rebbi

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

Ben Yehoṣadaq was priding himself for his vaulting. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

It is written: David returned to bless his house when Mikhal, Saul’s daughter, came towards him, etc. Who is one of the empty ones? Abba bar Cahana said, the most empty one, that is the dancer. She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: He came to the sheep fences along the road and there was a cave. Rebbi Abun in the name of Rebbi Eleazar: That was a fence inside a fence. Saul came to spread his feet. He saw him how he lifted a little and covered a little. [David] said, how could one touch such a righteous body. That is what he told him, behold, what your eyes saw today which today gave me in your hand in the cave and I could have killed you, etc. Is it not written “I had mercy on you” but it had mercy on you, your modesty had mercy on you. David told Michal, before the Eternal Who chose me over your father, etc. And I was still humbler than this and I was lowly in my eyes, and with the servant girls you mentioned, with them I shall be honored, for they are not servant girls but mothers. How was she punished? Michal, Saul’s daughter, had no child until the day of her death. But is it not written: The sixth Yitre`am, of his wife Calf. She mooed like a calf and died.

It is written: David returned to bless his house when Mikhal, Saul’s daughter, came towards him, etc. Who is one of the empty ones? Abba bar Cahana said, the most empty one, that is the dancer. She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: He came to the sheep fences along the road and there was a cave. Rebbi Abun in the name of Rebbi Eleazar: That was a fence inside a fence. Saul came to spread his feet. He saw him how he lifted a little and covered a little. [David] said, how could one touch such a righteous body. That is what he told him, behold, what your eyes saw today which today gave me in your hand in the cave and I could have killed you, etc. Is it not written “I had mercy on you” but it had mercy on you, your modesty had mercy on you. David told Michal, before the Eternal Who chose me over your father, etc. And I was still humbler than this and I was lowly in my eyes, and with the servant girls you mentioned, with them I shall be honored, for they are not servant girls but mothers. How was she punished? Michal, Saul’s daughter, had no child until the day of her death. But is it not written: The sixth Yitre`am, of his wife Calf. She mooed like a calf and died.

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

HALAKHAH: Rav explained for the House of Rebbi Shila, “when gever called” as “when the herald proclaimed.” They said to him, “when the rooster called.” He said to them, did we not state “Ben Gever”? Could you say, “the son of the rooster”?

Rebbi Jeremiah asked, the tenth from above, the tenth from below?

Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating you, that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, for two evils did my people do. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple.

Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating you, that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, for two evils did my people do. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple.

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Rebbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.

HALAKHAH: It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple. Rebbi Eleazar asked, would one start with them on the next holiday? Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” It only is a problem following what was stated in the name of Rebbi Nathan: On the eighth day there was no lottery. In Rebbi Nathan’s opinion, would one start with them on the next holiday?

HALAKHAH: It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple. Rebbi Eleazar asked, would one start with them on the next holiday? Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” It only is a problem following what was stated in the name of Rebbi Nathan: On the eighth day there was no lottery. In Rebbi Nathan’s opinion, would one start with them on the next holiday?

HALAKHAH: It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple. Rebbi Eleazar asked, would one start with them on the next holiday? Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” It only is a problem following what was stated in the name of Rebbi Nathan: On the eighth day there was no lottery. In Rebbi Nathan’s opinion, would one start with them on the next holiday?

HALAKHAH: It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple. Rebbi Eleazar asked, would one start with them on the next holiday? Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” It only is a problem following what was stated in the name of Rebbi Nathan: On the eighth day there was no lottery. In Rebbi Nathan’s opinion, would one start with them on the next holiday?

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abbin said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Illa said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abbin said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Illa said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abbin said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Illa said, time. Sacrifice, one bull and one ram.

Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice. Holiday, as Rebbi Abbin said in the name of Rebbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Illa said, time. Sacrifice, one bull and one ram.

MISHNAH: On three occasions in a year were all watches equal in the parts of the holiday and in the distribution of the shew-bread; on Pentecost one says to him, here you have maṣsah, here you have leavened. The watch whose time is fixed brings daily sacrifices, vows and voluntary gifts, and all sacrifices of the public, and sacrifices everything. If the holiday is next to the Sabbath either before or after, all watches were equal in the distribution of the shew-bread. If one day fell between them, the watch whose time is fixed takes ten loaves and the one remaining takes two. On all other days of the year the incoming one takes six; Rebbi Jehudah says that the incoming takes seven and the outgoing takes five. The incoming ones distribute in the North and the outgoing in the South. Bilgah always distributes in the South; its ring was fixed and its window closed.

Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five breads or what is available. But was Aḥimelekh from the outgoing watch?

Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five breads or what is available. But was Aḥimelekh from the outgoing watch?

Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five breads or what is available. But was Aḥimelekh from the outgoing watch?

Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five breads or what is available. But was Aḥimelekh from the outgoing watch?

“The incoming ones distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”

“The incoming ones distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”

“The incoming ones distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”

“The incoming ones distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”

“Bilgah always distributes in the South. Because of Miriam from Bilgah who apostasied and went to marry a general of the Greek government. She came and patted on the top of the altar and said to it, Λύκος, you destroyed Israel’s property and did not support them at the time of their distress. But some are saying that its time arrived to serve but it did not appear; so Yeshevav served in its stead in the High Priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav withy the incoming. Should it not have been eliminated from its place? You cannot do this, as Rebbi Simon said in the name of Rebbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written, these are the foundations of David and Samuel the Seer in their faithfulness. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

“Bilgah always distributes in the South. Because of Miriam from Bilgah who apostasied and went to marry a general of the Greek government. She came and patted on the top of the altar and said to it, Λύκος, you destroyed Israel’s property and did not support them at the time of their distress. But some are saying that its time arrived to serve but it did not appear; so Yeshevav served in its stead in the High Priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav withy the incoming. Should it not have been eliminated from its place? You cannot do this, as Rebbi Simon said in the name of Rebbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written, these are the foundations of David and Samuel the Seer in their faithfulness. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

“Bilgah always distributes in the South. Because of Miriam from Bilgah who apostasied and went to marry a general of the Greek government. She came and patted on the top of the altar and said to it, Λύκος, you destroyed Israel’s property and did not support them at the time of their distress. But some are saying that its time arrived to serve but it did not appear; so Yeshevav served in its stead in the High Priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav withy the incoming. Should it not have been eliminated from its place? You cannot do this, as Rebbi Simon said in the name of Rebbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written, these are the foundations of David and Samuel the Seer in their faithfulness. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.

“Its ring was fixed.” Rebbi Abba in the name of Rebbi Jehudah: They made the rings wide on top and narrow at the bottom.

“Its ring was fixed.” Rebbi Abba in the name of Rebbi Jehudah: They made the rings wide on top and narrow at the bottom.

MISHNAH: There are four New Year’s Days. On the first of Nisan is New Year for kings and for holidays. On the first of Elul is New Year for animal tithe; Rebbi Eleazar and Rebbi Simeon say, on the first of Tishre.

MISHNAH: There are four New Year’s Days. On the first of Nisan is New Year for kings and for holidays. On the first of Elul is New Year for animal tithe; Rebbi Eleazar and Rebbi Simeon say, on the first of Tishre.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “There are four New Year’s Days,” etc. It is written, this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees nor for planting nor for vegetables. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit. Or is it only the second in the week? We do not find this count in the Torah. But is it not written, it was evening and it was morning, the second day? One makes no inferences from the Creation of the World. Which one is the second of the months and which one is the second of the years? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed: In the third month of the Israelites’ exodus from Egypt. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt, etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month, etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius; in year three of Cyrus, king of Persia. And I am saying, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

Rebbi Eleazar in the name of Rebbi Ḥanina: Also for the kings of the peoples of the world one only counts from Nisan. In the sixth, in year two of Darius. In the eighth, [in year] two of Darius. Should we not say, “in the eighth in year three”? Heipha said, the eighth was said first but there is no earlier and later in the Torah. Rebbi Jonah said, it is written: and now take notice, starting with this day, before a stone is set upon stone in the Temple of the Eternal. How is this? In the sixth the foundation stone was laid. In the eighth this verse was said. If you are saying, they already laid, Heipha is correct. If you are saying, they did not lay, Heipha did not say anything. Rebbi Isaac objected: Is it not written, it was in the 601-st year, in the first, on the first day of the month? And it was stated on this, the year of the Flood is not counted. Explain it following Rebbi Eliezer, as Rebbi Eliezer said, in Tishre was the world created. But is it not written, it was in the month of Nisan of year twenty; it was in the month of Kislew of year twenty? Explain it following Rebbi Eliezer, as Rebbi Eliezer said, any year of which 30 days have not elapsed is not counted as a full year. But is it not written, It was in the first month of the second year, on the first of the month, when the Sanctuary was erected? If you are saying that it was the third year and because 30 days had not elapsed it is not counted as a full year, is it not written, it was in the second year in the second month, on the twentieth of the month? There are 50 days in the year, and it would not be counted as a whole year? That is one of Rebbi Isaac’s answers which are difficult.

What is the difference whether one says that one counts from Nisan or one counts from Tishre? Rebbi Jonah says, the difference is the proof power of documents. If he took a loan in Iyar and wrote in it, the second year of government; he sold real estate in Marḥeshwan and wrote in it, the second year of government. For him who says that one counts from Nisan, the loan preceded. For him who said that one counts from Tishre, the sale preceded.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

How for kings? If he died in Adar and a king took office in Adar it is counted as a year for both of them. Rebbi Jonah said, only if he reached Nisan. Otherwise like the following, he ruled one month in Samaria. You can determine the years of the kings of Israel only through the years of the kings of Jehudah, and you can determine the years of the kings of Jehudah only through the years of the kings of Israel. It is written: And the time that David ruled over Israel was forty years, etc. And it is written, in Hebron he ruled over Jehudah seven years and six months, etc. In total they are deficient and in detail excessive. Rebbi Isaac bar Qaṣaṣata in the name of Rebbi Jonah: they were thirty-two and a half years, but to honor Jerusalem he counts them as entire. The great Jehudah says, the greater number absorbs the lesser. Rebbi Samuel bar Naḥman said, when your days will be complete. The Holy One, praise to Him, said to David: I am counting full days for you, I am not counting missing days for you. [Will not your son Solomon build the Temple to sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, upholding justice and law is preferred by the Eternal to sacrifice.] Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat as for a commoner. Rebbi Yudan ben Rebbi Shalom said, it is written, for six months dwelt there Joab and all of Israel. The Holy One, praise to Him, said to him: I did tell you, do not attack them, but you desired to attack them. By your life, they will not be counted for you.

Who stated “holidays”? Rebbi Simeon, since Rebbi Simeon said, “three holidays in order starting with the holiday of unleavened bread.” You find to say sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rebbi Eleazar ben Rebbi Simeon said, only that the holiday of unleavened bread be the last one.” You find to say sometimes three, sometimes two, sometimes one. But the Sages say, the holiday which happens to be first, on condition that the holidays of one full year have passed.

Who stated “holidays”? Rebbi Simeon, since Rebbi Simeon said, “three holidays in order starting with the holiday of unleavened bread.” You find to say sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rebbi Eleazar ben Rebbi Simeon said, only that the holiday of unleavened bread be the last one.” You find to say sometimes three, sometimes two, sometimes one. But the Sages say, the holiday which happens to be first, on condition that the holidays of one full year have passed.

Who stated “holidays”? Rebbi Simeon, since Rebbi Simeon said, “three holidays in order starting with the holiday of unleavened bread.” You find to say sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rebbi Eleazar ben Rebbi Simeon said, only that the holiday of unleavened bread be the last one.” You find to say sometimes three, sometimes two, sometimes one. But the Sages say, the holiday which happens to be first, on condition that the holidays of one full year have passed.

Who stated “holidays”? Rebbi Simeon, since Rebbi Simeon said, “three holidays in order starting with the holiday of unleavened bread.” You find to say sometimes five, sometimes four, sometimes three. Before Pentecost five, before Tabernacles four, before Passover three. “Rebbi Eleazar ben Rebbi Simeon said, only that the holiday of unleavened bread be the last one.” You find to say sometimes three, sometimes two, sometimes one. But the Sages say, the holiday which happens to be first, on condition that the holidays of one full year have passed.

It is written, in addition to the Sabbaths of the Eternal, and in addition to your gifts, etc., which you will give to the Eternal. For I could think that on a holiday one brings only the holiday sacrifices; from where that sacrifices by a single person or by a community which were dedicated for the holiday shall be brought on the holiday? The verse says, in addition to the Sabbaths of the Eternal, … which you will give to the Eternal. This refers to birds and flour offerings, to add all of them to be brought on the holiday. “I could think that this is voluntary; the verse says, these you shall do on your festive occasions, ‘these’ are established as duty, that all of them be brought on the holiday. I could think on any holiday of his choosing; the verse says, you shall come there and bring there. If to permit, it already was permitted. If to establish, it already was established. Then why is it said, you shall come there and bring there? This refers to the first holiday which happens to come his way. I could think that one of these passed, he transgressed because ‘do not delay’? The verse says, these you shall do on your festive occasions; he does not transgress because of ‘do not delay’ until the holidays of a full year have passed by him. Rebbi Simeon says three holidays in order. How is this? If he vowed before Passover, only if Passover, and Pentecost, and Tabernacles passed by him. If he vowed before Pentecost, only if Pentecost, and Tabernacles, and Passover, and Pentecost, and Tabernacles passed by him. If he vowed before Tabernacles, only if Tabernacles, and Passover, and Pentecost, and Tabernacles passed by him.”

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

They asked before Rebbi Ila, so far for a commandment. From where a prohibition? The verse says, you shall come there and bring there. Where do we hold? If for a commandment, it already had been said. But if it cannot refer to a commandment, refer it to a prohibition. *Does one transgress about a Pesaḥ sacrifice at its proper time? It was found stated, about Pesaḥ sacrifice at its proper time one transgresses. If it were otherwise, what would we say? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, that you should not say that since if it was lost and found after the owner was exculpated, its body is brought as well-being offering, therefore it was a question whether one transgresses about a Pesaḥ sacrifice at its proper time. They asked before Rebbi Ze`ira, does one transgress between one holiday and the next? Rebbi Abba objected, was it not stated, a holiday offering which was not brought on the first shall be brought on the second; does one permit him to transgress? In addition from the following: You shall do, a positive commandment. Guard, a prohibition. Does he not transgress a positive commandment and a prohibition only after three holidays? Rebbi Abun in the name of the rabbis there: If one said, I take upon me the obligation to bring an elevation offering on Monday. Once Monday has passed and he did not bring it, he transgresses. If its year is complete you cast down the last day and he transgresses every single day. If it is so, if three holidays have passed you cast down the last holiday and he transgresses every single holiday. Rebbi Abun bar Ḥiyya asked, if its year was completed on Pentecost, is it possible to say it is not qualified and he transgresses?

As this: The fat of my holiday offering shall not stay until the morning. But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Sabbath. <rebbi yose asked, if the fourteenth fell on a sabbath,> no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? And here, bring it to the altar when it is still daylight lest it come to “not tarry”. Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.

As this: The fat of my holiday offering shall not stay until the morning. But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Sabbath. <rebbi yose asked, if the fourteenth fell on a sabbath,> no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? And here, bring it to the altar when it is still daylight lest it come to “not tarry”. Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.

As this: The fat of my holiday offering shall not stay until the morning. But could parts from weekday be brought on a holiday? Rebbi Abbahu said, I confirmed it, if the Fourteenth fell on a Sabbath. <rebbi yose asked, if the fourteenth fell on a sabbath,> no holiday offering comes with it, that the Torah has to say, bring it to the altar when it is still daylight lest it come to “not stay”? And here, bring it to the altar when it is still daylight lest it come to “not tarry”. Rebbi Ḥinena said, if he transgressed and brought, is it not qualified? Since it is qualified if he transgressed and brought, he would transgress.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

It is written: Before the Eternal, your God, you shall eat it year by year. A year for itself, and a year for its substitution. A year for the unblemished and a year for the blemished. A year for the firstling and a year for sancta. Year by year, this teaches that the firstling is eaten for two days and two years. How is this? If he slaughtered it on the eve of New Year’s day and ate it on the eve of New Year’s day and on New Year’s Day. Rebbi Ismael stated: If it developed [a blemish] on the fifteenth day of its year, he is permitted to keep it after its year another fifteen days. Rebbi Ila said, this implies that a year for the blemished one is not clear. Rebbi Yose said, a baraita supports Rebbi Ila: Today one is permitted to keep a firstling for four or five years before one shows it to an expert. Where do we hold? If for an unblemished one, it already has been said. But if it cannot refer to the unblemished one, let it refer to the blemished. Both for the firstling and for any sancta one transgresses because of holidays without a year, and because of a year without holidays. One understands holidays without year. Year without holidays? There, they said, explain it if it was too young for Passover. As you are saying there, what is suitable for part of the year is suitable for the year, so say here also, what is suitable for part of Passover is suitable for Passover. Rebbi Abba Mari said, explain it that the coming Pentecost was on the fifth, it was born on the sixth, and the next Pentecost was on the seventh.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.

Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: It is written, do not investigate between good or bad. If he transgressed and investigated, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? Here the Torah permitted to dedicate deficient animals. There, we have stated: “On the eighth day he brings three animals, purification sacrifice, reparation sacrifice, and elevation sacrifice. But the poor man brought birds as reparation and elevation offerings.” Is not the bird as reparation offering deficient in time next to the reparation offering? Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Abba bar Mamal asked before Rebbi Immi: It is written, on the eighth he shall bring. If he transgressed and did not bring, does he transgress? He told him, for anything which comes to permit one does not transgress. What does it come to permit? As Rebbi Eleazar said, here the Torah did permit to dedicate those deficient in time. Rebbi Yose ben Rebbi Abun said, all seven days one does not tell him, bring. Afterwards one tells him, bring. A baraita disagrees with Rebbi Yose ben Rebbi Abun: Everybody plans and brings his sacrifices on the holiday. One understands a nazir. Is the sufferer from skin disease not missing atonement? And did we not state, Hallel and joy eight? Explain it for a nazir. Rebbi Sachariah the son-in-law of Rebbi Levi asked, the beginning one explains for a nazir and the end for a sufferer from skin disease? Rebbi Ḥanania the son of Rebbi Hillel said, was this not already objected there? And Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat. Here also, Cohanim and the goat.