Arakhin 18

Chapter 18

א במאי קמיפלגי בעיבור שנה דתניא כמה עיבור שנה ל' רשב"ג אומר חודש

1 In what principle do they differ?1 - In regard to the prolonged year. For it was taught: By how much is a year prolonged? By thirty days. R'Simeon B'Gamaliel said: By a month.2

ב מיתיבי אין עצרת חלה אלא ביום הנף ואין ר"ה חלה אלא או ביום הנף או לאור עיבורו בשלמא לעולא דשמונה חסירין עבדינן מעוברין לא עבדינן משכחת לה

2 An objection was raised: The Feast of Weeks can fall only on the day of the waving,<span class="x" onmousemove="('comment',' The second day of Passover (v. Lev. XXIII, 10-12) i.e., on the same day of the week as the second day of Passover. The fifty days are counted from the sixteenth of Nisan to the first of Shabuoth. Hence the fiftieth day must fall upon the same week-day as the first, the day of the waving.');">3 and the New Year can fall only on either the day of the waving or the day following the night of the last day of the full month [of Nisan].<span class="x" onmousemove="('comment',' Or iburo, the night of its being made a full month, because upon the night depends its completeness, for if the new moon is proclaimed for the thirty-first day, that fact renders the month just passed full (one of thirty days) .');">4 Now that will be right according to 'Ulla if eight defective months could be arranged, but not full ones; hence this may happen thus: if both are defective, it falls on the day of the waving; if one is full and the other defective, it falls on the day following the night of the last day of the full month.<span class="x" onmousemove="('comment',' [Normally the twelve months of the year beginning with Tishri are full and defective in rotation. Where there is a departure from this order, the only months affected are Kislew in the winter and Siwan in the summer, which months are made defective instead of being normally full. Now if both these months are made defective, giving eight defective months for the year, there is an interval between the 30th of Nisan and the first of Tishri of eight days of the week, i.e., the first of Tishri falls on the same day of the week as the 31st of Nisan; and since the 30th of Nisan falls on the same day as the day of waving, which is exactly fifteen days before, the New Year will also fall on the day of waving. Should, on the other hand, only one of these two months be made defective - namely Kislew, whilst Siwan is full, there would be nine days of the week difference between the 30th of Nisan and the first of Tishri, so that New Year will fall on the 31st day. i.e., the day following the night of the last day of the full month of Nisan.]');">5

ג שניהן חסר ביום הנף

ד אחד מלא ואחד חסר לאור עיבורו

ה אלא לרב הונא דאמר עבדינן מעוברין הא זימנין דמשכחת לאור אור עיבורו

5 But according to R'Huna who says one does make [eight] full months, it may happen that it falls on the day following the day after the night of the last day of the full month?<span class="x" onmousemove="('comment',' [On the view of R. Huna that we make eight full months, the two months Heshwan (in winter) and Iyyar (in summer) normally defective are made full, with the result that one extra day of the week is added as interval between the 30th day of Nisan and the first Tishri making New Year to fall two week-days after the 30th of Nisan.]');">6

ו אמר לך רב הונא ולעולא מי ניחא שמונה הוא דלא עבדינן הא שבעה עבדינן שבעה זימנין דלא עבדינן בסיתוא ועבדינן בקייטא והא הוה לאור אור עיבורו

6 - R'Huna will answer you: But is it indeed right. according to 'Ulla? Only eight [full] months are not made, but we do make seven. Now can it not happen that we arrange them not in winter but in the summer, with the result that it would possibly fall upon the day following the day after the last day of the full month!7

ז אלא הא מני אחרים היא דתניא אחרים אומרים אין בין עצרת לעצרת ואין בין ראש השנה לר"ה אלא ארבעה ימים בלבד ואם היתה שנה מעוברת חמשה

7 - Rather, this is in agreement with the 'Others', for it was taught: 'Others' taught. Between one Feast of Weeks and the other, and between one New Year and the other, there is an interval of no more than four days [of the week], or in the case of a prolonged year, five days.<span class="x" onmousemove="('comment',' The statement that the New Year must fall either on the day of the week on which the waving day falls or upon the day following the night after the last day of the full month is in accord with the teaching of 'Others', who hold that all months are full and defective in strict rotation, making a total of 354 which is four days over fifty weeks, leaving four days of the week as interval between one New Year and the other in a normal year and five in a prolonged year.');">8 But, at all events, on the view of the 'Others', it could not fall on the day of the waving? - R'Mesharsheya said: The reference is to a prolonged year, and the prolongation of a year is by thirty days. Deduct one [full] month against the other [full one] and it will fall upon the day of the waving.<span class="x" onmousemove="('comment',' [Having added in winter an extra full month, Nisan is made defective, with the result that we have four defective months during the summer, making New Year fall on the day of the waving. v. p. 51, n. 5.]');">9

ח סוף סוף לאחרים ביום הנף לא משכחת לה

ט א"ר משרשיא כגון שהיתה שנה מעוברת ועיבור שנה ל' יום דל ירחא לבהדי ירחא דמשכחת לה ביום הנף

9 Said R'Adda B'Ahabah to Raba: Do 'Others' intend teaching us [how to count] the number?10 - This is what they convey to us: That it is not obligatory to proclaim a new moon on the basis of having seen it.11 Rabina demurred: But there are days made of hours,<span class="x" onmousemove="('comment',' Granted that 'Others' go by the order of the new moons, yet it happens that in a simple (not prolonged) year, five days may intervene between one Passover and the other. For the forty minutes above twenty-nine days and twelve hours, between one moon and the other, make in one year an additional eight hours, in three years an additional day.');">12

י א"ל רב אדא בר אהבה לרבא אחרים מנינא אתא לאשמועינן הא קמ"ל דלא בעינן מצוה לקדש ע"פ הראיה

10 and days of thirty years?<span class="x" onmousemove="('comment',' And even when that is accounted for, there remain minutes, which added to one another amount in every thirty years to one complete day. The exact duration is: twenty-nine days, twelve 793/1080 hours, which time fragments combined add one day in every three, and one additional one every thirty years.');">13 - Since they do not occur every year, he does not count them. Samuel, too, agreed with the view of R'Huna, for Samuel said: The lunar year consists of no less than three hundred and fifty-two, nor of more than three hundred and fifty-six days.

יא מתקיף לה רבינא והאיכא יומא דשעי ויומא דתלתין שני כיון דליתיה בכל שתא לא קא חשיב

11 How is that? - If the two are full,14 there are [fifty] six; if the two are incomplete. [fifty] two; if on complete and one incomplete, [fifty] four.

יב ואף שמואל סבר לה כרב הונא דאמר שמואל אין שנת לבנה פחותה משלש מאות וחמשים ושתים יום ולא יתירה על שלש מאות וחמשים וששה יום

12 An objection was raised: [If one said,] I shall be a Nazirite according to the number of the days of the sol year, then he must count for his Naziriteship three hundred and sixty-five days according to the years of the sun; [if he said,] According to the days of the lunar year, he must count for his Naziriteship three hundred and fifty-four days according to the days of the lunar year. Now, if that [account above] were right, at times you find [a year of three hundred and fifty] six days?15

יג הא כיצד שניהם מלאין ששה שניהם חסירין שנים אחד מלא ואחד חסר ארבעה

13 - With regard to vows go after human parlance as well as after the majority of years.

יד מיתיבי הריני נזיר כימות החמה מונה נזירות ג' מאות וששים וחמשה ימים כמנין ימות החמה כימות הלבנה מונה נזירות ג' מאות וחמשים וארבעה ימים כמנין ימות הלבנה ואם איתא זימנין דמשכחת לה ששה

14 Rabbi, too, held the view of R'Huna, for it was taught: Rabbi happened to have arranged for nine defective months, and the moon [of Tishri] was seen in its due season! Whereupon Rabbi was amazed and said: We have arranged nine incomplete ones and yet the moon [of Tishri] appeared in due season! R'Simeon B'Rabbi said to him: perhaps this happened to be a prolonged year

טו בנדרים הלך אחר לשון בני אדם ורוב שנים

טז ואף רבי סבר לה כרב הונא דתניא מעשה ועשה רבי (כרב הונא) תשעה חסירים ונראה חודש בזמנו והיה רבי תמיה ואומר עשינו תשעה חסירין ונראה חודש בזמנו אמר לפניו ר' שמעון בר רבי שמא שנה מעוברת היתה

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