ראש בית דין אומר מקודש וכל העם עונין כו': זמנו הוא ליל שלשים מן החדש שעבר. זמנו – this is the night of the thirtieth day of the concluding month.
ושלא בזמנו ליל אחד ושלשים שהוא ראש חדש בהכרח. בין שנראה הירח בין לא נראה. ותנא קמא אומר כי בליל ראש חדש תראה או לא תראה צריך קידוש החדש על כל פנים. ורבי אלעזר אומר כי אין חייבין בקידוש החדש על כל פנים שנאמר וקדשתם את שנת החמשים שנה שנים אתה מקדש ואי אתה מקדש חדשים ענינו שאין קידוש החדש חובה והלכה כר' אלעזר בר צדוק: ושלא בזמנו – the night of the thirty-first which is the night of Rosh Hodesh in any case whether the New Moon appeared [or] whether it did not appear. But the first Tanna says that even though it is the night of Rosh Hodesh whether it (i.e., the New Moon) appeared [or] whether it did not appear, it is necessary to sanctify the [New] Month. But Rabbi Eleazar says that there is no obigation to sanctify the [New] Month in any manny matter, as it states (Leviticus 25:10): “And you shall hallow the fiftieth year.” You sanctify years, but you do not sanctify months (see Tractate Rosh Hashanah 24a, but even though it is not the method of Maimonides to mention the words of Tannaim tha tare not mentioned in the Mishnah, here he found it appropriate to mention the approach of Rabbi Eleazar that is brought in the Talmud which is a third approach. And it appears that it was not in his textual version that was an addition in parentheses in our version. It is astonishing that he did not mention the approach found in our Sugyah an in Tractate Sanhedrin 10b. Rabbi Obadiah of Bartenura thought that the words of Maimonides are based on the words of Rabbi Eleazar the son of Rabbi Tzadok and brougth these words anonymously), meaning to say, tha thte sanctification of every motnh is not obligatory. Ands the Halakha is according to Rabbi Eleazar the son of Rabbi Tzadok.