Mga Sanggunian sa Talmud para sa Levitico 23:4: Jerusalem Talmud Rosh Hashanah, Jerusalem Talmud Pesachim, Jerusalem Talmud Nedarim & Arakhin

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..

There are Tannaim who state that all of them are inferred from the Pesaḥ. There are Tannaim who state that each of them is inferred from its place. He who said that all of them are inferred from the Pesaḥ, since at its fixed time which is said (here) [about Pesaḥ pushes impurity aside, also at its fixed time which is written about all of them] pushes impurity aside⁷⁰Since it says (Lev.23:4): These are the times of the Eternal, holy convocations, which you have to proclaim at their fixed times. Cf. Chapter 6, Halakhah 1.. He who said that each of them is inferred from its place, from where does he have it? It comes as it is stated⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13).: “Rebbi says, why does the verse say, Moses told the holidays of the Eternal⁷²Lev. 23:44.. Since we learned only about Pesaḥ and the daily sacrifices that they push the Sabbath aside, since it is said about them at its fixed time⁷³Num. 9:2, 28:2., from where the rest of public offerings? The verse says, these you shall offer to the Eternal at your fixed times⁷⁴Num. 29:39.. For the Omer and what is brought with it, and for the Two Breads and what is brought with them, we have no information. But since it is said, Moses told the holidays of the Eternal to the Children of Israel⁷¹Babli 77a, Menaḥot73a, Sifra Emor Pereq 17(13)., this fixed it as obligation that all of them have to be offered in impurity.” Just as they are brought in impurity, should they not be eaten in impurity? It is a decision of the verse: Any meat that touched anything impure may not be eaten⁷⁵Lev. 7:19.. One would say that the same is valid for the Pesaḥ. This is different since from the start this is what it is for⁶⁸Since it is written (Ex. 12:4), Everybody according to his eating you should slaughter the lamb..

MISHNAH: 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 Atonement¹¹²When it is forbidden to carry in the public domain since all the rules of the Sabbath are applicable to the Day of Atonement. As the sequel shows, the disagreement must have been about the determination of Elul. should be according to your computation. Rebbi Aqiba went and found him afflicted. He said to him, I have to infer that all which Rabban Gamliel does is valid, as it is said¹¹³Lev. 23:2., these are the festive times of the Eternal which you have to proclaim. Whether on the correct time or not the correct time, I only have these as festive times¹¹⁴Those which are proclaimed by the court entrusted with the regulation of the calendar..