Yarikh (Ugaritic: 𐎊𐎗𐎃, yrḫ, "moon"), or Yaraḫum, was a moon god worshiped in the Ancient Near East. He is best attested in sources from the Amorite city of Ugarit in the north of modern Syria, where he was one of the principal deities. His primary cult center was most likely Larugadu, located further east in the proximity of Ebla. His mythic cult center is Abiluma. He is also attested in other areas inhabited by Amorites, for example in Mari, but also in Mesopotamia as far east as Eshnunna. In the Ugaritic texts, Yarikh appears both in strictly religious context, in rituals and offering lists, and in narrative compositions. He is the main character in The Marriage of Nikkal and Yarikh, a myth possibly based on an earlier Hurrian composition. The eponymous goddess was regarded as his wife in Ugarit, but she is not attested in documents from most other Syrian cities, and most likely only entered the Ugaritic pantheon due to the influence of Hurrian religion.

Ugarit ceased to exist during the Bronze Age collapse, and while Yarikh continued to be worshiped in the Levant and Transjordan, attestations from the first millennium BCE are relatively rare. He played a small role in Phoenician, Punic, Ammonite and Moabite religions, and appears only in a small number of theophoric names from these areas. It is also presumed that he was worshiped by the Israelites and that the cities of Jericho and Beth Yerach were named after him. While the Hebrew Bible contains multiple polemics against the worship of the moon, it is not certain if they necessarily refer to Yarikh.

The name Yarikh (Yariḫ; 𐎊𐎗𐎃 yrḫ) is an ordinary Ugaritic word which can refer not only to the lunar god, but also to the moon as a celestial body. A further meaning attested for it is "month." Earlier forms of the name, (Y)arakh and (Y)erakh, are attested as elements of Amorite theophoric names.

The name is grammatically masculine, which is the norm for lunar deities across the Ancient Near East, in contrast with Greece, where the moon corresponded to a female deity, Selene.

Cognates of Yarikh's name are present in many Semitic languages. As a name for the celestial body and the ordinary word "month" they are attested in Hebrew: ירח‎ yrḥ, Phoenician: 𐤉𐤓𐤇‎ yrḥ, Old Aramaic: 𐡉𐡓𐡇‎ yrḥ (however, the name of the Aramaic moon god, Śahr, is not a cognate); Palmyrene Aramaic: 𐡩𐡴𐡧‎ yrḥ; and Nabataean Aramaic: 𐢍𐢛𐢊‎ yrḥ). The Akkadian word warḫum or warḫu, "month" or rarely "moon," is a cognate as well, as are Old South Arabian wrḫ, "month," and the word warḫ, "moon" or "month," present in Ethiopian Semitic languages.

It is presumed that the moon god was one of the major deities of the early Amorite pantheon. Daniel Schwemer outright states that next to Hadad he was the main deity of the entire area inhabited by the Amorites. He was commonly worshiped as a family deity. His presumed main cult center, attested in the Ugaritic texts, but located further inland in central Syria, presumably in the proximity of Ebla, was Larugadu (lrgt), identified with Arugadu from the earlier Eblaite sources. No references to this location from outside the Ugarit and Ebla corpora of texts are known. Since Yarikh himself is not attested in the sources from the latter city, it is presumed that he was only introduced to northern Syria by the Amorites. The Eblaites instead referred to their moon god as Suinu, similar as their contemporaries in Kish, and in addition to phonetic writing Zu-i-nu adopted the Mesopotamian convention of using ^dEN.ZU to represent the name of the moon deity in cuneiform. While Suinu's name is a cognate of Akkadian Sin, it is presumed that his cult developed locally and was not introduced from Mesopotamia. His cult center was apparently NI-ra-ar^ki, a city located close to Ebla. A second possible lunar deity worshiped in Ebla was Šanugaru. Due to Yarikh's association with Larugardu, it has additionally been argued that the god Hadabal (^dNI.DA.KUL), who was worshiped there in the third millennium BCE, had lunar character, but this conclusion is not universally accepted. Alfonso Archi assumes that the diffusion of Hadabal's cult, whose territorial extent is well documented in Eblaite texts, does not appear to match his presumed astral character.

Yarikh (Erakh) is well attested in Amorite theophoric names. In Old Babylonian Mari, he appears in thirty nine individual types of names. Examples include Abdu-Erakh, "servant of Yarikh," Uri-Erakh, "light of Yarikh," Yantin-Erakh, "Yarikh has given" and Zimri-Erakh, "protection of Yarikh." Individuals bearing them came from various areas in the kingdom and near it, including the city of Mari itself, Terqa, Saggartum, the Khabur Triangle (where particularly many are attested), the area around the Balikh, Suhum and Zalmaqum. A certain Yantin-Erakh served as a troop commander under Zimri-Lim. Similar theophoric names are also known from Eshnunna. A document excavated there indicates that at one point in the Old Babylonian period a certain Abdi-Erakh was a king of an unspecified city in Mesopotamia. After its initial discovery, Thorkild Jacobsen proposed that he ruled Eshnunna itself, but this view has since been disproved. Another Abdi-Erakh, a contemporary of Ipiq-Adad of Eshnunna, apparently ruled over Ilip and Kish.

It is sometimes argued that in Mesopotamia Erakh/Yarikh and Sin might have been understood as, respectively, Amorite and Akkadian names of the same deity, rather than two separate moon gods. However, Ichiro Nakata lists them separately from each other in his overview of deities attested in Mari, unlike the various variants of the names of the weather or solar gods. The deity Sin-Amurrum, attested in the incantation series Maqlû (tablet VI, verse 4) according to Karel van der Toorn might be the Mesopotamian name of the Amorite moon god.