משנה: בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִיטִּין וְלַיּוֹבֵילוֹת וְלַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט רֹאשׁ הַשָּׁנָה לָאִילָן כְּדִבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים בַּחֲמִשָּׁה עָשָׂר בּוֹ׃ MISHNAH: On the first of Tishre is New Year for years153For dating contracts., and remission of debts, and Jubilee periods154In Lev.25, Sabbatical periods are called years, and the Jubilee is tied to Sabbatical periods and is proclaimed in Tishre, the sevenths month., and for planting155The years of orlah when tree fruits may not be harvested. Three years, ending and starting on the First of Tishre., and vegetables156For (rabbinic) tithing of vegetables. Produce of Elul and of Tishre may not be tithed together. On the first of Shevaṭ is New Year for trees157For tithing fruits of trees, including the biblical tithes for olive oil and grape juice (wine.) following the House of Shammai; the House of Hillel say, on the fifteenth of it.
הלכה: שָׁנִים מְנַיִין. כָּתוּב אֶחָד אוֹמֵר וְחַ֤ג הָֽאָסִ֔יף בְּצֵ֣את הַשָּׁנָ֔ה וְכָתוּב אַחֵר אוֹמֵר וְחַג֙ הָֽאָסִ֔יף תְּקוּפַת֭ הַשָּׁנָֽה: אֵי זֶהוּ חוֹדֶשׁ שֶׁיֵּשׁ בּוֹ חַג וּתְקוּפָה וְאָסִיף וְשָׁנָה יוֹצָא בוֹ. אֵי זֶה זֶה. זֶה תִשְׁרֵי. אִין תֵּימַר טֵבֵת. אִית בָּהּ תְּקוּפָה וְלֵית בֵּיהּ חַג וְאָסִיף. אִין תֵּימַר נִיסָן. אִית בֵּיהּ תְּקוּפָה וָחָג וְלֵית בֵּיהּ אָסִיף. אִין תֵּימַר תַּמּוּז. אִית בֵּיהּ תְּקוּפָה וְאָסִיף וְלֵית בֵּיהּ חָג. וְאֵי זֶה זֶה. זֶה תִשְׁרֵי. אָֽמְרִין חֲבֵרַייָא קוֹמֵי רִבִּי יוֹנָה. וִיהֵא תַמִּוּז. אֲמַר לוֹן. כָּתוּב בַּחוֹדֶשׁ הַשְּׁבִיעִ֜י וְאַתּוֹן אָֽמְרִין הָכֵין. אָֽמְרִין לֵיהּ. וִיהֵא תַמּוּז. אֲמַר לוֹן. מִיכָּן וְהֵילַךְ עַל שְׁמוֹת חֲדָשִׁים אַתֶּם רָבִים עָלַי. דְּאָמַר רִבִּי חֲנִינָה. שְׁמוֹת חֳדָשִׁים עָלוּ בְיָדָם מִבָּבֶל. בָּרִאשׁוֹנָה בְּיֶ֥רַח הָאֵיתָנִים. שֶׁבּוֹ נוֹלְדוּ אָבוֹת מֵתוּ אָבוֹת נִפְקְדוּ אִימָּהוֹת. בָּרִאשׁוֹנָה בְּיֶרַ֣ח בּ֗וּל. שֶׁבּוֹ הֶעֱלָה נוֹבֵל וְהָאָרֶץ עֲשׂוּיָה בוּלוֹת בּוּלוֹת. שֶׁבּוֹ בוֹלְלִים לַבְּהֵמָה מִתּוֹךְ הַבַּיִת. בָּרִאשׁוֹנָה בְּיֶרַח זִיו. שֶׁבּוֹ זִיווֹ שֶׁלְעוֹלָם. הַצְּמָחִים נִיכָּרִין וְהָאִילָנוֹת נִיכָּרִין. מִיכָּן וְהֵילַךְ וַיְהִ֣י | בְּחוֹדֶשׁ נִיסָ֗ן שְׁנַ֥ת עֶשְׂרִ֛ים. וַיְהִ֤י בְחוֹדֶשׁ כִּסְלֵיו֙ שְׁנַ֣ת עֶשְׂרִ֔ים. בַּחוֹדֶשׁ הָֽעֲשִׂירִ֖י הוּא־חוֹדֶשׁ טֵבֵ֑ת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אַף שְׁמוֹת הַמַּלְאָכִים עָלוּ בְיָדָן מִבָּבֶל. בָּרִאשׁוֹנָה וַיָּ֣עָף אֵלַ֗י אֶחָד֙ מִן־הַשְּׂרָפִ֔ים. שְׂרָפִ֙ים עוֹמְדִים מִמַּ֨עַל֙ ל֔וֹ. מִיכָּן וְהֵילַךְ וְהָאִ֣ישׁ גַּבְרִיאֵ֡ל. כִּ֥י אִם־מִיכָאֵ֖ל שַׂרְכֶֽם׃ HALAKHAH: From where years158That the Pentateuch counts years from the Fall equinox.? One verse says159Ex. 23:16., the festival of gathering at the end of the year, and another verse says160Ex. 34.22., the festival of gathering at the turn of the year. 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 point161The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point162The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning163The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month164Num. 28:24., and your are saying so? They said to him, should it not be Tamuz165Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim1661K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered167One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul1681K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house169Because in November there is little food to be found in the fields.. Originally, in the month of Ziw1701K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized171In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards172After the Babylonian exile., it was in the month of Nisan of year twenty173Neh. 2:1.; it was in the month of Kislew of year twenty174Neh. 1:1.; in the tenth month, this is the month of Ṭevet175Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim176Is. 6:6.; Seraphim standing over Him177Is. 6:2.. From then on, but the man Gabriel178Dan. 9:21.; but your lord Michael179Dan. 10:21..
לַשְּׁמִיטִּים מְנַיִין. מִקֵּ֥ץ שֶֽׁבַע־שָׁנִי֖ם תַּֽעֲשֶׂ֥ה שְׁמִיטָּה: מַה שָׁנִים מִתִּשְׁרֵי אַף שְׁמִיטִּים מִתִּשְׁרֵי. לְיוֹבִילוֹת מְנַיִין. וְסָֽפַרְתָּ֣ לְךָ֗ שֶׁ֚בַע שַׁבְּתוֹת שָׁנִ֔ים שֶׁ֥בַע שָׁנִי֖ם שֶׁ֣בַע פְּעָמִ֑ים. מַה שָׁנִים וּשְׁמִיטִּין מִתִּשְׁרֵי אַף יוֹבִילוֹת מִתִּשְׁרֵי. הָתִיבוֹן. וְהָֽכְתִיב וְהַֽעֲבַרְתָּ֞ שׁוֹפַ֤ר תְּרוּעָה֙ בַּחוֹדֶשׁ הַשְּׁבִיעִ֔י וגו׳. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה תְּרֵיהוֹן בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כְּדֵי שֶׁיְּהוּ כָּל־חָדְשֵׁי הַשָּׁנָה שָׁוִין לֹא יְהֵא חוֹדֶשׁ אֶחָד נֶחֱלַק לִשְׁתֵּי שָׁנִים. הָתִיבוֹן. וְהָתַנִּינָן. בְּאֶחָד בִּשְׁבָט רֹאשׁ הַשָּׁנָה לָאִילָן. כְּדִבְרֵי בֵית שַׁמַּי. בֵּית הִלֵּל אוֹמְרִים בַּחֲמִשָּׁה עָשָׂר בּוֹ: הֲרֵי אֵין כָּל־חָדְשֵׁי הַשָּׁנָה שָׁוִין. וְחוֹדֶשׁ אֶחָד נֶחֱלַק לִשְׁתֵּי שָׁנִים. From where for remission of debts? At the end of seven years make remission of debts180Deut. 15:1. Different Babli 8b.. Since years are counted from Tishre, also remission of debts is counted from Tishre. For Jubilee periods181Note the spelling which indicates a pronunciation yubilot. from where? You shall count for yourselves seven Sabbatical periods of year, seven years seven times182Lev. 25:8.. Since years and Sabbaticals are counted from Tishre, also Jubilee periods are counted from Tishre. They objected, is it not written183Lev. 25:9. The objection is from the part of the verse not quoted, that the proclamation of the Jubilee is made on the day of Atonement, not on New Year’s Day., you shall sound the shofar of cheer in the seventh month, etc. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: So that all months of the year be equal and no month be divided into two years184Since months follow the moon and years the sun, there is no intrinsic reason to adapt months to 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 years185For the House of Hillel the reason given to prefer New Year’s day to the Day of Atonement does not hold. In effect the first 10 days of the Jubilee are somewhat in limbo; the laws of the Jubilee are
enforceable only after the Day of Atonement. Babli 8b..
כֵּיצַד לִנְטִיעָה. תַּנֵּי. הַנּוֹטֵעַ וְהַמַּבְרִיךְ וְהַמַּרְכִּיב שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. וְעָֽלְתָה לוֹ שָׁנָה שְׁלֵימָה. מוּתָּר לְקַייְמוֹ בַשְּׁבִיעִית. פָּחוּת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. וְלֹא עָֽלְתָה לוֹ שָׁנָה שְׁלֵימָה. אָסוּר לְקַייְמָן בַשְּׁבִיעִית. אֲבָל אָֽמְרוּ. פֵּירוֹת נְטִיעָה זוֹ אֲסוּרִין עַד חֲמִשָּׁה עָשָׂר בִּשְׁבַט. מַה טַעֲמָא. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. וּבַשָּׁנָה֙ [הָֽרְבִיעִ֔ית.] מַה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי זְעוּרָא. שָׁל֣שׁ שָׁנִ֗ים יִהְיֶ֥ה לָכֶ֛ם עֲרֵילִים לֹ֥א יֵֽאָכֵֽל וּבַשָּׁנָה֙. אָמַר רִבִּי בָּא בַּר מָמָל קוֹמֵי רִבִּי זְעוּרָה. נִרְאִים דְּבָרִים בְּשֶׁנְּטָעוֹ שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. אֲבָל אִם נְטָעוֹ פָּחוּת מִשְּׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. אִיתָא חֲמִי. שָׁנָה שְׁלֵימָה לֹא עָֽלְתָה לוֹ. וְאַתְּ אָמַר הָכֵין. אָמַר לֵיהּ. וְאִין כֵּינִי וַאֲפִילוּ נְטָעוֹ שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה יְהֵא אָסוּר עַד שְׁלֹשִׁים יוֹם לִפְנֵי רֹאשׁ הַשָּׁנָה. מַאי כְדוֹן. אָמַר רִבִּי מָנָא. מִכֵּיוָן שֶׁהוּא עוֹמֵד בְּתוֹךְ שְׁנָתוֹ שֶׁל אִילָן מַשְׁלִים שְׁנָתוֹ. How for saplings? It was stated186Tosephta Ševi`it2:3. The following text essentially is from Ševi`it2:6, Notes 49–57; Babli 9b.: “If somebody planted, sank187One takes a branch of a vine, buries must of it in the ground, only the end is above ground. This will develop into a new vine; the buried branch will develop roots. The new vine is counted as newly planted; its fruits are forbidden during the first three years., or grafted 30 days before the New Year, it counts for him as a full year188For the prohibition of orlah and the obligation to redeem the fruits in the fourth year; Lev. 19:23–24. 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? Rebbi Yasa in the name of Rebbi Joḥanan: And in year [the fourth]189The text in brackets was added by the corrector in order to make clear which verse is quoted; it is not in Ševi`it. Since the next sentence makes it clear which verse is intended, it is unnecessary.. How do you understand this? Rebbi Ze`ira said, three years they shall be uncircumcised190Lev. 19:23–24. The fourth year may be, or must be, included in the three years of orlah. This applies only to the special case considered here (interpretation of Maimonides) or in all cases (R. Zeraḥia Hallevi, R. Nissim Gerondi)., and in year. Rebbi Abba bar Mamal said before Rebbi Ze`ira: It is understandable if he planted it 30 days before the New Year191The question is about mixing the rules of the Sabbatical with those of orlah. Either the 15th of Shevat should not apply to trees planted less than 30 days before New Year’s Day or one should not have to wait more than one year, to the following New Year’s Day, to count year 2 of the sapling planted less than 30 days before the end of the current 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 so192Even though the fourth year of the tree starts on Tishre 1, one has to wait another 4½ months to use its fruit.? 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 Year193If the 15th of Shevaṭ is not a universal date, should not any fruit be forbidden for three full years, counted from date to date?? What about it? Rebbi Mana said, since it stands in the middle of its year194Since “middle of the year” excludes the last 30 days, one will have to wait until the fourth New Year to use the fruit since the years have to be completed; then one does not have to wait for the 15th of Shevaṭ (interpretation of Maimonides.) In his opinion, if a sapling was planted 44 days before New Year’s day, 14 days for the roots to take hold and 30 days to grow, one does not have to wait for the 15th of Shevat but may use the fruit on New Year’s day., it has to finish its year.
כֵּיצַד לִירָקוֹת. לָקָט מִמֶּנּוּ יִשְׂרָאֵל עֶרֶב רֹאשׁ הַשָּׁנָה עַד שֶׁלֹּא חֲשֵׁיכָה וְגוֹי מִשֶּׁחֲשֵׁיכָה. מְעַשֵּׂר מִזֶּה בִפְנֵי עַצְמוּ [וּמִזֶּה בִפְנֵי עַצְמוֹ]. 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 itself195Since one vegetable was harvested in one fiscal year and the other in the next, the Jew will have to give extra tithe for the Gentile’s harvest (taken from Jewish property in the Holy Land). Babli 12a..
רִבִּי זְעוּרָה רִבִּי אִילָא רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. [חַד אָמַר]. כְּבָר יָֽצְאוּ רוֹב גִּשְׁמֵי שָׁנָה כוּלָּהּ וּכְבָר רוּבָּהּ שֶׁלְתְּקוּפָה מִבַּחוּץ. וְחוֹרָנָה אָמַר. עַד כָּאן הֵן חַיִּין מִמֵּי הַשָּׁנָה שֶׁעָֽבְרָה. מִיכָּן וְהֵילַךְ הֵן חַיִּין מִמֵּי הַשָּׁנָה הַבָּאָה. וְלָא יָֽדְעִין מָאן אֲמַר דָּא וּמָאן אֲמַר דָּא. מִן מַה דְאָמַר רִבִּי יָסָא רִבִּי אִילָא רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. כְּבָר יָֽצְאוּ רוֹב גִּשְׁמֵי הַשָּׁנָה כוּלָּהּ וּכְבָר רוֹב הַתְּקוּפָה מִבַּחוּץ. הֲוֵי. רִבִּי זְעוּרָה דּוּ אָמַר. עַד כָּאן הֵן חַיִּין מִמֵּי שָׁנָה שֶׁעָֽבְרָה. מִיכָּן וְהֵילַךְ הֵן חַיִּין מִמֵּי הַשָּׁנָה הַבָּאָה. מַעֲשֶׂה בְרִבִּי עֲקִיבָה שֶׁלָּקַט אֶתְרוֹג וְנָתַן עָלָיו חוּמְרֵי בֵית שַׁמַּי וְחוּמְרֵי בֵית הִלֵּל. וְלָמָּה לִי אֶתְרוֹג. אֲפִילוּ שְׁאָר כָּל־הָאִילָן. תַּנֵּי. כְּחוּמְרֵי רַבָּן גַּמְלִיאֵל וּכְחוּמְרֵי רִבִּי אֱלִיעֶזֶר. רַבָּן גַּמְלִיאֵל וְרִבִּי לִיעֶזֶר עַל דְּבֵית הִלֵּל אִינּוּן הֲווֵי. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. תִּיפָתָּר שֶׁחָנַט קוֹדֶם לַחֲמִשָּׁה עָשָׂר בִּשְׁבַט שֶׁל שְׁנִייָה וְנִכְנְסָה שְׁלִישִׁית. עַל דַּעְתֵּיהּ דְּרַבָּן גַּמְלִיאֵל עִישּׂוּרֵי עָנִי. עַל דַּעְתֵּיהּ דְּרִבִּי לִיעֶזֶר עִישּׂוּרֵי שֵׁינִי. מֶה עָשָׂה. קָרָא שֵׁם עַל מַעֲשֵׂר שֶׁבּוֹ וּפְדָייוֹ וּנְתָנוֹ לְעָנִי. 196From here on there exists a parallel text edited by J. Sussman (Kobez al Yad 12 (22), Jerusalem 1994, pp. 34 ff., A), from Ashke-nazic mss., mostly recovered from book bindings. The text in general does not reproduce the text between arguments; it is not clear whether it is intended as Yerushalmi or the “Book Yerushalmi” referred to by early Medieval authors and whose existence was postulated by Aptowitzer. The paragraph refers to the New Year of Trees, either Shevaṭ 1 or Shevaṭ 15. Rebbi Ze`ira, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia. [One said,]197Corrector’s addition, required by the text. 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 Rebbi Yasa, Rebbi Ila, Rebbi Eleazar in the name of Rebbi Hoshaia said, already most of the rains of the entire year have passed, and also most of the season is gone, it follows that Rebbi Ze`ira 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. 198The remainder of the paragraph also is in Bikkurim2:5 (Notes -142), ם. The quote is from Tosephta Ševi`it4:21.“It happened that Rebbi Aqiba picked an etrog199For which in Mishnah Bikkurim2:5 it was stated that for R. Eliezer it is treated as fruit of a tree, but Rabban Gamliel says that while it is the fruit of a tree it is tithed like vegetable, that the time of harvest is determining, not the time of budding, since an etrog may stay on the tree for many seasons. 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 tree200If it is a matter of dates, why is it mentioned that it was an etrog?? It was stated201In the Tosephta this is the tradition of R. Yose ben R. Jehudah. In this case the reference to etrog is essential. “the stringencies of Rabban Gamliel and those of Rebbi Eliezer.” But do Rabban Gamliel and Rebbi Eliezer not refer to the House of Hillel202After the destruction of the Temple, the authorities who developed rabbinic Judaism were all students of Rabban Joḥanan ben Zakkai of the House of Hillel, irrespective of their prior affiliations. The wholehearted support both of Rabban Gamliel and of R. Eliezer for the doctrines of the former House of Hillel may be questioned but not their adherence to the rules adopted by Rabban Joḥanan ben Zakkai.? Rebbi Yose ben Rebbi Abun said, explain it that it budded before the 15th of Shevaṭ` of the second year, and the third year came203In any Sabbatical cycle, in addition to the First Tithe given to the Levite, a Second Tithe (property of the farmer, to be eaten in purity at the place of the Temple) is due in years 1,2,4,5; but in years 3,6 the second tithe is to be given to the poor. Therefore an etrog grown in year 2 but harvested in year 3 is subject to Second Tithe for R. Eliezer but to the tithe of the poor for Rabban Gamliel. Babli 14a.. In the opinion of Rabban Gamliel it is subject to tithe of the poor; in the opinion of Rebbi 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.