[Avodah] Does Rosh Chodesh have Kedusha?

[Akiva Miller]

.
I wrote:
> For the sake of comparison, let's look at the middle bracha on
> other holidays. Shabbos has four different versions, ...

R' Allan Engel commented>
> On the contrary, the middle beracha on Shabbos is exactly the
> same on all four occasions. It's the piyyuitim that precede it
> that are different.

I am not familiar with this idea. Are you suggesting that these "piyutim"
were inserted long after the Anshei Knesses Hagedola, similar to the
pituyim that are reserved for Chazaras Hashatz on special occasions? Thet
would be news to me, most especially in the case of Musaf, where mentioning
the korbanos is mandated by halacha.

Even if these paragraphs are recent additions, my point was that all four
of them specifically mention the kedusha of Shabbos:

Maariv: "Atah kidashta es yom hashevii", "V'kidashto mikol hazmanim"
Shacharis and Musaf: "Am m'kadshei shevii", "uvashevii ratzisa bo
v'kidashto"
Mincha: "Yom menucha uk'dusha"

Additional data point: My question isn't about the Amidah specifically, but
about the structure of a Bracha Arucha in general. So I took a look at the
last bracha after reading the haftara. On both Shabbos and Yom Tov, this
bracha concludes with the same words as we say in Kiddush and in the middle
bracha of the Amida, attesting to the Kedushas Hayom. But what of the body
of the bracha? On Shabbos, we say "v'al yom haShabbos hazeh, shenasata lanu
Hashem Elokeinu likdusha", so that matches up.

But that is missing on Yom Tov. It turns out that the last bracha on the
haftara on Yom Tov has the same "problem" that I saw in the Musaf of Rosh
Chodesh. Perhaps I am mistaken? Maybe it's okay for the chasima of a bracha
to differ somewhat from the content of the body of that bracha? Maybe it is
sufficient that they are both about the *specialness* of the day, and I'm
putting too much emphasis on the *kedusha* of the day.

Akiva Miller
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