Is Rosh Chodesh a Biblical holiday? The scriptural sources for the holiday of Rosh Chodesh and it’s Biblical status

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The holiday of Rosh Chodesh in scripture:

The commemoration of Rosh Chodesh as a joyful day is brought in scripture in the verse[1] “Ubeyom Simchaschem Ubemoadeichem Ubiroshei Chodsheichem.” This verse lists the day of Rosh Chodesh together with Shabbos and Yom Tov, which gives implication to its holiday status. We likewise find that Yehonason discussed with David whether he would be present by the Rosh Chodesh feast taking place in the house of Shaul.[2] Rashi explains that it was customary for Dovid to participate in the Holiday meals. From here we see that Rosh Chodesh was considered a Holiday. In various other areas of scripture, we likewise find reference to the Holiday of Rosh Chodesh.[3] The above verses however do not prove that the Holiday of Rosh Chodesh has the Halachic status of a Moed, as do the other Holidays. The Talmud[4] however concludes that Rosh Chodesh is considered a Moed, as the verse[5] states “Vekara Alaiy Moed” and this verse is going on Rosh Chodesh Tamuz. For this reason, the sacrifices of Rosh Chodesh receive laws similar to the laws of the sacrifices of the other holidays, such as its ability to be offered even in impurity.[6]

Is the festive celebration of Rosh Chodesh of Biblical or Rabbinical status?[7]

Some Poskim[8] rule the Holiday of Rosh Chodesh is of Biblical status, and it is hence Biblically forbidden to fast on that day. [Accordingly, one who eats on Rosh Chodesh is fulfilling a biblical preset  ] Other Poskim[9], however, rule it is only of Rabbinical status [and hence there exists no Biblical prohibition of fasting or Biblical obligation to eat].

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[1] Bamidbar 10:1-2, 10

[2] Shmuel 1 20:18

[3] See Melachim 2:4, 22-23; Divrei Hayamim 2:31; Moadim Behalacha [Zevin] p. 134

[4] Shavuos 10a; Pesachim 77; Taanis 29

[5] Eicha 1

[6] Mishneh Pesachim 76b

[7] See Michaber 418:4 and 570:1; M”A 418:1; Biur Halacha 418 “Rosh Chodesh Assur”; Kaf Hachaim 418:13

[8] Implication of Rambam, brought in Michaber and Poskim ibid regarding fasts

[9] Michaber ibid

About The Author

Rabbi Yaakov Goldstein is a 6th generation descendent of the famous Chief Rabbi of Izhmir, Rav Yehoshua Avraham Krispin, who authored a number of Sefarim, and was a colleague of Rav Chaim Falagi, and father in-law of the Pesach Hadvir. He currently lives with his wife Shayna, and twelve children K”H, in Tzfas, Israel. Rabbi Goldstein received Semicha from Rabbi Schneur Zalman Labkowski of the Tomchei Temimim headquarters in 2005 and served as a chaplain in the Lotar/Kalatz and K9 unit of the IDF from years 2005-2008. He is also a certified Shochet, and has performed Hashgacha work in slaughterhouses. Rabbi Goldstein is the director of Shulchanaruchharav.com, the world’s leading web-based Halacha database, and is the director of the Home Study Semicha Program, a self-study web-based Semicha program. He is a prolific author of over 50 Sefarim studied by a wide range of readers throughout the world, which is used regularly in Semicha programs around the globe. He is a world renowned Posek, answering questions to a web-based market, and serves as a local Posek, Rav, and Lecturer, in the Tzemach Tzedek community Shul in Tzefas, Israel. His many classes can be heard both from his website, Vimeo and YouTube channel. Students can join live to classes given in the Tzemach Tzedek Shul, through the “בית חבד צפת Chabad Tsfat” YouTube channel.

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