Mishnah
1 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; Rabbi Eleazar and Rabbi Simeon say, on the first of Tishre.
Halakhah
“There are four New Year’s Days,” etc. It is written, “this month shall be for you the head of the months.”Exodus 12:2 For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rabbi Jacob bar Aḥa, Rabbi Yasa in the name of Rabbi Joḥanan: It is written, “he started to build in the second month, in the second,”2 Chronicles 3:2 “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 explicit. 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”Genesis 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 years? Rabbi Ḥanania and Rabbi 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. Rabbi Simeon bar Karsana in the name of Rabbi 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 include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rabbi Jacob bar Aḥa, Rabbi Yasa in the name of Rabbi 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. Rabbi Jonah, Rabbi Isaac bar Naḥman in the name of Rabbi 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.”Exodus 19:1 From here we learn that one counts months from the exodus from Egypt. That covers months; what is the source for years? “The Eternal spoke to Moses in the wilderness of Sinai in the second year.”Numbers 9:1 That covers that time; what is the source for later times? “In the fortieth year of the Israelites’ exodus from Egypt.”Numbers 33:38 That covers the moment; what is the source for later generations? “It was in the 480th year of the Israelites’ exodus from Egypt,”1 Kings 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 Solomon built the two houses.”1 Kings 9:1 They did not merit counting 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,”Ezekiel 40:1 etc. They did not merit counting for themselves, they started counting regnal years, as it is written, “in year two of Darius”Haggai 1:1; “in year three of Cyrus, king of Persia.”Daniel 10:1 And I am saying, “he started to build in the second month, in the second, in the fourth year of his reign.”2 Chronicles 3:2 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.
Rabbi Eleazar in the name of Rabbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. “In the sixth, in year two of Darius.”Haggai 1:15 “In the eighth, in year two of Darius.”Zechariah 1:1 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. Rabbi 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.”Haggai 2:15 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. Rabbi Isaac objected: Is it not written, “it was in the 601st year, in the first, on the first day of the month?”Genesis 9:13 And it was stated on this, the year of the Flood is not counted. Explain it following Rabbi Eliezer, as Rabbi Eliezer said, in Tishre was the world created. But is it not written, “it was in the month of Nisan of year twenty”Nehemiah 2:1; “it was in the month of Kislev of year twenty”Nehemiah 1:1? Explain it following Rabbi Eliezer, as Rabbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, “It was in the first month of the second year, on the first of the month, when the Sanctuary was erected”Exodus 40:17? 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, “it was in the second year in the second month, on the twentieth of the month”Numbers 10:11? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rabbi Isaac’s answers which are difficult.
What is the difference whether one says that one counts from Nisan or one counts from Tishre? Rabbi Jonah says, the difference is the proof power of documents. If he took a loan in Iyar and wrote in it, the second year of government; he sold real estate in Marḥeshvan 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. Rabbi Jonah said, only if he reached Nisan. Otherwise like the following, “he ruled one month in Samaria.”2 Kings 15:13 You can determine the years of the kings of Israel only through the years of the kings of Judah, and you can determine the years of the kings of Judah only through the years of the kings of Israel. It is written: “And the time that David ruled over Israel was forty years,”1 Kings 2:11 etc. And it is written, “in Hebron he ruled over Judah seven years and six months,”2 Samuel 5:4 etc. In total they are deficient and in detail excessive. Rabbi Isaac bar Qaṣaṣata in the name of Rabbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Judah says, the greater number absorbs the lesser. Rabbi Samuel bar Naḥman said, “when your days will be complete.”2 Samuel 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, “upholding justice and law is preferred by the Eternal to sacrifice.”Proverbs 21:3 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 commoner. Rabbi Yudan ben Rabbi Shalom said, it is written, “for six months dwelt there Joab and all of Israel.”1 Kings 11:16 The Holy One, praise to Him, said to him: I did tell you, “do not attack them,”Deuteronomy 2:5 but you desired to attack them. By your life, they will not be counted for you.
Who stated “holidays”? Rabbi Simeon, since Rabbi Simeon said, “three holidays in order starting with the holiday of unleavened bread.” You find sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rabbi Eleazar ben Rabbi Simeon said, only that the holiday of unleavened bread be the last one.” You find 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 passed.
It is written, “in addition to the Sabbaths of the Eternal, and in addition to your gifts,”Leviticus 23:38 etc., “which you will give to the Eternal.” For I might think that on a holiday one brings only the holiday sacrifices; what is the source that sacrifices by a single person or by a community which were dedicated for the holiday must 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, to add all of them to be brought on the holiday. “I might think that this is voluntary; the verse says, ‘these you shall do on your festive occasions,’Numbers 29:39 ‘these’ are established as duty, that all of them be brought on the holiday. I might think on any holiday of his choosing; the verse says, ‘you shall come there and bring there.’Deuteronomy 12:5-6 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 might think that if 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 him. Rabbi 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.”
They asked before Rabbi Ila, so far for a commandment. What is the source for a prohibition? The verse says, “you shall come there and bring there.”Deuteronomy 12:5-6 What case are we dealing with? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rabbi Samuel, the son of Rabbi Yose ben Rabbi 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 offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rabbi Zeira, does one transgress between one holiday and the next? Rabbi Abba objected, was it not stated, a holiday offering which was not brought on the first must be brought on the second; does one permit him to transgress? In addition, from the following: “You shall do,”Deuteronomy 23:23 a positive commandment. “Guard,”Deuteronomy 23:23 a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rabbi 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. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rabbi 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: “The fat of my holiday offering shall not stay until the morning.”Exodus 23:18 But could parts from weekday be brought on a holiday? Rabbi Abbahu said, I confirmed it, if the Fourteenth fell on a Sabbath. Rabbi Yose asked, if the Fourteenth fell on a Sabbath, no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight so that it does not come to “not stay”? And here, bring it to the altar when it is still daylight so that it does not come to “not tarry.” Rabbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.
It is written: “Before the Eternal, your God, you shall eat it year by year.”Deuteronomy 15:20 A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. “Year by year,” this teaches that the firstling is eaten for two days 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. Rabbi Ishmael 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. Rabbi Ila said, this implies that a year for the blemished one is not clear. Rabbi Yose said, a baraita supports Rabbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. What case are we dealing with? If for an unblemished one, it already has been said. 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. 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. Rabbi 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.
Rabbi Abun bar Ḥiyya asked before Rabbi Zeira: It is written, “do not investigate between good or bad.”Leviticus 27:33 If he transgressed and investigated, does he transgress? 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 stated: “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 as reparation offering deficient in time next to the reparation offering? Rabbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rabbi Abba bar Mamal asked before Rabbi Immi: It is written, “on the eighth he shall bring.”Numbers 6:10 If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rabbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rabbi Yose ben Rabbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rabbi Yose ben Rabbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, “Hallel and joy eight”? Explain it for a nazir. Rabbi Zechariah the son-in-law of Rabbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rabbi Ḥanania the son of Rabbi Hillel said, was this not already objected there? And Rabbi Yose said, Rav Eudaimon the emigrant explained it for priests and the goat. Here also, priests and the goat.
Rabbi Ḥaggai asked before Rabbi Yose: It is written, “and on the eighth day one shall circumcise.”Leviticus 12:3 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.”Deuteronomy 23:21 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. As it was stated: “and to the gate of the Tent of Meeting he did not bring it,”Leviticus 17:4 but not its replacement. Rabbi Jonah said, Levi ben Sisi explained it before Rabbi: If one said, I take on 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. Rabbi Yose said, if he said, I take on 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 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.
“‘For demanding will demand,’Deuteronomy 23:21 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. ‘Or there would be sin in you,’ but no sin in your sacrifice.” For otherwise what would we say? Rabbi Samuel the son of Rabbi Yose ben Rabbi 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. “The pronouncement of your lips you shall guard and execute.”Deuteronomy 23:23 “‘You shall guard and execute,’ to alert the court that they should force you.” The rabbis of Caesarea in the name of Rabbi Avuna: From here comes the pledge. “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, I take on 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.” Rabbi Ḥama the colleague of the rabbis asked, if he said, “I take on the obligation”, and came back and said, “this one is”? Rabbi Ḥinena asked, would it not be reasonable if he said, “this one is”, and came back and said, “I take on the obligation”? A severe prohibition falls on 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. Rabbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim, as Rabbi 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.”Exodus 40:17 It was stated here too, on the day the Sanctuary was erected, on the same day the contribution was collected. Rabbi Tabi, Rabbi Yoshia in the name of Kahana. 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. Rabbi Jonah said, Rabbi Tabi left out the start and only quoted the end; this is not done since it was stated: “This is the elevation sacrifice for a month at its New Moon.”Numbers 28:14 I might 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 might 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.
There, we have stated: “Rabbi Meir 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.” Rabbi Ḥuna said, the reason of Rabbi Meir: Up to that point they finish to give birth from the old ones; after that they start to give birth from the new ones. Rabbi Yose ben Rabbi Abun in the name of Rav Huna: The reason of Rabbi Eleazar and Rabbi 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. Ben Azzai decides between his students. Rabbi Jeremiah, Rabbi Miasha in the name of Rabbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rabbi Jonah stated before Rabbi Jeremiah: Rabbi Ishmael and Rabbi Akiva. This implies that Ben Azzai was colleague and student of Rabbi Akiva. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement,” etc.?
There, we have stated: “Any born from the first of Tishre until the 29th 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.” Rabbi 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 29th of Elul. If you would say like a third, it should state, up to the 22nd. Rabbi Shammai in the name of Rabbi Abun bar Ḥiyya: Like the third, they made it following Rabbi Simeon, since Rabbi Simeon said, an animal before its time enters the corral to be tithed. Rabbi Mana met Rabbi 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 29th of Elul? Could you say that Ben Azzai follows Rabbi 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. Rabbi Huna said, this implies that the days of a firstling while he still is before its time are counted for its year. Rabbi Mana said, my father Rabbi 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
2 On the first of Tishre is New Year for years, and remission of debts, and Jubilee periods, and for planting, 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
What is the source for years? One verse says, “the festival of gathering at the end of the year,”Exodus 23:16 and another verse says, “the festival of gathering at the turn of the year.”Exodus 34:22 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 Rabbi Jonah: should it not be Tamuz? He told them, it is written, “in the seventh month,”Leviticus 23:24 and you are saying so? They said to him, should it not be Tamuz? He said to them, from here on you are quarreling with me about names of months? As Rabbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, “in the month of Ethanim,”1 Kings 8:2 in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered. Originally, “in the month of Bul,”1 Kings 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 Ziv,”1 Kings 6:1 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”Nehemiah 2:1; “it was in the month of Kislev of year twenty”Nehemiah 1:1; “in the tenth month, this is the month of Ṭevet.”Esther 2:16 Rabbi Simeon ben Lakish said, also the names of angels were in their hands from Babylonia. Originally, “there flew to me one of the Seraphim”Isaiah 6:6; “Seraphim standing over Him.”Isaiah 6:2 From then on, “but the man Gabriel”Daniel 9:21; “but your lord Michael.”Daniel 10:21
What is the source for remission of debts? “At the end of seven years make remission of debts.”Deuteronomy 15:1 Since years are counted from Tishre, also remission of debts is counted from Tishre. What is the source for Jubilee periods? “You shall count for yourselves seven Sabbatical periods of year, seven years seven times.”Leviticus 25:8 Since years and Sabbaticals are counted from Tishre, also Jubilee periods are counted from Tishre. They objected, is it not written, “you shall sound the shofar of cheer in the seventh month,”Leviticus 25:9 etc. Rabbi Jonah and Rabbi Yose, both in the name of Rabbi 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 stated: “If somebody planted, sank, or grafted 30 days before the New Year, it counts for him as a full year 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? Rabbi Yasa in the name of Rabbi Joḥanan: “And in year”. How do you understand this? Rabbi Zeira said, “three years they shall be uncircumcised,”Leviticus 19:23-24 “and in year.” Rabbi Abba bar Mamal said before Rabbi Zeira: It is understandable if he planted it 30 days before the New 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? Rabbi 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.
Rabbi Zeira, Rabbi Ila, Rabbi Eleazar in the name of Rabbi 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 Rabbi Yasa, Rabbi Ila, Rabbi Eleazar in the name of Rabbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rabbi Zeira 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. “It happened that Rabbi Akiva picked an etrog 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 “the stringencies of Rabban Gamliel and those of Rabbi Eliezer.” But do Rabban Gamliel and Rabbi Eliezer not refer to the House of Hillel? Rabbi Yose ben Rabbi Abun said, explain it that it budded before the 15th of Shevaṭ of the second year, and the third year came. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rabbi 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
3 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, as it is said, “Who creates together their hearts, Who understands all their deeds.”Psalms 33:15 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 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 Rabbi Yose, since Rabbi 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.”Job 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 Rabbi Isaac in the name of Rabbi: 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.”1 Kings 8:59 Rabbi Levi said, “He will judge the dry land in equity, will pass judgment over peoples in straightness.”Psalms 9:8 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 Rahab the prostitute.
Rabbi 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 Rabbi Crispus said in the name of Rabbi 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,”Psalms 69:28 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.
Rabbi 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 Rabbi Simon said in the name of Rabbi 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.”Genesis 21:17 Rabbi Levi said, it is written, “the boastful will not stand before Him.”Psalms 5:5 Why? “You hated all evil-doers.”Psalms 5:5 Rabbi Issachar from Kefar-Mendi preached: “For He knows lying people, he saw wickedness, would He not understand?”Job 11:11 “He will watch over you, bring peace into your virtuous home.”Job 8:6 Rabbi Joshua ben Levi said, it is not written, “if you were pure and straight”, but “if you are pure and straight.”Job 8:6 Rabbi Ḥiyya bar Abba said, “the strong of loins and the bellwether; the king, there is no standing with him.”Proverbs 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. “not eternally He will fight,”Psalms 103:9 He will not fight to be victorious.
Rabbi 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,”Leviticus 22:9 I am He Who keeps the commandments of the Torah first. Rabbi 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.”Leviticus 19:32 I am He Who first stood before an elderly person. Rabbi Simon said, it is written: “for who is a great people which has just laws and ordinances,”Deuteronomy 4:8 etc. “For who is this great people that has God close to it.”Deuteronomy 4:7 Rabbi Ḥama ben Rabbi Ḥanina and Rabbi 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 ministering angels, put up the dais, summon defenders, summon accusers, 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 ministering angels, 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.”Psalms 81:4 If it is not a rule for Israel, so to speak it is not a law for the God of Jacob. Rabbi Crispus in the name of Rabbi Joḥanan: In the past, “the festive times of the Eternal,” from then and onwards “which You shall declare.”Leviticus 23:2 Rabbi Ila said, if you declare them they are My festive times, otherwise they are not My festive times. Rabbi Simon said, it is written, “great things You did,” “You, Eternal my God, Your wonders and intentions regarding us.”Psalms 40:5 In the past, “great things You did”; from then onwards, “Your wonders and intentions regarding us.” Rabbi Joshua ben Levi said, a parable of a king who had a watch; when his son came of age, he handed it to him. Rabbi 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. Rabbi Aḥa said, a parable of a king who had a ring; when his son came of age, he handed it to him. Rabbi 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. Rabbi 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”. Rabbi Aḥa said, like those led into the corral. But the rabbis are saying, like in a legion. What is the reason? “Who creates together their hearts, Who understands all their deeds.”Psalms 33:15 Rabbi Levi said, He Who created together their hearts already understood all their deeds. Rabbi 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? Rabbi Berekhiah said, their creator wants that their hearts be alone to him. Rabbi Abun said, the One Who is unique in His world already understood all their deeds.
“And on Tabernacles they are judged about water.” The Mishnah is Rabbi Akiva’s, since Rabbi Akiva said the pouring of water is a word of the Torah: On the second day “and their libations.” On the sixth day, “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 blessed. Therefore say, water libation on Tabernacles that your water be blessed. Rabbi 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.”Job 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.”Psalms 65:10 “Aridity, also heat, will steal the snow waters; they sinned to the pit.”Job 24:19 The sins which they committed during the summer robbed them of the snow waters. It is written: “Always the eyes of the Eternal, your God, are on it, from the start of the year.”Deuteronomy 11:12 Kahana said, it is written “from poverty.” He lets it suffer at the beginning and gives it a good future at the end.
Mishnah
4 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 Day, and for Tishre to fix the holidays, and for Kislev because of Ḥanukkah, and for Adar because of Purim. And when the Temple existed they also went for Iyar because of the minor Pesaḥ.
Halakhah
Should they not also go for Pentecost? Pentecost is cut out. You find 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. Rabbi Joshua ben Levi said, I am a guarantor for those who go to Nemurin that none of them will die when going. There 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 Rabbi Samuel bar Rav Isaac was concerned for himself and fasted two days. His intestine split and he died.
Mishnah
5 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. Whether it was seen clearly or not seen clearly one desecrates the Sabbath for it. Rabbi 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 Rabbi Akiva 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 does בַעֲלִיל mean? “Generally known.” As you are saying, “Molten silver open on earth,”Psalms 12:6 “refined sevenfold.”
“It happened that more than 40 couples passed by and Rabbi Akiva 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.
“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. Rabbi Judah the baker said, Heaven forbid that Rabbi Akiva was excommunicated; but it was the head of Gader; Rabban Gamliel sent and removed him from his headship.
Mishnah
6 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. Rabbi Simeon says, a father and his son and all relatives are qualified for the testimony of the new moon. Rabbi Yose said, it happened that Tobias the healer saw the new moon in Jerusalem, he and his son and his freed slave. The priests 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
Rabbi Simeon’s reason: As at its start. “The Eternal said to Moses and Aaron ... This month be for you the first of months.”
“The priests accepted him and his son and disqualified his slave,” because of disqualification, “but when he came to the Court they accepted him and his slave but disqualified his son,” because of relative.
Mishnah
7 The following 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.” The dice player is the one who plays with small stones. “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 IOUs, and is checked out, and repents in complete repentance.”
“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.”
“Dealers in sabbatical produce.” “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, he 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: Rabbi Yose says, two sabbatical periods. “Rabbi 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.” They added shepherds, extortioners, and any who are suspect in money matters, that their testimony be invalid. Rabbi Abbahu said, only shepherds of small animals.
Rav Huna said: Who is the Tanna of “participants in pigeon contests”? Rabbi Eliezer, as we have stated there: “Two in the name of Rabbi Eliezer. A woman may go out with a city of gold, and participants in pigeon contests are disqualified from testimony.” Rabbi Mana said before Rabbi Yose: Is the entire statement in Sanhedrin Rabbi Eliezer’s? He told him, it is everybody’s opinion. What does “it is everybody’s opinion” mean? So said Rabbi 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 Rabbi Eliezer? They agree with him and disagree with him. Rabbi Jonah in the name of Rav Huna: It follows Rabbi Eliezer in everything. It turns out that this disagreement parallels another disagreement, as it was stated: “A perjured witness is disqualified for any and all testimony required by the Torah, the words of Rabbi Meir. Rabbi 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 Rabbi Yose parallels the rabbis and Rabbi Meir Rabbi Eliezer.
Mishnah
8 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, “these are the festive times of the Eternal, proclaimed as holy.”Leviticus 23:2
Halakhah
Rabbi Isaac said, the Torah uses any expression. “And the man looked confidently at her.”Genesis 24:21 “Any amphora which contains two seah.” “If they are fearful.”
I might think that just as one desecrates the Sabbath to testify about them, so one desecrates the Sabbath to proclaim that they were fixed. The verse says, “which you shall call out.”Leviticus 23:2 About its being called you desecrate the Sabbath, you do not desecrate the Sabbath to proclaim that they were fixed.
Rabbi Simeon ben Lakish asked, does cutting the ʿomer during daytime push aside the Sabbath? Rabbi Abbai objected, did we not state, “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. Rabbi Aḥa said, Rabbi Simeon ben Lakish 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.” What case are we dealing with? 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, “they made the maker of pan-baked breads make pan-baked breads.” Explain it, on a weekday. Rabbi Ḥiyya bar Ada stated, “this is the daily order of service of our God’s Temple,” whether on a weekday or a Sabbath. But did we not state, “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 Rabbi Meir. Rabbi Yose says, since he started the meritorious work, one tells him to complete it.” Rabbi Judah from Cappadocia objected before Rabbi 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. Rabbi 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. Rabbi Yose ben Rabbi Abun said, is it not sanctified retroactively? Since it is sanctified retroactively there is no difference between day and night.
Mishnah
1 If they do not know him, one sends another one with him to testify about him. Originally one accepted testimony about the new moon from anybody. After the sectarians spoiled they instituted that one would accept only from known persons. Originally they were lighting beacons. After the Samaritans spoiled they instituted that messengers went out.
Halakhah
“If they do not know him,” etc. Rabbi Jonah said, so should the Mishnah be stated: Originally one accepted testimony about the new moon from everybody. If they do not know him, one sends another one with him to testify about him. Rabbi Yose said, even as in the Mishnah it is acceptable: If they do not know him, one sends another one with him to testify about him. Why? Because originally one accepted testimony about the new moon from anybody. May a single witness be believed? They gave you from your own. It should be logical that no witnesses should be needed. But they said that witnesses were needed, and they said that a single witness may be believed.
Could one witness be believed as two? How is this? If there were two, one whom everybody knows and one whom nobody knows, except that his partner knows him. May his partner team up with one from the street to testify about him? Rabbi Zeira, Rav Huna in the name of Rav: he and another cannot team up about the signature of the second witness. This is needed in case there were two, one whose signature everybody knows and one whom nobody knows, except that his partner knows him. May his partner be like anybody from the street to testify about him? In that case the entire testimony is confirmed by one witness. Rabbi Yudan said, this is correct. For example, two who came from a town most of whose inhabitants are Gentiles, like Hippos. One of whom everybody knows that he is Jewish and one whom nobody knows, except that his partner knows him. May his partner be like one from the street to testify about him? If you are saying yes, the entire testimony is confirmed by one witness. Also here the entire testimony is confirmed by one witness.
There, we stated: “The overseer said to them, go and see whether the time of slaughter has arrived. When it arrived, the lookout says, it is radiant.” What does borqi mean? Barqat. There, they are saying, בְּרוֹק בּוֹרְקָה, getting bright, radiant.
May one witness be believed? It is different here since one cannot control him; should we not worry and say, by the time somebody climbs up and goes out it will shine? The matter can be verified. If one witness says, this male was born on a Sabbath, one circumcises him on his word. It is dark at the end of the Sabbath, one carries him on his word. Rabbi Immi was carrying on the result of elapsed time. Rabbi Mattaniah was carrying on the saying of the moon shining. Rabbi Immi was circumcising on the saying of women, the sun was over Hippos.
May people who know those who know him desecrate the Sabbath for him? Let us hear from the following: “ Noharai ben Shanai said, it happened that I descended to Usha to testify for one witness. They did not need me but I looked for a pretext to see my colleagues.”
What spoiling was there? Because they were saying, Pentecost is after the Sabbath; one always was going out in the evening on the presumption that it would be sanctified. Then for Nisan they should not accept, for the other months they should accept. Rabbi Yose ben Rabbi Abun said, the main spoiling was in Adar. Then if it conforms with ours they should accept, if it does not conform with ours they should not accept. One because of the other. “It happened that the Boethusian hired two false witnesses to testify on the new moon that it be sanctified. The first came, delivered his testimony, and left. The other one said, I was climbing Maaleh Adumim when I saw it lying down between two rocks, its head resembling a calf, its ears resembling a kid goat. I saw it, was taken aback, and stepped backward, and there were 200 denar tied in my money belt. They told him, the 200 denar are given to you as a gift, but those who sent you should come and be flogged. Why did you put yourself in this questionable situation? He said to them, I saw them trying to trip up the Sages. I said, it is better that I should go and inform the Sages.”
And what spoiling was there? These were kindling this day and those were kindling the next day; they were thinking that the Court was reconsidering and were spoiled. Who disestablished the beacons? Rabbi disestablished the beacons, and permitted the murderer, and permitted hearsay, and permitted that one was departing in the evening trusting that it would be sanctified. Rabbi Abbahu said, even though you are saying that the beacons were disestablished, they were not disestablished from the Sea of Galilee. Rabbi Zeira asked before Rabbi Abbahu, should those who see Safed light a beacon? He said to him, Rabbi disestablished the beacons. Why would Safed light a beacon? To communicate that they know. One does not light a beacon in the night of its regular time, but in the night of its extension. In the night of its regular time one cannot kindle because of the holiday, but one kindles in the night of its extension. One kindles only for months settled on time because of a holiday which might fall on a Friday. In the night of its regular time one cannot kindle because of the holiday, in the night of its extension one cannot kindle because of the honor of the Sabbath. For if you are saying, one kindles both for months settled on time and for months not settled on time; if you are saying this, they will say that maybe the Court was reconsidering and would be spoiled.
Mishnah
2 How were they lighting the beacons? One brings long logs of cedar, and reed, and oil wood, and linen tow, and ties them with rope. He climbs to the top of the mountain, kindles the fire, moves forward and backward, up and down, until he sees his colleague on the second mountain doing the same, and so on top of the third mountain. Where did one light beacons? From the Mount of Olives to Sartaba, and from Sartaba to Grippina, and from Grippina to Hauran, and from Hauran to Bet Biltin. From Bet Biltin they did not move but he moves up and down until he sees the Diaspora like one fire place.
Halakhah
What is oil wood? דדנין. Rabbi Jonah said, like maqazna.
Rabbi Zeura said, that they should not think it was a star. Rabbi Yose said, did we see a star going up and down? Did we see a star going to and fro?
It was stated: The mountains of Machaerus and Gadara. Rav Huna said, when we ascended here, we climbed to the top of Bet Biltin and saw the date palms of Babylonia like thistles.
Mishnah
3 A large courtyard was in Jerusalem called Bet Yaʿzeq; there all witnesses assembled and there the Court examined them. One prepared a big meal for them so they would get used to coming. Originally they did not move from there the entire day. The Elder Rabban Gamliel instituted that they could walk 2,000 cubits in every direction. Not only these but also the midwife who comes to assist in a birth, and one who comes to save from a fire, and from the army, and from a collapse, are like the people of the town and have 2,000 cubits in every direction.
Halakhah
“A large courtyard was in Jerusalem called Bet Yaʿzeq.” What is Bet Yaʿzeq? There practice was hoed, as you say, “he hoed it and removed its stones.”Isaiah 5:2
“Originally they did not move from there the entire day.” They changed and made them like a vessel which was brought from outside the Sabbath domain after nightfall which one is permitted to move within four cubits. They changed and made them like vessels which started Sabbath in a courtyard which one is permitted to move within the courtyard, until the elder Rabban Gamliel came and instituted that they could walk 2,000 cubits in every direction. It was stated, this also applies to one who comes to circumcise a baby. The baraita follows Rabbi Eliezer, since we have stated there, “in addition, Rabbi Eliezer said, one cuts down trees to make charcoal to make iron.”
Mishnah
4 How does one check the witnesses? The couple who comes first one checks first. One brings the more senior in and tells him to say, how did you see the moon? Before the sun or behind the sun? To its North or its South? How high was it, to where did it point, and how wide was it? If he said, before the sun, he did not say anything. One brings the second one in and examines him. If their words are found coherent, their testimony holds up. All other couples one asks main points, not that one needs them but that they should not leave dissatisfied so they would come in the future.
Halakhah
Rabbi Joḥanan said, even the most error-prone person would not err in this matter, before the sun, after the sun? It only is needed for its concavity; the concavity toward the sun, or the concavity away from the sun? Bar Qappara stated both: Before the sun or behind the sun, the concavity toward the sun or the concavity away from the sun? Rabbi Joḥanan said, it is written: “Rule and fear are with Him,” “Who makes peace in His heights.”Job 25:2 During the existence of the sun it never saw the defect of the moon.
Rabbi Simeon ben Yoḥai stated: Since the sky is made of water and the stars of fire and they dwell one with the other without damaging one another, therefore “He makes peace in His heights.” Rabbi Abun said, the angel himself is half water and half fire and composed of five kinds: “His body is like chrysolite,” “and his face like the looks of lightning,” “and his eyes like torches of fire,”Daniel 10:6 etc. Rabbi Levi said, a constellation never sees what precedes it; but all of them rise like those who rise on an inverted ladder. The Holy One, praise to Him, created 365 windows for use in the world, 182 in the East, 182 in the West, and one in the middle of the sky from where it appeared first at the creation. What the sun covers in thirty days, the moon covers in two and a half days. What the sun covers in two months, the moon covers in five days. What the sun covers in three months, the moon covers in seven and a half days. What the sun covers in six months, the moon covers in fifteen days. What the sun covers in twelve months, the moon covers in thirty. Rabbi Jonah said, this is not the measure; it could be less than this.
It was stated: If it was seen in a glass or in the water one may not testify about it. Rabbi Ḥiyya bar Abba said, if one saw it exiting from one cloud and entering another cloud one testifies about it. As the following. Rabbi Ḥanina went to Eintab to be counted and the air was cloudy. He said, now they will say, how bad is the air for this elder. The Holy One, praise to Him, drilled for him like a sieve and it was seen through it. The elder Rabbi Ḥiyya went by the light of the old one four mil. Rabbi Abun threw pebbles on it and told it, do not frighten your master’s children; in the evening we need that you be seen on that side and you are seen from this side. Immediately it disappeared from before him.
“To its North or its South?” There are Tannaim who state, “to its North” his words are accepted. There are Tannaim who state, “to its South” his words are accepted. He who said, “to its North” his words are accepted, from Ṭevet to Tamuz; he who said, “to its South” his words are accepted, from Tamuz to Ṭevet.
“How high was it?” One says, one ox goad, but the other says, two ox goads. There are Tannaim who state, their statements are coherent, and there are Tannaim who state, their statements are incoherent. He who says, their statements are coherent, if one was standing above and one was standing below. But he who says, their statements are incoherent, if they were standing on equal elevations.
“How wide was it?” A barley corn’s width or less than a barley corn?
“If he said, before the sun, he did not say anything.”
Mishnah
5 The president of the Court says, sanctified, and all people repeat after him, sanctified, sanctified. One sanctifies it whether it was seen in its time or not seen in its time. Rabbi Eleazar ben Rabbi Zadok says, if it was not seen in its time one does not sanctify it since Heaven already sanctified it.
Halakhah
Rabbi Simeon ben Yoḥai stated: “You shall sanctify the Fiftieth Year.”Leviticus 25:10 You shall sanctify years, but one does not sanctify months. But did we not state: “The president of the court says: sanctified”? What does sanctified mean? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rabbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the Court says: sanctified.” It was stated, for intercalation of the year one starts from the side. Rabbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rabbi Ḥiyya bar Marius and Rabbi Jonah, Rabbi Abba, Rabbi Ḥiyya said in the name of Rabbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rabbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rabbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but “in intercalation”, that the Sages added thirty days to it. Rabbi Jacob bar Aḥa, Rabbi Yasa in the name of Rabbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rabbi Ḥanina started, Rabbi Joḥanan and Rabbi Simeon ben Lakish summed up. Rabbi Abba bar Zavda started, Rabbi Ḥiyya, Rabbi Yasa and Rabbi Immi summed up. Rabbi Ḥaggai started, Rabbi Jonah and Rabbi Yose summed up. Rabbi Kahana was ordained before Rabbi Jacob bar Aḥa, but Rabbi Jacob bar Aḥa participated in intercalation before Rabbi Kahana was invited. He said, the person who formulated the tradition does not respect it for himself.
Rabbi Ḥiyya bar Abba was standing praying. Rabbi Kahana came and stood behind him in prayer. When Rabbi Ḥiyya had finished, he sat down in order not to walk by him. Rav Kahana spent a long time praying. After he finished, he told him, is that your way to make your superiors suffer? He told him, I am a descendant of the House of Eli, of whom it is written: “if the sin of the House of Eli would forever be atoned for by sacrifice and offering.”1 Samuel 3:14 By sacrifice and offering it cannot be atoned for, but it can be atoned for by prayer. He prayed for him, he reached old age while his fingernails remained red like those of a small child.
They preferred an old man to Rabbi Simeon ben Lakish for intercalation but had to remove him by the other door. He said, this be their reward. He did not hear what Rabbi Crispus said in the name of Rabbi Joḥanan: It happened that the year was intercalated by three cow hands. One said, in Adar, early and late grain sprout together. Another one said, if in Adar the East wind blows, open your jaws and go toward it. Another one said, in Adar the ox will die naked and try to strip off his hide under the fig tree. And we see that this year nothing of these applies. They intercalated the year on their word. Rabbi Ḥelbo said, because the Court agreed with them. Did not Rabbi Zeira say, but they all have to agree to the same reason? But since they all agree with one another it was that they all agreed as to the reason.
Why was Rabbi Simeon ben Lakish offended by this? He was worried about what Rabbi Eleazar said, since Rabbi Eleazar said: “My hand will be against the prophets who see vain things and who conjure lies,” “in my people’s council”Ezekiel 13:9 “they shall not be”; that is the secret of intercalation; “in the documents of the House of Israel they will not be inscribed”; that is ordination; “and to the earth of Israel they shall not come”; that is the Land of Israel. Rabbi Eleazar said, when I came here, I said, I have one. When they ordained me, I said, I have two. When I was asked to participate in the intercalation, I said, I have all three with me.
Rabbi Abba bar Zavda in the name of Rav: The reason of Rabbi Eleazar ben Rabbi Zadok: When the Heavenly Court sees that the earthly Court did not sanctify it, they sanctify it.
Mishnah
6 Rabban Gamliel had pictures of the moon phases on a tablet and on the wall on his upper floor which he showed to the common people and asked, did you see it like this or like that? It happened that two came and said, we saw it in the morning in the East and in the evening in the West. Rabbi Joḥanan ben Nuri said, they are false witnesses. Rabban Gamliel accepted them when they came to Jabneh. Another time two came and said, we saw it on time, and in the night of the addition it was not seen, but Rabban Gamliel accepted them. Rabbi Dosa ben Hyrcanus said, they are false witnesses. How can one testify about a woman that she gave birth and the next day she is in labor pains? Rabbi Joshua said to him, I am agreeing with your words.
Halakhah
Rabbi Simlai said, the reason of Rabbi Joḥanan ben Nuri is that for any month which starts before noontime the eye is not able to see the old moon. And it was stated thus: If the old moon was seen in the morning, the new moon is not seen in the evening. If the new moon was seen in the evening the old moon was not seen in the morning. Rabbi Ḥiyya bar Abba said, why did Rabban Gamliel accept them? Because he had a tradition from his forefathers that sometimes it moves in a shortcut, sometimes it moves on an extended path.
Mishnah
7 Rabban Gamliel sent to him, I am decreeing about you that you shall come to me with your staff and your money purse on the day when the Day of Atonement should be according to your computation. Rabbi Akiva went and found him afflicted. He said to him, I have to infer that all which Rabban Gamliel does is valid, as it is said, “these are the festive times of the Eternal which you have to proclaim.”Leviticus 23:2 Whether on the correct time or not the correct time, I only have these as festive times.
Halakhah
To whom did he send? Since it was stated, Rabbi Joshua said, it would have been better for me to be sick in bed and Rabban Gamliel had not sent this, it implies that he sent to Rabbi Joshua. Through whom did he send? Since it was stated, in the following expression he said to him, Akiva, you consoled me, it implies that he sent through Rabbi Akiva. What should he have inferred? Rabbi Yose said, we know that if they sanctified it without witnesses it is sanctified. For what does he testify? “For if they sanctified it and then the witnesses were found perjured, it is sanctified.” But did we not state, “it happened that more than 40 couples passed by and Rabbi Akiva 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.
Mishnah
8 He came to Rabbi Dosa ben Hyrcanus, who said to him, if we came to investigate the Court of Rabban Gamliel, we would have to investigate every single Court which was formed since the times of our teacher Moses up to today, as it is said, “Moses and Aaron,” “Nadab and Abihu,” “and seventy of the Elders of Israel ascended.”Exodus 24:9 Why were the names of the seventy Elders not given? To teach that any three who formed a Court for Israel are equivalent to the Court of Moses. He took his staff and his money in his hands and went to Rabban Gamliel at Jabneh on the day that was the day of Atonement according to his computation. Rabban Gamliel rose, kissed him on his head, and said to him, come in peace, my teacher and my student. My teacher in wisdom, and my student since you accepted my words.
Halakhah
It is written, “the Eternal Who made Moses and Aaron and Who brought up”1 Samuel 12:6 etc. “Then the Eternal sent Jerubbaal,” “and Bedan,” “and Jephthah,”Judges 6:32 “and Samuel.”1 Samuel 12:11 Jerubbaal is Gideon. Bedan is Samson. Jephthah is Jephthah the Gileadite. He combined the three most lightweight of the world with the three most powerful of the world, to teach you that the Courts of Gideon, and Jephthah, and Samson are of equal consideration as those of Moses, Aaron, and Samuel. Not only this but He mentioned the great ones on both sides and the little ones in the middle.
“Rabban Gamliel rose, kissed him on his head, and said to him, come in peace, my teacher and my student.” My teacher in wisdom and my student in the fear of sin. My teacher in wisdom and my student since all that I am deciding about him he fulfills. It is written, “our chiefs are patient.”Psalms 144:14 Rabbi Joḥanan and Rabbi Simeon ben Lakish. Rabbi Joḥanan said, “our chiefs are patient.” When the great ones suffer the smaller ones then “there is neither breach,” “nor tumult,” “nor crying in our streets.” Rabbi Simeon ben Lakish inverts this verse. It is not written “our bulls are carrying” but “our chiefs are tolerated.” When the smaller ones tolerate the greater ones then “there is neither breach,” “nor tumult,” “nor crying in our streets.”
Rabbi Shila from Kefar Tamarta in the name of Rabbi Joḥanan: “He made the moon for festive times,” “the sun knows its destination.”Psalms 104:19 Because “the sun knows its destination,” “He made the moon for festive times.” Rabbi Berekhiah said, it is written: “They traveled from Rameses in the first month,”Numbers 33:3 etc. When the sun sets on the nights of the holiday there were fourteen settings preceding it. This means that one counts for the moon from the setting of the sun. Rabbi Simon said, “they shall be,”Genesis 1:14 by both of them. Rabbi Joḥanan said, “it was evening,” “it was morning,” “one day.”Genesis 1:5 Rabbi Simeon ben Lakish said, “the month,”Exodus 12:2 until it be totally from the new one. It turns out that what Rabbi Joḥanan said requires the statement of Rabbi Simeon ben Lakish, and what Rabbi Simeon ben Lakish said requires the statement of Rabbi Joḥanan. If Rabbi Joḥanan had stated his but Rabbi Simeon ben Lakish had not made his statement, we would have said that he only said that all might be from the new one. Therefore it is necessary that Rabbi Simeon ben Lakish made his statement. Or if Rabbi Simeon ben Lakish had stated his but Rabbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night. Therefore what Rabbi Joḥanan said is necessary and what Rabbi Simeon ben Lakish said is necessary.
Mishnah
1 If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say “sanctified” before nightfall, it is prolonged. If the Court alone saw it, two of them shall stand and testify before them, and they shall say “sanctified, sanctified.” If three who form a court saw it, two of them shall stand up, let two of their colleagues sit with the single one, testify before them, so they can say “sanctified, sanctified,” since no single individual is empowered by himself.
Halakhah
“If the Court and all of Israel saw it,” etc. So is the Mishnah: Either the court or all of Israel.
Rabbi Zeira, Rabbi Immi in the name of Rabbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it. Rabbi Abba and Rabbi Ḥiyya in the name of Rabbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it. The Mishnah disagrees with Rabbi Zeira: “If the Court and all of Israel saw it, the witnesses were interrogated but they did not manage to say ‘sanctified’ before nightfall, it is sanctified.” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it. A baraita disagrees with Rabbi Abba: “I might think that if two days were needed, one adds two days. The verse says, ‘it.’ There is authorization only for one day.” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rabbi Abba: “I might think that just as one intercalates a year according to necessity so one would sanctify the month according to necessity. The verse says, ‘the new moon,’ one follows the new moon.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rabbi Abba: “I might think that if the moon was not seen for two days, they should sanctify the next month for two days. The verse says, ‘they,’ ‘there are,’ those would not be My festive seasons.” Because it was not seen; therefore not if it had been seen. This implies that one does not entangle one who was not seen to sanctify it. They wanted to say that they do not disagree. What Rabbi Zeira said, about all other months; what Rabbi Abba said, about Nisan and Tishre.
Rabbi says, Nisan was never lengthened. But did we not state: “If the New Moon appeared in time”? If it would appear; it did not appear. Rav said, Tishre was never lengthened. But did we not state: “If the month was long”? If it would be; it never was.
“When they sanctified the year at Usha, on the first day Rabbi Ishmael, the son of Rabbi Joḥanan ben Beroqa, led and recited following the opinion of Rabbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rabbi Ḥananiah, the son of Rabbi Yose the Galilean, led and recited following Rabbi Akiva. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rabbi Zeira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rabbi Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?
“If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says, ‘them,’ ‘them’; not ‘these are My holidays’? Before its time, the 29th day; after its lengthening, the 32nd day.” What is the source that one intercalates for the year because of the diaspora who set out but did not yet arrive? The verse says, “the Children of Israel.” Make the holidays so they can be observed by all of Israel. Rabbi Samuel bar Naḥman said, only if they had reached the river Euphrates.
Rabbi Jacob bar Aḥa, Rabbi Immi in the name of Rabbi Judah bar Pazi: “If they sanctified it and after this the witnesses were found perjured, it remains sanctified.” Rabbi Yose met Rabbi Judah bar Pazi. He asked him, did you hear this from your father? He answered him, so said my father in the name of Rabbi Joḥanan, one is not fussy with testimony of the new moon.
If the Court saw the killer; even if they said, if we saw him we would not recognize him, they would not break the neck, for it is written, “our eyes did not see”Deuteronomy 21:7 in any way, and they did see. And if the court saw the killer, some Tannaim state: two of them become witnesses and testify before the rest of them. There are Tannaim who state that they all are witnesses and have to go and testify before another place. Rabbi Judah ben Pazi in the name of Rabbi Zeira: As they differ here, so they differ about testimony for the New Moon.
Why can one not always stand up and one sit down? There is a difference because a witness cannot be a judge. Rav Huna knew testimony for somebody. He came and wanted to have the suit judged before Rav Huna, and denied all. Rabbi Samuel ben Rav Isaac told him, because you know that Rav Huna is an important person you deny everything. What if Rav Huna went and testified against you in another court? Rav Huna asked him, does one do that? He answered, yes. Rav Huna recused himself from that suit, went, and testified before another court.
If a doubt was raised about the signature of the witnesses, about the signature of the judges. Rabbi Abba in the name of Rav Judah: If he wants to confirm by handwriting of the witnesses he may so confirm, by the handwriting of the judges he may so confirm; but I am saying, he may confirm even by one witness, even by one judge. In the days of Rabbi Abbahu they intended to say גּוֹאֲלֵינוּ but said גְּאוּלָּתֵינוּ, and he accepted them. In the days of Rabbi Berekhiah they became paralyzed. He asked them, did you hear that the New Moon was sanctified? They bowed their heads and he accepted them.
Mishnah
2 All shofarot are qualified except from bovines because this is a horn. Rabbi Yose said, are not all shofarot called horn, as it is said, “when the ram’s horn sounds,” “when you hear the sound of the shofar.”Joshua 6:5
Halakhah
They wanted to say that they do not disagree. It was found stated, Rabbi Yose qualifies one from cattle but the Sages disqualify. What is the reason of the rabbis? “It will be when the ram’s horn sounds.” What is the reason of Rabbi Yose? “Better than a cattle bull,” “sporting a horn,” “split-hoofed.”Psalms 69:31 It is written “of horn.” And the rabbis? All shofarot are called horn and are called shofar except from cattle which is called horn but is not called shofar. They objected, there is that from mountain goat which is called neither horn nor shofar! What about it? Following what Rabbi Levi said, there is a difference because no accuser becomes a defense attorney.
Mishnah
3 The shofar of New Year’s Day is a straight one from a mountain goat, around its mouthpiece covered with gold, and two trumpets by its sides. The shofar is long and the trumpets short because the obligation of the day is by the shofar.
Halakhah
Rabbi Jonah said, so they should straighten out their thoughts in repentance.
“Around its mouthpiece covered with gold.” If it was gilded inside it is disqualified, outside it is qualified. If he gilded it at the mouthpiece or if its sound became heavy because of the gilding it is disqualified.
Rabbi Yose said, this implies that one who heard part of a straight sound from one who was practicing did fulfill his obligation. And where is this said? “If he blew straight for the first set and continued a double length for the second he has only one in his hand.” Rabbi Abba bar Zamina in the name of Rabbi Zeira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning.
Mishnah
4 On fast days it was from bent ram’s horns, around the mouthpiece covered with silver, and two trumpets in the middle. The shofar is short and the trumpets drawn out because the obligation of the day is by the trumpets.
Halakhah
Rabbi Jonah said, so they should bend their thoughts in prayer.
They were blowing before Rabbi Joshua ben Levi on a fast day. Rabbi Yose asked, should they not blow before him with trumpets? He had not heard what was stated, trumpets in the Temple, no trumpets in the countryside. Should they not pray 24 before him? As the following, Rabbi Joḥanan on the Ninth of Av was praying 24 but ordered his students, do not learn this action from me; because it was a problem for him whether it was mourning or a public fast day. Rabbi Yose in the name of Rabbi Joshua ben Levi: It is not a public fast day. Rabbi Jonah, Rabbi Isaac bar Naḥman in the name of Rabbi Joshua ben Levi: It is mourning, it is not a public fast day. Rabbi Zeira said, the case of Rabbi Joḥanan implies that a person prays four times of the Ninth of Av. He only said four, but not 24.
Mishnah
5 The Jubilee is equal to New Year’s Day in blowing and prayer. Rabbi Judah says, on New Year’s Day one blows from rams, on the Jubilee from mountain goats.
Halakhah
“I am the Eternal,” “your God,” these are Malkhiot. “Remembrance of trumpet sounds,” these are Zikhronot. “The shofar of trumpet sound,” these are Shofarot. So far New Year’s Day. “The Jubilee? ‘You shall convey the shofar of sounds in the seventh month,’ ‘on the tenth of the month,’ ‘on the Day of Atonement.’ The verse did not have to say, ‘in the seventh month.’ Why did the verse say, ‘in the seventh month’? Only that everything you are doing on New Year’s Day do on the Tenth of the Month. Since here there are Malkhiot, Zikhronot, and Shofarot, also there are Malkhiot, Zikhronot, ‘and’ Shofarot.”
“What is the source that there is a single sound preceding? The verse says, ‘you shall convey the shofar.’ And what is the source that there is a single sound afterwards? The verse says, ‘you shall convey the shofar.’Leviticus 25:9 So far the Jubilee; what about New Year’s Day? ‘You shall convey the shofar of sounds in the seventh month,’ ‘on the tenth of the month,’ ‘on the Day of Atonement.’ The verse did not have to say, ‘in the seventh month.’ Why did the verse say, ‘in the seventh month’? Only that everything you are doing in the Seventh Month do as on the Tenth of the Month. Since here he blows, modulates, and blows, so also there he blows, modulates, and blows.”
“What is the source that there are three sets of three sounds each? The verse says, ‘a day of sound,’Numbers 29:1 ‘a remembrance of sound,’Leviticus 23:24 ‘shofar of sound.’Leviticus 25:9” So far following Rabbi Akiva. Following Rabbi Ishmael? “‘You shall blow sounding’Numbers 10:5; ‘and you shall blow sounding a second time’Numbers 10:6; ‘sounding you shall blow for your travels.’Numbers 10:6 If you would say that blowing is sounding, is it not written, ‘to assemble the people you shall blow but not sound.’Numbers 10:7”
“‘A Jubilee,’ even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says ‘it is,’ the words of Rabbi Judah. Rabbi Yose says, ‘a Jubilee,’ even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says ‘it is.’ Rabbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is possible for a Jubilee without manumitting slaves but impossible for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rabbi Samuel ben Rav Isaac said, “the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel.”Exodus 6:13 About what did he command them? About the chapter on manumission of slaves. This parallels what Rabbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, “at the end of seven years everyone has to set free his Hebrew brother,”Jeremiah 34:14 etc. It was stated in the name of Rabbi Neḥemiah, “she was like a trading vessel,” “from far she brings her bread.”Proverbs 31:14 The words of the Torah are poor in their proper place but rich at another place. Rabbi Joḥanan said, these are the words of Rabbi Judah and Rabbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rabbi Zeira understood it from the following: “He said to me,” “do not fear,” “Daniel,” “since your words were heard from the first day when you concentrated to understand and fast before your God.”Daniel 10:12 Your words already were heard.
Rabbi Joḥanan said, the reason of Rabbi Judah: to associate the frequent with the frequent, and the infrequent with the infrequent.
Mishnah
6 A shofar which was split and glued together is disqualified. If one glued together pieces of shofarot it is disqualified. If it was pierced and he plugged it, if it obstructs blowing it is disqualified, otherwise it is qualified.
Halakhah
“A shofar which was split and glued together is disqualified.” For whom is this needed? For Rabbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rabbi Nathan’s. “If it was pierced and he plugged it,” Rabbi Ḥiyya in the name of Rabbi Joḥanan, it is Rabbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rabbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rabbi Ḥiyya in the name of Rabbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rabbi Abba bar Zemina in the name of Rabbi Zeira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.
Rabbi Jacob bar Aḥa said, Abba bar Abba asked Rabbi, what are the rules for a drilled shofar? He said, with one of this kind one blows at Eintab.
Mishnah
7 If somebody blows into a cistern, or into a cellar, or into a barrel, if he heard the sound of the shofar he fulfilled his obligation, if he heard the sound of the echo he did not fulfill his obligation. Similarly, if somebody was passing by a synagogue or his house was near the synagogue and he heard the sound of the shofar or the reading of the Esther scroll, if he listened purposefully he fulfilled his obligation, otherwise he did not fulfill his obligation. Even though both heard, one listened purposefully, but the other did not listen purposefully.
Halakhah
Rabbi Yose ben Ḥanina said, it only said “somebody was passing by.” Therefore if he stood still, the presumption is that he listened purposefully. “If he put one shofar inside another shofar and blew, if one heard the sound of the inner one, he has fulfilled his obligation, if one heard the sound of the outer one, he has not fulfilled his obligation.” Rabbi Abinna asked, what if he turned it inside out? Let us hear from the following: “If he scratched it inside it is disqualified, outside it is qualified.” He only said, he scratched; therefore if he turned it inside out it is disqualified. What is the difference between the two? One eliminated the inner space, the other did not eliminate the inner space.
Mishnah
8 “It was when Moses lifted his hands then Israel had the upper hand,”Exodus 17:11 etc. Do Moses’s hands conduct war or break war? But any time that Israel looked up high and directed their thoughts to their Father in Heaven they were dominating, otherwise they were falling.
Halakhah
Rabbi Joshua ben Levi said, Amalek was a sorcerer. What did he do? He put people up on their birthday, implying that no man easily falls on his birthday. What did Moses do? He mixed planets. That is what is written, “sun,” “moon stood in the sky,”Habakkuk 3:11 etc. And it is written, “the abyss sounded,” “the elevated lifted his hands.”Habakkuk 3:10 Since “the elevated lifted his hands,” “the abyss sounded.” Samuel said, “and the host will be given against the daily sacrifice by vice,”Daniel 8:12 the vice of the Torah. “And truth will be thrown to the ground”; anytime that Israel throws the words of the Torah to the ground, this evil government decides and succeeds. What is the reason? “It threw truth to the ground,” “did,” “and succeeded.” And there is no truth like Torah, as you are saying, “buy truth and do not sell,” “wisdom,” “ethics,” “and insight.”Proverbs 23:23 Rabbi Judah bar Pazi said, “Israel has neglected the good,” “an enemy will pursue it,”Hosea 8:3 and there is no good but the Torah, as you are saying, “for a good acquisition I gave to you,” “do not abandon my Torah.”Proverbs 4:2
Mishnah
9 Similarly, “the Eternal said to Moses,” “yourself make a poisonous snake and put it on a pole,”Numbers 21:8 etc. Does the snake kill or the snake make live? But in times when Israel looked upward and make their thought subservient to their Father in Heaven they were healed, otherwise they were rotting.
Halakhah
Rabbi Yasa said, in four places it is said “make for yourself.” In three it is explicit, one is not explicit. “Make yourself an ark of gopher wood.”Genesis 6:14 “Make yourself two silver trumpets.”Numbers 10:2 “Make yourself flintstone knives.”Joshua 5:2 “Make yourself a poisonous snake.”Numbers 21:8 He did not make it explicit. Moses said, is its root not “nḥš”? Therefore, “Moses made a brass snake.”Numbers 21:9 From there, Rabbi Meir interpreted names. There was a man called Kidor. Rabbi Meir told them, guard yourselves from him, he is a bad person; “for a generation of perverts they are.”Deuteronomy 32:20
Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina. It is not written, “and one bitten”, but “and anyone bitten,”Numbers 21:8 even bitten by a dog, even bitten by a snake. But they do not compare. A dog bite, “and he sees”Numbers 21:8; a snake bite, “and he gazes.”Numbers 21:9 Rabbi Judah the circumciser in the name of Rabbi Aḥa, A dog bite which is not of its kind, “and he sees”; a snake bite which is of its kind, “and he gazes.” But the rabbis say, A dog bite which does not make tremble, “and he sees”; a snake bite which makes tremble, “and he gazes.”
Mishnah
10 A deaf-and-dumb person, an insane person, or a minor, may not free the public from their obligation. This is the principle: Anybody not obligated for something may not free the public from their obligation.
Halakhah
It is stated: “In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father.” One understands a woman for her husband, a slave for his master. A minor for his father? Did not Rabbi Aḥa say in the name of Rabbi Yose ben Nahorai: All they said about a minor is for the latter’s education? Explain it that he recites after him Amen, as we stated there: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” There should be a curse on the man of twenty years who needs the child of ten.
Mishnah
1 If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rabbi Eleazar said, Rabbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court.
Halakhah
“If the holiday of the New Year,” etc. Rabbi Abba bar Pappus said, Rabbi Joḥanan and Rabbi Simeon ben Lakish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside; if it is not a word of the Torah also in the Temple it should not push aside. Kahana passed by. They said, this is an important man whom we may ask. They went and asked him. He said to them, one verse says, “a day of sounding”Numbers 29:1; another verse says, “a remembrance of sounding.”Leviticus 23:24 How is that? If it falls on a weekday, “a day of sounding.” If it falls on a Sabbath, “a remembrance of sounding,” one mentions it but does not blow. Rabbi Zeira told the colleagues to go and listen to Rabbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, “a day of sounding”; another verse says, “a remembrance of sounding.” How is that? If it falls on a weekday, “a day of sounding.” If it falls on a Sabbath, “a remembrance of sounding,” one mentions it but does not blow. Then also in the Temple it should not push aside. It was stated, “on the first of the month.” Then also anywhere they know that it is the first of the month it should push aside. Rabbi Simeon ben Yoḥai stated, “and you shall sacrifice,”Leviticus 23:25 at the place where the sacrifices are offered. The colleagues said before Rabbi Jonah. Is it not written, “you shall convey a sounding shofar in the seventh month,”Leviticus 25:9 etc.? He said to them, this one you convey in all your Land, therefore not another one. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rabbi Jonah said, if it were written “convey a shofar in your Land,” I would have said that here he restricted and at another place he extended. But “in all your Land,” here he extended and at another place he restricted.
Mishnah
2 And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court.
Halakhah
But only if all conditions are satisfied. It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates. Rabbi Jonah asked, if it were able to come by an eruv? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah. Jabneh is by their words, and the nearby villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words. Is there institution after institution?
Rabbi Simon in the name of Rabbi Joshua ben Levi: If the Court moved from place to place they were not blowing. Rabbi Yose asked before Rabbi Simon, even from house to house, from dining room to bedroom? He told him: Personality, so far I heard.
Mishnah
3 Originally the lulav was taken at the Temple for seven days and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven days as a remembrance of the Temple, and that the day of waving be entirely forbidden.
Halakhah
It is written: “and you shall enjoy before the Eternal, your God, for seven days.”Leviticus 23:40 There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on the basis of their words. But is there institution after institution?
The colleagues asked before Rabbi Jonah: Since you are saying there, “and you shall offer a gift to the Eternal seven days,”Leviticus 23:8 there are no seven without a Sabbath, why not similarly “and you shall enjoy before the Eternal, your God, for seven days,”Leviticus 23:40 there are no seven without a Sabbath? He answered them, there is a difference, for it is written “You shall take for yourselves on the First Day,”Leviticus 23:40 He separated the first from them. Then it should push aside in the Temple, it should not push aside in the country. Rabbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and elsewhere included. But “you shall take for yourselves” everywhere, “and you shall enjoy before the Eternal, your God, for seven days,” in Jerusalem.
Mishnah
4 Originally they were accepting testimony about the new moon during the entire day. Once the witnesses were late in coming and the Levites erred in the song. They instituted that one would accept only up to the afternoon prayers; if witnesses came after afternoon prayers one kept the day holy and the next day holy. After the Temple was destroyed, Rabban Joḥanan ben Zakkai instituted that one accepted testimony about the new moon during the entire day.
Halakhah
Rabbi Samuel bar Naḥman said, because of what had happened. Once there was a rumor in the city that Saracens had come and taken them, and the Levites spoiled the song. Rabbi Aḥa bar Pappus said before Rabbi Zeira that the colleagues asked before Rabbi Samuel bar Naḥman, in whose name does the rabbi say this? He said to them, that is like you who have many teachers! He said it in the name of Rabbi Joshua ben Levi. But Rabbi La brought the reason for the practice, as it was stated: They were saying the song of Thursday, “shout with joy for our mighty God.”Psalms 81:1 But on New Year’s Day they were saying, “I removed his shoulder from hardship.”Psalms 81:6 If the holiday fell on Thursday, in the morning they did say, “shout with joy for our mighty God.” In the afternoon they did say, “I removed his shoulder from hardship”; if they came after the afternoon prayers, they would say, “shout with joy for our mighty God.” Would they not say the song twice?
Rabbi Ada from Caesarea in the name of Rabbi Joḥanan: Already most of the day did pass in holiness.
Rabbi Ḥiyya bar Abba said, Rabbi Joḥanan commanded those of the Kifra synagogue, trade so that you come home when it is still daytime and you should mention its time and its addition.
Mishnah
5 Rabbi Joshua ben Qorḥa said: In addition, Rabban Joḥanan ben Zakkai instituted that even if the head of the court is anywhere, the witnesses should only go to the seat of the council.
Halakhah
So is the Mishnah: To the seat of the Calendar Council.
Mishnah
6 The order of benedictions: One recites “fathers,” “mightiness,” and “Sanctification of the Name” and includes Malkhiot but does not blow, “Sanctification of the Day” and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing, the words of Rabbi Joḥanan ben Nuri.
Halakhah
In Judea one used to follow Rabbi Akiva and in Galilee Rabbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation.
“When they sanctified the year at Usha, on the first day Rabbi Ishmael, the son of Rabbi Joḥanan ben Beroqa, led and recited following the opinion of Rabbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rabbi Ḥananiah, the son of Rabbi Yose the Galilean, led and recited following Rabbi Akiva. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”
Rabbi Abbahu in the name of Rabbi Eleazar: Everywhere if he acts as reader and says “Mighty in Kingdom” he did not fulfill his obligation except as a substitute for “Holy Power” on New Year’s Day, and only for musaf. This follows Rabbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel says, one recites the Sanctification of the Day together with Zikhronot; this follows Rabbi Akiva. Rabban Simeon ben Gamliel said, since we find everywhere that one says it in the middle, here also one says it in the middle. Rabbi says, since we find everywhere that one says it as fourth, here also one says it as fourth.
Rabbi Jacob bar Aḥa, Rabbi Zeira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power. Rabbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath. Rabbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between. Rabbi Judah bar Pazi in the name of Rabbi Joshua ben Levi: Practice follows Rabbi.
Mishnah
7 Rabbi Akiva said to him, if he does not blow for Malkhiot, why does he recite? But one recites “fathers,” “mightiness,” and “Sanctification of the Name”, includes Malkhiot with “Sanctification of the Day” and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing. One does not reduce to less than ten verses of Kingdom, ten verses of Remembrance, ten verses of Shofar. Rabbi Joḥanan ben Nuri says, if he said three of each he fulfilled his obligation. One does not mention verses of Kingdom, Remembrance, or Shofar of calamity. One starts with Torah and ends with Prophets; Rabbi Yose says, if he finished with Torah he fulfilled his obligation.
Halakhah
“One does not reduce to less than ten verses of Kingdom,” corresponding to the ten praises which David formulated, “Hallelujah, praise God in his Sanctuary, praise Him in His mighty heaven,” etc., up to “every soul praise Jah, hallelujah.” Ten verses of Remembrance, corresponding to the ten confessions formulated by Isaiah, “wash, cleanse, remove,” etc., “learn to do good, seek justice,” etc. What is written after this? “Come and let us argue, says the Eternal,”Isaiah 1:16-18 etc. Ten verses of Shofar, corresponding to the seven sheep, one ox, one ram, and one goat.
“Powers” are counted as verses of kingdom, the words of Rabbi Judah; Rabbi Yose says, they do not count. “Powers” and “kingdoms” are counted as two, the words of Rabbi Yose; Rabbi Judah says, they do not. “Sing to God, sing; sing to our King, sing,”Psalms 47:6 are counted as two, the words of Rabbi Judah; Rabbi Yose says, they are not. Rabbi Zeira asked, do they disagree about it and the sequel, or do they disagree about this text itself? Since it was stated, everybody agrees about “God is King over nations”Psalms 47:8 that it is one, this implies that they disagree about it and the sequel. “Lift, O gates, your heads, and be raised, eternal doors,” etc., “Lift, O gates, your heads, and rise, eternal doors,”Psalms 24:7-10 etc. The first is counted as one and the second as two, the words of Rabbi Judah; Rabbi Yose said, the first as two and the second as three.
“Rabbi Joḥanan ben Nuri says, if he said three he fulfilled his obligation.” We wanted to say, three of each kind. It was found stated, even with three of all of them he fulfilled his obligation.
“One does not mention verses of Remembrance, or Kingdom, or Shofar of calamity.” Remembrance as it is written, “those the Eternal remembered”Jeremiah 44:21 etc. Kingdom as it is written, “by My Life, says the Master, the Eternal, if not with a Strong Hand,”Ezekiel 20:33 etc. Shofar as it is written, “for my soul hears the sound of shofar, the shout of war.”Jeremiah 4:19
“One starts with Torah and ends with Prophets.” What, in the past? Therefore not from the start? Rabbi Joḥanan said, so is the Mishnah: It is necessary that one finish with a verse from the Torah.
Mishnah
8 Of those who stand before the Ark on New Year’s Day the second one leads the shofar blowing, but at the time of Ḥallel the first one reads the Hallel.
Halakhah
Rabbi Jacob bar Aḥa in the name of Rabbi Joḥanan: Because of what had happened. Once they blew early and the haters thought that maybe they want to go against us, they attacked them and killed them. Since they are seeing that they read the shemaʿ, and pray, and read in the Torah, and pray while blowing, they are saying, they are occupied with their secret rites.
Should one not say the same for Hallel? Not all people are there. Then should one not say the same for blowing, not all people are there? Rabbi Jonah said, it is written, “day, day they will seek,”Isaiah 58:2 that is shofar blowing and willow twigs. Rabbi Joshua ben Levi in the name of Rabbi Alexander heard it from the following: “Eternal, listen to sincerity,”Psalms 17:1 this is the reading of the shemaʿ. “Take note of my song,” this is the song of Torah. “Listen to my prayer,” this is prayer. “Disregard swindling lips,” this is musaf. What is written afterwards? “From before You may my judgment come.”Psalms 17:2 Rabbi Aḥa bar Pappus said before Rabbi Zeira, there is a difference, since the obligation of the day is in musaf. Rabbi Taḥlifa from Caesarea said, the verse says so: “A day of shofar blowing, and you shall make.”Numbers 29:1-2 Rabbi Eleazar ben Rabbi Yose in the name of Rabbi Yose bar Qaṣarta: For all sacrifices it is written “and you shall offer,” but here is written, “you shall make.” The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created.
Rabbi Mesharshia in the name of Rabbi Idi: For all sacrifices it is written “sin,” but on Pentecost it is not written “sin.” The Holy One, praise to Him, said to them, since you accepted the yoke of the Torah on you, I consider it as if you never sinned.
Mishnah
9 For the shofar of New Year’s Day one neither crosses the Sabbath boundary, nor does one dig out from a heap, nor does one climb on a tree, nor ride on an animal, nor swim in the water, nor cut it in any way, whether it be rabbinically or biblically forbidden. But if one wants to put wine or water into it, he may do so. One does not prevent children from blowing but teaches them until they have learned. The teacher does not fulfill his obligation, nor did one who heard from a teacher fulfill his obligation.
Halakhah
So is the Mishnah: What is forbidden rabbinically and biblically.
Rabbi Eleazar said, the Mishnah is about an older one on New Year’s day which falls on a Sabbath. And it was stated so: One teaches not to blow on a Sabbath; one does not prevent children from blowing on the holiday.
Mishnah
10 The order of shofar blowing is three times three each. The measure of a straight sound is that of three modulated sounds. The measure of a modulated sound is three whimpers. If he blew straight for the first set and continued a double length for the second he has only one in his hand. If somebody prayed and later has access to a shofar, he blows straight, modulated, and straight three times. A private person is obligated just as the public reader is obligated; Rabban Gamliel says, the public reader absolves the public from their obligation.
Halakhah
If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he not do less. Rabbi Zeira, Rabbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rabbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rabbi Ḥanania and Rabbi Mana. One said, trembling. But the other one said, three short ones. Rabbi Ḥanania was concerned about that of Rabbi Mana and ours.
And where is this said? “If he blew straight for the first set and continued at double length for the second he has only one in his hand.” Rabbi Abba bar Zamina in the name of Rabbi Zeira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning.
At one place one blows, at one place one says musaf. There are Tannaim who state, he goes to the one who blows; there are Tannaim who state, to the one who says musaf. He who said, he goes to the one who blows, if there is no time left to blow; he who said, he goes to the one who says musaf, if there is time left to blow. Let us hear from the following, what Rabbi Jacob bar Idi said in the name of Rabbi Joshua ben Levi: At one place one blows, at one place one says musaf, he goes to the one who blows and does not go to the one who says musaf. And who said the following? On a New Year’s Day which falls on a Sabbath, at one place one blows, at one place one says musaf, he goes to the one who says musaf and does not go to the one who blows. Why? Because everybody knows how to blow but not everybody knows how to say musaf. Another explanation: A person frees another from his obligation in blowing; a person does not free another from his obligation in prayer. And is a New Year’s Day which falls on a Sabbath not a day where there is no time left to blow? And you are saying, he goes to the one who says musaf? This implies that they disagree.
“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rabbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rabbi Zeira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rabbi Zeira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said in the name of Rabbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rabbi Zeira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rabbi Hoshaia states it in the name of the Sages. Rabbi Ada from Caesarea in the name of Rabbi Joḥanan: But only if he is present from the start of the prayer. Rabbi Tanḥum ben Rabbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites ‘fathers,’ ‘mightiness,’ and ‘Sanctification of the Name.’”
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