I’ve seen two versions. My Nusach Sefard (Koren Edition) includes the word יהיה ביום as does Nusach Ashkenaz Sidurim and Yekkes (and the authoritative Siddur of the Gaon Rav Yaakov Emden). Other Nusach Sefard Siddurim, sometimes have יהיה ביום whilst others (including Nusach Chabad) have ביום which is language used by the Rokeach.
It would seem that the two Nusachaos have at their heart the purpose of this line:
- if it’s to announce when Rosh Chodesh will be, which is consonant with also announcing the time in Yerusholayim, then it would seem that יהיה ביום is more appropriate
however,
- if this is an expression of a quasi Kiddush Hachodesh itself that is done some days before (in general) then ביום is more appropriate.
Has anyone come across a discussion on this?
I haven’t has a change to see what the various Nusachei Eidot HaMizrach say.
As it turns out, I just got the Sefer below on Friday! and so I will find some time to see what Rav Adler says.
pitputim 
Artscroll Nusach Ashkenaz says יהיה , not שיהיה. In other words, the line is a complete sentence, announcing the fact that Rosh Chodesh will be on that day. I have never seen שיהיה, but if I were to see it I would understand it as meaning the same as just ביום, i.e. it’s not an announcement at all, and not a complete sentence, but rather the first phrase of the prayer יחדשהו. In the plain ביום version, as I understand it, there is an implied שיהיה.
The Sefaradi/Edot Mizrach version is בסימן טוב יהא לנו ר״ח ניסן ביום השלישי, or בסימן טוב יהא לנו ר״ח אייר, חדושיה ביום הרביעי וקבועיה ומניניה ביום החמישי. In other words, it’s a full sentence, announcing when RCh will be, and in the case of two days explicitly saying that the new month will start on the second day. Followed by יחדשהו, etc.
The Italian version is completely different: After מי שעשה, it goes כך גזרו רבותינו המכובדים שנכריז בפני הקהל הקדוש הזה שיהיו יודעים גדולים וקטנים שיש לנו ר״ח ניסן בחשבון רבותינו יום שלישי. הרחמן ישמח אותנו ויקבץ אותנו מארבע כנפות הארץ ונאמר אמן. No יחדשהו.
There is also a very long announcement on Shabbos Hagodol, which starts with a similar formula, כך גזרו רבותינו סנהדרין גאוני עולם, about the establishment of our calendar (which they attribute to R Eliezer Hagadol, not, as our tradition has it, to Hillel Hasheni) and concluding וברשותם יש לנו חג המצות הזה ביום השלישי וביום הרביעי בעם עולם, ישמחנו בו אלקי עולם, and then going off into some explanations of the seder and some very interesting medroshim that I’ve never seen anywhere else.
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Thanks for the correction, I have updated the post. I meant יהיה … but of course in the sense that it is an announcement of WHEN Rosh Chodesh will be. I think יהא לנו that you quoted from Eidot Hamizrach might also be an announcement as opposed to actually being Mevorech the Chodesh on a day in the future, on Shabbos itself?
Do you understand those who don’t say (Davka) יהיה and say ביום?
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Yes, as I explained, I understand the version used by Chabad, which just says ביום, as containing an implied שיהיה, and that it is not a complete sentence at all, but rather the first phrase of יחדשהו. “Rosh Chodesh Nissan, this Tuesday, may Hashem renew it for us…” There is an implied “which will be”. We are not announcing the fact that it will be then, we merely refer to it in passing as we ask for a brocha. Whereas the other versions are announcements, followed by a prayer.
It would follow that in Chabad the chazonim should really not sing it as a sentence, ending in a flourish, but as the beginning of a long piece, trailing off.
By the way, you only corrected the second occurrence of שיהיה
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Milhouse you will find the CHABAD version follows Siddur Rav Amram Gaon see commentaries and it comes down to whether this IS kiddush Hachodesh or announcing when Rosh Chodesh is which apart from the Rokeach and Ravyo is the mainstream opinion and reflected in the יהיה
There is a piece on this general issue in Chelek Aleph of Shiurim Lezecher Abo Mori from the Rav who holds that it Kiddush Hachodesh these days is only effected later by keeping a Yom Tov!
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Um, I’ve already explained it twice. What was not clear about my explanation?
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It’s your supposition and isn’t reflected in the Rishonim
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Which rishonim say otherwise?
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All who hold we don’t have kiddush Hachodesh today! Which is Rov minyan and Binyan
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You are not explaining anything. How is that relevant to my explanation
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It’s entirely relevant. I have suggested you take out Siddur Rav Amram Gaon and look at the peirushim
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Are you sitll confusing יהיה with שיהיה? They are completely different words, and mean different things, and if you can’t see the difference between them (as evidenced by your initial confusion) then you can’t begin to comment on the subject. I had thought that you had realised the difference after I explained it, but perhaps not.
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I’m not at all confused. Yihye is a hachrozo
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