Mga Sanggunian sa Talmud para sa Levitico 23:2: Jerusalem Talmud Rosh Hashanah, Jerusalem Talmud Sheviit & Jerusalem Talmud Nedarim

Rebbi Ze`ira, Rebbi Immi in the name of Rebbi Joshua ben Levi: One entangles one who was seen to prolong it; one does entangle one who was not seen to sanctify it<sup>5</sup>Babli 20a. “Entangle” in this case means that one conducts the cross-examination of the witnesses in such a way that they get confused and confess that they cannot exactly testify to the appearance of the new moon, leaving the Court without witnesses. In this version, one may confound witnesses about what they saw, but not about what they did not see.. Rebbi Abba and Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: One entangles one who was not seen to sanctify it, one does not entangle one who was seen to prolong it<sup>6</sup>In this version one may not interfere with true testimony, but the court always may declare the 30th day as belonging to the next month.. The Mishnah disagrees with Rebbi Ze`ira: “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 sanctified⁷As noted at the end of Halakhah 2:6, the 31st day is automatically sanctified at sundown after the 30th..” Because of nightfall. Therefore not if there was no nightfall. This implies that one does not entangle one who was seen to prolong it⁸The Mishnah implies that the 31st day becomes consecrated only because of the slowness of the Court; no intentional dragging of feet.. A baraita disagrees with Rebbi Abba: “I could think that if two days were needed, one adds two days. The verse says, it. There is authorization only for one day⁹Sifra Emor Pereq 10(6); The verse referred to should be Lev. 23:4, where one reads אוֹתָם. There does not exist a verse referring to the first of a month using the expression אוֹתוֹ..” This implies that one does not entangle one who was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could 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.¹⁰Sifra Emor Pereq 10(5). There never can be a month of 28 or 31 days.” This implies that one does not entangle one which was not seen to sanctify it. A baraita disagrees with Rebbi Abba: “I could 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 seasons¹¹Tosephta 2:3, the verse referred to in the Tosephta is Lev 23:34 but here it is Lev. 23:4.”. Because it was not seen; therefore not if it had been seen¹²If it was not seen one could not retroactively declare the month to start from day 30.. 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 Rebbi Ze`ira said, about all other months; what Rebbi Abba said, about Nisan and Tishre¹³Babli 20a, minority opinion of Abbai..

“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.”¹⁸Sifra Emor Parashah 9(3). Lev. 23:2 prescribes publication of the dates of festivals. The masoretic text has אֹתָם “them” as if it were אַתֶּם “you”, empowering the High Court to determine the times even in disagreement with the astronomical data. From where that one intercalates for the year because of the diaspora¹⁹The Babylonians who come to Jerusalem in caravans to celebrate Passover. 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. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates.

If they sanctified it before its time or after its lengthening, should I assume it was lengthened⁵³Since a month can only be either 29 or 30 days, New Year’s Day can be only the 30th or the 31st of Elul. If the Synhedrion did not proclaim New Year’s on the 30th of Elul, then the 31st is automatically sanctified; whether it needs a proclamation is a matter of controversy (Mishnah Roš Haššanah 2:8).? The verse says (Lev. 23:2) “them”, you, “these are My holidays.⁵⁴This is explained in Babli Roš Haššanah 25a and Sifra Behar Parashah 9(3). In Lev. 23:2 (Tell the Children of Israel and say to them, the holidays of the Eternal, you have to proclaim them as holy assemblies, these are My holidays), Lev. 22:4 (These are the holidays of the Eternal, holy assemblies; you have to declare them at their times), and Lev. 22:37 (These are the holidays of the Eternal; you have to declare them as holy assemblies) the word “them” is written defective אֹתָם so that it could also be read as אַתֶּם “you”. This is taken to imply that no holiday is sacred that is not proclaimed by the Synhedrion. Since the Synhedrion is human, it is error prone. The three “them - you” are explained in the Babli as “you, even if unintended, you, even if intentionally wrong, you, even in error.” In the Sifra, the three cases are “even if forced by an act of God, unintended, or in error.” This interpretation is the basis of the Jewish computed calendar which, being based on a constant mean synodal month and a base line outside the Land of Israel, is necessarily in error if compared with astronomical computations of the motions of the moon.” Before its time is not “My holidays.” Before its time, the 29^th day, after its lengthening, the 32^nd day. From where that one intercalates the year because of the [men of the] diaspora that set out but did not yet arrive⁵⁵This argument does not belong to the discussion about one or two days of the New Year since the intercalary month always has to precede Passover. The intercalary month is a necessary feature of any lunar-solar calendar. It is included here probably because it refers to the same verse and appears in Sifra Behar Parashah 9(1). Since both the Children of Israel and God’s holidays are mentioned in Lev. 23:2, it is inferred that the holidays must be appropriate for all Children of Israel. {The rule itself, without Scriptural justification, is in Babli Sanhedrin 11a.}? The verse says (Lev. 23:2), “the Children of Israel, my holidays”. 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.