משנה: הַנּוֹדֵר מִן הַיַּיִן מוּתָּר בְּיֵין תַּפּוּחִים. מִן הַשֶּׁמֶן מוּתָּר בְּשֶׁמֶן שׁוּמְשְׁמִין. מִן הַדְּבַשׁ מוּתָּר בִּדְבַשׁ תְּמָרִים. מִן הַחוֹמֶץ מוּתָּר בְּחוֹמֶץ סִיתְװָנִיּוֹת. מִן הַכְּרֵשִׁין מוּתָּר בְּקֶפַלּוֹטוֹת. מִן הַיָּרָק מוּתָּר בְּיַרְקוֹת שָׂדֶה מִפְּנֵי שֶׁהוּא שֵׁם לְװַיי. MISHNAH: If somebody vows not to use wine, he is permitted apple wine. Not oil, he is permitted sesame oil. Not honey, he is permitted date honey. Not vinegar, he is permitted winter grape vinegar. Not leeks, he is permitted field leeks78For the relationship between כרשין, allium porrum, and κεφαλωτόν, allium capitatum, cf. Kilaim 1:2, Notes 42,56.. Of vegetables, he is permitted field vegetables79Vegetables grown in extensive cultivation., because that is an accompanying name80In all examples of the Mishnah, the simple name does not cover the composite name as product of trade. For example, if somebody buys “wine”, the seller cannot fulfill his contract by delivering apple wine. The Nedarim.53a">Babli, 53a, points out that in Babylonia no olive trees grow and a standard contract for “oil” there is for delivery of sesame oil; there, a vow of abstention from oil permits the use of olive oil..
הלכה: הַנּוֹדֵר מִן הַיַּיִן כול׳. מַתְנִיתָא מָקוֹם שֶׁאֵין קוֹרִין לְקֶפַלּוֹטוֹת כְּרֵישִׁין. אֲבָל בְּמָקוֹם שֶׁקּוֹרִין לְקֶפַלּוֹטוֹת כְּרֵישִׁין לֹא בְדָא. לָכֵן צְרִיכָא אֲפִילוּ בְּמָקוֹם שֶׁקּוֹרִין לְקֶפַלּוֹטוֹת כְּרֵישִׁין. מִן הַכְּרֵשִׁין מוּתָּר בְּקֶפַלּוֹטוֹת. HALAKHAH: “If somebody vows not to use wine,” etc. The Mishnah speaks of a place where one does not call field leeks leeks. But not at a place where one calls field leeks leeks. Just in that case it is needed81The case of leeks is different from the other cases in the Mishnah since it is not question of a composite name but of Greek vs. Hebrew name. Therefore, at a place where allium capitatum is never called כרשין the assertion of the Mishnah is trivial and does not have to be stated. The Mishnah is only needed when in common speech Hebrew and Greek expressions are used interchangeably. Since this would not extend to commercial contracts, the rule of the Mishnah stands., even a place where one calls field leeks leeks: “Not leeks, he is permitted field leeks.”
מִן הַיָּרָק מוּתָּר בְּיַרְקוֹת שָׂדֶה מִפְּנֵי שֶׁהוּא שֵׁם לְװַיי. וְתַנֵּי עֲלָהּ הַנּוֹדֵר מִן הַיָּרָק בַּשְּׁבִיעִית אָסוּר בְּיַרְקוֹת שָׂדֶה. תַּנֵּיתָהּ רִבִּי קְרִיסְפָּא בְשֵׁם רַב חֲנִינָה בֶּן גַּמְלִיאֵל דְּאָמַר טַעְמָא. הָדָא דְאַתְּ אֲמַר עַד שֶׁלֹּא הִתִּיר רִבִּי לְהָבִיא יְרָקוֹת מִחוּצָה לָאָרֶץ לָאָרֶץ. אֲבָל מִשֶּׁהִתִּיר רִבִּי לְהָבִיא מִחוּצָה לָאָרֶץ לָאָרֶץ. הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. עוּלְשִׁין חֲשׁוּבִין הֵן לְטַמֵּא טוּמְאַת אוֹכְלִין בַּשְּׁבִיעִית. הָדָא דָאַתְּ אֲמַר עַד שֶׁלֹּא הִתִּיר רִבִּי לְהָבִיא יְרָקוֹת מִחוּצָה לָאָרֶץ לָאָרֶץ. אֲבָל מִשֶּׁהִתִּיר רִבִּי לְהָבִיא יְרָקוֹת מִחוּצָה לָאָרֶץ לָאָרֶץ הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. 82This paragraph is from Ševi‘it 6:4, explained there in Nedarim 6:8:15-9:1" href="/Jerusalem_Talmud_Nedarim.6.8.15-9.1">Notes 140–144. A different version is in the Nedarim.53">Babli 53a/b.“Not vegetables, he is permitted field vegetables because this is an accompanying name.” We have stated on that: “He who makes a vow to abstain from vegetables in the Sabbatical is also forbidden field vegetables.” Rebbi Crispus stated the reason in the name of Rebbi Ḥanina ben Gamliel: That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle. Rebbi Yose bar Ḥanina says, endives are important enough to become impure as food in the Seventh year. That means, as long as Rebbi did not permit to import vegetables into the Land. But since Rebbi permitted to import vegetables into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle.
תַּנֵּי. אֵין מְעַבְּרִין אֶת הַשָּׁנָה לֹא בַשְּׁבִיעִית וְלֹא בַמּוֹצָאֵי שְׁבִיעִית. וְאִם עִיבְּרוּהָ הֲרֵי זֶה מְעוּבֶּרֶת. רִבִּי זְעִירָא בְשֵׁם רִבִּי אַבָּהוּ אָמַר. עַד שֶׁלֹּא הִתִּיר רִבִּי לִיקַּח יָרָק מִחוּצָה לָאָרֶץ לָאָרֶץ. אֲבָל מִשֶּׁהִתִּיר רִבִּי לִיקַּח יָרָק מִחוּצָה לָאָרֶץ לָאָרֶץ הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. 83From here to the end of the Halakhah, the text is from Sanhedrin 1:2:2-35" href="/Jerusalem_Talmud_Sanhedrin.1.2.2-35">Sanhedrin1:2 (18d 1. 28). The tannaïtic statements are from Sanhedrin 2:5-7" href="/Tosefta_Sanhedrin.2.5-7">Tosephta Sanhedrin 2:9–13. The entire piece is inserted here since this first paragraph refers to the preceding one. For this and the following paragraphs the reference in the Sanhedrin.12a">Babli is Sanhedrin 12a. In Babli sources, before Rabban Gamliel the observant never ate imported vegetables since those might still carry lumps of impure foreign soil. It was stated: “One intercalates for a year neither in a Sabbatical nor in the year after the Sabbatical; but if they intercalated it is intercalated84The lunar/solar calendar of rabbinic Judaism requires 7 additional lunar months in a 19 year period. Before the publication of the computed calendar by the fifth generation Amora R. Yose, it was the privilege of the Synhedrion to declare the intercalation (which had to be the month before the spring equinox). One tried not to extend the Sabbatical during which agricultural work was forbidden. In the year following the Sabbatical, the use of new grain was forbidden until the first sheaf of newly cut barley was presented in the Temple during the festival of unleavened bread (the 16th of Nisan in Pharisaic theory, the Sunday of the festival in Boethusian-Sadducee, and the 22nd of Nisan in Jubilee-Sadducee theory), Leviticus.23.14">Lev. 23:14; Philo The Special Laws II, 162 ff. Therefore, one should try to have Nisan as early as possible in such a year..” Rebbi Ze‘ira in the name of Rebbi Abbahu said: That means, as long as Rebbi did not permit to buy vegetables for importation into the Land. But since Rebbi permitted to buy vegetables for importation into the Land there is no difference between the Sabbatical and the remaining years of the Sabbatical cycle85Therefore, the calendar computation disregards the Sabbatical. {The calendar computation is explained in the Appendix to the author’s edition of Seder Olam, Northvale NJ 1998.}.
הָיָה רִבִּי מֵאִיר אוֹמֵר. הֲרֵי הוּא אוֹמֵר. וְאִישׁ בָּא מִבַּעַל שָׁלִישָׁה וַיָּבֵא לְאִישׁ הָאֱלֹהִים לֶחֶם בִּכּוּרִים וגו׳. אֵין לָךְ מְבַכֵּר בְּאֶרֶץ יִשְׂרָאֵל יוֹתֵר מִבַּעַל שָׁלִישָׁה וְלֹא בִיכֵּר אֶלָּא אוֹתוֹ הַמִּין. וְהֵבִיא לְאִישׁ הָאֱלֹהִים. אֵימָתַי הֱבִיאוֹ. לְאַחַר הָעוֹמֶר. שֶׁנֶּאֱמַר תֵּן לָעָם וְיֹאכֵלוּ. הוֹאִיל וְהָֽיְתָה הַשָּׁנָה צְרִיכָה לְעַבֵּר מִפְּנֵי מָה לֹא עִיבְּרָהּ אֱלִישָׁע. אֶלָּא מְלַמֵּד שֶׁהָיוּ שְׁנֵי רַעֲבוֹן וְהָיוּ הַכֹּל קוֹפְצִין לַגָּרְנוֹת. “Rebbi Meïr used to teach: It says, ‘A man came from Baal-Shalishah and brought to the man of God bread from first grain, etc862K. 4:42. He brought 20 barley-grain breads. Baal-Shalisha seems to have been near Jericho..’ At no place in the Land of Israel does produce ripen earlier than at Baal-Shalishah, and only that kind ripened early.” ‘He brought to the man of God,’ when did he bring it? After the ‘Omer ceremony87The presentation of new barley, cf. Nedarim 6:8:4" href="/Jerusalem_Talmud_Nedarim.6.8.4">Note 84., since it is said: ‘Give to the people to eat.’ “But since the year was in need of an intercalation, why did Elisha not intercalate? This teaches you that the year was one of famine and everybody was jumping to the threshing floors88All grain was sold directly from the threshing floor because of its scarcity. The Sanhedrin.11b-12a">Babli, Sanhedrin 11b/12a and Sanhedrin 2:5" href="/Tosefta_Sanhedrin.2.5">Tosephta Sanhedrin 2:9 state outright that “one does not intercalate in a year of famine.” A minority of sources in the Babli attributes the argument to Rebbi..”
תַּנֵּי. אֵין מְעַבְּרִין אֶת הַשָּׁנָה מִפְּנֵי הַטּוּמְאָה. רִבִּי יְהוּדָה אוֹמֵר. מְעַבְּרִין. שֶׁכֵּן מָצִינוּ בְחִזְקִיָּה שֶׁעִיבֵּר אֶת הַשָּׁנָה מִפְּנֵי הַטּוּמְאָה. שֶׁנֶּאֱמַר כִּי מַרְבִּית הָעָם וגו׳. רִבִּי שִמְעוֹן אָמַר. אַף עַל פִּי שֶׁעִבְּרוּ נִיסַן אֵינוֹ מְעוּבָּר אֶלָּא אֲדָר. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשֵּׁם רִבִּי שִׁמְעוֹן. חִזְקִיָּהוּ הֶעֱשִׂי לְצִיבּוּר לַעֲשׂוֹת פֶּסַח שֵׁינִי. אִית תַּנָּיַי תַנֵּי. מְעַבְּרִין אֶת הַשָּׁנָה מִפְּנֵי הַטּוּמְאָה. אִית תַּנָּיַי תַנֵּי. אֵין מְעַבְּרִין. מָאן דְּאָמַר אֵין מְעַבְּרִין מִינָהּ כִּי אָֽכְלוּ אֶת הַפֶּסַח בְּלֹא כַכָּתוּב. וּמָאן דְּאָמַר (אֵין) מְעַבְּרִין מַה מְקַייֵם כִּי אָֽכְלוּ אֶת הַפֶּסַח. שֶׁעִיבְּרוּ אֶת נִיסַן וְאֵינוֹ מְעוּבָּר אֶלָּא אֲדָר. וְאַתְייָא כַּיי דָּמַר רִבִּי סִימוֹן בַּר זַבְדִּי. גֻּלְגּוֹלְתּוֹ שֶׁלְּאָרְנָן הַיְּבוּסִי מָֽצְאוּ תַּחַת הַמִּזְבֵּחַ. It was stated91Sanhedrin 2:6" href="/Tosefta_Sanhedrin.2.6">Tosephta Sanhedrin 2:10–11; Sanhedrin.12a">Babli Sanhedrin 12a/b. Instead of the hapax hip‘llהֶעֱשִׂי לְצִיבּוּר (confirmed by the Tosephta), the parallel in Sanhedrin has standard rabbinic pi‘el עִישֶּׂה “he forced”, which because of the disappearance of gutturals appears in the Babli as הֵשִׂיא “counseled” (which is a correct reference to 2Chr. 30:2).: “One does not intercalate for a year because of impurity92One does not intercalate a 13th month to give people time to purify themselves in time for the pesaḥ sacrifice on the 14th of the first month.; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said932Chr. 30:18: Most of the people from the former Northern Kingdom were not pure (in the first month) so they ate the pesaḥ in the second month, not as is written.: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated94R. Simeon holds that the biblical reference in 2Chr. 30, that after the fall of Samaria Hezekia celebrated the festival in the second month is really incorrect but that he decided in Nisan that more time was needed to prepare for the sacrifices and, what is not permitted by the calendar rules, retroactively turned Nisan into Second Adar and, therefore, the second month into the first. He prayed for divine indulgence for this breach of the rules.. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover95The substitute festival for people absent or impure in the first month, available for individuals only, not for a majority of the people (Numbers.9.9-14">Num.9:9–14)..” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following932Chr. 30:18: Most of the people from the former Northern Kingdom were not pure (in the first month) so they ate the pesaḥ in the second month, not as is written.: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar96This explanation disagrees with R. Simeon ben Jehudah. They moved the month because the Temple was not usable in Nisan since the altar was found to be a “tent” over human bones and thus impure. The text is from Sotah 5:2:9" href="/Jerusalem_Talmud_Sotah.5.2.9">Soṭah 5:2, Note 90..
כְּתִיב בְּכָל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים אֵל אֲבֹתָיו וגו׳. רִבִּי סִימוֹן בַּר זַבְדִּי וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן. חַד אָמַר אֲפִילוּ כַמָּה עָשָׂה לְטָהֳרַת הַקּוֹדֶשׁ לֹא יָצָא יְדֵי טָהֳרַת הַקּוֹדֶשׁ. וְחָרָנָה אָמַר. אֲפִילוּ כָּל־מַעֲשִׂים טוֹבִים שֶׁעָשָׂה לֹא יָצָא כְדֵי טָהֳרַת הַקּוֹדֶשׁ. כְּתִיב וַיָּחֵילוּ בְּאֶחָד לַחוֹדֶשׁ הָרִאשׁוֹן וגו׳. וּכְתִיב וּבְיוֹם שִׁשָּׁה עָשָׂר לַחוֹדֶשׁ הָרִאשׁוֹן כִּלּוּ. וַהֲלֹא לְיוֹם אֶחָד יְכוֹלִין הָיוּ לְבָעֵר כָּל־עֲבוֹדָה זָרָה שֶׁהָיָה שָׁם. אָמַר רִבִּי אִידִי. מִפְּנֵי צַלְמֵי כַּשְׂדִים שֶׁחֲקוּקִים. It is written992Chr. 30:19: “With all his heart he prepared himself to seek God, the Eternal, his fathers’ God, except for Temple purity.” Since one was discussing Hezekia, some related verses are explained.: “With all his heart he prepared himself to seek God, his fathers’ [God], etc.” Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One of them said, with all he did to purity the Temple, he did not fully establish the purity of the Temple. The other said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written1002Chr. 29:17.: “They started on the first of the first month.” And it is written1012Chr. 29:18. They needed 7 days to cleanse the Temple courtyards and 8 for the Temple building.: “On the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved.
שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּה מֵֶלֶךְ יְהוּדָה. עַל שְׁלֹשָׁה הוֹדוּ לוֹ וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גִּירֵר עַצְמוֹת אָבִיו וְהוֹדוּ לוֹ. כִּיתֵּת נְחַשׁ הַנְּחֹשֶׁת וְהוֹדוּ לוֹ. גָּנַז טַבֶּלָּא שֶׁל רְפוּאוֹת וְהוֹדוּ לוֹ. וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. סָתַם מֵימֵי גִיחוֹן הָעֶלְיוֹן וְלֹא הוּדוֹ לוֹ. קִיצֵּץ דַּלְתוֹת הַהֵיכָל וְלֹא הוּדוֹ לוֹ. עִיבֵּר נִיסַן בְּנִיסַן וְלֹא הוּדוֹ לוֹ. 102A baraita in Pesachim.56a">Babli Pesaḥim 56a; quoted Berakhot.10b">Berakhot 10b, Sanhedrin.47a">Sanhedrin 47a; in most Mishnah mss. Pesachim 4:9:2-9" href="/Jerusalem_Talmud_Pesachim.4.9.2-9">Pesaḥim 4:9. Six things did Ezekiah, the king of Judea, do. With three they103The rabbinic authorities of the Mishnaic period. agreed, with three they did not agree. He dragged his father’s bones and they agreed104He buried him in an undignified way to atone for his bad ways. The basis is the note in 2Chr. 28:27 that Aḥaz was not buried in the kings’ graves, contradicting 2K. 16:20.. He smashed the bronze snake and they agreed1052K. 18:4.. He hid the table of medicines and they agreed106According to Maimonides (Commentary to Pesaḥim 4:9), a book of magical remedies.. With three they disagreed. He closed the upper Giḥon spring and they disagreed107It seems that they did not connect 2Chr. 32:30 with 2K. 20:20.. He cut down the Temple doors1082K. 18:16. and they disagreed. He intercalated Nisan in Nisan109As explained in the preceding paragraph, following R. Simeon. and they disagreed.
אֵין מְעַבְּרִין אֶת הַשָׁנָה קוֹדֶם רֹאשׁ הַשָּׁנָה וְאִם עִיבְּרוּהָ אֵינָהּ מְעוֹבֶּרֶת. אֲבָל מִפְּנֵי הַדְּחַק הִתְקִינוּ שֶׁיְּהוּ מְעַבְּרִין אוֹתָהּ אַחַר רֹאשׁ הַשָּׁנָה מִיַּד. אַף עַל פִּי כֵן אֵינוֹ מְעוּבָּר אֶלָּא אֲדָר. רִבִּי אוֹמֵר. נִיסַן לֹא נִתְעַבֵּר מִיָּמָיו. וְהָתַנִּינָן. אִם הָיָה הַחֹדֶשׁ מְעוּבָּר. [אִם בָּא לֹא בָּא. רַב אָמַר תִּשְׁרֵי לֹא נִתְעַבֵּר מִיָּמָיו וְהָא תַנִּינָן אִם הָיָה חוֹדֶשׁ מְעוּבָּר.] אִם הָיָה לֹא הָיָה. One does not intercalate for a year before New Year’s Day; if they did intercalate it would be invalid. But for an urgent need one may intercalate immediately after New Year’s Day. Nevertheless, only Adar is intercalated. 114This and the following paragraphs are found in Śevi‘it 10:2, explained there in Nedarim 6:3:1-4" href="/Jerusalem_Talmud_Nedarim.6.3.1-4">Notes 41–55. The text is also in Roš Haššanah 3:1, 58c 1. 51, in addition to Sanhedrin 1:2:2-35" href="/Jerusalem_Talmud_Sanhedrin.1.2.2-35">Sanhedrin 1:2. Rebbi says, Nisan never was 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.
וּכְשֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְּאוּשָׁא בַּיּוֹם הָרִאשׁוֹן עָבַר רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְאָמַר כְּדִבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיִינוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. בַּיּוֹם הַשֵּׁינִי עָבַר רִבִּי חֲנַנְיָה בֶּן רִבִּי יוֹסֵי הַגָּלִילִי וְאָמַר כְּדִבְרֵי רִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כֵּן הָיִינוּ נוֹהֲֲגִין בְּיַבְנֶה. וְהָתַנֵּי. קִדְּשׁוּהוּ בָרִאשׁוֹן וּבַשֵּׁינִי. רִבִּי זְעוּרָא בְשֵׁם רַב חִסְדָּא אוֹתָהּ הַשָּׁנָה נִתְקַלְקְלָה. מַה בֵּין הָרִאשׁוֹן לַשֵּׁינִי. רִבִּי בּוּן בְשֵׁם רַב. שָׁנָה הָרִאשׁוֹנָה וְשָׁנָה הַשְּׁנִייָה. וְהָא תַנֵּי יוֹם הָרִאשׁוֹן יוֹם הַשֵּׁינִי. “When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Baroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean led and recited following the opinion of Rebbi Aqiba. 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? Rebbi Zeїra in the name of Rav Ḥisda: That year was disorganized. What is “the first, the second”? Rebbi Abun in the name of Rav: The first year, the second year52Cf. Nedarim 6:1:2-7" href="/Jerusalem_Talmud_Nedarim.6.1.2-7">Halakhah 1, first paragraph. In the Nedarim.30b">Babli 30b, Nedarim.49a">49a, Nedarim.51b">51b, and 5 times in other tractates.! But was it not stated: the first day, the second day?
קִידְּשׁוּהוּ קוֹדֶם זְמַנּוֹ אוֹ לְאַחַר עִיבּוּרוֹ יוֹם אֶחָד יָכוֹל יְהֵא מְעוּבָּר. תַּלְמוּד לוֹמַר אוֹתָם אוֹתָם אֵלֶּה הֵם [מוֹעֲדָי]. אֵין אֵלֶּה מוֹעֲדָי. לִפְנֵי זְמַנּוֹ עֶשְׂרִים וְתִשְׁעָה יָמִים. לְאַחַר עִיבּוּרוֹ שְׁלֹשִׁים וּשְׁנַיִם. וּמְנַיִין שֶׁמְּעַבְּרִין אֶת הַשָּׁנָה עַל הַגָּלִיּוֹת שְׁיָּֽצְאוּ וַעֲדַיִין לֹא הַגִּיעוּ לִמְקוֹמָן. תַּלְמוּד לוֹמַר וַידַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי יי֨ אֶל בְּנֵי יִשְׂרָאֵל. עֲשֵׂה אֶת הַמּוֹעֲדוֹת שֶׁיַּעֲשׂוּם כָּל־יִשְׂרָאֵל. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. וְהֵן שֶׁהִגִּיעוּ לִנְהַר פְּרָת. If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says (Leviticus.23.2">Lev. 23:2) “them”, “them”, “these are My holidays.” Before its time is not “My holidays.” Before its time, the 29th day, after its lengthening, the 32nd day. From where that one intercalates for the year because of the [men of the] diaspora who set out but did not yet arrive? The verse says (Num. 23:44), “Moses spoke about the holidays of the Eternal to the Children of Israel”. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.
אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בִיהוּדָה. וְאִם עִיבְּרוּהָ בַגָּלִיל מְעוּבֶּרֶת. הֵעִיד רִבִּי חֲנַנְיָה אִישׁ אוֹנוֹ. אִם אֵינָהּ יְכוּלָה לְהִתְעַבֵּר בִּיהוּדָה שֶׁמְּעַבְּרִין אוֹתָהּ בַּגָּלִיל. אֵין מְעַבְּרִין אֶת הַשְָּׁנָה בַּגָּלִיל. וְאִם עִיבְּרוּהָ מְעוּבֶּרֶת. אֵין מְעַבְּרִין אֶת הַשָּׁנָה בְחוּצָה לָאָרֶץ. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. בְּשֶׁיְּכוֹלִים לְעַבְּרָהּ בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשֶׁאֵין יְכוֹלִין לְעַבְּרָהּ בְּאֶרֶץ יִשְׂרָאֵל מְעַבְּרִין אוֹתָהּ בְּחוּצָה לָאָרֶץ. “One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea116Because of war or persecution, as in the war of Bar Kokhba and its aftermath., one intercalates in Galilee.115Sanhedrin 2:6-7" href="/Tosefta_Sanhedrin.2.6-7">Tosephta Sanhedrin 2:13; Sanhedrin.11b">Babli Sanhedrin 11b.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel116Because of war or persecution, as in the war of Bar Kokhba and its aftermath., one intercalates outside the Land.
יִרְמְיָה עִיבֵּר חוּצָה לָאָרֶץ. יְחֶזְקְאֵל עִיבֵּר חוּצָה לָאָרֶץ. בָּרוּךְ עִיבֵּר חוּצָה לָאָרֶץ. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ עִיבֵּר בְּחוּצָה לָאָרֶץ. שָׁלַח לֵיהּ רִבִּי תְלַת אִיגְרָן גַּבֵּי רִבִּי יִצְחָק וְרִבִּי נָתָן. בְּחָדָא כָתַב. לִקְדּוּשַׁת חֲנַנְיָה. וּבְחָדָא כָתַב. גְּדָיִים שֶׁהִינַּחְתָּה נַעֲשׂוּ תַּייָשִׁים. וּבְחָדָא כָתַב. אִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ צֵא לְמִדְבַּר הָאָטָד וּתְהֵא שׁוֹחֵט וּנְחוֹנְיוֹן זוֹרֵק. קַדְמִיתָא וְאִיקְרוֹן. תִּינְייָתָא וְאִיקְרוֹן. תְּלִיתִייָא בָעֵי מַבְסַרְתּוֹן. אָֽמְרִין לֵיהּ. לֵית אַתְּ יְכִיל דִּכְבָר אִיקְרָתִנּוֹן. קָם רִבִּי יִצְחָק וְקָרָא. כְּתִיב בָּאוֹרַיתָא אֵלָּה מוֹעֲדֵי חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ. אָֽמְרִין לֵיהּ. מוֹעֲדֵי יי֨. אָמַר לוֹן. גַּבָּן. קָם רִבִּי נָתָן וְאַשְׁלִם. כִּי מִבָּבֵל תֵּצֵא תוֹרָה וּדְבַר יי֨ מִנְּהַר פְּקוֹד. אָֽמְרִין לֵיהּ. כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר יי֨ מִרוּשָׁלַיִם. אָמַר לוֹן. גַבָּן. אָזַל וְקָבַל עֲלֵיהּ גַּבֵּי רִבִּי יְהוּדָה בֶּן בְּתֵירָה לִנְצִיבִין. אָמַר לֵיהּ. אֲחַרֵיהֶם אַחַרֵיהֶם. אָמַר לֵיהּ. לֵינָה יְדַע מַה שָֽׁבְקִית תַּמָּן. מָאן מוֹדַע לִי דְאִינּוּן חַכְמִין מְחַשְּׁבָה דִכְװָתִי. מִכֵּיוָן דּוּ אָמַר. לָא חַכְמִין דִּכְװָתִי. יִשְׁמְעוּן לֵיהּ. מִכֵּיוַן דְּאִינוּן חַכְמִין מְחַשְּׁבָה דִּכְוָותֵיהּ יִשְׁמַע לְהוֹן. קָם וְרָכַב סוּסְיָא. הֵן דְּמָטָא מָטָא. הֵן דְלָא מָטָא נוֹהֲגִין בְּקִילקוּל. Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch intercalated outside the Land117There is no biblical basis for these statements which are based on the hypothesis that the biblical calendar is identical with the rabbinical. In Talmudic tradition, Baruch ben Neriah did not follow Jeremiah to Egypt but went to Babylonia where he founded the first Babylonian academy.. 118Berakhot.63">Babli Berakhot 63a/b; some details there seem to be more historical.Ḥanania the nephew of Rebbi Joshua119His name and that of his father was Ḥananiah ben Ḥananiah, meaning that both were posthumous sons, a very unlucky reference which can be avoided by circumlocution. He supported his uncle’s determined opposition to any revolt against Rome and it seems that he left Palestine at the outbreak of the Bar Kokhba revolt and founded the Academy of Nahardea, later headed by his descendant Samuel. intercalated outside the Land. Rebbi120In the Babli, the identity of the head of the Academy who reestablished the authority of the Palestinian Academy in fixing the calendar is not mentioned. It is to be expected that this was Rabban Simeon ben Gamliel who became head after the Hadrianic decrees were abolished, perhaps by Septimius Severus. If it was Rebbi, Ḥananiah must have been a centenarian. sent him three letters through Rebbi Isaac and Rebbi Nathan121In the Babli, two grandsons of priests serving in the Temple. The Tanna R. Nathan (the Babylonian) is to be dated to the time of Rabban Simeon ben Gamliel.. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do slaughter and let Onias sprinkle122The blood of the sacrifice. A reference to the (illegitimate) Onias Temple in Egypt.. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and quoted, it is written in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, “the holdays of the Eternal123Leviticus.23.4">Lev. 23:4.”. He said to them, that is with us124The correct verse only applies to the followers of the patriarchate in Galilee.. Rebbi Nathan rose and finished: “For from Babylonia will go Torah forth and the Eternal’s word from Nahar-Peqod.” They said to him, “for from Zion will Torah go forth and the Eternal’s word from Jerusalem125Isaiah.2.3">Is. 2:3.”. He said to them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis126The representative of the autochthonous Babylonian Academy whose ancestors already were the leaders in Jerusalem 100 years before the destruction of the Temple.. He127R. Jehudah ben Bathyra. said to him128Ḥanania., follow them, follow them. He said to him127R. Jehudah ben Bathyra., I do not know whom I left there. Who would tell me that they are wise to the computations as I am? If he128Ḥanania. had said, they are not wise, they should listen to him. Since they are wise to the computations as he is, he128Ḥanania. has to listen to them. He127R. Jehudah ben Bathyra. got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued following the corrupt [calendar]129We do not know what the material difference was in the calendar computations. There is a slight possibility that it was in the rules of moving the date of the New Year, a difference that surfaced 700 years later in the quarrel between Saadya Gaon in Baghdad and the Patriarch Meїr in Jerusalem..
כְּתִיב וְאֶל יֶתֶר זִקְנֵי הַגּוֹלָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. בְּיוֹתֵר הֵן חֲבִיבִין עָלַי זִקְנֵי הַגּוֹלָה. חֲבִיבָה עָלַי כַּת קְטַנָּה שֶׁבְּאֶרֶץ יִשְׂרָאֵל מִסַּנְהֶדְרִין גְּדוֹלָה שֶׁבְּחוּצָה לָאָרֶץ. כְּתִיב הֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף. וְאַתְּ אֲמַר הָכֵן. רִבִּי בְּרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ וְרַבָּנִין. רִבִּי בְּרֶכְיָה אָמַר. הֶחָרָשׁ אֶלֶף וְהַמַּסְגֵּר אֶלֶף. וְרַבָּנִין אָֽמְרֵי. כּוּלְּהוֹן אֶלֶף. רִבִִּי בְּרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ אָמַר. אֵילּוּ הַחֲבֵירִים. וְרַבָּנִין אָֽמְרִין. אֵילּוּ הַבּוּלֶװְטִין. It is written130Jeremiah.29.1">Jer. 29:1., “to the outstanding Elders of the diaspora”. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. More beloved by me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written1312K. 24:16. It has been suggested from their association with the soldiers that these were the people trained in the production of weapons.: “The craftsmen and the smiths one thousand,” and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand132Modern Bible commentators follow the rabbis.. Rebbi Berekhiah in the name of Rebbi Ḥelbo said, these are the fellows133The people strictly adhering to the rules of ritual purity, cf. Introduction to Tractate Demay, p. 349. If this is the correct interpretation, the question is who are the small group in the Land of Israel. In the Gittin.88a">Babli, Giṭṭin 88a, this is the only opinion mentioned.; but the rabbis say, these are the councilmen134Greek βουλευταί, cf. Peah 1:1:45" href="/Jerusalem_Talmud_Peah.1.1.45">Peah 1:1, Note 167..
רִבִּי הוֹשַׁעְיָה כַּד הֲוָה מְקַבֵּל סַהֲדָיָא בְּעֵין טָב הֲוָה אֲמַר לוֹן. הֲווֹן יָֽדְעִין כַּמָּה עֵדוּת יוֹצֵא מִפִּיכֶם. כַּמָּה שְׂכַר בָּתִּים יוֹצֵא מִפִּיכֶם. אָמַר רִבִּי אֲבִינָא. אִין כָּךְ הוּא אֲפִילוּ דִינֵי נְפָשׁוֹת. בַּת ג̇ שָׁנִים וְיוֹם אֶחָד בָּא עָלֶיהָ הֲרֵי זֶה בִסְקִילָה. נִמְלְכוּ בֵית דִּין לְעַבְּרוֹ וּבָא עָלֶיהָ אֵינוֹ בִּסְקִילָה. אָמַר רִבִּי אָבוּן. אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גּוֹמֵר עָלַי. בַּת ג̇ שָׁנִים וְיוֹם אֶחָד נִמְלְכוּ בֵית דִּין לְעַבְּרוֹ בְּתוּלִין חוֹזְרִין וְאִם לָאו אֵינָן חוֹזְרִין. Rebbi Hoshaia, when he received witnesses at Kallirhoë136En Ṭab, Kallirhoë(probably Ḥamat Gader; cf. Babli Roš Haššanah25a) was the place chosen in the early Amoraic period to proclaim the days of the New Moon and the intercalation of a month in a year. The witnesses testify that they have seen the new moon., used to say to them: You should know the importance of the testimony that comes from your mouth, how much rent money depends on your mouths137Since rent usually is paid by the month or the year, it makes a difference whether a month has 29 or 30 days, or a year has 12 or 13 months.. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned138If the girl was engaged to be married (Deuteronomy.22.23-26">Deut. 22:23–26), for which the minimal age of consent is 3 years and a day. The girl, as a minor, cannot be prosecuted. Any seduction of an underage girl is statutory rape, but talmudic law assumes that a girl who was raped at less than 3 years and one day is still a virgin since her hymen is supposed to repair itself. But if she was raped at the age of at least 3 years and one day she is no longer a virgin and cannot demand a virgin’s portion in any marriage settlement.. The Court decided to lengthen139Either a month or a year. In the first case, assume the girl was born on the 30th of a certain month. After three years, if the same month has 30 days, she is only 3 years old. But if that month is declared to have only 29 days, the 30th is the first day of her fourth year and any man committing adultery with her is stoned. Similarly, if the girl was born in Nisan then the 3rd birthday is either 12 or 13 months after the 2nd; there is a full month where the decision of the Synhedrion makes a difference in her standing in criminal law. Obviously, the same problems appear with reaching adulthood; the example of the minor was chosen because of the sermon following., if he sleeps with her he is not stoned. Rebbi Abun said: 140Psalms.57.3">Ps. 57:3.“I am calling to Almighty God, to the God who decides141גמר is used for the vote of the judges by which a case is decided. Nature, created by God, acts as if God had voted with the majority of the judges; cf. Midrash Tehillim 57[1]. with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise it does not repair itself138If the girl was engaged to be married (Deuteronomy.22.23-26">Deut. 22:23–26), for which the minimal age of consent is 3 years and a day. The girl, as a minor, cannot be prosecuted. Any seduction of an underage girl is statutory rape, but talmudic law assumes that a girl who was raped at less than 3 years and one day is still a virgin since her hymen is supposed to repair itself. But if she was raped at the age of at least 3 years and one day she is no longer a virgin and cannot demand a virgin’s portion in any marriage settlement..