Which Direction Should One Face Whilst Reciting Kiddush Levanah?
Which Direction Should One Face Whilst Reciting Kiddush Levanah?
In honor of the many thousands of Yidden throughout the world who follow the Dirshu Mishnah Berurah program, this week I would like to discuss a topic which is very relevant to the halachos that they have recently been learning. At the end of Chelek Daled, the Mishnah Berurah discusses the Halachos of Rosh Chodesh and Kiddush Levanah. Yet there is one halachah that is not addressed explicitly - namely, which direction one should face when reciting Kiddush Levanah. Should one face Yerushalayim? East? West? Toward the moon? Any direction he wishes? ly'H below we will see a fascinating machlokes about which direction to face. Another question we will ly'H discuss, is which direction one should bow down to when reciting “vaʼanachnu korim” during Aleinu LeShabeʼach which is recited at the end of Kiddush Levonah.
“Kiddush” Levanah or “Chiddush” Levanah?
Before we start our discussion about Kiddush Levanah, we need to first determine what is behind the name of this mitzvah. Kiddush Levanah means “Sanctification of the Moon", what sanctification is taking place? All we do is recite a berachah, like Chazal say: הרואה לבנה בחידושה צריך לברך 'וכו -"One who sees the moon in its renewal must bless...", so why is the mitzvah known as “Kiddush” Levanah?
The Maharshag (Teshuvos 3:5) already addresses this. He writes that his son asked him this question and suggested that perhaps a mistaken usage had become common among the masses, and the correct term should be “Chiddush” Levanah "renewal of the moon,” with the letter n and people mistakenly replaced it with a p.
However, the Maharshag concludes that since the Beis Yosef and the Darkei Moshe (O.C. 426) themselves use the term “Kiddush” Levanah, their words must be precise. Indeed, we find this expression already among the early Rishonim — see the Maharil (Hilchos Rosh Chodesh ois 9) and the Sefer HaEshkol (Perek 23).
The Maharshag then concludes: This name likely remained from the era when the Beis Din sanctified the new month, and the term continued as a remembrance of Kiddush HaChodesh from the time when the Sanhedrin was still semuchim. (See below for an alternative explanation from R' Asher Weiss shlita.1)
1 ונראה בזה, דהנה בבבלי ובירושלמי מצינו נוסח ברכה זו "ברוך מחדש חדשים" (עיין סנהדרין מ"ב ע"א ובירושלמי ברכות ס"ה ע"א), אך במסכת סופרים (פ"ב ה"א) איתא "ברוך מקדש חדשים." ובמדרש (שמות רבה פרשה ט"ו ב"ד) מצינו בזה מחלוקת וז"ל: "הרואה את הלבנה ביצד צריך לברך, בזמן שהיו ישראל מקדשין את החודש, אית מן רבנן אמרין ברוך מחדש חדשים, ויש מהם אומרים ברוך מקדש חדשים." והנה, אם נוסח הברכה הוא "ברוך מקדש חדשים", מובן שברכה זו קרויה בפינו "קידוש", וכמו קידוש בשבת ויו"ט שגם הוא איננו אלא ברכה, ואין אנו בעצם מקדשים את השבת, דהלא השבת קביעא וקיימא מששת ימי בראשית וקדושה היא מאז [ולכן חתימת הברכה היא בא"ה מקדש השבת, ודלא בקידוש דימים טובים דחתמינן מקדש ישראל, ובמבואר בפסחים קי"ז ע"ב], אלא דכיון שמברכים מקדש השבת ברכה זו קידוש שמה, וכן בברכת הלבנה דמברך מקדש חדשים, אך באמת חזינן דגם הב"י והרמ"א בינו מצוה זו קידוש לבנה אף דלשיטתם מברכים מחדש חדשים, [ועיין להלן (סימן מ"ח) מה שנתבאר בענין קידוש בשבת]. ונראה בזה עוד, עפ"י המבואר במדרש הנ"ל שאמרו דכיון שבזמן שהיו ישראל מקדשים את החודש היו מברכים ברוך מחדש חדשים [או מקדש חדשים כנ"ל], כך מברכים גם על ראית הלבנה בזה"ז, ולמדנו מזה דמצוה זו אסמבוה על מצות קידוש החדש וזכר היא לה. וכך מוכח גם ממה שלמדו דהמברך על הלבנה בחידושה באילו מקבל פני שבינה, ולמדו זאת מן הפסוק "החדש הזה לכם", הרי לן דקידוש לבנה מישך שייבא לקידוש החודש [וכבר כתב כן בספר דרך פקודיך להבני יששכר במצות קידוש החדש מצוה ד']. ולפ"ז ניחא שמצוה זו קרויה קידוש לבנה על שם קידוש החדש, ודו"ק. עוד יש לבאר על פי דברי המדרש הנפלאים (שמו"ר ט"ו ל"א): "ד"א החדש הזה לכם, משל למלך שקדש אשה וכתב לה מתנות מועטות, ביון שבא ללקחה כתב לה מתנות רבות בבעל, כך העולם הזה אירוסין היו שנאמר (הושע ב', ב"א) 'וארשתיך לי
Kabbolas Pnei HaShechinah [Greeting the Face of the Shechinah]
The Gemara (Sanhedrin 42a) teaches:
כל המברך על החדש בזמנו, כאילו מקבל פני שבינה, שנאמר (שמות פרק יב פסוק ב) החדש הזה, וכתוב (שמות פרק טו פסוק ב) זה קלי ואנוהו. תנא דבי רבי ישמעאל, אילמלא לא זכו ישראל אלא להקביל פני אביהם שבשמים כל חדש וחדש דיים. אמר אביי הלכך צריך למימרה מעומד.
"Anyone who blesses the new moon at its proper time is as if he received the face of the Shechinah. As it says: “This month...” (Shemos 12:2) and "This is my G-d and I will glorify Him” (Shemos 15:2). D'Bei Rabbi Yishmael taught: If Yisrael merited only to greet their Father in Heaven once each month, it would be enough. Abaye said: Therefore, it must be said standing."
Rashi explains: Since one is “receiving the Shechinah,” he must recite the berachah whilst standing, out of honor for the Shechinah.
This is ruled by the Rambam (Hilchos Berachos 10:17) and Shulchan Aruch (Orach Chaim 426:2): One must recite Kiddush Levanah standing, because it is like greeting the Shechinah.
The Biur Halachah explains (426:2) in the name of the Pri Megadim: Rabbi Yishmael's phrase: להקביל פני אביהם שבשמים - "to greet their Father in Heaven" means that through the moon and the heavenly bodies—who faithfully fulfill their roles—we perceive Hashem's greatness in the renewal of creation.
לעולם' ולא מסר להם אלא הלבנה בלבד שנאמר 'החדש הזה לכם', אבל לימות המשיח יהיו נישואין שנאמר (ישעיה נ"ד, ה') 'בי בועליך עושיך', באותה שעה מוסר להן את הכל, שנא' (דניאל י"ב, ג') 'והמשכילים יזהירו בזוהר הרקיע ומצדיקי הרבים בכוכבים לעולם ועד."' הרי לן דהלבנה ניתנה להם לבני ישראל לשם קידושין ואפשר דלכך קרויה קידוש לבנה.
The Ruach Chaim (Vol. 1, siman 426 ois 3), Taʼamei HaMinhagim (Inyonei Rosh Chodesh, pg. 204 in the he'orah), and Biur Halachah (426:2) explain that the reason we recite Aleinu after Kiddush Levanah is because people may mistakenly think that we are honoring the moon. We therefore recite Aleinu and declare: בי ה' הוא האלקים בשמים ממעל וגו' אין עוד "Hashem is G-d in heaven above ... there is no one else”, to dismiss any such notion.
Why We Do Not Recite Kiddush Levanah Under a Roof (Part 1)
The Rema (O.C. 426:4), quoting the Hago'as Alfasi, rules that Kiddush Levanah should not be recited under a roof. The Magen Avraham, quoting the Maharil, explains: So that one isn't the same ohel [tent] as tumah, and is sure that he is in a place of taharah [purity] when reciting the berachah.
The Bach, Magen Avraham, and Mateh Moshe all mention another reason: Kiddush Levanah is like greeting the Shechinah, so we go outside like what one would do when going to greet a king.
However, in pressing circumstances — illness, danger, or dirty alleyways — one may recite it indoors through a window. Preferably the window should be open, but if impossible (due to cold, etc.), it is permitted as long as the moon's light shines toward him.
The Mesirus Nefesh of the Ruzhiner Rebbe Not to Recite Kiddush Levanah Under a Roof
The holy Ruzhiner Rebbe (Rebbi Yisrael), while imprisoned, insisted with mesirus nefesh on reciting Kiddush Levanah outdoors, not under a roof.
R' Moshe Avraham Brozovski zt"l was once traveling on a train in Russia when he met an elderly non-Jewish soldier who, despite his age, was still full of strength. The soldier told him that the reason he merited such strength and long life was because of a blessing he had received from "Rabiner Yisrael Friedman" — the Ruzhiner Rebbe. He then related the story behind that blessing:
Why We Do Not Recite Kiddush Levanah Under a Roof (Part 2)
Rebbi Yisrael had been imprisoned, and since the government understood who he was — and knew that his chassidim would pay enormous sums to free him — they held him in a remote fortress. They appointed special guards whose sole task was to watch him around the clock. Throughout the day and night, the guards would rotate shifts to ensure that this precious prisoner was constantly watched. To guarantee that the guards performed their duty properly, a strict ruling was issued: if the Rebbe disappeared, the guard on duty would be executed.
One night, the Rebbe wished to recite Kiddush Levanah under the open sky. He asked the guard to allow him to step out onto the balcony to say a short prayer. Although the guard understood that the Rebbe was a holy tzaddik and had no intention of escaping, he feared for his life — the next guard might arrive and see what was happening - so he refused.
The Rebbe then promised that if the guard would let him go outside, he would give him a blessing for whatever he desired. The guard agreed and asked for a blessing of "strength and long life.” The Rebbe gave him the blessing, and the guard opened the door and let him out.
The guard continued his story: As the Rebbe began the blessing with deep devotion, his body suddenly disappeared, replaced by a pillar of fire. Terrified for his life and desperate to return the Rebbe to his cell, the guard panicked — he could not see him at all. After four hours, the Rebbe returned to human form and hurried back inside. The guard locked the door just moments before the next guard arrived.
The incoming guard apologized for being late, explaining that although he knew the way to the fortress even in the dark, somehow that night he became lost and wandered through unfamiliar streets, eventually finding himself in another city. What should have taken only a few minutes had inexplicably taken four hours.
The soldier concluded: “You see with your own eyes how the Rebbe's blessing was fulfilled — I reached old age and still have the strength of my youth.”
To prove his strength, he kicked the side of the train with such force that the entire carriage shook, and for a moment it felt as though the train might tip over.
The Segulah of Kiddush Levanah to Be Saved From Death That Month
Another thing that we must mention is a very special segulah attached to the mitzvah of Kiddush Levanah.
The Kaf HaChaim (426:11) quotes the Eliyah Rabbah (582:7): The Sefer Or Chadash writes that the chassid R' Moshe Meizlish told him the following story: A Jew was attacked at night by non-Jews who wished to kill him. He asked them to allow him to perform one mitzvah before his death. The moon was new, so he recited Kiddush Levanah with great concentration. When he jumped three times, as is customary, a strong wind lifted him and he escaped. He also told me that one who recites Kiddush Levanah need not fear death that month from the day he recites Kiddush Levanah and onwards.
However, the Sefer HaBris explains that this means he is saved from a strange or unnatural death not all deaths (see Tosfos Chaim, on Chayei Adam, Klal 118, end of s.k. 19).
A similar story appears in Yosef Ometz (Dayan in Frankfurt, year 1610 – ois 476): Robbers captured a man and tied him to a horse. While traveling at night, he saw the moon shining and asked the robbers to stop so he could recite Kiddush Levanah. They agreed. As he recited the blessing, his ropes miraculously came undone, and he escaped safely.
Saying "Shalom Aleichem” in Kiddush Levanah
The Rema (O.C. 426:2) writes that one should say to his friend three times: “Shalom Aleichem.”
The Mishnah Berurah (426:17), quoting the Magen Avraham, explains the reason: Since we say: תפול עליהם אימתה ופחד - "May fear and dread fall upon them", we then turn to our friend and say “Shalom Aleichem”
meaning: We did not direct the words “May fear and dread fall upon them” toward our friend, Heaven forbid.
However, the Siddur Avodas Yisrael (pg. 338) asks: If so, it should be said immediately after we recite "May fear and dread fall upon them", not after "David Melech Yisrael."
He therefore explains differently: The reason for saying "Shalom Aleichem” is to reassure one another that there will be peace for the entire month, based on the teaching we mentioned above that one who recites Kiddush Levanah need not fear death during that month.
Facing the Moon
The Maseches Sofrim (19:10) teaches:
אין מברכין על הירח אלא במוצאי שבת, כשהוא מבושם ובכלים נאים, ותולה עיניו כנגדה, ומיישר את רגליו, ומברך 'אשר במאמרו ברא שחקים'.
"One blesses the moon only on motzei Shabbos2 when one feels refreshed and is wearing nice clothing. One should lift his eyes toward it (the moon), straighten his feet, and recite a berachah saying 'Blessed is He Who, with His word, created the heavens'."
This ruled by the Tur and Rema (Orach Chaim 426:2) who write:
ותולה עיניו כנגדה ומיישר רגליו ומברך וכו' ורוקד ג' פעמים כנגדה, ואומר 'כשם שאני רוקד'.
He lifts his eyes toward it, straightens his feet, blesses etc. and dances three times towards it, saying: “Just as I dance toward you...”
2 Although the simple reading implies that one may only recite Kiddush Levanah on motzei Shabbos, the halachah is that although motzei Shabbos is the most ideal time, one may also recite it during the week.
What does the Maseches Sofrim mean when he says: ומיישר את רגליו – “one should straighten his feet”, does he mean that one should straighten his feet towards the moon, or does he mean that one should straighten his feet and face towards east?
The Shibolei HaLeket and Rabbeinu Bachya explain that the correct nussach [text] is: ומיישר רגליו כנגדה - "He straightens his feet toward it." Which clearly indicates that one should stand facing the moon.
The Sefer HaManhig (Hilchos Hallel pg. 266) also cites in the name of the Yerushalmi and Maseches Sofrim that one should: ומיישר רגליו כנגדה ומרקד לפניה - "Straighten his feet towards it and dance before it", which also implies one should stand facing the moon.
Many contemporary poskim3 prove from the nussach ומיישר את רגליו ותולה עיניו בה,that Kiddush Levanah must be recited facing towards the moon.
Practices of Gedolei Yisrael
The Chazon Ish stood facing the moon even when it was in the west (Ma'aseh Ish, Vol. 7, pg. 140).
The Steipler Gaon stood facing the moon even when it was in the south, occasionally glancing at it and dancing toward it (Orchos Rabbeinu, Vol. 1 pg. 326)
Rav Elyashiv zt"l always stood facing the moon. When he would recite Kiddush Levanah in the Beis Haknesses Tiferes Bachurim on top of the Beis
3 Levushei Mordechai; Betzel HaChochmah (3:64); Rav Moshe Mordechai Karp (Hilchos Chag BeChag, Rosh Chodesh, pg. 278, Perek 13, sif 15 and he'orah 40 and 41); Rav Y.D. Septimus (Kra Alai Mo’ed, Perek 8, Hilchos Motzei Tisha B'Av); Rav Eitan Shoshan (Birchas Ish, Birchas HaLavanah); Rav Aharon Shuv (Levanah BeChiddusha pg. 73); Shu″t Avnei Yashfeh (3:50) and Rav Amram Fried
Haknesses Yeshuos Yaakov in Meʼah Sheorim who would stand on the steps which went from east to west and would check where the moon was and face towards it. In his later years when he would daven in his famous caravan, his shtender was positioned towards the moon and he would recite Kiddush Levanah facing towards the moon.
Additional Proofs from the Poskim That One Should Face the Moon
1. The Shiyarei Knesses HaGedolah (haga'os on the Tur) writes that the simple meaning of the Tur which is the minhag haʼoilam [widespread custom] is that one looks at the moon throughout Kiddush Levanah. However, he concludes that according to the Chareidim (45:5) one should only look at the moon during the berachah, and after that it is forbidden to look like it is forbidden to look at a rainbow. According to the Magen Avraham (s.k. 9) in the name of the Shelah even during the berachah one shouldn't look, rather, one should look at it once when he wants to make the berachah, and after that he should no longer look. All this is mentioned in the Mishnah Berurah (s.k. 13).
The Betzel HaChochmah (siman 65) concludes that today the minhag is like the Magen Avraham, that one looks once at the moon before the berachah, and then no longer looks.
From the fact that the poskim discuss whether one should look at the moon the entire duration of the berachah, or just at the beginning and none of them mention that during the berachah one should face a different direction i.e. east, it seems very clear that one should recite Kiddush Levanah whilst facing the moon, and the entire doubt is just for how much time one should look at the moon.
2. Immediately after the berachah we recite בשם שאני רוקד כנגדך – "Just as I dance toward you", and the Shelah warns that whilst reciting this one should be careful not to bow towards the moon lest it appear as he is worshipping it. This implies that already before reciting this one is facing
the moon, and now one is also dancing towards it. It is true that the Yesod V'Shoresh HaAvodah writes that one should turn towards the moon before reciting this, however, from the fact that all the other Achronim don't mention that one should turn, it is clear that one is already facing the moon from the time he recited the berachah. (Betzel HaChochmah)
3. After reciting Kiddush Levanah the minhag is to recite Aleinu. The Biur Halachah explains that the reason we do this is to show that we are not praying to the moon. The obvious implication of this is, that Kiddush Levanah is recited facing towards the moon, therefore, we recite Aleinu to make it clear we are not worshipping the moon. (Avnei Yashfeh)
Reasons for Facing the Moon
Being that Kiddush Levanah is a berachah on the renewal of the moon, it is appropriate to stand facing it throughout the berachah, or at least at the beginning, in order to witness its renewal.
R' Yehudah Chezner shlita (Siach Tefillah, Sha'ar 19, Perek 4, halachah 2) adds: Every time we make a berachah, there is a din that one must make clear what he is making a berachah on. For example, when making a berachah on a fruit, one holds the fruit. Since one cannot hold the moon, one should at least stand facing it to show clearly that the berachah being made on it.
He also cites the Yesod V'Shoresh HaAvodah, who says one should face east. He tries to reconcile the two opinions by saying it depends on where the moon is located.
Facing Towards the East
It is well-known that the Yesod V’Shoresh HaAvodah (Sha'ar 9, Perek 1) innovated that whilst reciting Kiddush Levanah one must stand with his feet together like by Shemoneh Esrei, and one should specifically be facing east. When one reaches the phrase: כשם שאני רוקד כנגדך - "Just as I dance
toward you", he should then turn his face towards the moon. But from the beginning of the berachah until that point, one should stand facing east.
The Yesod V'Shoresh HaAvodah interprets the Shulchan Aruch's phrase ומיישר רגליו - "and he straightens his feet" to mean one's feet should be straight like in Shemoneh Esrei. And ורוקד ג' פעמים כנגדה - "he dances three times toward it” means that at that moment he turns toward the moon and dances toward it.
A number of other poskim also take on like this.4
Practices of Gedolei Yisrael
Rav Nissim Karelitz zt"l (cited in Kovetz Gilyonos 5778, Parshas Bo) held that one should recite Kiddush Levanah facing east.
Rav Chaim Kanievsky zt"l wrote (Kra Alai Mo'ed, Perek 8, Hilchos Motzei Tisha B'Av, he'orah 39; Doleh U'Mashkeh, pg. 202) that he saw many people careful to follow the Yesod V’Shoresh HaAvodah and stand facing east.
Nevertheless, Rav Chaim himself (Sefer Ela Amud, pg. 144) would look at the moon before reciting the berachah, then straighten his feet and stand with his face turned away from the moon to ensure that it would not appear as if he were praying to the moon, and then he would recite the berachah.
Similarly, Rav Shlomah Zalman Auerbach zt"l would look at the moon before reciting the berachah, and then he would turn towards a different
4 See Tosfos Chaim (on Chayei Adam 118:19); Siddur Otzar HaTefillos and other siddurim (Seder Kiddush Levanah); Tzuras HaLevanah (4:9); Birchas HaBayis (Sha'ar 48, Shaʼarei Binah ois 16) and the sefer Ishei Yisrael (40:29).
direction and recite the berachah. He wasn't makpid [particular] to face east, his main hakpodah was just not to be facing the moon.
In Halichos Shlomah (Hilchos Rosh Chodesh, Orchos Halachah 130) they bring that although the Yesod V’Shoresh HaAvodah says to stand facing east, the classical poskim and older siddurim—including those of the mekubalim— do not mention standing eastward, and Rav Shlomah Zalman did not insist on it either.
Main Reason for Facing East
The Betzel HaChochmah (3:63) writes: The main reason to stand facing east is that Kiddush Levanah is similar to tefillah, which must be directed toward Yerushalayim. Therefore, someone in Australia (who davens facing west), or in South Africa (who davens facing north), must recite Kiddush Levanah towards Yerushalayim, according to their location. The Yesod V’Shoresh HaAvodah writes to face east because he lived in Europe, where Yerushalyim is eastward, however, if one is in a place where Yerushalayim is not eastward, the Yesod V’Shoresh HaAvodah would agree that one shouldn't face eastward but should rather face the direction of Yerushalayim.
The Betzel HaChochmah cites the Zekan Aharon (end of siman 22), who proves from the Hilchos Lulav that by all bakashos [requests] and mitzvos one should turn towards the Beis HaMikdash which is the “Tel Talpiyos" that one should always turn to, and certainly when davening which is also a mitzvah one should turn towards the Beis HaMikdash. According to this it's clear that if one lives somewhere where tefillah is directed towards the west, Kiddush Levanah should also be recited facing toward the west.
R' Moshe Sternbuch shlita in Teshuvos V’Hanhagos (1:202) quotes the Betzel HaChochmah who says that the reason to face eastwards is because that is the direction of tefillah, and therefore, in Europe they faced east. However, in South Africa where they daven towards the north, Kiddush Levanah should be recited facing the north and in Australia where they daven facing the west, Kiddush Levanah should be recited facing the west.
However, he concludes: Since there is no clear ancient source requiring facing east, and it is unclear whether one must face Yerushalayim or the moon, the common custom is not to insist on any particular direction. Each person may stand whichever way he wishes.
Second Reason for Facing Towards the East
The Levushei Mordechai (Tinyona, Orach Chaim, siman 117) writes:
The minhag is to stand facing east, even when the moon is in the south, and not like the simple reading of the Shulchan Aruch (which implies facing the moon). Why? Because the Shelah (beginning of Pesachim), quoted by the Magen Avraham (426:9), warns that when dancing toward the moon one must be careful not to bow, lest it appear as worship. Instead, one should rise on his toes. Since this is difficult for some people, they prefer to face east like during tefillah, avoiding any concern.
From the Levushei Mordechai it is clear that one stands facing east throughout Kiddush Levanah, even when reciting כשם שאני רוקד - "Just as I dance toward you" as this is the entire reason for facing east. However, according to the Yesod V’Shoresh HaAvodah, one turns toward the moon at that moment. (Levanah BeChiddusha, siman 71, he’orah 837)
Rav Avraham Naftali Vig shlita (Beit V’Gan) instructs his kehillah to recite Kiddush Levanah facing east, so it does not appear like they are bowing to the moon, and there is no need to turn toward the moon during בשם שאני
רוקד - "Just as I dance toward you", and when reaching that point it is enough to rise on the toes.
Third Reason for Facing Towards the East
Some write that the reason for facing east is because at the beginning of the month the moon is never in the east as it is clear from the Rambam (Hilchos Kiddush HaChodesh 1:3) that the molad [renewal of the moon] is always in the west. Since east is the only direction where the moon is not present, they prefer to recite Kiddush Levanah facing east to avoid appearing to pray towards the moon.
The sefer Birurei Chaim (Vol. 5, pg. 312) rejects this, as he writes that he heard from Rav Mordechai Genut (Mechaber of ‘Luach Dovar Beito') that in the winter months from the 7th of the month onward, the moon is in the east. Thus, the reason collapses. (Some still argue that most times the moon is not in the east, so they make the berachah facing east.)
Any Direction One Wishes
Rav Yisrael Yaakov Fisher zt”l (Halichos Even Yisrael, Orach Chaim Vol. 2, Perek 53, ois 8) did not insist on facing the moon or east. He would look at the moon before reciting the berachah, then no longer look at it, and during Aleinu he turned away from the moon so it would not appear as if he was bowing to it.
Rav Aharon Leib Steinman zt”l likewise did not insist on facing east.
Aleinu L'Shabe'ach
When it comes to reciting בשם שאני רוקד כנגדך "Just as I dance toward you", the Magen Avraham (426:9), cited in Mishnah Berurah (426:14), warns: One must be very careful not to bend the knees when dancing toward the moon, lest it appear as bowing. Instead, one should rise on his toes.
Rav Moshe Mordechai Karp shlita writes (Hilchos Kiddush Levanah, pg. 318): The same applies to Aleinu: One should turn his face away and bow in the opposite direction of the moon, so that it does not appear as if one is bowing to it.
However, Rav Chaim Shalom Halevi Segal shlita (Birurei Chaim Vol. 5, siman 64) writes: It is permitted to bow during Aleinu even when facing the moon, because the concern applies only during Kiddush Levanah itself, when one is engaged with the moon. But in Aleinu, where one explicitly says: ואנחנו כורעים ומשתחווים ומודים לפני מלך מלכי המלכים - "We bow and prostrate ourselves before the King of kings,” and one is not dealing with the moon, there is no concern.
Checking Tzitzis
The is a minhag to check one's tzitzis after Kiddush Levanah. This practice is not mentioned in the classical halachic sources, but in Shu”t Har Tzvi (Orach Chaim 1:12) R' Tzvi Pesach Frank brings a reason he heard: Since in Kiddush Levanah we say “May the light of the moon be like the light of the sun," if the moon's light becomes like the sun's, people would then be obligated in tzitzis even at night.
In truth, the main custom was to shake one's garments in order to drive away harmful spiritual forces associated with the moon's kitrug as explained by the Magen Avraham (O.C. 426:11) in the name of the Arizal. In the Siddur of the Baal HaTanya it is written to shake the corners of the tallis katan. Since they were already shaking the garment, they would also check the tzitzis - but the primary custom is the shaking, not the checking. Therefore, those who only check the tzitzis but do not shake the garment have not fulfilled the main custom. (Otzar HaYedias Vol. 2, pg. 181)
Kiddush Levanah Signs on the Walls Outside Many Shuls
In many Botei Kenasiyos they have outside the Beis HaKnesses a big sign with the nussach of Kiddush Levanah written on it in big clear letters. (This is where the saying: באותיות קידוש לבנה “in Kiddush Levanah letters" comes from.)
In the Beis HaKnesses Zichron Moshe in Yerushalayim the sign faces towards the north if you look at it from outside the Beis Haknesses. In the Beis HaKnesses HaGra in Shaʼarei Chesed the sign is towards the west. If one uses these signs when reciting Kiddush Levanah he won't be facing east.
However, we can't prove anything from here, as it could be that it simply wasn't practical to hang the signs facing east.
Summary of Dinim That Come Out From the Above
1. Kabbolas Pnei HaShechinah: Anyone who makes a berachah on the new moon in its proper time is considered to be receiving the face of the Shechinah, therefore, it should be recited whilst standing. Ideally, Kiddush Levanah should be recited on motzei Shabbos, when one is refreshed and wearing nice clothing. One should lift his eyes towards the moon, straighten his feet like in Shemonah Esrei and then recite the berachah אשר במאמרו ברא שחקים - “Blessed is He Who, with His word, created the heavens."
2. Seeing the Moon: Some say that one must look at the moon throughout the entire Kiddush Levanah. Others say that one must look at it only during the berachah itself. And some say that one should look at the moon only before the berachah, and afterward he should not look at it anymore, so that it does not appear as if he is praying towards the moon.
3. Which Direction to Face: The poskim disagree regarding the direction one should face. A) According to the simple reading of the sources, one should stand facing towards the moon, since he looks at it and dances towards it. B) In Europe, the Yesod V’Shoresh HaAvodah ruled that one should stand facing east, just like by Shemonah Esrei where we face towards the Beis HaMikdash. In other countries they should face whichever direction they daven towards. When reaching the words נשם שאני רוקד כנגדך one should then turn towards the moon. Some disagree and say that even when reciting בשם שאני רוקד כנגדך one should continue facing east. C) Some say one may recite Kiddush Levanah in any direction he chooses.
4. Extra Caution: When reciting נשם שאני רוקד כנגדך one must be careful not to bend his
knees toward the moon, so it does not appear as if one is as bowing to it. Instead, one should rise on the tips of his toes.
Also, during Aleinu L'Shabeʼach, one should be careful not to bow towards the moon. Some authorities are lenient.5
5 A large amount of this week's write-up, primarily the section about which way to face during Kiddush Levanah was based on the Gilyon Oimek HaPeshat #467. I would like to take this opportunity to thank them for all their hard work.