Talmud Bavli
Talmud Bavli

Chasidut for Rosh Hashanah 35:17

<big><strong>גמ׳</strong></big> וליפקו נמי אתמוז וטבת

But we see that this is not so! No; what it means is this: 'The Creator sees<span class="x" onmousemove="('comment',' This word being supplied from 'beholdeth' in v. 13.');"><sup>21</sup></span> their hearts together and considereth all their doings'. <big><b>MISHNAH: </b></big>THERE ARE SIX NEW MOONS TO REPORT WHICH<span class="x" onmousemove="('comment',' I.e., to report whether the Beth din in Jerusalem have made the New Moon on the thirtieth or the thirty-first day after the preceding New Moon. Lit., 'for six months'.');"><sup>22</sup></span> MESSENGERS GO FORTH [FROM JERUSALEM<span class="x" onmousemove="('comment',' As soon as the New Moon has been declared, on the twenty-ninth or the thirtieth day as the case may be.');"><sup>23</sup></span> TO THE DIASPORA]. [THE NEW MOON] OF NISAN ON ACCOUNT OF PASSOVER,<span class="x" onmousemove="('comment',' So that before Passover arrives the Jews in the Diaspora will know which day is the fifteenth.');"><sup>24</sup></span> OF AB<span class="x" onmousemove="('comment',' There is no need for them to go on Sivan, because the date of Pentecost is known from the counting of the 'Omer.');"><sup>25</sup></span> ON ACCOUNT OF THE FAST,<span class="x" onmousemove="('comment',' The ninth of Ab.');"><sup>26</sup></span> OF ELUL ON ACCOUNT OF NEW YEAR,<span class="x" onmousemove="('comment',' Knowing the New Moon of Elul, the Jews of the Diaspora will fix New Year thirty days later, Elul usually having twenty-nine days, though there is still a risk that the Beth din may in any particular year declare Elul to have thirty.');"><sup>27</sup></span> OF TISHRI FOR THE ADJUSTMENT OF THE FESTIVALS,<span class="x" onmousemove="('comment',' Viz., the Day of Atonement and Tabernacles, about which they could not be any more sure than about New Year.');"><sup>28</sup></span> OF KISLEV ON ACCOUNT OF HANUKAH,<span class="x" onmousemove="('comment',' Which commences on Kislev 25.');"><sup>29</sup></span> AND OF ADAR ON ACCOUNT OF PURIM.<span class="x" onmousemove="('comment',' Adar the 14th.');"><sup>30</sup></span> WHEN THE TEMPLE STOOD, THEY USED ALSO TO GO FORTH TO REPORT IYAR ON ACCOUNT OF THE LESSER PASSOVER.<span class="x" onmousemove="('comment',' The Passover for the unclean, kept on the fourteenth of Iyar. V. Num. IX, 1-14.');"><sup>31</sup></span> <big><b>GEMARA: </b></big>Why should they not also go forth to report Tammuz and Tebeth<span class="x" onmousemove="('comment',' On account of the fasts of the seventeenth of Tammuz and the tenth of Tebeth.');"><sup>32</sup></span>

Pri Tzadik

ויהי בימים וגו' וירא בסבלותם: In the Medrash it is written that G-d saw that they had no rest, and Moshe went and established the Shabbat day. This needs explanation - how is it hinted to here that Moshe established the day of rest for them? The verse says that G-d saw their hardships, no more no less. However, there is undoubtedly a hint towards the Shabbat day. The idea is that in every element of the creation of the world the words וירא אלהים כי טוב are used. How is it possible for the verse to say that G-d saw - didn't he see before/during his creation of the world? However, the intention of the verse is that through G-d's vision he was able to put the light (that he had created in the first day) into them. The only time it doesn't say כי טוב is when G-d created darkness and תוהו ובהו on the first day, and on the second day, G-d created Gehinom according to the Talmud in Pesachim (54A). The verse that says that G-d created evil, even though such a concept is not mentioned in the Genesis account of the creation of the world.
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