intercalate

Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him.

Rebbi Immi in the name of Rebbi Simeon ben Laqish: This is from the House of Shammai, since the House of Shammai say that property abandoned to the poor is abandoned. Rebbi Yasa said to him: We understand that it is free from tithes because property abandoned by a court order is abandoned. It is written (Ezra 10:8): “Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction.” From where that it is free from tithes? Rebbi Jonathan, the son of Rebbi Isaac bar Aḥa understood it from the following: One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated. The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rebbi Abun said, not to prolong the prohibition of new grain.

Rebbi Zeïra in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year. It was stated: One does not intercalate in the Sabbatical Year but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year.

Rebbi Zeïra in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year. It was stated: One does not intercalate in the Sabbatical Year but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year.

Some Tannaïm state: One intercalates the year because of impurity. Some Tannaïm state: One does not intercalate the year because of impurity. He who says, one does not intercalate, how does he uphold: for they ate the Passover contrary to what is written? They intercalated in Nisan but only Adar can be intercalated. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar.

Some Tannaïm state: One intercalates the year because of impurity. Some Tannaïm state: One does not intercalate the year because of impurity. He who says, one does not intercalate, how does he uphold: for they ate the Passover contrary to what is written? They intercalated in Nisan but only Adar can be intercalated. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar.

From where that a declaration of forfeiture by a court makes it ownerless? It is written: Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction and he shall be separated from the community of the Diaspora. From where that it is free from tithes? Rebbi Jonathan, the son of Rebbi Isaac bar Aḥa understood it from the following: “One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated.” The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rebbi Abun said, not to prolong the prohibition of new grain. Rebbi Ze`ira in the name of Rebbi Abbahu: That is only before Rebbi permitted the importation of vegetables from outside the Land. But after Rebbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year.

It was stated: One does not intercalate in the Sabbatical Year [nor in the year following the Sabbatical;] but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year. It was stated: The house of Rabban Gamliel intercalated immediately after the end of the Sabbatical year. Rebbi Avin said, from this you do not infer anything. watch the spring month. Watch it that it should come in its renewal.

It was stated: One does not intercalate in the Sabbatical Year [nor in the year following the Sabbatical;] but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rebbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year. It was stated: The house of Rabban Gamliel intercalated immediately after the end of the Sabbatical year. Rebbi Avin said, from this you do not infer anything. watch the spring month. Watch it that it should come in its renewal.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar. Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar. Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.

Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: It happened that seven Elders assembled in the valley of Rimmon. Who were they? Rebbi Meïr, and Rebbi Jehudah, and Rebbi Yose, and Rebbi Simeon, and Rebbi Neḥemiah, and Rebbi Eliezer ben Jacob, and Rebbi Joḥanan the Alexandrian. They said, how many distinctions have sancta compared to heave? Rebbi Meïr says, thirteen. Rebbi Yose says, twelve. Rebbi Meïr said, so I heard from Rebbi Aqiba, thirteen. Rebbi Joḥanan the Alexandrian said, I served Rebbi Aqiba standing more than you served sitting. They said, Rebbi Joḥanan the Alexandrian is a true Alexandrian. They rose kissing, and if any of them had no kaftan, his colleague cut half of his kaftan and gave it to him. And why did they do this? Because all of them were explaining the following verse, each one in seven ways: I shall sing to my beloved, my beloved’s song for his vineyard. They acclaimed the last one for the versions he found in it. They said, this was Rebbi Simeon ben Yoḥai. Why were they exerting themselves in this matter? They were explaining, saying, molten gods you shall not make for yourself. What is written next? The holiday of unleavened bread you shall observe. They said, anybody able to intercalate a year and he does not intercalate is as if he worshipped strange gods. When they were leaving they said, come and let us record our act. A rock of marble was there. Each of them took a nail and fixed it in it; it descended and sank in as in dough. Until now it is called the rock of nails.

Rebbi Jonah in the name of Rebbi Ḥiyya bar Abba: It happened that seven Elders assembled in the valley of Rimmon. Who were they? Rebbi Meïr, and Rebbi Jehudah, and Rebbi Yose, and Rebbi Simeon, and Rebbi Neḥemiah, and Rebbi Eliezer ben Jacob, and Rebbi Joḥanan the Alexandrian. They said, how many distinctions have sancta compared to heave? Rebbi Meïr says, thirteen. Rebbi Yose says, twelve. Rebbi Meïr said, so I heard from Rebbi Aqiba, thirteen. Rebbi Joḥanan the Alexandrian said, I served Rebbi Aqiba standing more than you served sitting. They said, Rebbi Joḥanan the Alexandrian is a true Alexandrian. They rose kissing, and if any of them had no kaftan, his colleague cut half of his kaftan and gave it to him. And why did they do this? Because all of them were explaining the following verse, each one in seven ways: I shall sing to my beloved, my beloved’s song for his vineyard. They acclaimed the last one for the versions he found in it. They said, this was Rebbi Simeon ben Yoḥai. Why were they exerting themselves in this matter? They were explaining, saying, molten gods you shall not make for yourself. What is written next? The holiday of unleavened bread you shall observe. They said, anybody able to intercalate a year and he does not intercalate is as if he worshipped strange gods. When they were leaving they said, come and let us record our act. A rock of marble was there. Each of them took a nail and fixed it in it; it descended and sank in as in dough. Until now it is called the rock of nails.

“Rebbi Meïr used to teach: It says, ‘A man came from Baal-Shalishah and brought to the man of God bread from first grain, etc.’ At no place in the Land of Israel does produce ripen earlier than at Baal-Shalishah, and only that kind ripened early.” ‘He brought to the man of God,’ when did he bring it? After the ‘Omer ceremony, since it is said: ‘Give to the people to eat.’ “But since the year was in need of an intercalation, why did Elisha not intercalate? This teaches you that the year was one of famine and everybody was jumping to the threshing floors.”

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

It was stated: “One does not intercalate for a year because of impurity; Rebbi Jehudah says, one does, since we find that Hezekia intercalated because of impurity, as it was said: ‘For most of the people, etc.’ Rebbi Simeon said, even though they intercalated in Nisan, only Adar was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon, Hezekia forced the multitude to celebrate the Second Passover.” Some Tannaïm state: One intercalates for the year because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: “For they ate the pesaḥ not as it was written.” How does the one who says one does intercalate, explain “for they ate the pesaḥ”? They intercalated in Nisan but only Adar was intercalated. This follows what Rebbi Simon bar Zavdi said, they found the skull of Oman the Jebusite under the altar.

One does not intercalate for a year 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. Rebbi says, Nisan never was 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.

One does not intercalate for a year 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. Rebbi says, Nisan never was 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.

One does not intercalate for a year 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. Rebbi says, Nisan never was 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.

“One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates outside the Land.

“One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates outside the Land.

“One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates outside the Land.

“One intercalates for a year only in Judea, but if [a month] was intercalated in Galilee it is validly intercalated. Rebbi Ḥanania from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year in Galilee, but if it was intercalated in Galilee it is validly intercalated. One does not intercalate a year outside the Land; if it was intercalated outside the Land it is not validly intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates outside the Land.

Are Fellows able to enter for the intercalation of the year? Let us hear from the following: 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 minor 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 day.

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 signal. 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 Judea. Baˋalah, and Iyyim, and Asem 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 Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

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 signal. 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 Judea. Baˋalah, and Iyyim, and Asem 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 Judea? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis.

“For three indications one intercalates a year: because of fresh grain, the equinox, and tree 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 happy. Rabban Simeon ben Gamliel said, also because of the equinox.”

“For three regions one intercalates a year, because of Judea, Transjordan, and Galilee. 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. If Judea was one of the reasons, everybody was happy since the ˋOmer was brought from there.

“For three regions one intercalates a year, because of Judea, Transjordan, and Galilee. 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. If Judea was one of the reasons, everybody was happy since the ˋOmer was brought from there.

“One intercalates neither because of the cold, nor because of the rains; if they did intercalate it is not intercalated. One intercalates neither because of kid goats nor because of pigeon chicks, nor because of milk [lambs]; but all of them are ancillary reasons for the year. Rebbi Yannai said that Rabban Gamliel 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.”

“One does not intercalate a year unless it be missing most of a month. How much is most of a month? 16 days. 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 equinoxes. Rebbi Yose said, before Passover. Rav Mattaniah said, only that lulav be taken at the end of Tishre of equinoxes.

“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.

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.

Some Tannaïm state: “One does not intercalate because of impurity.” Rebbi Yose 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.”

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.

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.

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.

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. 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.

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. 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.

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. 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.

“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 Land? 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.

“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 Land? 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.

“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 Land? 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.

“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 Land? 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.

“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 Land? 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.

“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 Land? 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.

“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 Land? 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.

When Rebbi Aḥa expired, a star was seen at high noon. When Rebbi Ḥanan expired, the statues were bent. When Rebbi Joḥanan expired, the pictures were bent. They said, there was no picture beauty like his. When Rebbi Ḥanina from Hauran expired, Lake Tiberias was split. They said, when he was going to intercalate, the lake was split before him. When Rav Hoshaia expired, the shame of Tiberias fell down. When Rebbi Isaac ben Elyashiv expired, 70 thresholds of Galilean houses were uprooted. They said, these were kept in place by his merit.

But he erred in the teaching of Samuel who said : We do not intercalate the year on the 30th day of Adar, since that day may possibly be fixed as Nisan. Hezekiah thought that we do not say "since that day may possibly be fixed as Nisan."

Rab Safra said : R. Abbahu related that when Hananyah, the nephew of R. Joshua, went to the Diaspora, he used to intercalate the years and fix the new moons outside the [Holy] Land.

He said to them, "Why, when I declare something unclean, do you pronounce it clean, and when I forbid you permit?" They said to him, "Why dost thou intercalate years and fix new moons outside the [Holy] Land?"

And the king said to the wise men. Who are the wise men? The rabbis. “Who knew the times”: that is, who knew how to intercalate years and fix new moons. He said to them: Try her for me. They said [to themselves]: What shall we do? If we tell him o put her to death, tomorrow he will become sober again and he will require her from us. Shall we tell him to let her go? She disrespected royalty. So they said to him: From the day when the Temple was destroyed and we were exiled from our land, counsel has been taken from us and we do not know how to judge capital cases. Go to Ammon and Moab who have remained in their places like wine that has settled on its lees. They spoke to him thus

The text [above states]: Rabbah b. Bar Hanah said in the name of R. Yohanan, It is forbidden to write one letter except from a copy. They objected: R. Shimon b. Elazar It happened that R. Meir went to intercalate the year in Assia, and there was no Megillah there and he wrote one out by heart.

When R. Dimi came, he said, Eighteen curses did Isaiah pronounce upon Israel, and he was not satisfied until he had spoken against them this passage, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). Eighteen curses, what are they? As it is written, "For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread and the whole stay of water; the mighty man and the man of war; the judge and the prophet and the diviner and the elder; the captain of fifty and the man of influence, and the counsellor, and the wise among artificers, and the instructed whisperer. And I will give children to be their princes and suckers out shall rule over them, etc." (Is. iii. 1-4) "Stay"—these are the learned in the Law, "staff"—these are the learned in Mishnah, e.g., R. Jehudah ben Tema and his fellows. R. Papa and our Rabbis differ in respect of this. One says, there are six hundred divisions of Mishnah, and another says there are seven hundred divisions of Mishnah. "The whole stay of bread"—these are the learned in Talmud, as it is said, "Come, eat ye of my bread, and drink of the wine which I have mingled" (Prov. ix. 5). "And the whole stay of water"—these are the learned in Agadah, who draw out the heart of man like water by means of Agadah. "The mighty man"—this is the man learned in oral tradition. "And the man of war"—this is he who knows how to handle matters in the battle of the Law. "The judge"—this is a magistrate who gives true decisions faithfully. "The prophet"—this is what the word itself conveys. "The diviner"—this is a king, as it is said, "Divination is in the lips of the king" (Prov. xvi. 10). "The elder"—this is he who is worthy to sit as a teacher presiding over an Academy. "Captain of fifty"—do not read "captain of fifty," but captain of fifths. This is he who knows how to handle matters in the five sections of the Law. There is another explanation of "Captain of fifty" according to R. Abohu; for R. Abohu says, Hence we learn that an interpreter is not appointed over the congregation, who is less than fifty years old. "And the man of influence"—this is he on whose account his generation has influence above in the courts of heaven, e.g., R. Chănina ben Dosa, or below on earth, e.g., R. Abohu in the household of Caesar. "The counsellor"—one who knows how to intercalate years and to fix months. "And the wise"—this is the disciple who makes his teachers wise. "Artificers"—at the time that he is unfolding the words of the Law, all are made like deaf men. "And instructed"—this is he who draws instruction from the heart of a matter. "Whisperer"—this is he to whom it is fitting to impart the words of the Law, which is given in a whisper. "And I will give children to be their princes." What is the meaning of the words, "And I will give children to be their princes"? R. El'azar said, These are the children of men who are empty of good works. "And suckers out shall rule over them." R. Papa bar Jacob said, Foxes, sons of foxes. And he was not satisfied, until he had said to them, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). These are the children of men who are empty of good works. They shall behave themselves proudly against him who is filled with good works as a pomegranate. "And the base against the honourable." Let him come, to whom heavy sins are like light, and behave himself proudly against him to whom light are like heavy.