, he will have to finish the *Megillah* alone, he must not interrupt, because the public reading of the miracle takes precedence.³⁵

footnotes:
³⁴ Because a mitzvah that is constant has precedence, and also it may get cloudy and you will not be able to sanctify the moon, but the Megillah can be read later as well. (Nodah B’Yehudah
³⁵ Precedence to a mitzva d’rabonon.