(ג) הַלְּבָנָה נִסְתֶּרֶת בְּכָל חֹדֶשׁ וְאֵינָהּ נִרְאֵית כְּמוֹ שְׁנֵי יָמִים אוֹ פָּחוֹת אוֹ יוֹתֵר מְעַט. כְּמוֹ יוֹם אֶחָד קֹדֶם שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ בְּסוֹף הַחֹדֶשׁ וּכְמוֹ יוֹם אֶחָד אַחַר שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ וְתֵרָאֶה בַּמַּעֲרָב בָּעֶרֶב. וּבַלַּיִל שֶׁתֵּרָאֶה בַּמַּעֲרָב אַחַר שֶׁנִּסְתְּרָה הוּא תְּחִלַּת הַחֹדֶשׁ וּמוֹנִין מֵאוֹתוֹ הַיּוֹם תִּשְׁעָה וְעֶשְׂרִים יוֹם. וְאִם יֵרָאֶה הַיָּרֵחַ לֵיל שְׁלֹשִׁים יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ הַחֹדֶשׁ. וְאִם לֹא יֵרָאֶה יִהְיֶה רֹאשׁ הַחֹדֶשׁ יוֹם אֶחָד וּשְׁלֹשִׁים וְיִהְיֶה יוֹם שְׁלֹשִׁים מֵחֹדֶשׁ שֶׁעָבַר. וְאֵין נִזְקָקִין לַיָּרֵחַ בְּלֵיל אֶחָד וּשְׁלֹשִׁים בֵּין שֶׁנִּרְאָה בֵּין שֶׁלֹּא נִרְאָה. שֶׁאֵין לְךָ חֹדֶשׁ לְבָנָה יוֹתֵר עַל שְׁלֹשִׁים יוֹם:
A) The moon is hidden every single month and is not visible for around 2 days, more or less. About one day before it coincides with the sun at the end of the month and about one day after it coincides with the sun and you see it in the west in the evening.
B) And the night you see it in the evening after it is hidden, that is the start of the month and we count from that day 29 days. And if the moon is seen on the 30th night, the 30th day will be the first of the month. And if it is not seen, the first of the month will be the 31st day and the 30th day will be of the previous month. And we do not relate to the moon on the 31st night, whether it is visible or whether it is not visible, for you don't have a lunar month longer than 30 days.
(ג) כיצד היו משיאין משואות, מביאין כלנסאות של ארז ארכין וקנים ועצי שמן ונערת של פשתן וכורך במשיחה, ועולה לראש ההר ומצית בהן את האור ומוליך ומביא ומעלה ומוריד עד שהוא רואה את חברו שהוא עושה כן בראש ההר השני, וכן בראש ההר השלישי.
(ד) ומאין היו משיאין משואות, מהר המשחה לסרטבא, ומסרטבא לגרופינא, ומגרופינא לחורן, ומחורן לבית בלתין, ומבית בלתין לא זזו משם, אלא מוליך ומביא ומעלה ומוריד עד שהיה רואה כל הגולה לפניו כמדורת האש.
(ה) חצר גדולה היתה בירושלים, ובית יעזק היתה נקראת, ולשם כל העדים מתכנסים, ובית דין בודקין אותם שם. וסעודות גדולות עושין להם בשביל שיהו רגילין לבא. בראשונה לא היו זזין משם כל היום, התקין רבן גמליאל (הזקן) שיהו מהלכין אלפים אמה לכל רוח. ולא אלו בלבד, אלא אף החכמה הבאה לילד, והבא להציל מן הדלקה ומן הגיס ומן הנהר ומן המפלת, הרי אלו כאנשי העיר, ויש להם אלפים אמה לכל רוח.
(ו) כיצד בודקין את העדים, זוג שבא ראשון, בודקין אותו ראשון. ומכניסין את הגדול שבהן, ואומרים לו: אמר, כיצד ראית את הלבנה, לפני החמה או לאחר החמה, לצפונה או לדרומה, כמה היה גבוה ולאין היה נוטה, וכמה היה רחב. אם אמר לפני החמה, לא אמר כלום. ואחר כך היו מכניסים את השני ובודקין אותו. אם נמצאו דבריהם מכונים, עדותן קימת. ושאר כל הזוגות שואלין אותם ראשי דברים, לא שהיו צריכין להן, אלא כדי שלא יצאו בפחי נפש, בשביל שיהו רגילים לבא.
(ז) ראש בית דין אומר: מקדש, וכל העם עונין אחריו: מקדש מקדש. בין שנראה בזמנו בית שלא נראה בזמנו, מקדשין אותו. רבי אלעזר ברבי צדוק אומר: אם לא נראה בזמנו, אין מקדשין אותו, שכבר קדשוהו שמים.
A) How were these mountain fires lighted? They brought long staves of cedar wood, and shoots, and sticks from oil trees, and the scraps of flax, which were [all] tied on the top of [the staves] with twine; [with these, the court's agent] went to the top of the mountain, and lighted the fire; and waved them to and fro, upward and downward, until he could see his fellow, [and] that [the latter] was doing the same on the top of the next mountain; and so too, [this process was repeated with regards to the next fellow] on the top of the third mountain.
B) And from where did they light these mountain fires? From the Mount of Olives to Sartava, and from Sartava to Grofina, and from Grofina to Havran, and from Havran to Beit Biltin; and from Beit Biltin, [the agents] did not move from there, but [rather] he would wave [the flaming brands] to and fro, upward and downward, until he could see the whole Diaspora in front of him [lit up] like a torch fire.
C) There was a large courtyard in Jerusalem and it was called Beit Ya'azek; it was there that all the witnesses gathered, and the court would examine them there. Large meals were made for them, in order that they be accustomed to come [and testify].
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D) How were witnesses examined? The pair that came first were examined first. [The judges] would bring in the eldest of them, and say to him: "Say [to us], how did you see the moon; was it [with the crescent turned] towards the sun, or away from the sun? To the north or to the south [of the sun]? What was its elevation and towards which side was it inclining? And how wide was it?" If he said [the crescent was turned] towards the sun, he did not say anything [of value and is dismissed]. Afterwards, they would bring in the second witness and examine him; if their words were found to match, their testimony stood [and was accepted].
E) And [then] all the other pairs of witnesses would be asked [questions in outline form], not because the [judges] would need them, but only that they not leave with bitter spirits, in order that they be accustomed to come [and testify in the future].
F) The head of the court [then] said, "[The new month is] consecrated" and all the people answered after him, "Consecrated, consecrated."
G) Whether [the new moon] had been seen at its time [meaning, on the first of the two possible days] or whether it had not been seen at its time, it was consecrated.
H) Rabbi Eliezer bar Tsadok, said, "If it had not been seen at its time, it was not consecrated, because it had already been consecrated by the Heavens [on the second day]."
A) In the beginning, they would light torches [to announce the sighting of the new moon]. Since the confusion of the Samaritans [who would disrupt the torches], they decreed that there would be messengers who went out [and declared the sighting of the new moon].'
B) And if the Samaritans were removed, then we would do one day [of Yom Tov], and in a case where the messengers arrive, we would do one day [of Yom Tov]."
C) But now, since we know the fixing of the months, what's the reason that we do two days? Because they sent a message from there [Israel]: "Be careful with the practice of your ancestors that are in your hands; sometimes, the government will decree [a persecution on the Jews] and they [the Jews] will come to denigrate [Yom Tov]."
(ה) בַּזְּמַן הַזֶּה שֶׁאֵין שָׁם סַנְהֶדְרִין וּבֵית דִּין שֶׁל אֶרֶץ יִשְׂרָאֵל קוֹבְעִין עַל חֶשְׁבּוֹן זֶה. הָיָה מִן הַדִּין שֶׁיִּהְיוּ בְּכָל הַמְּקוֹמוֹת עוֹשִׂין יוֹם טוֹב אֶחָד בִּלְבַד אֲפִלּוּ הַמְּקוֹמוֹת הָרְחוֹקוֹת שֶׁבְּחוּצָה לָאָרֶץ כְּמוֹ בְּנֵי אֶרֶץ יִשְׂרָאֵל. שֶׁהַכּל עַל חֶשְׁבּוֹן אֶחָד סוֹמְכִין וְקוֹבְעִין. אֲבָל תַּקָּנַת חֲכָמִים הוּא שֶׁיִּזָּהֲרוּ בְּמִנְהַג אֲבוֹתֵיהֶם שֶׁבִּידֵיהֶם:
In this time that the Sanhedrin doesn't exist and the court of the land of Israel fixes on this calculation, it should have been according to the law that in all places, they would only make one day holiday, even the distant places that are in the outside of the land [of Israel], like the children of the land of Israel. For everyone relies and fixes based on one calculation. But it is an amendment of the sages that they be careful with the custom of their fathers that is in their hands.
(ג) על ששה חדשים השלוחין יוצאין: על ניסן מפני הפסח, על אב מפני התענית, על אלול מפני ראש השנה, על תשרי מפני תקנת המועדות, על כסלו מפני חנכה, ועל אדר מפני הפורים. וכשהיה בית המקדש קים, יוצאין אף על איר מפני פסח קטן.
On six months messengers go out: On Nisan, because of Pesach; On Av, because of the fast; On Elul, because of Rosh Hashnanah; On Tishrei, to correct for the festivals; On Kislev, because of Chanukah; On Adar, because of Purim; And when the Temple existed, they also went out on Iyar, because of the little Pesach.
(יב) יֵשׁ מְקוֹמוֹת שֶׁהָיוּ מַגִּיעִין אֲלֵיהֶם שְׁלוּחֵי נִיסָן וְלֹא הָיוּ מַגִּיעִין לָהֶן שְׁלוּחֵי תִּשְׁרֵי. וּמִן הַדִּין הָיָה שֶׁיַּעֲשׂוּ פֶּסַח יוֹם אֶחָד שֶׁהֲרֵי הִגִּיעוּ לָהֶן שְׁלוּחִין וְיָדְעוּ בְּאֵי זֶה יוֹם נִקְבַּע רֹאשׁ חֹדֶשׁ. וְיַעֲשׂוּ יוֹם טוֹב שֶׁל חַג הַסֻּכּוֹת שְׁנֵי יָמִים שֶׁהֲרֵי לֹא הִגִּיעוּ אֲלֵיהֶן הַשְּׁלוּחִין. וּכְדֵי שֶׁלֹּא לַחֲלֹק בַּמּוֹעֲדוֹת הִתְקִינוּ חֲכָמִים שֶׁכָּל מָקוֹם שֶׁאֵין שְׁלוּחֵי תִּשְׁרֵי מַגִּיעִין שָׁם עוֹשִׂין שְׁנֵי יָמִים אֲפִלּוּ יוֹם טוֹב שֶׁל עֲצֶרֶת:
A) There are places that the messengers of Nissan would reach them and the messengers of Tishri would not reach them. And according to the law, they ought to make Passover one day of holiday, for the messengers reached them and they knew on which day the first of the month was fixed. And they ought to make the holiday of the festival of Tabernacles two days, for the messengers didn't reach them.
B) And in order not to distinguish between the festivals, the sages amended that any place that the messengers of Tishri didn't reach would make two days [of holidays], even the holiday of Ceasing (Shavuot).
(ז) יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה בִּזְמַן שֶׁהָיוּ קוֹבְעִין עַל הָרְאִיָּה הָיוּ רֹב בְּנֵי אֶרֶץ יִשְׂרָאֵל עוֹשִׂין אוֹתוֹ שְׁנֵי יָמִים מִסָּפֵק. לְפִי שֶׁלֹּא הָיוּ יוֹדְעִין יוֹם שֶׁקָּבְעוּ בּוֹ בֵּית דִּין אֶת הַחֹדֶשׁ שֶׁאֵין הַשְּׁלוּחִין יוֹצְאִין בְּיוֹם טוֹב:
(ח) וְלֹא עוֹד אֶלָּא אֲפִלּוּ בִּירוּשָׁלַיִם עַצְמָהּ שֶׁהוּא מְקוֹם בֵּית דִּין פְּעָמִים רַבּוֹת הָיוּ עוֹשִׂין יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שְׁנֵי יָמִים. שֶׁאִם לֹא בָּאוּ הָעֵדִים כָּל יוֹם שְׁלֹשִׁים נוֹהֲגִין הָיוּ בְּאוֹתוֹ הַיּוֹם שֶׁמְּצַפִּין לְעֵדִים קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. וְהוֹאִיל וְהָיוּ עוֹשִׂין אוֹתוֹ שְׁנֵי יָמִים וַאֲפִלּוּ בִּזְמַן הָרְאִיָּה הִתְקִינוּ שֶׁיִּהְיוּ עוֹשִׂין אֲפִלּוּ בְּנֵי אֶרֶץ יִשְׂרָאֵל אוֹתוֹ תָּמִיד שְׁנֵי יָמִים בַּזְּמַן הַזֶּה שֶׁקּוֹבְעִין עַל הַחֶשְׁבּוֹן. הִנֵּה לָמַדְתָּ שֶׁאֲפִלּוּ יוֹם טוֹב שֵׁנִי שֶׁל רֹאשׁ הַשָּׁנָה בַּזְּמַן הַזֶּה מִדִּבְרֵי סוֹפְרִים:
A) [Regarding] the holiday of Rosh Hashanah at the time when they fix based on the sighting, the majority of the children of the land of Israel would make it two days out of doubt. For they would not know on which day the court fixed the month for the messengers don't go out on the holiday.
B) And not only such but even in Jerusalem itself, which is the place of the court, many times they'd make the holiday of Rosh Hashanah two days. For if the witnesses didn't come all of the 30th day, they'd treat that day that the witnesses were anticipated as holy and the morrow holy. And since they'd make it two days and even at the time of the sighting, [as such] they amended that even the children of the land of Israel would always make it two days at this time that we fix based on the calculation. Behold, you have learnt that even the second [day of] holiday of Rosh Hashanah at this time originates from the words of the scribes.
Breslau Rabbinical Conference, Reform Judaism, 1846
The observance of the second day lacks all reason in our time, whatever may have been its justification in an earlier day. The reason given in the Talmud for this observance, because this may be necessary in the future when the restoration to Palestine takes place and the temple will be rebuilt, does not impress us very deeply.
Although the original reasons for the institution of these second days no longer obtains, still it cannot be denied that the people look upon them as holy and assign to them religious significance. As long as this remains the case no good reason can be advanced for abandoning them, but if because of their frequency they become a burden or detract from the fervour wherewith the first days are observed, then the time has come to abolish them. It may be that this is the case with some of these second days and not with others.
At any rate, circumstances may differ in different communities, and it should be left to each congregation to determine this according to these circumstances, we merely giving the assurance that, if any congregation determines to abolish the observance of these days, there is nothing in Judaism to prevent it.
A Responsum on Yom Tov Sheni Shel Galuyot
Philip Sigal and Abraham J. Ehrlich, 1969
In light of these considerations, it is our view that it is consistent with halakhah to observe the Shalosh Regalism and Rosh Hashanah in conformity with the liturgical calendar now observed in Israel.
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In reality, through our insistence on keeping this second day as a Yom Tov, we become makshilei harabim, misleading thousands of our congregants. Suburban congregations enjoy considerable attendance at services on the last day of Passover and on the second day of Shavuot because of the Yizkor service, but have barely a minyanon the seventh day of Passover and on the first day of Shavuot. Our synagogues are crowded on the eve of Simchat Torah for the hakafot, but empty on the eve of Shemini Atzeret. Thus, by trying to maintain a custom (minhag) we cause our people to disregard the law (din).
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Our proposed declaration on Yom Tov Sheni will also help restore some semblance of confidence in the machinery of halakhah, in the operations of our Law Committee, and in the realism of our approach to Judaism. Yom Tov Sheni, more than anything we can pinpoint, is a severe case of gezeirah she'ain hatzibur yakhol la'amod bo (an enactment which the communtiy cannot live with), which the Rabbis of old always had the good grace to remove.