On the Origins of Rosh Chodesh

The first commandment given to the Jews as a nation was to create a calendar based on the cycle of the moon:

1) What is the significance of this being the first mitzvah given in the Torah?

2) Why would Nisan be given as the first month?

How did Rosh Chodesh become associated with women?

Story #1

Story #2

Rabbi Jill Hammer

"When the Israelites in the wilderness gave their most beautiful materials for the making of the mishkan (the dwelling place of God's presence, coming from the same word as Shekhinah), women donated more than men. The Torah says that “the men gathered upon the women”, implying that the women were more quick to come to give the Shekhinah their treasures. Therefore, women refrain from weaving, spinning, and sewing on Rosh Chodesh in honor of their generosity and zealousness (Rashi on Megillah 22b). In this story, women are the most enthusiastic givers to the mishkan, which represents the indwelling Divine Presence. This parallels women's association with the Shekhinah.”

1) Why do you think there are two different origin stories for Rosh Chodesh's connection to women?

2) Are there any other reasons you could think of for the association of Rosh Chodesh with women, or rather, any other gender?

3) Which of these stories, if either, resonates with you?

Penina Adelman, author of the first modern Rosh Chodesh ritual guide for women, points out that the words Roshei CHodshiM, heads of the months, contain the same letters that form the word ReCHeM, womb.

How has Rosh Chodesh been celebrated?

Kiddush Levana (Sanctification of the Moon) Blessing

Blessed are you, G-d, ruler of the universe, whose word created the heavens and whose breath created the heavenly hosts, who gave them ordinances that they not change their orbits. Joyful and happy are they to do the will of their creator, a worker of truth whose work is truth! To the moon God said; renew yourself, crown of glory for those borne in the womb, for they like you, are destined to renew themselves,and to give glory to their creator for the sake of God's holy honored sovereignty (malkhut/Shekhinah). Blessed are you, God, renewer of months.

1) Why might it have become a tradition to refrain from work on Rosh Chodesh?

2) Try your hand at writing an updated version of Kiddush Levana - what blessings or descriptions of the moon would you include?

3) What Rosh Chodesh traditions could you integrate into your practice?

The word “chodesh” comes from the root chadash, which means new. The moon’s cycle of waxing and waning is a powerful symbol of renewal, reminding us that every diminution creates the possibility of rebirth. Rosh Chodesh offers us the opportunity to begin anew, not just once a year, but once a month.

Rosh Chodesh and Modern Feminism

Rosh Chodesh circles were picked up by Jewish feminist groups in the 1970s. Just like many aspects of feminism then and now, the writings and beliefs have not always been inclusive in terms of gender identity, expression, or sexual orientation. Let's explore some of this history, but keep in mind how we can make our group and our practice more inclusive.

Ilana Jacobs, for Hey Alma

"In the 1970s, a group of feminist Jews saw the potential to harness Rosh Chodesh as a time to gather women together to discuss Jewish religiosity, spirituality and culture through the lens of feminism — and Rosh Chodesh groups were born. Since then, Rosh Chodesh has become a popular way for women to gather, bond and mobilize for social change... Rosh Chodesh groups are radical for centering women in a religion that does not often center them."

Association with the Moon

Robin Zeigler

"A woman’s body is characterized by 'cycles of change' as women go from one stage of life to another: puberty, menstruation, pregnancy, birthing, breast-feeding, and menopause. Likewise, each month the moon waxes and wanes with a comforting predictability. All throughout the generations women have experienced the same cycles of life. Like the familiar moon, the body gently speaks to us. The moon’s cycles are reflected in our counting and deposited in our bodies. One can look at the moon to observe its phases, and likewise, a woman can observe her internal body changes."

Tikva Frymer-Kensky, for Lilith Magazine

"The over-identification of the moon and females is a Jungian psycho-mishmash. The moon has not always been seen as a woman: in ancient Sumer and Babylon, the moon was a male figure, and it was the evening and morning star (the planet Venus) that was believed to be female. Menstruation may be regulated by pheromones rather than the phases of the moon. Certainly the waxing and waning of the moon calls to mind the changes of a woman’s body, but too much lunar meditation goes nowhere. So, too, does the automatic acceptance of such cultural stereotypes as masculine-active/aggressive and feminine-passive/receptive. There is no passive female in the Bible, and there may be none in any pre-modern Judaic source. What do we gain from adopting current psychological trains of thought as deep sacred Jewish truths?"

1) You're given two opposing views of the association of people who menstruate with the moon - which pieces do you resonate with from either piece?

2) In what ways does Robin Ziegler's excerpt fail in inclusivity?

3) What other stereotypes may we have unnecessarily adopted as "deep sacred Jewish truths"?

Creating Feminist Ritual

Vanessa Ochs, for My Jewish Learning

"The new women’s rituals that have been evolving since the 1970s share certain common characteristics:

1. Marking the unmarked. Many women’s rituals mark events linked to women’s bodily experiences that previously have not evoked formal Jewish responses.

2. Fostering community. Often held in all-women groups, the rituals encourage supportive sharing and telling one’s own story.

3. Allowing for improvisation and personalization. The preference for improvisation, personalization, and choice that the rituals reflect leaves a wide opening for creativity.

4. Privileging the spirituality of the individual over that of the entire Jewish people. While the new women’s rituals foster the growth and cohesive feelings of communities, they tend to emphasize the psychological and spiritual well-being of individuals within the group.

5. Taking place in less regulated space. The earliest new women’s rituals typically took place in homes or in nature.

6. Being self-explanatory and easy to use. The new women’s rituals are highly user-friendly. To be included as a celebrant, one need only show up, be ready to experience something new, and be willing to temporarily suspend judgment and critique.

7. Allowing for spontaneity. The new women’s rituals are often flexibly timed.

8. Promoting a Jewish women’s agenda. As living performances, the new rituals promote a women’s agenda within the context of Judaism. Seeking to address all ritual scenarios in which a woman’s status or her agency is in any way diminished under Jewish law, the rituals recognize that if Jewish women have been silenced, belittled, objectified, or demonized in the past, this is no longer acceptable."

1) Which of these characteristics do you feel like our group excels in most, and which could we incorporate more?

Ilana Jacobs, for Hey Alma

"For me, reinterpreting Rosh Chodesh means talking about gender dysphoria along with body dysmorphia. It means reading about the difficulties of marriage from trans rabbi Joy Ladin and the rewriting of Lilith beyond Adam from lesbian theologian Judith Plaskow. It means asking how mikvahs can be healing and affirming outside of Niddah, the traditional ritual after menstruation. It means acknowledging that trans and queer voices are not an addendum; they are central to the story."

1) What ideas for new topics would be helpful in moving our group forward and becoming more inclusive?