MISHNAH: There are four New Year’s Days. On the first of Nisan is New Year for kings and for holidays. On the first of Elul is New Year for animal tithe 27:32–33 . For determining animal tithe, all calves born in the same tithing year are counted together, but not those of any other year. ; Rebbi Eleazar and Rebbi Simeon say, on the first of Tishre.
HALAKHAH: “There are four New Year’s Days,” etc. It is written 12:2 . The verse establishes that months are counted from the month of the spring equinox, post-exilic (Accadic) called Nisan. , this month shall be for you the head of the months . For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees25 that Sabbaticals and Jubilees are counted from the end of the agricultural year in the month of the fall equinox. nor for planting, when no fruit may be taken. nor for vegetables. 14:22 , which requires agricultural tithe being given year by year , that no tithe may be given from produce of one year for produce grown in another. . And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written3:2 . , he started to build in the second month, in the second, . 8:5 . If the same number is used to describe the month in the sequence of months and the month in the year, it follows that the year must start with month one. in the fourth year of his reign . It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit3:2 reads it: He started to build on the second day of the second month of the fourth year; a reading also rejected in the Babli 3a since it always is stated as “day nin the month.” . Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day . 1:8 . ? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years3:2 . ? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second , that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you , an exclusion. The first it be for you , [an exclusion.] An exclusion after an exclusion is to include6:9 Note 154 , Yebamot 12:1 Note10, Soṭah 9:2 Note 63 , Horaiot 1:1 Note 9 q. v. , Megillah 4:4 75b l.14; Babli Megillah 23b , Yoma 43a , Bava qamma 15b , Bava batra 15a , Sanhedrin 15a , 44b , 66a , Makkot 9b , Ševuot 7b , Menaḥot 9b , 67a , Ḥulin 132a . for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign . It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month , that is the second of the months; in the second , that is the second in the year. And when he says, in the fourth year of his reign , it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt 19:1 . . From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year . 9:1 . . Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt . 33:38 . Babli 2b . Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt 6:1 . , etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses . 9:1 . . They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month . 40:1 . In a Jubilee year, New Year’s day is moved to the Day of Atonement; cf. the author’s edition of Seder Olam (Northvale 1998), pp. 118–119, Note 4. , etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius 1:1 . ; in year three of Cyrus, king of Persia . 10:1 . . And I am saying, 3:2 . he started to build in the second month, in the second, in the fourth year of his reign . It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.
Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius 1:15 . He reports that they started to build the Second Temple on 6/24 of year 2 of Darius. . In the eighth, [in year] two of Darius . 1:1 . If the regnal year of Darius were counted from the start of the 7th Month, Tishre, the eighth month would have to be in year three. . Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah is written after Haggai in the minor prophets has no chronological relevance. “Torah” here includes the entire Hebrew Bible (and Mishnah, Note 318) and is not restricted to the Pentateuch. Cf. Megillah 1:2 (70d l.59); also Sheqalim 6:1 (49d l. 70) and Sotah 8:3 (Note 127 ) as minority opinion of R. Meïr. Babli Pesaḥim 6b ( Num. rabba 9(44 )). . Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal 2:15 . The prophecy is dated 9/2 of year 2 of Darius. . How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written. 9:13 . , it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted(of Babylonian redaction) which asserts that the numbers given in Gen . may be added, which means that overlapping parts of years have been eliminated. If the year started in Tishre, in the middle of the Flood, the statement is acceptable, but not if it started in Nisan, since the flood started only on 2/17 of that year. This problem is treated in detail by the 16th Cent. Rabbi Moses Almosnino (published in Moriah 30, part 5–7, pp. 19–21, 2010.) . Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. start in Tishre. Babli 10b . . But is it not written, it was in the month of Nisan of year twenty 2:1 . ; it was in the month of Kislew of year twenty . 1:1 . Nehemiah was informed in Kislew of year 20 of Artaxerxes of the sorry state of Jerusalem; in Nisan of the same year he asked permission to leave Susa and go to Jerusalem. The regnal year must have started in the fall. ? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written 40:17 . , It was in the first month of the second year, on the first of the month, when the Sanctuary was erected ? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written. 10:11 (misquoted). Since this verse refers to the service in the Tabernacle, it must refer to a time posterior to that quoted in the preceding verse; the statement in the name of R. Eliezer must be rejected. (In the Babli 10b the statement is formulated in a way which makes it not relevant to the case discussed here.) , it was in the second year in the second month, on the twentieth of the month ? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.
What is the difference whether one says that one counts from Nisan or one counts from Tishre? Rebbi Jonah says, the difference is the proof power of documents10a . . If he took a loan in Iyar and wrote in it, the second year of government; he sold real estate in Marḥeshwan and wrote in it, the second year of government. For him who says that one counts from Nisan, the loan preceded. For him who said that one counts from Tishre, the sale preceded.
How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria 15:13 . If he had ruled longer, it would have counted for a year. . You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel are necessary to establish the correct correspondences. This leaves uncertainty for the days of the united monarchy. . It is written 2:11 . : And the time that David ruled over Israel was forty years , etc. And it is written5:4 . Then according to the rules given earlier, the reign should have been counted as 41 years. Cf. Babli Sanhedrin 107a/b . , in Hebron he ruled over Jehudah seven years and six months , etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. 2:1 (Notes 66–67 ), also Mo`ed qatan 3:7 (83d l.4). As answer to the problem of the excess 6 months it is unsatisfactory. Rebbi Samuel bar Naḥman said, when your days will be complete 7:12 . . The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said. 21:3 . , upholding justice and law is preferred by the Eternal to sacrifice .] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner3:3, Note 111 . Since during Absalom’s revolt David was not ruling as a king, the 40½ years of his reign actually were only 40 years of rule. . Rebbi Yudan ben Rebbi Shalom said, it is written. 11:16 . , for six months dwelt there Joab and all of Israel . The Holy One, praise to Him, said to him: I did tell you, do not attack them . 2:5 . , but you desired to attack them. By your life, they will not be counted for you.
Who stated “holidays”? Rebbi Simeon, since Rebbi Simeon said, “three holidays in order starting with the holiday of unleavened bread. 23:24 ). If he fails to fulfill his vow he not only transgressed this positive commandment but also the prohibition to delay its fulfillment ( Deut . 23:22 .) The usual vow is to bring a sacrifice in the Temple; the natural time to fulfill such a vow is on a festival of sacrifice. As established in the next paragraphs the positive commandment requires that the vow be fulfilled on a holiday (according to the Babli on the first possible occasion, on the next holiday of pilgrimage); the prohibition is violated only if the vow is not fulfilled after three such holidays have passed. For R. Simeon this means 3 holidays in their canonical order, starting with Passover. Babli 4a , Tosephta Arakhin 3:18 . .” You find to say sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rebbi Eleazar ben Rebbi Simeon said, only that the holiday of unleavened bread be the last one. 3:18 : Tabernacles. ” You find to say sometimes three, sometimes two, sometimes one. But the Sages say, the holiday which happens to be first, on condition that the holidays of one full year have passed3:17 . .
It is written 23:38 . , in addition to the Sabbaths of the Eternal, and in addition to your gifts, etc., which you will give to the Eternal. For I could think that on a holiday one brings only the holiday sacrifices; from where that sacrifices by a single person or by a community which were dedicated for the holiday shall be brought on the holiday? The verse says, in addition to the Sabbaths of the Eternal, … which you will give to the Eternal . . This refers to birds and flour offerings. 152. , to add all of them to be brought on the holiday. “I could think that this is voluntary; the verse says29:39 . “These” refer to in addition to your vows, and your voluntary gifts, your elevation offerings, and your flour offerings, and your libations, and your well-being offerings . The plural “your festive occasions” shows that for missing one holiday one cannot transgress “do not delay”; Babli 4b . , these you shall do on your festive occasions , ‘these’ are established as duty, that all of them be brought on the holiday. I could think on any holiday of his choosing; the verse says12:5–6 . , you shall come there and bring there . If to permit, it already was permitted. If to establish, it already was established. Then why is it said, you shall come there and bring there ? This refers to the first holiday which happens to come his way. I could think that one of these passed, he transgressed because ‘do not delay’? The verse says, these you shall do on your festive occasions ; he does not transgress because of ‘do not delay’ until the holidays of a full year have passed by him63. . Rebbi Simeon says three holidays in order. How is this? If he vowed before Passover, only if Passover, and Pentecost, and Tabernacles passed by him. If he vowed before Pentecost, only if Pentecost, and Tabernacles, and Passover, and Pentecost, and Tabernacles passed by him. If he vowed before Tabernacles, only if Tabernacles, and Passover, and Pentecost, and Tabernacles passed by him.”15(1–4). * Here starts an extensive Genizah fragment edited by L. Ginzberg (G).
They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says12:5–6 . , you shall come there and bring there . Where do we hold? If for a commandment, it already had been said29:39 . “These” refer to in addition to your vows, and your voluntary gifts, your elevation offerings, and your flour offerings, and your libations, and your well-being offerings . The plural “your festive occasions” shows that for missing one holiday one cannot transgress “do not delay”; Babli 4b . . But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time and intentionally it was not used, it cannot be used the next year since it will be too old. It cannot be used as well-being sacrifice since it does not qualify under the rules spelled out in Pesaḥim . Therefore the three-holiday rule is not applicable in this case, and the three-holiday rule is not applicable in all cases. (The animal could be sold immediately for a sacrifice and the money used to buy an animal as well-being sacrifice to which the three-holiday rule would apply.) ? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering9:5, Note 82 . , therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do . 23:24 ; the source about vows in general. , a positive commandment. Guard . 23:24 ; the source about vows in general. , a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day All animals destined for the altar have age limits. If an animal was vowed to the altar but its age limit was reached before it was sacrificed, the vow cannot be fulfilled anymore and is broken irrespective of the three-holiday rule. . If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?
As this: 6:5, Notes 42–48 . The fat of my holiday offering shall not stay until the morning 23:18 . The first part of the verse is about slaughtering the Pesaḥ . The second part quoted here explicitly mentions the holiday offering, the required family sacrifice on the occasion of the holiday pilgrimage, but is interpreted to include the fat of the Pesaḥ. . But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Sabbath. <rebbi yose asked, if the fourteenth fell on a sabbath,> the name is R. Jonah. no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? And here, bring it to the altar when it is still daylight lest it come to “not tarry”. Rebbi Ḥinena said, if he transgressed and brought, is it not qualified5:4 . ? Since it is qualified if he transgressed and brought, he would transgress.
It is written. 15:20 , referring to the firstling of animals acceptable on the altar. : Before the Eternal, your God, you shall eat it year by year . A year for itself, and a year for its substitution27:10 ), but for the substitute the year is counted only from its dedication. . A year for the unblemished and a year for the blemished. 124. . A year for the firstling and a year for sancta . Year by year , this teaches that the firstling is eaten for two days the maximum time allowed for consumption is indicated, nothing is stated in this respect for the firstling, whose rules are given in Ex. and Deut . From the double mention of “years” it is inferred that the firstling can be eaten in two different years and therefore also on two different days. Accordingly, it may be eaten on 2 consecutive days and this therefore also is the maximum. Sifry Deut . 125; Babli Bekhorot 27b , Temurah 21b . and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today28a . one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said is that even as blemished animal it can be kept indefinitely, and need not immediately to be certified by a competent authority as blemished and permitted to be slaughtered and consumed. . But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover 22:27 ). If the animal was born shortly before Pesaḥ it becomes a possible sacrifice only later. By the time of the next Pesaḥ , more than a year will have elapsed. . As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.
Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written 27:33 . When one counts the calves or lambs born in one tax year, the tenth must be consumed, if unblemished as a sacrifice (of which the altar gets the blood but the Cohanim nothing); if blemished as profane food. , do not investigate between good or bad . If he transgressed and investigated, does he transgress 27:34 ). The question now is whether he transgresses the commandment “do not tarry” unless the substituted animal was sacrificed within one year or before three holidays have elapsed. ? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated14:7; the purification ritual of the healed sufferer from skin disease ( Lev. 14:1–32 .) : “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird 14:10 that the rich sufferer from skin disease brings two undifferentiated male sheep and one female. The female automatically is the purification offering; of the males one will be designated by the Cohen as reparation offering and the other as elevation offering. Therefore the dedication of the purification offering precedes that of the reparation offering. Now Mishnah Zevaḥim 10:5 notes that while in general purification offerings precede reparation ones, for the healed sufferer from skin disease this is not so since the ritual described in vv.14–18 is the prerequisite for the other two sacrifices. Therefore the dedication of the purification offering which is not a bird happens at a time when the animal cannot be sacrificed. In the case of the poor man, the birds for purification and elevation offerings are dedicated after the lamb of the reparation offering; the argument is not applicable. as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written. 6:10 , sacrifices of the impure nazir . , on the eighth he shall bring . If he transgressed and did not bring, does he transgress does not bring his sacrifices on the eighth day, would he transgress “do not tarry” if he waited more than 3 holidays or one year to bring them? ? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring transgress the prohibition “do not tarry” immediately at the end of the eighth day. . A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir . Is the sufferer from skin disease not missing atonement who was impure by the impurity of the dead is purified by sprinkling with water containing ashes of the Red Cow and immersion in a miqweh ; his sacrifice on the eighth day is the start of his new period of nezirut . He may bring his holiday offering on the holiday itself and later his nazir offering during the holiday week. But for the sufferer from skin disease the reparation offering is required to permit him access to the Temple domain; by necessity this would have to occur before the holiday for him to make a valid pilgrimage. ? And did we not state4:1 . As explained there in Halakhah 4 , if the first day of the holiday is a Sabbath, the festival offering which is the symbol of joy may be brought only on the second day, and there would only be 7 days of joy. , Hallel and joy eight ? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease4:6 . Eight days of joy are possible for the nazir (if the first day of the holiday is not a Sabbath), but the last day also is accessible to the sufferer from skin disease who brings his enabling sacrifice during the holiday week. ? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat4:5, Note 82 . Eight days of joy (i. e., eating sacrificial meat) always is possible for the Cohanim in the Temple. Since it is not implied that everybody is required to have 8 days of access to sacrificial meat, there is no problem with the healed sufferer from skin disease: he may bring his enabling sacrifice during the holiday week and the holiday is counted for him. .
Rebbi Ḥaggai asked before Rebbi Yose: It is written 12:3 . , and on the eighth day one shall circumcise . If he transgressed and did not circumcise? He answered him, if you make a vow to the Eternal, your God, do not tarry to fulfill it . 23:22 . . A matter which is subject to replacement. It excludes this which is not subject to replacement. Do not tarry to fulfill it , but not its substitute, not simply do not tarry to fulfill. Sifry Deut . 264. . As it was stated: and to the gate of the Tent of Meeting he did not bring it 17:4 ; same argument as before. , but not its replacement. Rebbi Jonah said, Levi ben Sisi explained it before Rebbi: If one said, upon me is the obligation of an elevation offering. There passed three holidays and he brought another one and sacrificed it immediately. I would say, he is freed from the first one. Therefore it was necessary to say, do not tarry to fulfill it , but not its substitute. Rebbi Yose said, if he said, upon me is the obligation, he transgresses immediately. But we must hold about one who says, this one shall be an elevation offering. There passed two holidays and he brought another one [in its stead but did not sacrifice it immediately] and there passed by another holiday for it. I would say that it combines with its replacement for three holidays. Therefore it was necessary to say, do not tarry to fulfill it , but not its substitute.
. 164. “ For demanding will demand . 23:22 . , these are purification and reparation offerings. The Eternal, your God , this is dedication for the upkeep of the Temple. From with you , this is collecting single stalks, forgotten sheaves, and peah ( Ex. 22:24 ); explanation of Rashi. . Or there would be sin in you , but no sin in your sacrifice.” For otherwise what would we say? Rebbi Samuel the son of Rebbi Yose ben Rebbi Abun said, that you should not say, maybe the sacrifice will be found disqualified; therefore it was necessary to say, ( do not tarry to fulfill it , and not its substitute) [ there would be sin in you , but no sin in your sacrifice.] The pronouncement of your lips you shall guard and execute . 23:24 ; Sifry Deut . 165. Babli 6a . . “ You shall guard and execute , to alert the court that they should force you.” The rabbis of Caesarea in the name of Rebbi Avuna: From here the pledge and other obligations to the Temple can be enforced by forcibly taking pledges from the debtor’s property. . As you vowed to the Eternal, your God, a voluntary gift . Is there a vow which is called voluntary gift? But to make him liable for each single vow and every single voluntary gift. “What is the vow about which they spoke? He who says, on me is the obligation for an elevation offering. What is the voluntary gift about which they spoke? He who says, this one is for an elevation offering.”1:1. Babli 6a , Megillah 8a , Ḥulin 139a . Rebbi Ḥama the colleague of the rabbis asked, if he said, “on me is the obligation”, and came back and said, “this one is”? Rebbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “on me is the obligation”? A severe prohibition falls one a simple prohibition but a simple prohibition does not fall on a severe prohibition.
“They added to them the lease of houses and the heave of sheqalim. ” The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim , 1:1, Notes 11–16. as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected 40:17 . . It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months , and it is said there, months . Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated. 28:14 . : This is the elevation sacrifice for a month at its New Moon . I could think that one should collect every month, the verse says at its New Moon for the months ; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months , and it is said there months . Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.
3:1, Notes 13–20, q. v . There, we have stated: “Rebbi Meïr says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rebbi Ḥuna said, The reason of Rebbi Meïr: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: The reason of Rebbi Eleazar and Rebbi Simeon, the rams are mounting the ewes, these are the early ones, and the valleys are clothed in grain , these are the late ones, they are friends and also are tithed , both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If there were born in his flock five in Av, five in Elul, and five in Tishre, they do not combine. If there were born in his flock five in Av and five in Tishre, they combine. [This implies that Ben Azzai was colleague and student of Rebbi Aqiba] and Ben Azzai decides between his students. Rebbi Jeremiah, Rebbi Miasha in the name of Rebbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rebbi Jonah stated before Rebbi Jeremiah: Rebbi Ismael and Rebbi Aqiba. This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher, [“since these are saying this and those are saying that”? Rebbi Abun in the name of Rebbi Samuel bar Rav Isaac understood it from the following6:1 . : “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rebbi Aqiba. If you are saying that he was his teacher, is there anybody who says to his teacher,]. The “etc.” at the end shows that the scribe from the start did not intend to copy the entire argument. “you come to find us disagreement”, etc?
3:1, Notes 21–30, with an enlarged quote from Mishnah Bekhorot . There, we have stated: “Any born from the first of Tishre until the 29 of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” “Then why did they say, there are three threshing floors for animal tithe? Because up to the time of the threshing floor one is permitted to sell or slaughter. From the time of the threshing floor he may not slaughter, but if he slaughtered he is not liable.”9:6 . Rebbi Yose said, this implies that the rules of animal tithe are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29 th of Elul. If you would say like a third, it should state, up to the 22 nd . Rebbi Shammai in the name of Rebbi Abun bar Ḥiyya: Like the third, they made it following Rebbi Simeon, since Rebbi Simeon said, {an animal} before its time enters the corral to be tithed. Rebbi Mana met Rebbi Shammai; he asked him, did you say that? But did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29 th of Elul? Could you say that Ben Azzai follows Rebbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rebbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rebbi Mana said, my father Rebbi Jonah understood this from the following: Any male firstling which is born to your cattle and small cattle dedicate to the Eternal, your God .. How is this? You count its year from the moment it is born.
MISHNAH: On the first of Tishre is New Year for years, and remission of debts, and Jubilee periods25 , Sabbatical periods are called years, and the Jubilee is tied to Sabbatical periods and is proclaimed in Tishre, the sevenths month. , and for planting when tree fruits may not be harvested. Three years, ending and starting on the First of Tishre. , and vegetables On the first of Shevaṭ is New Year for trees following the House of Shammai; the House of Hillel say, on the fifteenth of it.
HALAKHAH: From where years? One verse says 23:16 . , the festival of gathering at the end of the year , and another verse says 34.22 . , the festival of gathering at the turn of the year . Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point but neither festival nor gathering. If you would say Nisan, there is a turning point and a festival, but no gathering. If you would say Tamuz, there is a turning point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month . 28:24 . , and your are saying so? They said to him, should it not be Tamuz? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim . 8:2 . , in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered. 21:1 . Babli Berakhot 29a . . Originally, in the month of Bul . 6:37 . , where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house. Originally, in the month of Ziw . 6:2 , misquoted. , which is the splendor of the world, when plants are recognized and trees recognized. From then onwards, it was in the month of Nisan of year twenty . 2:1 . ; it was in the month of Kislew of year twenty . 1:1 . ; in the tenth month, this is the month of Ṭevet 2:16 . . Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim 6:6 . ; Seraphim standing over Him 6:2 . . From then on, but the man Gabriel . 9:21 . ; but your lord Michael . 10:21 . .
From where for remission of debts? At the end of seven years make remission of debts . 15:1 . Different Babli 8b . . Since years are counted from Tishre, also remission of debts is counted from Tishre. For Jubilee periods. from where? You shall count for yourselves seven Sabbatical periods of year, seven years seven times 25:8 . . Since years and Sabbaticals are counted from Tishre, also Jubilee periods are counted from Tishre. They objected, is it not written 25:9 . The objection is from the part of the verse not quoted, that the proclamation of the Jubilee is made on the day of Atonement, not on New Year’s Day. , you shall sound the shofar of cheer in the seventh month , etc. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: So that all months of the year be equal and no month be divided into two years. They objected, did we not state, “on the first of Shevaṭ is New Year for trees following the House of Shammai; the House of Hillel say, on the fifteenth of it”? Then not all months of the year are equal and a month is divided into two years.
How for saplings? It was stated2:3. The following text essentially is from Ševi`it 2:6, Notes 49–57; Babli 9b . : “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year and the obligation to redeem the fruits in the fourth year; Lev. 19:23–24 . and he is permitted to keep it in the Sabbatical year. Less than 30 days before the New Year, it does not count as a full year and he is not permitted to keep it in the Sabbatical year. Truly, they said, the fruits of this planting are forbidden until the fifteenth of Shevaṭ.” What is the reason? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth] . Since the next sentence makes it clear which verse is intended, it is unnecessary. . How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised 19:23–24 . The fourth year may be, or must be, included in the three years of orlah . This applies only to the special case considered here (interpretation of Maimonides) or in all cases (R. Zeraḥia Hallevi, R. Nissim Gerondi). , and in year . Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year. Either the 15th of Shevat should not apply to trees planted less than 30 days before New Year’s Day or one should not have to wait more than one year, to the following New Year’s Day, to count year 2 of the sapling planted less than 30 days before the end of the current year. . But if it was not planted 30 days before the New Year? Come and see: Is not a full year being counted for him, and you say so? He said to him: If it is so, even if he planted 30 days before the New Year, should it not be forbidden until 30 days before the New Year? What about it? Rebbi Mana said, since it stands in the middle of its year, it has to finish its year.
How for vegetables? If a Jew collected on the eve of New Year’s day before it became dark, and a Gentile after dark, he gives tithe for each by itself.
Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,] already most of the rains of the entire year have passed, and also most of the season is gone. But the other one says, up to then they live from the rains of the past year, from then on they live from the water of the next year. But we do not know who said what. Since Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira said, up to then they live from the rains of the past year, from then on they live from the water of the next year. 2:5 (Notes -142), ם . The quote is from Tosephta Ševi`it 4:21. “It happened that Rebbi Aqiba picked an etrog 2:5 it was stated that for R. Eliezer it is treated as fruit of a tree, but Rabban Gamliel says that while it is the fruit of a tree it is tithed like vegetable, that the time of harvest is determining, not the time of budding, since an etrog may stay on the tree for many seasons. and observed for it the stringencies of the House of Shammai and those of the House of Hillel.” Why about a citron and not about any tree? It was stated is essential. “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came grown in year 2 but harvested in year 3 is subject to Second Tithe for R. Eliezer but to the tithe of the poor for Rabban Gamliel. Babli 14a . . In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi Eliezer it is subject to second tithe. How did he handle this? He gave a name to the tithe in it, redeemed it, and gave it to the poor.
MISHNAH: On four times the world is judged. On Passover about grain, on Pentecost on tree fruits, and on New Year’s Day all in the world pass before Him like bene maron, Greek νούμερον, “legion” on parade (the rabbis’ interpretation in the Halakhah and Samuel’s in the Babli 18a , bottom). A. M. Haberman prefers to read בְּנֵי מָרוֹם “heavenly beings”, noting that the Targum to Job translates Job 1:6 : “It was on the day of judgment, on New Year’s Day, that groups of angels came to stand in judgment before the Eternal, and there came the Satan alone among them;” referred to by Rashi and Ibn Ezra ad loc . , as it is said33:15 . , Who creates together their hearts, Who understands all their deeds . And on Tabernacles they are judged about water.
HALAKHAH: There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time. There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer prayer on New Year’s Day. of Rav: “This is the day, the beginning of Your works, remembrance of the First Day, for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty. And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose, since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him 7:18 . . You are counting him in the mornings , this refers to his provisions; in moments You are examining him , this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day 8:59 . Babli 16b . . Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness 9:9 . . The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness ? He judges them according to the qualified among them; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.
Rebbi Ḥiyya bar Abba asked, from which judgment was grain hit which was hit on Passover eve? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, it was weak the entire year to be hit in this way. From which judgment are those dying who die between New Year’s day and the Day of Atonement? If you want to say, from the coming year, up to then it did not come. If you want to say from the past year, he was weak the entire year to die in this way. He had not heard what Rebbi Crispus said in the name of Rebbi Joḥanan, there are three ledgers. One for perfectly just people, one for perfectly evil people, and one for average ones. Those of the one for the perfectly just already took judgment of life from New Year’s Day. Those of the one for the perfectly evil already took their verdict from New Year’s Day. Those of the average ones already were given the ten days of repentance between New Year’s day and the Day of Atonement. If they repented, they were inscribed with the just ones; otherwise they are inscribed with the evil ones. What is the reason? May they be erased from the book 69:29 . , these are the evil ones; of life , these are the just ones; and with the just ones not being inscribed , these are the average ones.
Rebbi Ḥananiah the colleague of the rabbis asked, does the Holy One, praise to Him, not see what is going to be? He did not hear what Rebbi Simon said in the name of Rebbi Joshua ben Levi: The Holy One, praise to Him, only judges a person according to his present state. What is the reason: Do not fear, for God heard the lad’s voice as he is there . 21:17 , the main point of the Torah reading of the first day of the New Year. Babli 16b . . Rebbi Levi said, it is written, rakes will not stand before Him 5:6 . . Why? You hated all evil-doers 5:6 . . Rebbi Issachar from Kefar-Mendi preached: For He knows lying people, he saw wickedness, would He not understand 11:11 . A adds (p. 37 l. 16): The Holy One, praise to Him, knows that criminals will be sinning but He does not consider their bad deeds up to the time they are acting on them and then He judges them. ? < He will watch over you, bring peace into your virtuous home. 8:6 . > Rebbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but if you are pure and straight 8:6 . . 30:31 . . Rebbi Ḥiyya bar Abba said, the strong of loins and the bellwether; the king, there is no standing with him . 30:31 . . Usually every one tried to win over the other’s strength, but the Holy One, praise to Him, is not so but the King, there is no standing with him , He does not insist on His standing. [For] not eternally He will fight 103:9 , a pun of two different roots נצח “permanent” or “victorious”. God prefers people to become virtuous so He does not have to judge them. Babli Pesaḥim 119a . , He will not fight to be victorious.
Rebbi Eleazar said, παρά βασιλέως ‘ο νόμος ʼάγραφος. Usually in the world a king of flesh and blood decides a decision. If he desires it, he keeps it. If he desires it, others keep it. But the Holy One, praise to Him, is not so but if He decides a decision He keeps it first. What is the reason? They have to keep My watch, I am the Eternal 22:9 . , I am He Who keeps the commandments of the Torah first. Rebbi Simon said, it is written, before white hairs you have to stand, and honor the presence of an elderly person, and to fear your God, I am the Eternal 19:32 . . I am He Who first stood before an elderly person. 18:2 . . Rebbi Simon said, it is written. 4:8 , misquoted. : for who is a great people which has just laws and ordinances , etc. < For who is this great people that has God close to it . 4:7 , text of G. A only quotes the first words of the verse, but clearly this indicates v. 7, not v. 8. Since in the ms. the start of v. 7 is grafted on the text of v. 8 it is reasonable to assume that the original quote is v. 7 . .> Rebbi Ḥama ben Rebbi Ḥanina and Rebbi Hoshaia. One said, is there a people like this people? Usually in the world a person who knows that he will stand in trial dresses in black, wears black headdress, and lets his beard grow, since he does not know how his trial will end. But Israel are not so, but they wear white, wear white headdress, cut their beard, eat, and drink, and are happy. They know that the Holy One, praise to Him, will perform wonders for them. But the other one said, is there a people like this people? Usually in the world if the ruler says, the trial is today, but the robber says, tomorrow is the trial, whom does one listen to, not the ruler? But the Holy One, praise to Him, is not like this. If the Court said, today is New Year’s Day, the Holy One, praise to Him, says to the angels of service, put up the dais, [summon defenders, summon accusers “examiner.” , for My children said that today is New Year’s Day.] If the Court took counsel to transfer it to the next day, the Holy One, praise to Him, says to the angels of service, remove the dais, remove the defenders, remove the accusers, for My children took counsel to transfer to tomorrow. What is the reason? Certainly, it is a rule for Israel, a law of the God of Jacob 81:5 . . If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rebbi Crispus in the name of Rebbi Joḥanan: In the past, the festive times of the Eternal , from then and onwards which You shall declare 23:2 . While the holidays are declared to be “the Eternal’s holidays”, since they depend on calendar dates, the actual dates are fixed not by God but by the calendar authorities. Cf. Shevi`it 10:2 Notes 53–54. . Rebbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rebbi Simon said, it is written, great things You did , You, Eternal my God, Your wonders and intentions regarding us 40:6 . . In the past, great things You did ; from then onwards, Your wonders and intentions regarding us . Up to this time it was Mine, from now on it is delivered to you.” The following parables have to be explained as exploring the meaning of this handing over the sacred calendar to human interpretation. . Rebbi <Joshua ben> Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rebbi Yose ben Ḥanina said, a parable of a king who had a watch-box; when his son came of age, he handed it to him. Rebbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rebbi Ḥiyya bar Abba said, a parable of a carpenter who had carpenter’s tools; when his son came of age, he handed them to him. Rebbi Isaac said, a parable of a king who had treasures; when his son came of age, he handed them to him. But the rabbis say, a parable of a healer who had a box of medicines; when his son came of age, he handed it to him.
“And on New Year’s Day all in the world pass before Him like bene maron , Greek νούμερον, “legion” on parade (the rabbis’ interpretation in the Halakhah and Samuel’s in the Babli 18a , bottom). A. M. Haberman prefers to read בְּנֵי מָרוֹם “heavenly beings”, noting that the Targum to Job translates Job 1:6 : “It was on the day of judgment, on New Year’s Day, that groups of angels came to stand in judgment before the Eternal, and there came the Satan alone among them;” referred to by Rashi and Ibn Ezra ad loc . ”. Rebbi Aḥa said, like those led into the corral. But the rabbis are saying, like (in a legion.) 1 (ed. Horovitz-Rabin p. 89 l. 11) a Roman legion is called נומירון which in Yalqut ed. princeps is reproduced as נומיון which can reasonably be identified with the spellings here by the scribe and G. The words substituted by the corrector (read by Pene Mosheh as “magnifying lens”) and that of A: מגומין are to be considered as corruptions. What is the reason?33:15 . , Who creates together their hearts, Who understands all their deeds . Rebbi Levi said, He Who created together their hearts already understood all their deeds. Rebbi Eleazar said, usually in the world what is easier for the potter, to make a hundred flasks or to look at them? Not to look at them? Rebbi Berekhiah said, their creator wants that their hearts be alone to him. Rebbi Abun said, the One Who is unique in His world already understood all their deeds.
“And on Tabernacles they are judged about water.” 4:1, Notes 10–12 . The Mishnah is Rebbi Aqiba’s, since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations . On the sixth say, and its libations . On the seventh day, and its rules . מ י מ “water”. The Torah said, bring first-fruit barley on Passover that your grain be blessed; bring first-fruit wheat on Pentecost that your tree fruits be blessed70b ) that the Tree of Knowledge Good and Bad was wheat (Rashi to Babli 16a.) . Therefore say, water libation on Tabernacles that your water be blessed. Rebbi Simeon ben Yoḥai stated: If Israel were acceptable on New Year’s Day and ample rain was decided for them, but in the end they sinned. To reduce it is impossible [since the decision had been rendered.] What does the Holy One, praise to Him, do? He disperses it into oceans, deserts, and rivers, so that the earth have no benefit from it. What is the reason? To let rain on manless earth, desert no human in it 38:26 . . If Israel were not acceptable on New Year’s Day and scarce rain was decided for them, but in the end they repented. To augment it is impossible [since the decision had been rendered.] What does the Holy One, praise to Him, do? He brings it down appropriately for the land and blows dew and winds so that the earth benefit from it. What is the reason? Its furrows make fertile, bring down its bundles, make it fat by soft rains, bless its growth 65:11 . . Aridity, also heat, will steal the snow waters; they sinned to the pit 24:19 . Introduction to the next sentence. . The sins which they committed during the summer robbed them of the snow waters. It is written. 11:12 . : Always the eyes of the Eternal, your God, are on it, from the start of the year . Cahana said, it is written “from poverty.” He lets it suffer at the beginning and gives it a good future at the end.
MISHNAH: For six months messengers are going out. For Nisan because of Passover, and for Av because of the fast day, and for Elul because of New Year’s Day10:2 Note 41 , Sanhedrin 1:2 Note 213 ); a second day had to be observed for the rare possibility that Elul was found to have 30 days. , and for Tishre to fix the holidays, and for Kislew because of Ḥanukkah, and for Adar because of Purim. And when the Temple existed they also went for Iyar because of the minor Pesaḥ 9:1. .
HALAKHAH: Should they not also go for Pentecost? Pentecost is cut out. You find to say sometimes five, sometimes six, sometimes seven. Full months five, regular six, deficient seven.
Did they not already go for Elul? But to announce that the new Moon has been sanctified. Rebbi Joshua ben Levi said, I am a guarantor for those who go to Nemurin that none of them will die when going. There1:1, Notes 83–86 . “There” means Babylonia. It could mean Nimurin, whose location would have to be on the road to Iraq since it was within the jurisdiction of Rav Ḥisda, and R, Joshua ben Levi was encouraging people to spread the news about the correct date of the Day of Atonement, here called the Great Fast. they were concerned about the Great Fast two days. Rav Ḥisda told them, why do you bring yourselves into this serious doubt? The presumption is that the Court will not tarry in this matter. The father of Rebbi Samuel bar Rav Isaac was concerned for himself and fasted two days. His intestine split and he died.
MISHNAH: For two months one desecrates the Sabbath, for Nisan and for Tishre, when messengers go out into Syria and which fix the holidays. When the Temple existed one did desecrate for all of them because of the regulation of the sacrifice. 28:1–8 . . Whether it was seen clearly or not seen clearly one desecrates the Sabbath for it. Rebbi Yose said, if it was seen clearly one does not desecrate the Sabbath for it. It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda. Rabban Gamliel sent to him, if you hinder the public you will make them stumble in the future.
HALAKHAH: What means בַעֲלִיל? “Generally known”. As you are saying 12:7 . Babli 21b . , Molten silver open on earth 12:7. , refined sevenfold .
“It happened that more than 40 couples passed by and Rebbi Aqiba held them back in Lydda.” Because they are 40 couples. But if it had been a single couple he would not have held them back at different times he would not have interfered. .
“Rabban Gamliel sent to him, if you hinder the public you will make them stumble in the future.” Would you not hinder the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated 3:1, Ta`aniot 3:12. . Rebbi Jehudah the baker said, Heaven forbid that Rebbi Aqiba was excommunicated; but it was the head of Gader, a district capital on the road from Lydda to Jabneh. In the Babli one has to read גֶדֶֿר, with dh indistinguishable in sound from z . (Places Haggedera, Gederotaim, Gederot mentioned Jos . 15:37.41 .) ; Rabban Gamliel sent and removed him from his headship.
MISHNAH: A father and son who saw the new moon should go; not that they could combine one with the other but that if one of them should be found disqualified the second one could team up with another person. Rebbi Simeon says, a father and his son and all relatives are qualified for the testimony of the new moon. Rebbi Yose said, it happened that that Tobias the healer saw the new moon in Jerusalem, he and his son and his freed slave. The Cohanim accepted him and his son and disqualified his slave; but when he came to the Court they accepted him and his slave but disqualified his son.
HALAKHAH: Rebbi Simeon’s reason: As at its start. The Eternal said to Moses and Aaron … This month be for you the first of months .
“The Cohanim accepted him and his son and disqualified his slave,” because of disqualification3:6, Notes 44–50 . By biblical standards, only close relatives and criminals are disqualified. , “but when he came to the Court they accepted him and his slave but disqualified his son,” because of relative.
MISHNAH: The following are disqualified3:6, Notes 44–50 . By biblical standards, only close relatives and criminals are disqualified. : The dice-player, the lender on interest, participants in pigeon contests, dealers in sabbatical produce, and slaves. This is the principle: any testimony for which a woman is not qualified, they are not qualified.
HALAKHAH: “The following are disqualified.” 3:6 Notes 51–68 and Ševuot 7:4. The dice player is the one who plays with small stones. , Babli 25b , Tosephta 5:2. “Not only the player with stones, even one who plays with shells of nuts or pomegranates. When is he accepted? After he breaks his stones, and is checked out, and repents in complete repentance.”
“The lender on interest.” This is one who lends on interest. “When is he accepted? After he tears up his IOU’s, and is checked out, and repents in complete repentance.”, Babli 25b , Tosephta 5:2.
“Participants in pigeon contests.” This is one who bets on pigeons. Whether one bets on pigeons or bets on any other domesticated animal, wild animal, or bird. “When is he accepted? After he tears up his tools of the catch, and is checked out, and repents in complete repentance.”, Babli 25b , Tosephta 5:2.
“Dealers in sabbatical produce.” , Babli 25b , Tosephta 5:2. “Who is a dealer in sabbatical produce? One who sits idle all the years of a sabbatical cycle. As soon as the sabbatical year starts, be becomes active and trades in forbidden produce. One does not accept them before another sabbatical year starts and he can be checked out that he repented in complete repentance.” It was stated: Rebbi Yose says, two sabbatical periods. , Babli 25b , Tosephta 5:2. “Rebbi Nehemiah says, repentance in money, not repentance in words; that he say to them, here are denars, distribute them to the poor, for I earned them from forbidden produce.” 25b . They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rebbi Abbahu said, only shepherds of small animals23:2 ). It concludes that Mishnah and baraitot refer to actions classified as extortion or robbery only by rabbinical standards. .
Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rebbi Eliezer, as we have stated there2:7 , formulated as testimony in R. Aqiba’s court in the name of R. Eliezer. : “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold, and participants in pigeon contests are disqualified from testimony.” Rebbi Mana said before Rebbi Yose: Is the entire statement in Sanhedrin Rebbi Eliezer’s3:6 represents a minority opinion, it should have been labelled as such. ? He told him, it is everybody’s opinion. What means “it is everybody’s opinion”? … So said Rebbi Yose: We knew that he was disqualified for testimony in money matters. What does he. come to testify about? For as he is disqualified in money matters, so he is disqualified to testify in criminal trials. The witnesses for the New Moon are held to the standards of criminal trials, as we have stated: “any testimony for which a woman is not qualified, they are not qualified.” Who stated this? The rabbis! Do the rabbis follow Rebbi Eliezer? They agree with him and disagree with him. Rebbi Jonah in the name of Rav Huna: It follows Rebbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated1:11 , in the name of R. Jehudah (student of R. Eliezer’s student.) : “A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rebbi Meïr. Rebbi Yose said, when? If he was found perjured in criminal matters. But if he was found perjured in money matters, he is suspect in money matters and disqualified in money matters.” It turns out that Rebbi Yose parallels the rabbis and Rebbi Meïr Rebbi Eliezer.
MISHNAH: If one who cannot walk saw the new moon one transports him on a donkey, even on a litter. If they are fearful, they take sticks with them. If the distance was great they take with them food, for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon, as it is said 23:2 . , these are the festive times of the Eternal, proclaimed as holy .
HALAKHAH: Rebbi Isaac said, the Torah uses any expression. And the man looked confidently at her . 24:21 . . “Any amphora which contains two seah. 10:8. ” “If they are fearful. or at least uncommon expressions used in these texts. The use of שאה in the biblical text is hapax . In later texts, the root means “destruction”. The word usually is interpreted as a collateral form of שעה, but since the linguistic background of Genesis is the Accadic of the Patriarchs it may be Accadic šeū “to see” read as ש 1 א 7 א instead of ש 4 א 7 א, and therefore represents archaic Hebrew. A clay amphora as mentioned in Mishnah Terumot usually is חָבִית. The root of the uncommon word גָּרָב is the same as the biblical word ( Lev. 21:20 ) “to be bone dry”, but the meaning is totally different. Similarly, in our Mishnah the expression צוֹדֶה does not mean “to hunt” but “to be afraid of an ambush”, comparable to Biblical צָדָה ( Ex. 21:12 , 1S 24:12) “to intend murder”, Arabic צדּי “to corrode (metal)”. Cf. Responsa Rashba, vol. 1, #523. ”
I could think that just as one desecrates the Sabbath to testify about them, so one desecrates the Sabbath to proclaim that they were fixed 10(7 ). . The verse says 23:2 . , which you shall call out . About its being called you desecrate the Sabbath, you do not desecrate the Sabbath to proclaim that they were fixed.
Rebbi Simeon ben Laqish asked, does cutting the `omer during daytime push aside the Sabbath, the offering of new barley in the Temple, must be brought at a fixed time, in pharisaic-rabbinic tradition on the 16th of Nisan (in the standard Sadducee tradition of the Book of Jubilees on Nisan 22, in Boethusian tradition on the Sunday of the Passover week), the fixed date overrules any Sabbath prohibition. Since the grain has to be parched ( Lev. 2:14 ), the offering involves a Sabbath violation. It is prescribed that the grain be newly cut ( Lev. 23:10 ). By tradition this has to be done in the night of Nisan 16. The question is whether it may be done the next morning if the 16th of Nisan is a Sabbath, since in this case the commandment would not be executed in the best manner. ? Rebbi Abbai objected, did we not state 10:9 . The Mishnah seems to exclude any doubt about R. Simeon ben Laqish’s question. , “its obligation is to harvest during nighttime. If it was cut during daytime it is qualified and pushes the Sabbath aside.” But he did not accept it. Rebbi Aḥa said, Rebbi Simeon ben Laqish changed his opinion about this. “After nightfall he says to them, did the sun set? They say, yes. Did the sun set? They say, yes. 10:3 , describing the cutting of the barley for the `omer an a Sabbath. ” Where do we hold? If about nighttime, that already was said. But if it does not refer to nighttime, let it refer to daytime; it is a matter that pushes aside the Sabbath during daytime. Do the preparations push aside the Sabbath during nighttime? Did we not state 1:3 . The pan-baked breads are for the daily offering of the High Priest (cf. Yoma 1:1, Note 26 .) Baking the breads only is a preparation for the offering. , “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rebbi Ḥiyya bar Ada stated 7:3 , covering all the preceding rules, without distinction between Sabbath and weekday. , “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state 10:4 , again about the `omer . Parching the grain usually is done during nighttime but there are no rules prohibiting doing it early in the morning. , “they harvested it and put it in boxes, brought it to the Temple courtyard, and were parching it in fire to fulfill the commandment of roasting, [the words of Rebbi Meïr. Rebbi Yose says], since he started the meritorious work, one tells him to complete it.” Rebbi Judah from Kappadokia objected before Rebbi Yose: Think of it, if it came from storage. Since he started the meritorious work, there is no reason to tell him to complete it. Rebbi Jacob bar Sosai objected, did we not state, “for on a distance of walking a night and a day one desecrates the Sabbath and goes for testimony of the new moon”? He said to them, since the daytime needs the nighttime and the nighttime needs the daytime, it is as if it were all daytime. Rebbi Yose ben Rebbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.