Jerusalem Talmud Sanhedrin 1:2

משנה: מַכּוֹת בִּשְׁלשָׁה מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָֽמְרוּ בְּעֶשְׂרִים וּשְׁלשָׁה. עִבּוּר הַחֹדֶשׁ בִּשְׁלשָׁה עִבּוּר הַשָּׁנָה בִּשְׁלשָׁה דִּבְרֵי רַבִּי מֵאִיר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בִּשְׁלשָׁה מַתְחִילִין וּבַחֲמִשָּׁה נוֹשְׂאִין וְנוֹתְנִין וְגוֹמְרִין בְּשִׁבְעָה. וְאִם גָּֽמְרוּ בִשְׁלשָׁה מְעוּבֶּרֶת. סְמִיכַת הַזְּקֵנִים וַעֲרִיפַת הָעֶגְלָה בִּשְׁלשָׁה דִּבְרֵי רִבִּי שִׁמְעוֹן. וְרִבִּי יְהוּדָה אוֹמֵר בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּיאוּנִין בִּשְׁלשָׁה. נֶטַע רְבִיעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין בִּשְׁלשָׁה וְהַהֶקְדֵּשׁוֹת בִּשְׁלשָׁה. וַעֲרָכִין הַמִּיטַּלְטְלִין בִּשְׁלשָׁה. רִבִּי יְהוּדָה אוֹמֵר אֶחָד מֵהֶן כֹּהֵן. וְהַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן. וְאָדָם כַּיּוֹצֵא בָהֶן. דִּינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע בְּעֶשְׂרִים וּשְׁלשָׁה שֶׁנֶאֱמַר וְהָֽרַגְתָּ֥ אֶת־הָֽאִשָּׁה֭ וְאֶת־הַבְּהֵמָ֑ה וְאוֹמֵר וְאֶת־הַבְּהֵמָה֭ תַּֽהֲרֹֽגוּ. שׁוֹר הַנִּסְקָל בְּעֶשְׂרִים וּשְׁלשָׁה שֶׁנֶּאֱמַר הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָיו֭ יוּמָֽת כְּמִיתַת הַבְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי הַדּוֹב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ מִיתָתָן בְּעֶשְׂרִים וּשְׁלשָׁה. רַבִּי לִיעֶזֶר אוֹמֵר כָּל הַקּוֹדֵם לְהָרְגָן זָכָה. רַבִּי עֲקִיבָה אוֹמֵר מִיתָתָן בְּעֶשְׂרִים וּשְׁלשָׁה. MISHNAH: Whipping by three [judges]; in the name of Rebbi Ismael they said, by 23¹⁰⁷The imposition of corporal punishment needs an official court of duly ordained judges. The Mishnah is a reconstruction of what was assumed to be the historic procedure; R. Ismael lived about 70 years after the removal of criminal jurisdiction from Jewish courts and R. Meïr, represented by the anonymous opinion, more than 100 years afterwards. But the prescription of the Mishnah certainly was followed by the autonomous Jewish courts under the Parthians.. The lengthening of a month by three [judges]¹⁰⁸Whether a thirtieth day should be counted for the current month. Fixing the calendar was the sole privilege of a committee of the Patriarch’s court as a successor to the Synhedrion. The current computed calendar was promulgated by such a court in the middle of the Fourth Century (Eruvin 3:11 21c l. 24)., the intercalation of a year by three [judges]¹⁰⁹In the current calendar, the addition of 30 days to the lunar year, labelled as “First Adar.”, the words of Rebbi Meïr. Rabban Simeon ben Gamliel says, one starts with three, one discusses with five, and one votes with seven¹¹⁰A committe of three has to decide whether the year be a candidate for intercalation; an enlarged committe of five has to do the detailed computations; a further enlarged committee of seven has to confirm the computations. Intercalated months in the lunar year are necessary to keep Passover in the “month of spring” as required by Exodus.13.4">Ex. 13:4.
There is no basic disagreement between R. Meïr and Rabban Simeon, since the latter agrees that in an emergency situation, a duly empowered committee of three is competent. Since Rabban Simeon was the Patriarch of the restauration during the second half of the Second Century, his procedure was the one actually used.. But if they voted with three, it is intercalated.
The leaning of Elders²²⁰Leviticus.4.15">Lev. 4:15. If the High Court realized that they had erred in a ruling and permitted something which is biblically prohibited, they have to bring a purification sacrifice and a deputation of the Court has to lean with their hands on the head of the sacrificial animal while confessing their error, as detailed in Traxtate Horaiot. and the breaking of the calf’s neck²²¹The ritual of atonement for an unsolved murder, Deuteronomy.21.1-9">Deut. 21:1–9, Soţah Chapter 9. by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah²²²The ceremony by which the widow of a childless man is freed from levirate marriage, which requires involvement of “the Elders”, Deuteronomy.25.5-9">Deut. 25:5–9. and repudiations²²³The repudiation of a marriage by an underage girl, married off by her mother or brothers after her father’s death and whose marriage during her minority is valid only rabbinically; cf. Yebamot Chapter 13. by three [judges], [redemption of] the growth of the fourth year²²⁴The fruits of a tree in the fourth year after planting, the first year they are permitted as food, have to be eaten in holiness by the rules of Second Tithe (Leviticus.19.24">Lev.19:24; Maˋaser Šeni Chapter 5). They may be redeemed under the rules of Second Tithe, the sanctity being transferred to the redemption money. and Second Tithe²²⁵Cf. Maˋaser Šeni 4:2, Note 51. Second Tithe remains the farmer’s property but must be eaten in purity at the site of the Temple. If there is any danger of spoilage in transport, the produce may be redeemed and the sanctity transferred to the redemption money, Deuteronomy.14.22-26">Deut. 14:22–26; cf. Introduction to Tractate Maˋaser Šeni. whose value is not known by three [appraisers], also of Temple dedications²²⁶Property donated to the Temple which will be sold by the Temple treasurer upon appraisal by a committee of three; Leviticus.27.11">Lev.27:11. by three. Estimations of movables²²⁷If a person makes a vow to donate the estimated value of a person to the Temple, the amount payable is specified in Leviticus.27.2-7">Lev.27:2–7 depending on age and sex. If the person wants to pay with movables in lieu of money, their value has to be determined by a committee of three. These rules are detailed in Tractate ˋArakhin. by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate²²⁸Leviticus.27.14-25">Lev. 27:14–25. In all verses speaking of redemption of property donated to the Temple, ‘the Cohen” is mentioned in the singular. nine and a Cohen. The same holds for humans²²⁹Somebody promising to pay to the Temple the value a person would fetch if sold as a slave..
Capital crimes [are judged] by 23. The participants in active or passive bestiality²⁵⁹Whether human or animal; the additional statement is needed only for the animal. [is judged] by 23, as it is said, you shall slay the woman and the animal²⁶⁰Leviticus.20.16">Lev. 20:16. Since woman and animal are mentioned together, the animal can be condemned only by a court empowered to judge the woman who had sex with the animal., and it says, and you shall slay the animal²⁶¹Leviticus.20.15">Lev. 20:15, about male bestiality.. The bull to be stoned²⁶²Which had killed a human. [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die²⁶³Exodus.21.29">Ex. 21:29.; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23²⁶⁴He does not need permission; it is no case for a court.. Rebbi Eliezer says, anyone quick to kill them is meritorious²⁶⁵End of Sanhedrin 1:1" href="/Jerusalem_Talmud_Sanhedrin.1.1">Halakhah 1, Notes 103–106.; Rebbi Aqiba says, they are sentenced by 23.

הלכה: מַכּוֹת בִּשְׁלשָׁה כול׳. רִבִּי אַבָּהוּ בָעֵי. מַכּוֹת בְּעֶשְׂרִים וּשְׁלשָׁה. פְּעָמִים שֶׁמֵּת מִמַּכּוֹתָיו וַהֲרֵי יֵשׁ בּוֹ דִינֵי נְפָשׁוֹת. HALAKHAH: “Whipping by three [judges],” etc. Rebbi Abbahu asked: Should not a sentence of whipping be passed by 23 [judges], since sometimes he might die from the whippings, so that it is a case of potential death sentence¹¹¹He holds that R. Ismael’s position is the only reasonable one. But since the problem is purely theoretical (Sanhedrin 1:1:9" href="/Jerusalem_Talmud_Sanhedrin.1.1.9">Note 32), it is not pursued further..

בַּר קַפָּרָא שָׁמַע כּוּלְּהוֹן מֵהָדָא. יְבָֽרֶכְךָ֥ יי וְיִשְׁמְרֶֽךָ׃ מִיכָּן שֶׁמַּתְחִילִין בִּשְׁלֹשָׁה. יָאֵ֨ר יי פָּנָ֛יו אֵלֶי֭ךָ וִֽיחֻנֶּֽךָּ׃ מִיכָּן שֶׁנּוֹשְׂאִין וְנוֹתְנִין בַּחֲמִשָּׁה. יִשָּׂ֨א יי פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם. מִיכָּן שֶׁגּוֹמְרִין בְּשִׁבְעָה. Bar Qappara understood everything from here: May the Eternal bless you and preserve you, from here that one starts with three. May the Eternal illuminate His Presence for you and be gracious to you, from here that one continues with five. May the Eternal turn His Presence to you and give you peace, from here that one finishes with seven¹¹²From the verses of the priestly blessings, Numbers.6.24-26">Num. 6:24–26, which have 3, 5, and 7 words respectively, one may infer that proceeding by 3,5,7 will give a blessed result. In the Sanhedrin.10b">Babli, 10b, this argument is attributed to early Amoraïm; in Megillah.23a">Megillah23a it is applied to the number of people called to read from the Torah..

רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שָׁמַע כּוּלְּהוֹן מֵהָדָא. וַיִּקַּ֣ח רַב־טַבָּחִ֗ים אֶת־שְׁלֹ֖שֶׁת שׁוֹמְרֵי הַסַּֽף׃ מִיכָּן שֶׁמַּתְחִילִין בִּשְׁלֹשָׁה. וַֽחֲמִשָּׁ֨ה אֲנָשִׁ֜ים מֵֽרוֹאֵי פְנֵֽי־הַמֶּ֨לֶךְ֙. מִיכָּן שֶׁנּוֹשְׂאִין וְנוֹתְנִין בַּחֲמִשָּׁה. וְשִׁבְעָ֨ה אֲנָשִׁ֜ים מֵֽרוֹאֵי פְנֵי־הַמֶּ֨לֶךְ֙. מִיכָּן שֶׁגּוֹמְרִין בְּשִׁבְעָה. Rebbi Joshua ben Levi understood everything from the following: The chief executioner took … the three guards of the threshhold¹¹³Jeremiah.52.24">Jer. 52:24., from here that one starts with three. And five men from the king’s entourage¹¹⁴2K. 25:19., from here that one continues with five. And seven men from the King’s entourage¹¹⁵Jeremiah.52.25">Jer. 52:25., from here that one finishes with seven¹¹⁶Cf. Sanhedrin.10b">Babli 10b. According to Rashi ad loc., the verses describe the members of king Sedekia’s court and therefore are appropriate to the determination of the calendar which is a governmental exercise..

אָמַר רִבִּי יוֹנָתָן. מִיכָּן לְסַנְהֶדְרִין גְּדוֹלָה שֶׁלְּכָל־יִשְׂרָאֵל. וַיִּקַּ֣ח שַׂר הַטַּבָּחִים אֶת־שְׂרָיָה֙ כֹּהֵ֣ן הָרֹ֔אשׁ וְאֶת־צְפַנְיָה֭ כֹּהֵ֣ן הֲרֵי שְׁנַיִם. וְשִׁבְעָ֨ה אֲנָשִׁ֜ים מֵֽרוֹאֵי פְנֵי־הַמֶּ֨לֶךְ֙ הַרֵי תִשְׁעָה. וְשִׁשִּׁ֥ים אִישׁ֙ מֵעַ֣ם הָאָ֔רֶץ הֲרֵי שִׁבְעִים חָסֵר אֶחָד. וּמִן־הָעִ֡יר סָרִ֨יס אֶחָ֜ד הֲרֵי שִׁבְעִים. אִית תַּנָּיֵי תַנֵּי. שִׁבְעִים וְאֶחָד. וַיִּקַּ֣ח רַב־הַטַּבָּחִים אֶת־שְׁלֹ֭שֶׁת שֹֽׁמְרֵ֥י הַסַּֽף וְשִׁבְעָ֨ה מֵֽרוֹאֵי פְנֵי־הַמֶּ֨לֶךְ֙ וְשִׁשִּׁ֥ים אִישׁ֙ מֵעַ֣ם הָאָ֔רֶץ. וּמִן־הָעִ֡יר לָקַח֩ סָרִ֨יס אֶחָ֜ד. הֲרֵי שִׁבְעִים וְאֶחָד. וְלָמָּה קוֹרֵיהוּ סָרִיס. שֶׁמְסָרֵס אֶת הַהֲלָכָה. Rebbi Jonathan said, from there the great Synhedrion of all of Israel. The minister of the executioners took Seraiah the Chief Priest and Zephania the priest¹¹³Jeremiah.52.24">Jer. 52:24., these are two. And seven men from the king’s entourage¹¹⁵Jeremiah.52.25">Jer. 52:25., this makes nine. And sixty men from the People of the Land¹¹⁷2K. 25:19, Jeremiah.52.25">Jer. 52:25., this makes seventy minus one. And from the city one eunuch¹¹⁵Jeremiah.52.25">Jer. 52:25., this makes seventy. There are Tannaïm who state seventy-one: The chief executioner took … the three guards of the threshhold, and seven men from the king’s entourage, and sixty men from the People of the Land, and from the city he took one eunuch, this makes seventy-one. And why is he called a eunuch? Because he transposes practice¹¹⁸In rabbinic Hebrew, סרס “to castrate” is also used in the sense of “to transpose words or letters”. While in the verse he is described as minister of defense, he is taken here as president of the court who can transpose precedents to apply to other cases. Cf. Megillah 21b:7:1" href="/Tosafot_on_Megillah.21b.7.1">Tosafot Megillah 21b, s. v. כנגד..

כָּתוב אֶחָד אוֹמֵר חֲמִשָּׁה וְכָתוב אַחֵר אוֹמֵר שִׁבְעָה. לְהָבִיא שְׁנֵי סוֹפְרֵי הַדַּייָנִים. One verse says five, the other verse says seven. The latter includes the two clerks of court.

לֵית כָּאן עִיבּוּר הַחוֹדֶשׁ אֶלָּא קִידּוּשׁ הַחוֹדֶשׁ. שְׁמוּאֵל אָמַר. אֵין קִידּוּשׁ הַחוֹדֶשׁ פָּחוּת מֵעֲשָׂרָה. חֲבֵירִים מָהוּ לִיכָּנֵס לְקִידּוּשׁ הַחוֹדֶשׁ. אָמַר רִבִּי הוֹשַׁעְיָה. חָבֵר הֲוִינָא וְאַעֲלִי רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק לְקִידּוּשׁ הַחוֹדֶשׁ וְלִי נָא יְדַע אִין סַלְקִית מִימִּנְייָנָא אִין לָא. פְּשִׁיטָא דְלָא סְלִיק. לָמָּה. בְּגִין דַּהֲוָה חֲתָנֵהּ. אוֹ מִשּׁוּם שֶׁאֵין חֲבֵירִין נִכְנָסִין לְקִידּוּשׁ הַחוֹדֶשׁ. אָמָר רִבִּי כַּהֲנָא. חָבֵר הֲוִינָא וְאַעֲלִי רִבִּי תַּנְחוּם בַּר חִייָה לְקִידּוּשׁ הַחוֹדֶשׁ וְסַלְקִית מִימִּנְייָנָא. הָדָא אָֽמְרָה שֶׁחֲבֵירִים נִכְנָסִין לְקִידּוּשׁ הַחוֹדֶשׁ. There is no lengthening of the month, but sanctification of the month¹¹⁹Sanhedrin.10b">Babli 10b. In the absence of a computed calendar, the lengthening of the month is automatic. If the Synhedrion does not declare the 30^th of a month as the 1^st of the next, the 31^st automatically is the first of the next month since no lunar month has more than 30 days. Therefore, action by the Synhedrion is needed not to lengthen, but to shorten the month and to designate the 30^th as a semi-holiday.. Samuel says, sanctification of the month needs no less than ten [participants]¹²⁰To make it a public event. In contrast to the intercalation of the year, the determination of the month has to be made public as soon as possible.. Should Fellows ¹²¹Members of the Academy who are pledged to follow the rules of fellowship (cf. Introduction to Tractate Demay) but have not yet reached the status of rabbi. be able to enter for the sanctification of the month? Rebbi Hoshaia said, I was a Fellow and Rebbi Samuel bar Rav Isaac took me to the sanctification of the month, but I do not know whether I was counted or not. It is obvious that he was not counted¹²²If the chair of the meeting had asked him for his opinion, he would have remembered., but why? Was it because he was his son-in-law¹²³Since relatives are barred from sitting together as judges and R. Hoshaia was R. Samuel’s son-in-law, he could not participate even if qualified., or because Fellows are nor able to enter for the sanctification of the month? Rebbi Cahana said, I was a Fellow when Rebbi Tanḥum bar Ḥiyya took me to the sanctification of the month and I was counted. This implies that Fellows enter for the sanctification of the month.

חֲבֵירִים מָהוּ לִיכָּנֵס לְעִיבּוּר שָׁנָה. נִישְׁמְעִינָהּ מֵהָדָא. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁאָמַר. יִקְרוּנִי שִׁבְעָה זְקֵינִים לָעֲלִייָה. וְנִכְנְסוּ שְׁמוֹנָה. אָמַר. מִי הוּא שֶׁנִּכְנַס שֶׁלֹּא בִרְשׁוּת. עָמַד שְׁמוּאֵל הַקָּטָן עַל רַגְלָיו וְאָמַר. אֲנִי עָלִיתִי שֶׁלֹּא בִרְשׁוּת. הֲלָכָה נִצְרְכָה לִי וְנִכְנַסְתִּי לִשְׁאוֹל עָלֶיהָ. אָמַר לוֹ רַבָּן גַּמְלִיאֵל. וּמָה אֶלְדָּד וּמֵידָד שֶׁכָּל־יִשְׂרָאֵל יוֹדְעִים שֶׁאֵילּוּ הֵן שְׁנַיִם אָמַרְתִּי שֶׁאַתָּה אֶחָד מֵהֶן. וַאֲפֵילוּ כֵן לֹא עִיבְּרוּהָ בְּהַהוּא יוֹמָא וְאַפְלָגִינָה בְמִילֵּי דְאוֹרַייָא וְעִבְּרוּהָ בְיוֹמָא דְבַתְרָא. Are Fellows able to enter for the intercalation of the year? Let us hear from the following: ¹²⁴Sanhedrin.11a">Babli 11a. It happened that Rabban Gamliel said, call seven Elders to a meeting on the upper floor, but eight entered. He asked, who is the one who entered without permission? Samuel minor¹²⁵He is called “minor” because of all people called Samuel only the prophet of the same name reached a higher state of holiness. stood up and said, I came up here without permission since I have a practical problem and I have to ask advice on it. Rabban Gamliel told him, you compare to Eldad and Medad; if I had said “two”, you would have been one of them. Nevertheless, they did not intercalate on that day but talked about themes in the Torah and intercalated the next day¹²⁶To protect the secrecy of the algorithm with which the years of intercalation were computed. This supports the contention of the Yerushalmi Gaon Eviatar haCohen in his Epistle that during the entire time of the Second Temple the calendar was computed and testimony about the new moon was only used as confirmation of the computation (M. Gil, Palestine during the first Moslem period, vol. 2, Tel Aviv 1983)..

תַּנֵּי סַנְהֶדְרִין שֶׁרָאוּ אֶת הַהוֹרֵג. אִית תַּנָּיֵי תַנֵּי. שְׁנַיִם נַעֲשִׂין עֵדִים וּמְעִידִין בִּפְנֵי הַשְּׁאָר. אִית תַּנָּיֵי תַנֵּי. כּוּלָּן עֵדִים וּמְעִידִין בִּפְנֵי אֲחֵרִים. רִבִּי יְהוּדָה בַּר פָּזִי בְשֵׁם רִבִּי זְעִירָה. כְּשֵׁם שֶׁחוֹלְקִין כָּאן כָּךְ חוֹלְקִין בְּעֵדוּת הַחוֹדֶשׁ. ¹²⁷This paragraph has parallels in Roš Haššanah 3:1, Sotah 9:1:3" href="/Jerusalem_Talmud_Sotah.9.1.3">Sotah 9:1 (Notes 18–19). The two are copies of one another; the text here is a reformulation. lt was stated: If the Synhedrion¹²⁸In the other sources, “a court”. The text here is influenced by the sequel which deals with a court empowered to treat calendar matters, the Synhedrion. saw the killer. Some Tannaïm state: two of them become witnesses and testify before the rest of them¹²⁹After addition of another two judges to complete the required number of judges.. There are Tannaïm who state that they all are witnesses and have to go and testify before other [judges]¹³⁰They hold that a witness is automatically disqualified as a judge since he has an opinion about the case before the start of the proceedings.. Rebbi Jehudah ben Pazi in the name of Rebbi Zeˋira: As they differ here, so they differ about testimony for the New Moon¹³¹Whether members of the Synhedrion who saw the New Moon may act as witnesses before their colleagues..

וִיקוּם חַד וִיתִיב חַד וִיקוּם חַד וִיתִיב חַד. שַׁנְייָא הִיא שֶׁאֵין הָעֵד נַעֲשֶׂה דַייָן. רַב הוּנָא הֲוָה יְדַע שַׂהֲדוּ לְחַד בַּר נַשׁ. אֲזַל בָּעֵי מֵידוֹן קוֹמֵיהּ וְכָפַר בֵּיהּ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. בְּגִין דְּאַתְּ יְדַע דְּרִבִּי הוּנָא אִינְשָׁא רַבָּה אַתְּ כְּפַר בֵּיהּ. מָהוּ דְייֵזִיל וְיִסְהוֹד עֲלָךְ קוֹמֵי בֵית דִּין חוֹרוֹן. אֲמַר לֵיהּ רַב הוּנָא. וְעָֽבְדִין כֵּן. אֲמַר לֵיהּ. אִין. וְשָׁרָא רַב הוּנָא גַרְמֵיהּ מִן הַהוּא דִינִא וַאֲזַל וְאַסְהִיד קוֹמֵי בֵית דִּין חוֹרוֹן. ¹³²This paragraph is a parallel to the text in Roš Haššanah 3:1 (58d l.2), noted ר. Why cannot always one stand up and one sit down¹³³This refers to Rosh Hashanah 3:1:1-10" href="/Jerusalem_Talmud_Rosh_Hashanah.3.1.1-10">Mishnah Roš Haššanah3:1 which prescribes that if three members of the Court saw the New Moon, one of them may sit with two others as a court and the other two who saw the New Moon appear as witnesses before them. The question arises, why does one have to call two others; would one not be sufficient if alternatingly one stands up as a witness and one sits down as a judge.? There is a difference because a witness cannot be a judge¹³⁴Even if one does not hold that a potential witness be automatically disqualified as a judge, he must hold that once a person acted as a witness he is disqualified as a judge.. Rav Huna knew testimony for somebody. He¹³⁵Rav Huna knew testimony for a creditor. The debtor required that the suit be heard in Rav Huna’s court. He knew that Rav Huna, as judge, could not act as witness and was prevented from using his knowledge in his judgment. He thought it was safe to deny any debt. came and wanted to have the suit judged before Rav Huna, and denied all. Rebbi Samuel ben Rav Isaac told him, because you know that (Rebbi) [Rav]¹³⁶The correct title is in ר. Huna is an important person¹³⁷As Rav’s successor, he was Chief Judge of all courts under the jurisdiction of the Academy of Sura. The debtor assumed that a Chief Judge could not appear in a lower court. you deny everything. What if Rav Huna went and testified against you in another court? Rav Huna asked him, does one do that? He answered, yes. Rav Huna recused himself from that suit, went, and testified before another court¹³⁸This decides practice. A judge who knows of the case has to disqualify himself and appear as a witness in another court. The Babli agrees, Roš Haššanah 25b, Bava qamma 90b..

תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְקִדַּשְׁתֶּ֗ם אֵ֣ת שְׁנַת֚ הַֽחֲמִשִּׁים֙ שָׁנָ֔ה. שָׁנִים אַתָּה מְקַדֵּשׁ וְלֹא חֳדָשִׁים. וְהָתַנִּינָן. רֹאשׁ בֵּית דִּין אוֹמֵר. מְקוּדָּשׁ. מָהוּ מְקוּדָּשׁ. מְקוּייָם. תַּנֵּי. לְקִידּוּשׁ הַחוֹדֶשׁ מַתְחִילִין מִגָּדוֹל. אָמַר רִבִּי חִייָה בַּר אָדָא. מַתְנִיתָא אָֽמְרָה כֵן. רֹאשׁ בֵּית דִּין אוֹמֵר. מְקוּדָּשׁ. תַּנֵּי. לְעִיבּוּר הַחוֹדֶשׁ מַתְחִילִין מִן הַצַּד. אָמַר רִבִּי זְבִידָא. וְהַהֵן בֵּיתָא דִלְרַע לָא נְהִגִין כֵּן. וְלָא שְׁמִיעַ דָּמַר רִבִּי חִייָה בַּר מַרְייָה וְרִבִּי יוֹנָה רִבִּי בָּא בַּר חִייָה בְשֵׁם רִבִּי יוֹחָנָן. לְעִיבּוּר הַחוֹדֶשׁ מַתְחִילִין מִגָּדוֹל. לְעִיבּוּר שָׁנָה מַתְחִילִין מִן הַצַּד. וּכְבָר נִכְנַס רִבִּי יוֹחָנָן וְהָיָה קָטָן שֶׁבְּכוּלָּם. אָֽמְרוּ לוֹ. אֱמוֹר. הֲרֵי הַשָּׁנָה מְקוּדֶּשֶׁת בְּעִיבּוּרָהּ. אָמַר. הֲרֵי הַשָּׁנָה מְקוּדֶּשֶׁת בְּעִיבּוּרה. אָמַר רִבִּי יוֹנָתָן. רְאֵה לָשׁוֹן שֶׁלִּימְּדָנוּ בֶּן הַנַּפָּח. אִילּוּ אָמַר. בְּעִיבּוּרָהּ. הָיִיתִי אוֹמֵר. אֵילּוּ אַחַד עָשָׂר יוֹם שֶׁהַחַמָּה עוֹדֶפֶת עַל לְבָנָה. אֶלָּא בְעִיבּוּר. שֶׁהוֹסִיפוּ לָהּ חֲכָמִים שְׁלֹשִׁים יוֹם. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יַסָּא בְשֵׁם רִבִּי יוֹחָנָן. לְעִיבּוּר הוֹלְכִין אַחַר הַמִּינּוּי. לְבֵית הַווַעַד הוֹלְכִין אַחַר הָרָגִל. וְהוּא שֶׁיֵּשׁ כָּל־אֶחָד מְדַבֵּר בִּמְקוֹמוֹ וְחוֹתֵם. כְּגוֹן רִבִּי חֲנִינָה פָתַח. רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ חוֹתְמִין. רִבִּי בָּא בַּר זַבְדָא פָתַח. רִבִּי יַסָּא וְרִבִּי אִמִּי חָתְמִין. רִבִּי חַגַּי פָתַח. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי חָתְמִין. רִבִּי כַהֲנָא אִימְנִי קוֹמֵי רִבִּי יַעֲקֹב בַּר אָחָא וְעָל רִבִּי יַעֲקֹב בַּר אָחָא קַמֵּיהּ מְנַיֵּיהּ לְעִיבּוּרָא. אָמַר. אָכֵן מָרָהּ דִּשְׁמַעְתָּא לָא מְקַייֵם לָהּ. ¹³⁸This decides practice. A judge who knows of the case has to disqualify himself and appear as a witness in another court. The Babli agrees, Roš Haššanah 25b, Bava qamma 90b. Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year¹⁴⁰Leviticus.25.10">Lev. 25:10.. You shall sanctify years but not months¹⁴¹The “sanctification of the month” (Sanhedrin 1:2:7" href="/Jerusalem_Talmud_Sanhedrin.1.2.7">Note 119) really is a sanctification of the Day of the New Moon (Numbers.28.11-15">Num. 28:11–15), not of the entire month. But the Jubilee year itself is holy.
In the Sanhedrin.10b">Babli 10b, this is in the name of R. Eliezer or R. Eleazar; in Roš Haššanah8b in the name of “the rabbis.”. But did we not state¹⁴²Rosh Hashanah 2:5:1" href="/Jerusalem_Talmud_Rosh_Hashanah.2.5.1">Mishnah Roš Haššanah 2:8.: “The president of the court says: sanctified”? What means sanctified? Confirmed¹⁴³The day is confirmed as one of additional religious services.. It was stated: For sanctifying months one starts¹⁴⁴Polling the judges’ opinions. with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year]¹⁴⁵The text in brackets, from Roš Haššanah, is the correct one. The Sanhedrin text, in parentheses, is a scribal error. one starts from the side¹⁴⁶The senior judge sat in the middle, the most junior judge sat on the last chair to his left or right. One starts polling the most junior judge.. Rebbi Zebida said, but this lower house¹⁴⁷The Patriarch’s court, the only one empowered to determine the calendar, was held in low esteem by him. do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius¹⁴⁸It is impossible to determine whether מרייא or מרייא is the correct reading. and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son¹⁴⁹R. Johanan bar Nappaha, “son of the bellows-blower.” taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it¹⁵⁰Any intercalary year has an additional month of 30 days; in the computed calendar this is Adar I.. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina¹⁵¹He probably is R. Hinena, the student of R. Johanan in Tiberias, not R. Hanina, his teacher at Sepphoris started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi¹⁵²This is the correct text, not “R. Hiyya, R. Yasa, and R. Immi” as in Roš Haššanah since R. Hiyya (bar Abba), while also a student of R. Yasa, is not known to have participated in an Academy with him. summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself¹⁵³By his own teaching in the name of R. Johanan, he should have insisted that R. Cahana be invited first..

רִבִּי חִייָה בַּר ווָה הֲוָה קָאִים מַצְלֵי. עָאַל רַב כַּהֲנָא וְקָם לֵיהּ מִן חוֹרֵי מַצְלֵי. חֲסַל רִבִּי חִייָה וִיתִיב לֵיהּ בְּגִין דְּלָא מֵיעֲבַר קוֹמוֹי. שָׁרֵי רַב כַּהֲנָא מַאֲרִיךְ בִּצְלוּתֵיהּ. כֵּיוָן דַּחֲסַל אֲמַר. כֵּן אַתּוּן נְהִגִין לִצְעוּרֵי רַבְּכוֹן. אֲמַר לֵיהּ. רִבִּי. אֲנָא מִבֵּית עֵלִי קָאֲתִינָא. דִּכְתִיב בָּהוּ אִֽם־יִתְכַּפֵּ֞ר עֲוֹ֧ן בֵּית־עֵלִ֛י בְּזֶ֥בַח וּמִנְחָה. בְּזֶ֥בַח וּמִנְחָה אֵין מִתְכַּפֵּר. אֲבָל מִתְכַּפֵּר בִּתְפִילָּה. וּצְלִי עֲלוֹי וְזָכָה לְמֵיסַב עַד דְּאִיתְעַבְּדוֹן טוּפְרוֹי סוּמְקִין כְּהָדָא רַקִּקָה. ¹⁵⁴This paragraph is inserted only because R. Cahana, a very minor figure, was mentioned before and there was a story known about him. In the Berakhot.27a">Babli, Berakhot27a, it is told that R. Jeremiah bar Abba was praying behind Rav, and that Rav remained immovable until R. Jeremiah had finished praying, from which it is inferred that one may not walk by a person standing in silent prayer. Rebbi Ḥiyya bar Abba was standing praying. Rav¹⁵⁵The person here must be Rebbi Cahana, as correctly identified in Roš Haššanah, not one of the Rav Cahanas mentioned in the Babli, one of which was a student (and possibly stepson) of Rav, one generation before R. Ḥiyya bar Abba, and the other a contemporary of Rav Ashi, five generations later. Nevertheless, this Rebbi Cahana is characterized as a Babylonian, first by his use of the prefix ק for the present participle and also because only Babylonian families of priests trace their family back to the priest Eli of Shiloh, whose male descendants are cursed to die young. Cahana came and stood behind him in prayer. When Rebbi Ḥiyya had finished, he sat down in order not to walk by him. Rav Cahana spent a long time praying. After he finished, he told him, is that your way to make your teacher suffer? He told him, I am a descendant of the House of Eli, of whom it is written¹⁵⁶1S. 3:14.: if the sin of the House of Eli would be atoned for by sacrifice and offering. By sacrifice and offering it cannot be atoned for, but it can be atoned for by prayer¹⁵⁷In the Babli, Roš Haššanah 18a, the verse is applied to the family of Rabba bar Nahmani, who could prolong life by Torah study and charity work.. He prayed for him, he reached old age while his fingernails remained red like those of a small child¹⁵⁸Translation of the text of ר, דקקה, rather than the text here, רקקה “exceedingly thin”..

רֵישׁ לָקִישׁ אַקְדְּמוֹן לֵיהּ חַד סָב בְּעִיבּוּר וְאַעֲלוּנֵיהּ מִן הַהוּא תַרְעָא דִּלְּהֹן. אָמַר. כֵּן יְהֵא בִשְׂכָרָן. וְלָא שְׁמִיעַ דָּמַר רִבִּי קְרִיסְפְּדָא בְשֵׁם רִבִּי יוֹחָנָן. מַעֲשֶׂה וְעִיבְּרוּ אֶת הַשָּׁנָה שְׁלֹשָׁה רוֹעֵי בָקָר. חַד אָמַר. בְּכִיר וְלָקִישׁ בְּאֲדָר מִינָץ. וְחַד אָמַר. תּוֹר בְּאֲדָר בְּעֶרְיָה יָמוּת וּבְטוּל תֵּינְתָא יִשְׁלַח מָשְׁכֵּיהּ. וְחַד אָמַר. קָדוּם בְּאֲדָר פַּח בְּלוֹעַךְ יִפּוּק לְקִיבְּלֵיהּ. וַנָּן חַמְייָן הָדֵין שַׁתָּא וְלֵית בָּהּ חַד מִינְּהוֹן. וְעִיבְּרוּ הַשָּׁנָה עַל פִּיהֶם. אָמַר רִבִּי חֶלְבּוֹ וּבֵית דִּין הִסְכִּים עִמָּהֶן. וְלֹא כֵן אָמַר רִבִּי זְעִירָא. וְהוּא שֶׁיְּהוּ הַכֹּל מוֹדִין מִצַּד אֶחָד. כֵּיוָן דְּאִילֵּין מוֹדִין לְאִילֵּין וְאִילֵּין לְאִילֵּין כְּמִי שֶׁכּוּלָּם מוֹדִין מִצַּד אֶחָד. They preferred an old man to Rebbi Simeon ben Laqish for intercalation but had to remove him by the other door¹⁵⁹He turned out not to have the required qualifications.. He said, this is their reward¹⁶⁰The embarassment of having to remove a member of the Court is deserved punishment for the powers-that-be who neglected R. Simeon ben Laqish.. Did he not hear what Rebbi Crispus¹⁶¹The form קריספדא is Babylonian. The story is anonymous in Sanhedrin.18b">Babli 18b. said in the name of Rebbi Joḥanan: It happened that the year was intercalated by three cow hands. One said, in Adar, early and late grain¹⁶²Barley and wheat. sprout together. One said, in Adar the ox will die naked¹⁶³In Roš Haššanah בעדרייה “in its herd”. In Adar (about March) sometimes it is cold and cattle might die; sometimes it is hot, cattle look for shade under trees and rub themselves against them as if they tried to remove their hides. and try to strip off his hide under the fig tree. One said, if in Adar the East wind¹⁶⁴The start of the Hamsin season. blows, open your jaws and go towards it. And we see that this year nothing of these applies. They intercalated the year on their word. Rebbi Ḥelbo said, because the Court agreed with them¹⁶⁵The cow hands might have provided the arguments but the action was the Court’s; the story is irrelevant for R. Simeon ben Laqish’s complaint.. Rebbi Zeˋira said, but they all have to agree to the same reason¹⁶⁶How could they follow the cow hands if each of them gave a different reason?. But since they all agree with one another it was that they all agreed as to the reason¹⁶⁷All three of them agreed to all three reasons..

וְרֵישׁ לָקִישׁ מַקְפִּיד עַל הָדָא מִילְּתָא. חָשַׁשׁ עַל מַה דָמַר רִבִּי לָֽעְזָר. דָּמַר רִבִּי לָֽעְזָר. וְהָיְתָ֣ה יָדִ֗י עַל הַנְּבִיאִ֞ים הַֽחֹזִ֣ים שָׁוְא֘ בְּס֧וֹד עַמִּ֣י לֹא־יִהְי֗וּ זֶה עִיבּוּר וּבִכְתָ֤ב בֵּֽית־יִשְׂרָאֵל֙ לֹ֣א יִכָּתֵ֔בוּ זֶה הַמִּינּוּי. וְאֶל־אַדְמַ֥ת יִשְׂרָאֵ֖ל לֹ֣א יָבוֹאוּ זֶה אֶרֶץ יִשְׂרָאֵל. רִבִּי לָֽעְזָר כַּד סְלַק הָכָא אֲמַר. הָא גַבַּיי חָדָא. כַּד מְנוּנֵיהּ אֲמַר. הָא גַבַּיי תְּרֵי. כַּד עָאַל לְעִיבּוּרָא אֲמַר. הָא גַבַּיי תְּלָת. Why was Rebbi Simeon ben Laqish offended by this? He was worried about what Rebbi Eleazar said, since Rebbi Eleazar said¹⁶⁸Ezekiel.13.9">Ez. 13:9. In the Bali, Ketubot.112a">Ketubot 112a.: My hand will be against the prophets who see … vain things, in my people’s council¹⁶⁹Identifying biblical סוד “council” with rabbinic סוד “secret”.they shall not be; that is [the secret of]¹⁷⁰From the text in Roš Haššanah. intercalation; in the documents of the House of Israel they will not be inscribed; that is ordination; and to the earth of Israel they shall not come; that is the Land of Israel. When Rebbi Eleazar came here, he said, I have one. When they ordained him, he said, I have two.When he was asked to participate in the intercalation, he said, I have all three [with me]¹⁷⁰From the text in Roš Haššanah..

רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רַב. טַעֲמָא דְּרִבִּי לָֽעְזָר בֵּירִבִּי צָדוֹק בְּשָׁעָה שֶׁרוֹאִין בֵּית דִּין שֶׁלְּמַעֲלָן בֵּית דִּין שֶׁלְּמַטָּן שֶׁמְקַדְּשִׁין אוֹתוֹ גַּם הֵם מְקַדְּשִׁין אוֹתוֹ. Rebbi Abba bar Zavda in the name of Rav: The reason of Rebbi Eleazar ben Rebbi Sadoq: When the Heavenly Court sees that the earthly Court sanctifies it, they also sanctify it¹⁷¹This is a slightly garbled reformulation of the corresponding paragraph in Roš Haššanah; it has no relevance here. The reference is to Mishnah Roš Haššanah 2:8 where Rebbi Eleazar ben Rebbi Sadoq says that the New Moon after a month of 30 days does not need sanctification by the Court since it was sanctified by Heaven. In Roš Haššanah one reads: When the Heavenly court sees that the Earthly Court did not sanctity (the 30^th day), they (automatically) sanctify (the 31^st day.).

רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה בִּעֶשְׂרִים וְאַרְבַּע קְרִיּוֹת שֶׁלְּבֵית רִבִּי שֶׁנִּכְנְסוּ לְעַבֵּר שָׁנָה בְלוֹד וְנִכְנְסָה בָהֶן עַיִן רַע וָמֵתוּ כוּלָּם בְּפֶרֶק אֶחָד. מֵאוֹתָהּ שָָָׁעָה עַקְּרוּהָ מִיהוּדָה וּקְבָעוּהָ בַגָּלִיל. בְּעַיּוֹן מִיעֲקֵר אַף אָהֵן סֵימָנָא. אֲמַר לוֹן רִבִּי סִימוֹן. אֵין אָנוּ מַנִּיחִין בִּיהוּדָה אֲפִילוּ זֶכֶר. וַהֲרֵי מָצִינוּ שֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְבַעֲלָת. הָדָא בַעֲלָת זִימְנִין מִיְּהוּדָה וְזִימְנִין מִדָּן. אֶלְתְּקֵא וְגִבְּת֖וֹן וּבַֽעֲלָֽת הֲרֵי הֵן מִיְּהוּדָה. בַּֽעֲלָ֥ה וְעִיִּי֭ם וָעָֽצֶם הֲרֵי מִדָּן. וַהֲרֵי מָצִינוּ שֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְבַעֲלָת. מֵימַר. בָּתִּים מֵיְּהוּדָה וְשָׂדוֹת מִדָּן. רִבִּי יִרְמְיָה בְעָא קוֹמֵי רִבִּי זְעִירָא. וְלוֹד לָאו מִיְּהוּדָה הִיא. אָמַר לֵיהּ אִין. וּמִפְּנֵי מַה אֵין מְעַבְּרִין בָּהּ. אָמַר לֵיהּ. שֶׁהֵן גַּסֵּי רוּחַ וּמְעוּטֵי תוֹרָה. הֲפִיךְ אַפּוֹי וַחֲמָא רִבִּי אָחָא וְרִבִּי יוּדָה בֶּן פָּזִי. אָמַר לֵיהּ. אִיטָה עֲבַדְתָּנִי מְבַזֶּה רַבָּנִן. Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal¹⁷²They wanted to drop the condition of agriculture in Judea from consideration in deciding on intercalation, as described in the next paragraph.. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Baˋalat are from Judea¹⁷³Joshua.19.44">Jos. 19:44, in the list of cities of Dan.. Baˋalah, and Iyyim, and Asem¹⁷⁴Joshua.15.29">Jos. 15:29, in the list of cities of Jehudah. Probably the reference should have been to v. 24, mentioning the town of בְּעָלוֹת. are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea¹⁷⁵In post-biblical Judea; it was in biblical Benjamin (1Chr. 8:13).? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning¹⁷⁶While before the war of Bar Kokhba it was one of the main seats of learning.. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi¹⁷⁷Rabbis of Lydda.. He said to him, presently¹⁷⁸Greek εἷτα. Since the word is also found in Syriac, it is not impossible that two native Babylonians used it when speaking to one another. you made me insult rabbis.

עַל שְׁלֹשָׁה סֵימָנִין מְעַבְּרִין אֶת הַשָּׁנָה. עַל אָבִיב וְעַל הַתְּקוּפָה וְעַל פֵּירוֹת הָאִילָן. עַל שְׁנַיִם מְעַבְּרִין עַל אֶחָד אֵין מְעַבְּרִין. וְאִם עִיבְּרוּהָ הֲרֵי זֶה מְעוּבֶּרֶת. וּכְשֶׁהָיָה אָבִיב אַחַת מֵהֶן הָיוּ שְׂמֵיחִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף עַל הַתְּקוּפָה. ¹⁷⁹The following paragraphs are all in the Sanhedrin 2:1-4" href="/Tosefta_Sanhedrin.2.1-4">Tosephta, Chapter 2, 2–11. The present paragraph and the following also are in the Sanhedrin.11b">Babli, 11b.“For three indications one intercalates a year: because of fresh grain¹⁸⁰Since the celebration of the festival of unleavened bread requires the offering of fresh barley grain in the ˋomer ceremony (Leviticus.23.9-14">Lev. 23:9–14), the lunar year has to be adjusted so that Passover be celebrated in the “month of fresh grain” (Exodus.13.4-5">Ex. 13:4–5)., the equinox¹⁸¹As explained later, the verses Exodus.13.4-5">Ex.13:4–5 are interpreted to mean that the spring equinox must fall before Passover, but no more than 30 days earlier., and tree fruits¹⁸²If it seems likely that the fruits will not be edible by Pentecost, the start of the season for First Fruits.. One intercalates because of two of them, because of a single one does not intercalate; but if they intercalated, it is intercalated. If fresh grain was one of the reasons, everybody was happy¹⁸³It is forbidden to eat from new grain before the ˋomer ceremony, Leviticus.23.14">Lev. 23:14. If the year was intercalated because new grain was not ready, it imposed no restrictions on people since new grain was not available anyhow.. Rabban Simeon ben Gamliel said, also¹⁸⁴Rashi in his Commentary wants to delete אַף “also”, since it dos not make much sense in the context. But since the text is confirmed by three sources, it cannot be deleted. because of the equinox.”

עַל שָׁלֹשׁ אֲרָצוֹת מְעַבְּרִין לַשָּׁנָה. עַל יְהוּדָה וְעַל עֵבֶר הַיַּרְדֵּן וְהַגָּלִיל. עַל שְׁתַּיִם מְעַבְּרִין עַל אַחַת אֵין מְעַבְּרִין. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. וּכְשֶׁהָֽיְתָה יְהוּדָה אַחַת מֵהֶן הָיוּ שְׂמֵיחִין מִפְּנֵי שֶׁהָעוֹמֶר בָּא מִמֶּנָּהּ. “For three regions one intercalates a year, because of Judea, Transjordan, and Galilee¹⁸⁶Since the ˋomer can be offered from any place in the Holy Land if barley is not ripe in Judea. Transjordan is defined as that part East of the Jordan which is included in the legal definition of the Land of Israel, cf. Sheviit 6:1:9" href="/Jerusalem_Talmud_Sheviit.6.1.9">Ševiˋit 6:1, Notes 32–51.. One intercalates because of two of them, while because of one of them one does not intercalate; if they did intercalate it is not intercalated^187,In the Tosephta: “it is intercalated.” The sentence is missing in the Babli, which has to be read as tacit endorsement of the Tosephta (or better, the Tosephta has to be read as explaining the Babli’s position.)¹⁸⁸Since intercalation was the prerogative of the Synhedrion, the expression “it is not intercalated” can only mean that in this case the intercalation is revocable, in contrast to other cases where it is irrevocable once announced.. If Judea was one of the reasons, everybody¹⁸⁹In Judea, where one could expect cheap new grain after Passover. was happy since the ˋOmer was brought from there.

אֵין מְעַבְּרִין לֹא מִפְּנֵי הַצִּינָּה וְלֹא מִפְּנֵי הַגְּשָׁמִים. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אֵין מְעַבְּרִין לֹא מִפְּנֵי הַגְּדָיִים וְלֹא מִפְּנֵי הַגּוֹזָלִין וְלֹא מִפְּנֵי הֶחָלָב. וְכוּלָּם סַעַד לַשָּׁנָה. וְאִם עִיבְּרוּהָ מְעוּבֶּרֶת. רִבִּי יַנַּאי אָמַר מִשּׁוּם רַבָּן גַּמְלִיאֵל שֶׁהָיָה אוֹמֵר. אִימְּרַיָּא רַכִּיכִין וְגוֹזָלַייָא דַקִּיקִין וּשְׁפַר בַּאַפּוֹי וּבְאַפֵּי חֲבֵרַיי מוֹסְפָא עַל שַׁתָּא דָא תַלְתִּין יוֹמִין. ¹⁹⁰Sanhedrin.11a">Babli 11a.“One intercalates neither because of the cold, nor because of the rains¹⁹¹The convenience of travelers, pilgrims for the Passover festival, should not be a consideration.; if they did intercalate it is not intercalated¹⁸⁸Since intercalation was the prerogative of the Synhedrion, the expression “it is not intercalated” can only mean that in this case the intercalation is revocable, in contrast to other cases where it is irrevocable once announced.. One intercalates neither because of kid goats nor because of pigeon chicks, nor because of milk [lambs]¹⁹²Most private obligations of sacrifices are satisfied either with a couple of pigeons or with offerings of lambs and kid goats. It is desirable that there be an ample supply available for pilgrims at Passover time, but this is not an absolute necessity.; but all of them are ancillary reasons for the year. ¹⁹³The text of the Babli makes clear that this sentence explains what is meant by “ancillary reasons for intercalation.” Rebbi Yannai¹⁹⁴The Tanna. said that Rabban Gamliel¹⁹⁵In both Babylonian sources, Rabban Simeon ben Gamliel. The Yerushalmi version is preferable, as shown by the later text of Rabban Gamliel I’s proclamations. used to say: The sheep are thin and the pigeon chicks small; it appears good in my eyes and in those of my colleagues to add thirty days to the year.”

תַּנֵּי. אָמַר רִבִּי יוּדָן. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וּזְקֵנִים שֶׁהָיוּ יוֹשְׁבִין עַל גַּב מַעֲלָה בְהַר הַבַּיִת וְיוֹחָנָן סוֹפֵר הַלָּז יוֹשֵׁב לִפְנֵיהֶן. אָמַר לוֹ רַבָּן גַּמְלִיאֵל. כְּתוֹב. לַאֲחָנָא בְנֵי דְרוֹמָא עילָּאָה לַאֲחָנָא בְנֵי דְרוֹמָא אַרְעַייָא שְׁלַמְכוֹן יִסְגֶּא. מוֹדַעְנָא לְכוֹן דְּמָטָא זְמַן בִּיעוּרָא. לַאֲפוּקֵי מַעְשְׂרַייָא מֵעוּמְרֵי שׁוֹבְלַייָא. וְלַאֲחָנָא בְנֵי גָלִילָא עִילָּאָה וּבְנֵי גָלִילָא אַרְעַייָה שְׁלַמְכוֹן יִסְגֶּא. מוֹדַעְנָא לְכוֹן דְּמָטָא זְמַן בִּיעוּרָא. תַּפְקוֹן מַעְשְׂרַיָא מִמַּעְטָנֵי זֵיתַיָּא. לַאֲחָנָא בְנֵי גָּלוּתָא דְבָבֶל בְּנֵי גָּלוּתָא דְמָדַי בְּנֵי גָּלוּתָא דְיָווָן וּשְׁאָר כָּל־גַּלְווָתָא דְיִשְׂרָאֵל שְׁלַמְכוֹן יִסְגֶּא. מוֹדַעְנָא לְכוֹן דְּאִימְּרַיָּא רַכִּיכִין וְגוֹזָלַיָא דַקִּיקִין וְזִימְנָא דַאֲבִיבָא לָא מְטָא וּשְׁפַר מִילְּתָא בַּאַפַּיי וּבְאַנְפֵּי חֲבֵרַיי מוֹסְפָא עַל שַׁתָּא דָא תַלְתִּין יוֹמִין. ¹⁹⁶Sanhedrin.11b">Babli 11b, Sanhedrin 2:2" href="/Tosefta_Sanhedrin.2.2">Tosephta 2:6.“Rebbi Jehudah said: it happened that Rabban Gamliel and the Elders were sitting on stairs on the Temple Mount¹⁹⁷Since they assembled outside the Temple precinct, the procedure is to be dated to the time of the Roman procurators who had taken over criminal jurisdiction “40 years before the destruction of the Temple” (Sanhedrin 1:1:9" href="/Jerusalem_Talmud_Sanhedrin.1.1.9">Note 31).; their scribe Joḥanan was sitting before them when Rabban Gamliel said to him, write: To our brothers in the Upper Southland and the Lower Southland¹⁹⁸The grain growing areas South of Lydda, both in the hills (the Upper) and near the coast (the Lower). Heave and tithes, which have to be separated immediately after processing, have to be delivered before the holiday, and Second Tithe, in years 1,2,4,5 of the Sabbatical cycle, taken to Jerusalem for the holiday celebration., may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the sheaves of grain. To our brothers in the Upper Galilee and the Lower Galilee¹⁹⁹For definition of these regions see Ševiˋit 9:2, Notes 40–41., may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the olive presses. To our brothers in the diaspora of Babylonia, the diaspora of Media, the diaspora of Greece, and all other diasporas of Israel, may you have much peace. We inform you that the sheep are thin, the pigeon chicks small, and springtime has not arrived; it appears good in my eyes and those of my colleagues to add thirty days to this year.”

אֵין מְעַבְּרִין לַשָּׁנָה אֶלָּא אִם כֵּן הָֽיְתָה חֲסֵירָה רוֹב הַחוֹדֶשׁ. וְכַמָּה רוֹב הַחוֹדֶשׁ. י״ו יוֹם. רִבִּי יְהוּדָה אוֹמֵר שְׁתֵּי יָדוֹת הַחוֹדֶשׁ כ״א יוֹם. אָמַר רִבִּי שְׁמואֵל בַּר נַחְמָן. וְהוּא שֶׁיִּקָּרֵב הָעוֹמֶר סוֹף נִיסָן שֶׁלַּתְּקוּפוֹת. אָמַר רִבִּי יוֹסֵי. עַד הַפֶּסַח. אָמַר רַב מַתַּנְיָה. וְהוּא שֶׁיִּטְּלוּ לוּלָב בְּסוֹף תִּשְׁרֵי שֶׁלַּתְּקוּפוֹת. ²⁰⁰Sanhedrin.13a">Babli 13a, Sanhedrin 2:3" href="/Tosefta_Sanhedrin.2.3">Tosephta 2:7.“One does not intercalate a year unless it be missing most of a month. How much is most of a month? 16 days²⁰¹The version of the Tosephta implies that a month has to be added if otherwise the Spring equinox would fall on the 17^th of Nisan or later, for R. Jehudah on the 22^nd or later.. Rebbi Jehudah says two thirds of a month, 21 days.” Rebbi Samuel bar Naḥman said, only that the ˋOmer should be brought at the end of Nisan of equinoxes²⁰²“Nisan of the equinox” is the solar period 30 days from the equinox. He is more restrictive and holds that the equinox must fall on or before (but no more than 30 days before) the 15^g of the lunar Nisan. “At the end” means “after the first.” (Today’s computed calendar sometimes violates this rule.). Rebbi Yose said, before Passover²⁰³Since the Passover day is the 14^th of Nisan, he requires the Spring equinox not to fall after this date. He is reputed to be the editor of the computed calendar, which however has come to us only through the works of authors living several hundred years later.. Rav Mattaniah said, only that lulav be taken at the end of Tishre of equinoxes²⁰⁴He requires in addition that the fall equinox be no later than the 15^th of Tishre. In our computed calendar, this rule is violated about once in a 19 year period..

אֵין מְעַבְּרִין לַשָּׁנָה לֹא פָחוּת מֵחוֹדֶשׁ וְלֹא יוֹתֵר עַל חוֹדֶשׁ. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. ²⁰⁵Sanhedrin.11a">Babli 11a, Sanhedrin 2:4" href="/Tosefta_Sanhedrin.2.4">Tosephta 2:8. The Tosephta here follows the Yerushalmi text, which allows for a “month”, i. e., either 29 or 30 days. The Babli prescribes 30 days; it notes 29 as permissible only for Rabban Simeon ben Gamliel (II). The computed calendar in this matter follows the Babli.“One intercalates a year neither less than a month, nor more than a month; if it was intercalated²⁰⁶For a different number of days., it is not intercalated.”

אֵין מְעַבְּרִין לֹא בַשְּׁבִיעִית וְלֹא בְמוֹצָאֵי שְׁבִיעִית. וְאִם עִיבְּרוּהָ הֲרֵי זוֹ מְעוּבֶּרֶת. אֵימָתַי רְגִילִין לְעַבֵּר. בְּעַרְבֵי שְׁבִיעִיּוֹת. רִבִּי זְעִירָא בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְתֵימַר עַד שֶׁלֹּא הִתִּיר רִבִּי לִיקַּח יָרָק מֵחוּץ לָאָרֶץ לָאָרֶץ. אֲבָל מִשֶּׁהִתִּיר רִבִּי לִיקַּח יָרָק מִחוּצָה לָאָרֶץ לָאָרֶץ הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. ²⁰⁷Sanhedrin.12a">Babli 12a, Sanhedrin 2:5" href="/Tosefta_Sanhedrin.2.5">Tosephta 2:9, Nedarim 6:8:2-15" href="/Jerusalem_Talmud_Nedarim.6.8.2-15">Nedarim6:13, Šeqalim 1:2 (46a l.51). The text from here to the end of the Halakhah is essentially copied in Nedarim, explained in Sanhedrin 1:1:25-2:11" href="/Jerusalem_Talmud_Sanhedrin.1.1.25-2.11">Notes 83–141. The short parallel in Šeqalim belongs to a different tradition. The paragraphs are alternatingly shortened and extended; they cannot be considered exact copies of one another. The Notes to the text following are restricted to indicate deviations from the text in Nedarim.“One intercalates neither in a Sabbatical year nor the year following a Sabbatical; but if it was intercalated it is intercalated. When does one usually intercalate? The year preceding a Sabbatical.” Rebbi Zeˋira said in the name of Rebbi Abbahu, that is before Rebbi permitted to import produce from outside the Land into the Land. But since Rebbi permitted to import produce from outside the Land into the Land, there is no difference between a Sabbatical and the remaining years of the Sabbatical cycle.

הָיָה רִבִּי מֵאִיר אוֹמֵר. הֲרֵי הוּא אוֹמֵר. וְאִ֨ישׁ בָּ֜א מִבַּ֣עַל שָׁלִ֗ישָׁה וַיָּבֵא֩ לְאִ֨ישׁ הָֽאֱלֹהִ֜ים לֶחֶ֚ם בִּכּוּרִים֙ עֶשְׂרִים־לֶ֣חֶם וגו׳. וְהוֹאִיל וְהָֽיְתָה הַשָּׁנָה צְרִיכָה לְהִתְעַבֵּר מִפְּנֵי מַה לֹא עִיבְּרָהּ אֱלִישָׁע. אֶלָּא מְלַמֵּד שֶׁהָיוּ שְׁנֵי רְעָבוֹן וְהָיוּ קוֹפְצִים לַגְּרָנוֹת. ²⁰⁸This paragraph has been shortened and become incomprehensible. Cf. Nedarim 6:8:5" href="/Jerusalem_Talmud_Nedarim.6.8.5">Nedarim6:13, Notes 86–88. Both Talmudim always assume that a prophet by his office must have been a member of the High Court. Rebbi Meïr used to say: it is said, a man came from Baal Shalisha and brought to the Man of God first fruit bread, twenty loaves, etc. Since the year should have been intercalated, why did Elisha not intercalate? This teaches that it was a year of famine and people were eager for threshing floors.

אִית תַּנָּיֵי תַנֵּי. אֵין מְעַבְּרִין מִפְּנֵי הַטּוּמְאָה. רִבִּי יוֹסֵי אוֹמֵר מְעַבְּרִין. שֶׁכֵּן מָצִינוּ בְחִזְקִיָּה שֶׁעִיבֵּר מִפְּנֵי הַטּוּמְאָה. שֶׁנֶּאֱמַר כִּ֣י מַרְבִּ֣ית הָעָ֡ם מֵֽאֶפְרַ֨יִם וּמְנַשֶּׁ֜ה וְיִשָּׂשׂכָר וּזְבוּלוּן לֹ֣א הִטֶּהָ֔רוּ כִּי־אָֽכְל֥וּ אֶת־הַפֶּסַ֭ח בְּלֹ֣א כַכָּת֑וּב כִּי֩ הִתְפַּלֵּ֨ל יְחִזְקִיָּ֤הוּ לֵאמֹ֔ר יְהֹוָ֥ה הַטּ֖וֹב יְכַפֵּ֥ר בְּעַֽד. רִבִּי שִׁמְעוֹן אוֹמֵר. אַף עַל פִּי שֶׁעִיבְּרוּ נִיסָן אֵין מְעוּבָּר אֶלָּא אֲדָר. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רִבִּי שִׁמְעוֹן. עִישֶּׂה יְחִזְקִיָּהוּ לְצִיבּוּר לַעֲשׂוֹת פֶּסַח שֵׁינִי. Some Tannaïm state: “One does not intercalate because of impurity.” Rebbi Yose²⁰⁹In Nedarim: R. Jehudah. This seems to be the correct quote. says, one intercalates, since we find that Hezekiah intercalated because of the impurity, as it is said: For most of the people from Ephraim, Manasse, Issachar, and Zevulun had not been purified, for they ate the Passover contrary to what is written, for Hezekiah had prayed, saying, the Eternal, the Benevolent, will pardon this. Rebbi Simeon says, even though he intercalated Nisan, it was Adar which was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: Hezekiah forced the community to celebrate the Second Passover.”

אִית תַּנָּיֵי תַנֵּי. מְעַבְּרִין מִפְּנֵי הַטּוּמְאָה. אִית תַּנָּיֵי תַנֵּי. אֵין מְעַבְּרִין. מָאן דְּאָמַר אֵין מְעַבְּרִין. מִינָהּ כִּי־אָֽכְל֥וּ אֶת־הַפֶּ֖סַח בְּלֹ֣א כַכָּת֑וּב. וּמָאן דָּמַר מְעַבְּרִין. מַה מְקַייֵם בְּלֹ֣א כַכָּת֑וּב. מִפְּנֵי שֶׁעִיבְּרוּ נִיסָן וְאֵין מְעַבְּרִין אֶלָּא אֲדָר. וַתְייָא כַּיי דָּמַר רִבִּי סִימוֹן בַּר זְבִיד. גּוּלְגּוֹלֶת אָרְנָן הַיְּבוּסִי מָֽצְאוּ תַּחַת הַמִּזְבֵּחַ. Some Tannaïm state: One intercalates because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: for they ate the Passover contrary to what is written. How does the one who says one does not intercalate, explain contrary to what is written? They intercalated in Nisan but one intercalates only in Adar. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar.

כְּתִיב כָּל־לְבָב֣וֹ הֵכִ֔ין לִדְר֛וֹשׁ הָֽאֱלֹהִ֥ים וְלַעֲשׂוֹת וּלְלַמֵּד בְּישְׂרָאֵל חֹק וּמִשְׁפָּט. רִבִּי סִימוֹן בַּר זְבִיד וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן. חַד אָמַר. אֲפִילוֹ כַמָּה עָשָׂה לְטָהֳרַת הַקּוֹדֶשׁ לֹא יָצָא יְדֵי טָהֳרַת הַקּוֹדֶשׁ. וְחַד אָמַר. אֲפִילוּ כָּל־מַעֲשִׂים טוֹבִים שֶׁעוֹשִׂין לְטָהֳרַת הַקּוֹדֶשׁ לֹא יָצָא יְדֵי טָהֳרַת הַקּוֹדֶשׁ. כְּתִיב וַיָּחֵילּוּ בְּאֶחָ֞ד לַחוֹדֶשׁ הָֽרִאשׁוֹן֘ לְקַדֵּשׁ֒ וּבְי֧וֹם שְׁמוֹנָ֣ה לַחוֹדֶשׁ בָּ֚אוּ לְאוּלָ֣ם יי וַיְקַדְּשׁ֥וּ אֶת־בֵּֽית־יי לְיָמִ֣ים שְׁלֹשָׁה וּבְי֨וֹם שִׁשָּׁ֥ה עָשָׂ֛ר לַחוֹדֶשׁ הָרִאשׁ֖וֹן כִּילּוּ׃ וַהֲלֹא לְיוֹם אֶחָד הָיוּ יְכוֹלִין לְבָעֵר כָּל־עֲבוֹדָה זָרָה שֶׁהָיָה שָׁם. אָמַר רִבִּי אִידִי. מִפְּנֵי צַלְמֵי כַשְׂדִּים שֶׁהָיוּ חֲקוּקִים בַּשָּׁשַׁר. It is written²¹¹There is no such verse in the Bible. The text is a combination of 2Chr. 30:19 and Ezra.7.10">Ezra 7:10.: With all his heart he prepared himself to seek God, to act, and to teach law and justice in Israel. Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One said, with all he did for the purity of the Temple, he did not fully establish the purity of the Temple. One said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written²¹²2Chr. 29:16.: They started on the first of the first month, and on the eighth day they entered the Eternal’s Hall and sanctified the Eternal’s House for three days; 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 in vermilion.

שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּהוּ. עַל שְׁלֹשָׁה הוֹדוּ לֹו וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גִּירֵר עַצְמוֹת אָבִיו עַל מִיטַּת חֲבָלִים וְכִיתֵּת נְחַשׁ הַנְּחוֹשֶׁת וְגָנַז טַבֶּלָּה שֶׁלְּרְפוּאוֹת. וְהוֹדוּ לֹו. סָתַם מֵי גִיחוֹן הָעֶלְיוֹן וְקִיצֵּץ דַּלְתּוֹת הַהֵיכָל וְעִיבֵּר נִיסָן בְּנִיסָן. וְלֹא הוֹדוּ לוֹ. Six things did Hezekiah do; with three they agreed, with three they did not agree. He dragged his father’s bones on a bier of ropes, he smashed the bronze snake, and he hid the table of medicines; they agreed. He closed the upper Giḥon spring, and he cut down the Temple doors, and he intercalated Nisan in Nisan; they disagreed.

אֵין מְעַבְּרִין קוֹדֶם רֹאשׁ הַשָּׁנָה וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אֲבָל מִפְּנֵי הַדּוֹחַק מְעַבְּרִין אַחַר רֹאשׁ הַשָּׁנָה מִיָּד. אַף עַל פִּי כֵן אֵינוֹ מְעוּבָּר אֶלָּא אֲדָר. רִבִּי אוֹמֵר. נִיסָן לֹא נִתְעַבֵּר מִיָּמָיו. וְהָתַנִּינָן. אִם בָא הַחֹדֶשׁ בִּזְמַנּוֹ. אִם בָּא. לֹא בָא. רַב אָמַר. תִּשְׁרֵי לֹא נִתְעַבֵּר מִיָּמָיו. וְהָתַנִּינָן. אִם הָיָה הַחֹדֶשׁ מְעוּבָּר. אִם הָיָה. לֹא הָיָה. One does not intercalate 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. ²¹³This and the following paragraphs also are found in Ševiˋit 10:2 (Notes 41–55) and Roš Haššanah 3:1 (58c l. 51). Rebbi says, Nisan was never 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 בְאוּשָׁא בַּיּוֹם הָרִאשׁוֹן עָבַר רִבִּי יִשְׁמָעֵאל בֶּן רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְאָמַר כְדִבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיִינוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. בַּיּוֹם הַשֵּׁינִי עָבַר רִבִּי חֲנַנְיָה בֶּן רִבִּי יוֹסֵי הַגָּלִילִי וְאָמַר כְּרִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כָּךְ הָיִינוּ נוֹהֲגִין בְּיַבְנֶה. וְהָתַנֵּי. קִידְּשׁוּהוּ בָרִאשׁוֹן ובַשֵּׁינִי. רִבִּי זְעִירָא בְשֵׁם רַב חִסְדַּאי. אוֹתָהּ הַשָּׁנָה נִתְקַלְקְלָה. מָהוּ בָרִאשׁוֹן וּמָהוּ בַשֵּׁינִי. רַבָּא בְשֵׁם רַב. שָׁנָה א׳ וְשָׁנָה ב׳. וְהָתַנֵּי קִידְּשׁוּהוּ בַיּוֹם הָרִאשׁוֹן וּבַיּוֹם הַשֵּׁינִי. “When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, 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 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 Zeˋira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rav Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day?

קִידְּשׁוּהוּ קוֹדֶם זְמַנּוֹ אוֹ לְאַחַר עִיבּוּרוֹ יוֹם אֶחָד. יָכוֹל יְהֵא מְקוּדָּשׁ. תַּלְמוּד לוֹמַר אוֹתָם. אוֹתָם אֵלֶּה הֵם. אֵין אֵ֥לֶּה הֵן מוֹעֲדָיי. קוֹדֶם לִזְמַנּוֹ כ״ט יוֹם. לְאַחַר עִיבּוּרוֹ ל״ב יוֹם. וּמְנַיִין שֶׁמְעַבְּרִין אֶת הַשָּׁנָה עַל הַגָּלִיּוֹת שֶׁגָּלוּ וַאֲדַיִין לֹא הִגִּיעוּ. תַּלְמוּד לוֹמַר בְּנֵי יִשְׂרָאֵל מֹעֲדָי. עֲשֵׂה מוֹעֲדוֹת שֶׁיַּעֲשׂוּ כָל־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, them, them; not these are My holidays? Before its time, the 29^th day; after its lengthening, the 32^nd day. From where that one intercalates for the year because of the diaspora²¹⁵The 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.

אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בִיהוּדָה. וְאִם עִיבְּרוּהָ בַגָּלִיל מְעוּבֶּרֶת. הֵעִיד חֲנִינָה אִישׁ אוֹנוֹ שֶׁאִם אֵינָהּ יְכוֹלָה לְהִתַעַבֵּר בִּיהוּדָה שֶׁמְעַבְּרִין אוֹתָהּ בַּגָּלִיל. אֵין מְעַבְּרִין אוֹתָהּ בְּחוּצָה לָאָרֶץ. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אַתְּ חֲמִי. בַּגָּלִיל אֵין מְעַבְּרִין בְּחוּצָה לָאָרֶץ מְעַבְּרִין. בַּגָּלִיל אֵין מְעַבְּרִין וְאִם עִיבְּרוּהָ מְעוּבֶּרֶת. בְּחוּצָה לָאָרֶץ אֵין מְעַבְּרִין וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. בִּיכוֹלִין לְעַבֵּר בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשֶׁאֵינָן יְכוֹלִין לְעַבֵּר בְּאֶרֶץ יִשְׂרָאֵל שֶׁמְעַבְּרִין אוֹתָהּ בְּחוּצָה לָאָרֶץ. “One intercalates a year only in Judea, but if it was intercalated in Galilee it is validly intercalated. Ḥanina from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year outside the Land; if it was intercalated, it is not validly intercalated. Look at it, one does not intercalate in Galilee; could one intercalate outside the Land²¹⁷Why has the prohibition of intercalation outside the Land to be mentioned at all? Could this prohibition not be inferred from the rule for Galilee?? One does not intercalate in Galilee; but if it was intercalated it is validly intercalated. One does not intercalate outside the Land; if it was intercalated it is not intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates it outside the Land.

יִרְמְיָה עִיבֵּר בְּחוּצָה לָאָרֶץ. יְחֶזְקְאֵל עִיבֵּר חוּצָה לָאָרֶץ. בָּרוּךְ בֶּן נֵרִיָּה עִיבֵּר בְּחוּצָה לָאָרֶץ. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ עִיבֵּר בְּחוּצָה לָאָרֶץ. שָׁלַח לֵיהּ רִבִּי ג׳ אִיגְרָן גַּבֵּי רִבִּי יִצְחָק וְרִבִּי נָתָן. בְּחָדָא כָתַב. לִקְדוּשַׁת חֲנַנְיָה. וְחָדָא כָתַב. גְּדָיִים שֶׁהִינַּחְתָּ נַעֲשׂוּ תַייָשִׁים. וּבְחָדָא כָתַב. אִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ צֵא לָךְ לְמִדָבַּר הָאָטָד וּתְהִי שׁוֹחֵט וּנְחוֹנְיוֹן זוֹרֵק. קָרָא קַדְמִייָתָא וְאוֹקְרוֹן. תִּנְייָתָא וְאוֹקְרוֹן. תְּלִיתָא בְעָא מַבְסַרְתְּהוֹן. אָֽמְרִין לֵיהּ. לֵית אַתְּ יְכִיל דִּכְבָר אוֹקַרְתָּנִין. קָם רִבִּי יִצְחָק וְקָרָא בָאוֹרַיְתָא אֵלֶּה מוֹעֲדֵי חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ. [אָֽמְרִין] אֵ֚לֶּה מֽוֹעֲדֵ֣י יְי. אַמַר לוֹן. גַּבָּן. קָם רִבִּי נָתָן וְאַשְׁלִים. כִּי מִבָּבֶל תֵּצֵא תוֹרָה וּדְבַר יְהוָֹה מִנְּהַר פְּקוֹד. אָֽמְרִין לֵיהּ. כִּ֤י מִצִּיּוֹן֙ תֵּצֵ֣א תוֹרָ֔ה וּדְבַר־יי מִירוּשָׁלָֽם. אַמַר לוֹן. גַּבָּן. אֲזַל קְבַל עֲלֵיהוֹן קַמֵּי רִבִּי יְהוּדָה בֶּן בְּתֵירָה לִנְצִיבִין. אֲמַר לֵיהּ. אַחֲרֵיהֶם אַחֲרֵיהֶם. אֲמַר לֵיהּ. לִי נָא יְדַע מַה תַמָּן. מַה מוֹדַע לִי דְאִינּוּן חַכָמִין מְחַשְּׁבָהּ דִּכְווָתִי. מִכֵּיוָן דְּלָא יָֽדְעֵי מְחַשְּׁבָהּ דִּכְווָתֵיהּ יִשְׁמְעוּן לֵיהּ. וּמִכֵּיוָן דְּאִינּוּן חַכָמִין מְחַשְּׁבָהּ דִּכְווָתֵיהּ יִשְׁמַע לוֹן. קָם וּרְכַב סוּסְיָא. הֵן דִּמְטָא מְטָא וְהֵן דְּלָא מְטָא נְהִגִין בְּקִילְקוּל. Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch ben Neriah intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. 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 the slaughtering and let Onias sprinkle. 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 read in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, the holidays of the Eternal. He told them, that is with us. Rebbi Nathan rose and concluded: For from Babylonia will Torah go 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 Jerusalem. He told them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are knowledgeable in computations as I am? If they did not know the computations, they should listen to him. Since they are knowledgeable in computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued to follow the corrupt [calendar].

כְּתִיב וְאֶל־יֶ֜תֶר זִקְנֵ֣י הַגּוֹלָ֗ה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. בְּיוֹתֵר הֵם עָלַי זִקְנֵי הַגּוֹלָה. חֲבִיבָה עָלַי כַּת קְטַנָּה שֶׁבְּאֶרֶץ יִשְׂרָאֵל יוֹתֵר מִסַּנְהֶדְרִין גְּדוֹלָה שֶׁבְּחוּצָה לָאָרֶץ. כְּתִיב הֶֽחָרָשׁ וְהַמַּסְגֵּר֙ אֶ֔לֶף. וְאַתָּ מַר הָכֵן. רִבִּי בְרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ וְרַבָּנִן. רִבִּי בְרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ אֲמַר. הֶחָרָשׁ אֶ֔לֶף וְהַמַּסְגֵּר אֶ֔לֶף. וְרַבָּנִן אָֽמְרֵי. כּוּלְּהֹן אֶלֶף. רִבִּי בְרֶכְיָה בְשֵׁם רִבִּי. אֵילּוּ הַחַבֵירִים. וְרַבָּנִן אָֽמְרִין. אֵילּוּ הַבּוּלְבוֹטִין. It is written: to the outstanding Elders in the diaspora. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. But more beloved by Me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: 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 thousand. Rebbi Berekhiah in the name of Rebbi [Ḥelbo said]²¹⁸Added from the consensus of the parallel texts, missing here., these are the Fellows; but the rabbis say, these are the councilmen.

רִבִּי הוֹשַׁעְיָה כַּד הֲוָה מְקַבְּל שַׂהֲדַייָא בְעֵינֵי טָב הֲוָה אֲמַר לוֹן. הֱיוּ יוֹדְעִין כַּמָּה עֵדוּת יוֹצֵא מִפִּיכֶם. כַּמָּה שְׂכַר בָּתִּים יוֹצֵא מִפִּיכֶם. אָמַר רִבִּי אֲבוּנָא. וְאִין כֵּינִי אֲפִילוּ בְדִיּנֵי נְפָשׁוֹת. בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד בָּא עָלֶיהָ הֲרֵי זֶה בִסְקִילָה. נִמְלְכוּ בֵית דִּין לְעַבְּרוֹ וּבָא עָלֶיהָ אֵינוֹ בִסְקִילָה. אָמַר רִבִּי אָבִין. אֶ֭קְרָא לֵֽאלֹהִ֣ים עֶלְי֑וֹן לָ֝אֵ֗ל גּוֹמֵר עָלָֽי. בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד נִמְלְכוּ בֵית דִּין לְעַבְּרוֹ אֵין הַבְּתוּלִין חוֹזְרִין. וְאִם לָאו הַבְּתוּלִין חוֹזְרִין. Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: you should know the importance of the testimony that comes from your mouths; how much rent money depends on your mouths. 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 stoned. The court decides to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said, I am calling to Almighty God, to the God Who decides with me. If a girl is three years and one day old, if the court decides to lengthen her hymen does (not) repair itself, otherwise it does [not] repair itself²¹⁹The text here obviously is wrong, but is correct in the parallel texts. It is talmudic doctrine that a girl becomes nubile one day after her third birthday. If she should have been raped before that day, her hymen will regrow and she remains a virgin; after that day the deflowering is definitive. It is stated that her body will follow the calendar decreed by the court..

סְמִיכַת הַזְּקֵנִים וַעֲרִיפַת הָעֶגְלָה בִּשְׁלשָׁה דִּבְרֵי רִבִּי שִׁמְעוֹן. רִבִּי יְהוּדָה אוֹמֵר בַּחֲמִשָּׁה. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. וְסָֽמְכוּ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אַחֵר הֲרֵי שְׁלֹשָׂה. מַה טַעֲמָא דְרִבִּי יְהוּדָה. וְסָֽמְכוּ שְׁנַיִם. זִקְנֵי שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי חֲמִשָּׁה. וּבְעֶגְלָה עֲרוּפָה מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. זְקֵנֶיךָ שְׁנַיִם. וְשׁפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד הֲרֵי חֲמִשָּׁה. מַה טַעֲמָא דְרִבִּי יְהוּדָה. זְקֵינֶיךָ וְשׁוֹפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אַחֵר הֲרֵי שְׁלֹשָׂה. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי יְהוּדָה בָּעֲרוּפָה דְּלָא דְרִישׁ וְיָֽצְאוּ. וְנִרְאִין דִּבְרֵי רִבִּי שִׁמְעוֹן בִּסְמִיכָה דְּלָא דְרִישׁ וְסָֽמְכוּ. אִין תֵּימַר. נִרְאִין דִּבְרֵי רִבִּי יְהוּדָה בָּעֲרוּפָה כְמוֹ דוּ דָרַשׁ וְסָֽמְכוּ יֵדְרוֹשׁ וְיָֽצְאוּ. אַשְׁכַּח תֵּימַר. וְיָֽצְאוּ שְׁנַיִם. זְקֵינֶיךָ שְׁנַיִם. וְשֹׁפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שִׁבְעָה. מַה מְקַייֵם רִבִּי שִׁמְעוֹן זְקֵינֶיךָ וְשֹׁפְטֶיךָ. זְקֵינֶיךָ שֶׁהֵן שׁוֹפְטֶיךָ. תַּנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. זְקֵינֶיךָ. זֶה בֵית דִּין הַגָּדוֹל. וְשֹׁפְטֶיךָ. זֶה מֶלֶךְ וְכֹהֵן גָּדוֹל. “The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five.” ²³⁰A very similar text is in Sotah 9:1. The commentary, Notes 32–45, also applies here. In the Babli, the parallels are Sanhedrin 13b, Sotah 44b. What is the reason of Rebbi Simeon? “[The Elders] shall lean,” two. No court has an even number of members; one adds another one; that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two. “The Elders,” two. No court has an even number of members; one adds one; that makes five. And for the calf whose neck is broken, ²³¹The arguments of rabbis Simeon and Jehudah have to be switched; cf. Sotah 9:1 Note 33. The argument of R. Jehudah (attributed here to R. Simeon) is explicit in Mishnah Sotah 9:1. The corrected text, treating R. Jehudah’s opinion before R. Simeon’s, follows the Babli which as a matter of principle insists on strict chronological order. what is the reason of Rebbi Simeon? “Your Elders,” two, “and your judges,” two. No court has an even number of members; one adds one; that makes five. What is the reason of Rebbi Jehudah? “Your elders, your judges,” two. No court has an even number of members; one adds another one; that makes three. Rebbi said, the words of Rebbi Jehudah are reasonable for the breaking of the neck, for he does not refer to “they shall go out.” The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken, if he refers to “they shall lean”, he also should refer to “they shall go out.” It turns out that you have to say “they shall go out” two, “your Elders” two, “and your judges” two. No court has an even number of members; one adds one more; that makes seven. How does Rebbi Simeon explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges,” these are king and High Priest.

תַּנֵּי הַסְּמִיכוֹת בִּשְׁלֹשָׁה. לֹא סְמִיכָה הִיא סְמִיכוֹת. תַּמָּן קְרֵיי לִמְנוּייָה סְמִיכוּתָא. It was stated: Leanings by three [judges]. Is not leaning the same as leanings²³²What does the baraita imply that is not implied by the Mishnah?? There²³³In Babylonia, ordination is called “leaning of the hands,” in imitation of Numbers.27.23">Num.27:23. In the Sanhedrin.13b">Babli, 13b, this usage is labelled as that of the Galilean R. Johanan. Modem usage naturally follows the Babli., they call ordination “leaning”.

אָמַר רִבִּי בָּא. בָּרִאשׁוֹנָה הָיָה כָל־אֶחָד וְאֶחָד מְמַנֶּה אֶת תַּלְמִידָיו. כְּגוֹן רַבָּן יוֹחָנָן בֶּן זַכַּיי מִינָּה אֶת רִבִּי לִיעֶזֶר וְאֶת רִבִּי יְהוֹשֻׁעַ. וְרִבִּי יְהוֹשֻׁעַ אֶת רִבִּי עֲקִיבָה. וְרִבִּי עֲקִיבָה אֶת רִבִּי מֵאִיר וְאֶת רִבִּי שִׁמְעוֹן. אָמַר. יֵשֵׁב רִבִּי מֵאִיר תְּחִילָּה. נִתְכַּרְכְּמוּ פְנֵי רִבִּי שִׁמְעוֹן. אָמַר לוֹ רִבִּי עֲקִיבָה. דַּייֶךָ שֶׁאֲנִי וּבוֹרְאֲךָ מַכִּירִין כּוֹחֲךָ. חָֽזְרוּ וְחָלְקוּ כָבוֹד לַבַּיִת הַזֶּה. אָֽמְרוּ. בֵּית דִּין שֶׁמִּינֶּה שֶׁלֹּא לְדַעַת הַנָּשִׂיא אֵין מִינּוּיוֹ מִינּוּי וְנָשִׂיא שֶׁמִּינֶּה שֶׁלֹּא לְדַעַת בֵּית דִּין מִינּוּיוֹ מִינּוּי. חָֽזְרוּ וְהִתְקִינוּ שֶׁלֹּא יְהוּ בֵית דֵּין מְמַנִּין אֶלָּא מִדַּעַת הַנָּשִׂיא וְשֶׁלֹּא יְהֵא הַנָּשִׂיא מְמַנֶּה אֶלָּא מִדַּעַת בֵּית דִּין. Rebbi Abba said, in earlier times²³⁴Before the war of Bar Kokhba., every one was ordinating his students; for example Rabban Joḥanan ben Zakkai ordained Rebbi Eliezer and Rebbi Joshua²³⁵Before his time, one finds neither formal ordination nor the title “Rebbi”., Rebbi Joshua Rebbi Aqiba, and Rebbi Aqiba Rebbi Meïr and Rebbi Simeon²³⁶In the tradition of the Babli, both were ordained, together with three others, by R. Jehudah ben Bava. This tradition is questioned by the Babli itself, loc. cit.; its historical accuracy is in doubt since it counts among the five also R. Jehudah, who belongs to the school of R. Eliezer, not R. Joshua.. He said, Rebbi Meïr shall preside; the face of Rebbi Simeon became yellow. Rebbi Aqiba told him, it is enough that I and your Creator recognize your power²³⁷In the tradition of both Talmudim, R. Simeon is a higher authority than R. Meïr; cf. Terumot 3:1:6" href="/Jerusalem_Talmud_Terumot.3.1.6">Terumot 3:1, Note 25.. They changed and honored this dynasty²³⁸In the time of the reconstruction after the war of Bar Kokhba, when the authority of the Patriarch became a political necessity. The dynasty is Hillel’s family, reputed to be of Davidic descent., saying: If a court ordained without the consent of the Patriarch, their ordination is no ordination, but if the Patriarch ordained without consent of the court, his ordination is ordination. They changed again²³⁹Under Rebbi’s successors, who had neither learning nor standing to act alone. and instituted that neither shall the Court ordain without consent of the Patriarch, nor the Patriarch without consent of the Court.

תַּנֵּי. בָּרִאשׁוֹנָה הָיוּ כוֹתְבִין שִׁטְרֵי חֲלִיצָה. בְּמוֹתָב פְּלוֹנִי וּפְלוֹנִי חָֽלְצָה פְלָנִית בַּת פְלוֹנִי לִפְלוֹנִי בַּר פְּלוֹנִי בְּפָנֵינוּ. דְּקָֽרְבַת לְקַדְמָנָא וְשָׁרַת סְיֵנֵיהּ מֵעִילוֹי רִיגְלֵיהּ דִּימִינָא וְרָקַת קַדְמָנָא רוֹקָא דְמִיתְחֲזֵי לָנָא עַל אַרְעָא וְאָֽמְרָת כָּ֚כָה יֵֽעָשֶׂ֣ה לָאִ֔ישׁ אֲשֶׁ֥ר לֹֽא־יִבְנֶה֭ אֶת־בֵּ֥ית אָחִֽיו. It was stated: From earlier times²⁴⁰Meaning that the text is traditional; its first author is unknown. The parallel in Moˋed qatan 3:5 (82a l. 48) does not have the introduction. [The text in Moˋed qatan is somewhat shortened in the Leiden ms. and editio princeps but the full text is in the Ashkenazic fragments published by J. Sussman, Kobez al Yad 12(1994) p.70.] A somewhat enlarged text in the Yevamot.39b">Babli, Yebamot 39b. is ascribed to R. Jehudah., one was writing documents of ḥalîṣah²⁴¹Needed by the widow to be able to remarry in another jurisdiction.: Before X and V²⁴²There should be three names mentioned here since the court must have three members. did Z daughter of U perform ḥalîṣah for V son of W, by coming before us, removing his shoe from his right foot, spitting before us visible spittle on the ground, and saying: So shall be done to the man unwilling to build his brother’s house²⁴³Deuteronomy.25.9">Deut. 25:9..

תַּנֵּי. בָּרִאשׁוֹנָה הָיוּ כוֹתְבִין שִׁטְרֵי מֵיאוּנִין. בְּמַעֲמַד פְּלוֹנִי וּפְלוֹנִי מִיאֲנָה פְּלָנִית בַּת פְּלוֹנִי בִפְלוֹנִי בַר פְּלוֹנִי בְּפָנֵינוּ. לָא רְעִינָא בֵיהּ לָא שְׁוִייהֲנָא לֵיהּ לָא צְבִינָא לְהִיתְנַסְּבָא לֵיהּ. It was stated: From earlier times²⁴⁰Meaning that the text is traditional; its first author is unknown. The parallel in Moˋed qatan 3:5 (82a l. 48) does not have the introduction. [The text in Moˋed qatan is somewhat shortened in the Leiden ms. and editio princeps but the full text is in the Ashkenazic fragments published by J. Sussman, Kobez al Yad 12(1994) p.70.] A somewhat enlarged text in the Yevamot.39b">Babli, Yebamot 39b. is ascribed to R. Jehudah. one was writing documents of repudiation²²³The repudiation of a marriage by an underage girl, married off by her mother or brothers after her father’s death and whose marriage during her minority is valid only rabbinically; cf. Yebamot Chapter 13.: Before X and Y²⁴²There should be three names mentioned here since the court must have three members. did Z daughter of U repudiate V son of W, by coming before us: I do not like him, I do not want to stay with him, I do not agree to be married to him²⁴⁴In the Yevamot.107b">Babli, Yebamot 107b, this is the required oral declaration of repudiation. The Babli has no document of repudiation; neither have medieval formularies..

אָמַר רִבִּי יוֹחָנָן הֶקְדֵּשׁ שֶׁפְּדָייוֹ יוֹתֵר עַל דָּמָיו הֲרֵי זֶה פָדוּי. וּמַעֲשֵׂר שֵׁינִי שֶׁפְּדָייוֹ יוֹתֵר עַל דָּמָיו הֲרֵי זֶה אֵינוֹ פָדוּי. מַה בֵין הֶקְדֵּשׁ מַה בֵין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי לָא. הֶקְדֵּשׁ יֵשׁ לוֹ תוֹבְעִין מַעֲשֵׂר שֵׁינִי אֵין לוֹ תוֹבְעִין. רִבִּי יוֹנָה בְעָא. כְּמָאן דָּמַר. אֵינוֹ כִנְכָסָיו. בְּרַם כְּמָאן דָּמַר. כִנְכָסָיו הוּא. מַה בֵין הֶקְדֵּשׁ מַה בֵין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי יוֹסֵי. וְלֹא כְבָר נֶאֱמַר טַעֲמָא. הֶקְדֵּשׁ יֵשׁ לוֹ תוֹבְעִין מַעֲשֵׂר שֵׁינִי אֵין לוֹ תוֹבְעִין. ²⁴⁵This piece is a composite of two paragraphs in Maˋaser Šeni 4:3, Notes 63–68. In the order of subjects, the sources differ from one another. Rebbi Joḥanan said, if somebody redeemed Temple dedications for more than their worth, it is redeemed²⁴⁶These rules are purely rabbinical in character.. But if somebody redeemed Second Tithe for more than its worth, it is not redeemed. What is the difference between dedications and Second Tithe? ^247,This is a non sequitur. The text in Maˋaser Šeni shows that the text is garbled; the text which belongs here is the other one starting with “R. La said,” with Sanhedrin 1:2:43" href="/Jerusalem_Talmud_Sanhedrin.1.2.43">Note 248.²⁵³This is the appropriate answer to the question following Sanhedrin 1:2:43" href="/Jerusalem_Talmud_Sanhedrin.1.2.43">Note 252. The Temple treasurer may attach the dedicator’s property to collect the fifth; redemption of Second Tithe is a private matter. Rebbi La said, dedications have claimants, Second Tithe has no claimant. Rebbi Jonah asked, that is following him who says that it is not his property²⁴⁹This refers to R. Meïr’s opinion regarding Second Tithe; cf. Maˋaser Šeni4:3, Note 67.. But for him who says it is his property, what is the difference between dedications and Second Tithe? Rebbi Yose said, the reason has already been explained: dedications have claimants, Second Tithe has no claimant.

רִבִּי זֵירָא בְּעָא קוֹמֵי רִבִּי אִמִּי. נִבְדַּק אוֹתוֹ הָאִישׁ וְאָמַר. לֹא נִתְכַּווַנְתִּי. אָמַר לֵיהּ. לְכִי בָדַק. ²⁵⁰This belongs after the text noted ²⁴⁸ and refers to the answer given in Sanhedrin 1:2:43" href="/Jerusalem_Talmud_Sanhedrin.1.2.43">Note 248 (cf. Maˋaser Šeni 4:3 Note 66.) Rebbi Zeˋira asked before Rebbi Immi: If the person was checked and he said, that was not what I intended? He answered him, when he will be checked.

אָמַר רִבִּי יוֹחָנָן הֶקְדֵּשׁ שֶׁפְּדָייוֹ וְלֹא הוֹסִיף חוֹמֶשׁ הֲרֵי זֶה פָדוּי. וּמַעֲשֵׂר שֵׁינִי שֶׁפְּדָייוֹ וְלֹא הוֹסִיף חוֹמֶשׁ אֵינוֹ פָדוּי. מַה בֵין מַעֲשֵׂר שֵׁינִי לְהֶקְדֵּשׁ. אָמַר רִבִּי לָא. שֶׁכֵּן אָדָם מָצוּי לִהְיוֹת מַרְבֶּה בְּהֶקְדֵּישׁוֹ. רִבִּי יוֹנָה בָּעֵי. כְּמָאן דָּמַר. אֵינוֹ כִנְכָסָיו. בְּרַם כְּמָאן דָּמַר. כִנְכָסָיו. מַה בֵין הֶקְדֵּשׁ לְמַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי יוֹסֵי. וְלֹא כְבָר אַתְּ אָמַרְתָּ טַעֲמָא. שֶׁאָדָם מָצוּי לִהַרְבּוֹת בְּהֶקְדֵּישׁוֹ. Rebbi Joḥanan said, if somebody redeemed Temple dedications without adding its fifth it is redeemed²⁵¹Even though adding the fifth in general is a biblical obligation; Leviticus.27.13">Lev. 27:13,Leviticus.27.15">15,Leviticus.27.19">19.. But if somebody redeemed Second Tithe dedications without adding its fifth, it is not redeemed²⁵²Even though the obligation of adding a fifth to the redemption money (Mishnah Maˋaser Šeni 4:2) is not supported by a verse.. What is the difference between dedications and Second Tithe? ²⁴⁸If a person overpays for redemption of his Temple dedications, it is a natural thing to do. But if he overpays for Second Tithe, the amount set aside for consumption in Jerusalem would be a mixture of sacred and profane money. Rebbi La said, because a person usually adds to his dedications. Rebbi Jonah asked, that is following him who says that it is not his property²⁴⁹This refers to R. Meïr’s opinion regarding Second Tithe; cf. Maˋaser Šeni4:3, Note 67.. But for him who says it is his property, what is the difference between Second Tithe and dedications? Rebbi Yose said, did you not already give the reason? Because a person usually adds to his dedications.

תַּנֵּי. הַהֶקְדֵּישׁוֹת בִּשְׁלֹשָׁה. הָדָא דְתֵימַר בְּמַקְדִּישׁ גּוף הַשָׂדֶה. אֲבָל אִם אָמַר. הֲרֵי עָלַי מְנָה לְהֶקְדֵּשׁ. נִישְׁמְעִינָהּ מֵהָדָא עֲרָכִים הַמִּיטַּלְטְלִין בִּשְׁלֹשָׁה. וְכִי יֵשׁ עֲרָכִים שׁאֵין מִיטַּלְטְלִין. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר ווָה בְשֵׁם רִבִּי חֲנִינָה. הָאוֹמֵר. עֶרְכִּי עָלַי. וּבָא לְסַדְּרוֹ מִקַּרְקַע. שָׁמִין לוֹ בַעֲשָׂרָה. מִמִּטַּלְטְלִין בִּשְׁלֹשָׁה. הָאוֹמֵר עֶרְכִּי עָלַי. אֵינוֹ כָאוֹמֵר. דְּמֵי שָׂדִי עָלַי. אֲבָל אִם אָמַר. הֲרֵי עָלַי מְנָה לְהֶקְדֵּשׁ. שָׁמִין לוֹ בִּשְׁלֹשָׁה. לִכְשֶׁיַּעֲשִׁיר נִידּוֹן בְּהֶשֵּׂג יָד. It was stated: “Temple dedications by three [appraisers].” That is, if one dedicated the body of a field. But if he said, I am vowing a mina for the Temple, ²⁵⁴From here to the end of the Halakhah there exists a copy in Megillah 4:4:2-8" href="/Jerusalem_Talmud_Megillah.4.4.2-8">Megillah 4:4 (75b l. 16ff., מ). let us hear from the following: “Appraisal of movables by three [appraisers].” Do there exist appraisals not of movables²⁵⁵By definition, “appraisals” refers to the sums of money detailed in Leviticus.27.1-8">Lev. 27:1–8. Money always is movable.? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten [people], by movables by three²⁵⁷This is difficult to understand; since the text is confirmed by two copies, it cannot be emended. By biblical law, a reduction of payments for the poor is mandated only for appraisals (Leviticus.27.8">Lev. 27:8), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent.. Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value²⁵⁶Since the rules of appraisal are the same in both categories.? But if he said, I am vowing a mina for the Temple, one appraises him by three [people]. Should he become rich, he will be judged by what he can afford²⁵⁷This is difficult to understand; since the text is confirmed by two copies, it cannot be emended. By biblical law, a reduction of payments for the poor is mandated only for appraisals (Leviticus.27.8">Lev. 27:8), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent..

תַּנֵּי. הָעֲבָדִים וְהַשְּׁטָרוֹת וְהַמִּטַּלְטְלִין אֵין לָהֶן אִיגֶּרֶת בִּקּוֹרֶת. רִבִּי יוּדָן בֶּן פָּזִי אָמַר. אַכְרָזָה. עוּלָּא בַר יִשְׁמָעֵאל אָמַר. עֲבָדִים שֶׁלֹּא יִבְרְחוּ. הַשְּׁטָרוֹת וְהַמִּטַּלְטְלִין שֶׁלֹּא יִגָּנֵבוּ. רִבִּי בָּא בַר כַּהֲנָא בְּעָא קוֹמֵי רִבִּי יוֹסֵי. לֵית הָדָא אָֽמְרָה שֶׁעֲבָדִים נִפְדִּין בִּשְׁלֹשָׁה. אָמַר לֵיהּ. אִין. וְהָתַנִּינָן בַּקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן וְאָדָם כַּיּוֹצֵא בָהֶן. אָמַר לֵיהּ. אָכֵין. אָדָם דָּכָא בֶּן חוֹרִין הוּא. חֲנַנְיָה בַר שֶׁלֶמְיָה אָמַר בְּשֵׁם רַב. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי וּבְעָא לְמֵיעֲבַד כְּרַבָּנִן. אֲמַר לֵיהּ רִבִּי לָֽעְזָר בֶּן פְּרָטָא בֶּן בֶּן רִבִּי לָֽעְזָר בֶּן פְּרָטָא. רִבִּי. לֹא כֵן לִימַדְתָּנוּ מִשּׁוּם זְקֵינֶיךָ. אֶלָּא אִם עָשׂוּ אִיגֶּרֶת בִּיקּוֹרֶת. אֲמַר לֵיהּ. אִין. וַחֲזַר וַעֲבַד כְּרַבָּן גַּמְלִיאֵל. ²⁵⁸The origin of these paragraphs is in Ketubot 11:6:2-5" href="/Jerusalem_Talmud_Ketubot.11.6.2-5">Ketubot 11:6 (כ), explained there in Sanhedrin 1:2:4-9" href="/Jerusalem_Talmud_Sanhedrin.1.2.4-9">Notes 116–128. The final paragraph, while also found in Megillah, makes sense only in Ketubot. The sentence in brackets is not in the text here, it is from Ketubot, but is necessary to provide continuity of the text. It was stated: One does not make public tender for slaves, securities, and movables. [What is public tender?] Rebbi Jehudah ben Pazi said, announcement. Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave be redeemed in front of three people? He answered him, yes. But did we not state: “Real estate nine and a Cohen. The same holds for humans”? He answered him, but the human here is a free person. Ḥanania bar Šelemiah in the name of Rav: A case came before Rebbi who wanted to act following the rabbis. Rebbi Eleazar ben Proteus, the grandson of Rebbi Eleazar ben Proteus, said to him: Rebbi, did you not teach us in your grandfather’s name, “except if he offered public tender”? He answered, yes, changed his mind, and acted following Rabban Gamliel.

דִּינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלשָׁה. רִבִּי אַבָּהוּ שָׁאַל. שׁוֹר הַנִּסְקַל כְּרִבִּי מֵאִיר מָהוּ לִיתֵּן הַכֶּסֶף בִּשְׁלֹשָׁה וְיִסָּקֵל בְּעֶשְׂרִים וּשְׁלֹשָׁה. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שׁוֹר הַנִּסְקַל כּוּלּוֹ מָמוֹן הוּא וּגְזֵירַת הַכָּתוּב שֶׁיִּסָּקֵל. “Capital crimes [are judged] by 23.” ²⁶⁵End of Sanhedrin 1:1" href="/Jerusalem_Talmud_Sanhedrin.1.1">Halakhah 1, Notes 103–106. Rebbi Abbahu asked: Following Rebbi Meïr, should an ox which is stoned have to pay damages by a court of three and be stoned by 23? Rebbi Yose ben Rebbi Abun told him, the rules of an ox which is stoned are all about money; it is a decision of the verse that it should be stoned.

אגנטוס הֵגֱמוֹן שָׁאַל לְרִבִּי יוֹחָנָן בֶּן זַכַּאי. הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָיו֭ יוּמָֽת. אָמַר לֵיהּ. שׁוּתָף לֵיסְטֵיס כְּלֵיסְטֵיס. וּכְשֶׁיָּצָא אָֽמְרוּ לוֹ תַלְמִידָיו. רִבִּי. לָזֶה דִחִיתָה בְקָנֶה. לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶן. כָּתוּב הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָיו֭ יוּמָֽת. כְּמִיתַת הַבְּעָלִים כֵּן מִיתַת הַשּׁוֹר. הִקִּישׁ מִיתַת בְּעָלִים לְמִיתַת הַשּׁוֹר. מַה מִיתַת בְּעָלִים בִּדְרִישָׁה וַחֲקִירָה בְּעֶשְׂרִים וּשְׁלשָׁה. אַף מִיתַת הַשּׁוֹר בִּדְרִישָׁה וַחֲקִירָה בְּעֶשְׂרִים וּשְׁלשָׁה. General²⁶⁶Greek ἡγεμῶν “leader, commander.” In 19c l. 61 (Sanhedrin 1:4:7" href="/Jerusalem_Talmud_Sanhedrin.1.4.7">Note 366) his name is Antoninus, in 19d l. 4 (Sanhedrin 1:4:9" href="/Jerusalem_Talmud_Sanhedrin.1.4.9">Note 373) Antigonos. The story has many parallels in which various forms of the name appear. Jastrow and Krauss think of Quietus, a general of Trajan not likely to have conversed with a person who died under Vespasian. A Genizah text shows that אגנטוס is the correct form. {Perhaps it is not a name but a title, εὐγενής “noble, well-born.”(E. G.)} אגנטוס asked Rebbi²⁶⁷His title should be Rabban. Joḥanan ben Zakkai: the bull shall be stoned, also its owner shall die²⁶³Exodus.21.29">Ex. 21:29.? He answered, the robber’s²⁶⁸Greek, λῃστής, ληϊστής. partner is like the robber. When he had left, his students asked him, rabbi, this one you pushed away with a cane²⁶⁹Since the owner is not executed, the answer cannot be correct.; what are you telling us? He said to them, it is written, the bull shall be stoned, also its owner shall die, like the owner’s death sentence so is the ox’s death sentence. Since the owner’s death sentence would be by a court of 23, investigation²⁷⁰An exact investigation into the circumstances of the crime; the evaluation of the evidence is within the purview of the court. and cross-examination²⁷¹The determination when, where, and how the crime was committed. Discrepancies in testimony about these questions make prosecution impossible; cf. Sanhedrin 1:3:1" href="/Jerusalem_Talmud_Sanhedrin.1.3.1">Mishnah 5:1–2., so the ox’s death sentence is by a court of 23, investigation and cross-examination²⁷²Mekhilta dR. Simeon ben Ioḥai 21:29..