Rosh Hashanah 12

Chapter 12

א שהיה חולה בעצרת רב אשי אמר מאי ואכלנו ולדה שלמים בחג דקתני חג השבועות
1 that it was sick on Pentecost. R'Ashi said: What is meant by the statement 'we ate its young as a peace-offering on the Festival'?
ב ואידך כל היכא דתני פסח תני עצרת
2 it means, the Feast of Weeks. What says the other to this? - [He says that] wherever [Pentecost] is mentioned in connection with Passover, it is called 'Assembly' ['azereth].<span class="x" onmousemove="('comment',' The Rabbinic term for Pentecost; and therefore here must mean Tabernacles.');"><sup>1</sup></span>
ג (אמר) רבא כיון שעברו עליו ג' רגלים בכל יום ויום עובר בבל תאחר מיתיבי אחד בכור ואחד כל הקדשים כיון שעברו עליהם שנה בלא רגלים רגלים בלא שנה עובר בבל תאחר
3 Raba said: As soon as three festivals have elapsed, he transgresses every day the precept of 'not delaying'. The following was cited in objection to this: [The rule] both for a firstling and for all consecrated animals is that so soon as they have been kept back a year [even] without three festivals,<span class="x" onmousemove="('comment',' This statement is discussed infra.');"><sup>2</sup></span>
ד והאי מאי תיובתיה אמר רב כהנא מאן דקא מותיב שפיר קא מותיב מכדי תנא אלאוי קא מהדר ליתני בכל יום ויום עובר בבל תאחר
4 or three festivals even it les than a year, the precept of 'not delaying' is transgressed. What objection is there here?<span class="x" onmousemove="('comment',' There is no contradiction between this statement and that of Raba.');"><sup>3</sup></span>
ה ואידך תנא למיקבעיה בלאו קא מהדר בלאוי יתירי לא קא מהדר
5 - R'Kahana said: The objection is a sound one.<span class="x" onmousemove="('comment',' Lit., 'he who raises the objection objects well'.');"><sup>4</sup></span> See now: the Tanna is looking for prohibitions; let him then state, 'he transgresses the precept of "not delaying" every day'.<span class="x" onmousemove="('comment',' And since he does not say so, we presume that he is in disagreement with Raba.');"><sup>5</sup></span>
ו גופא אחד בכור ואחד כל הקדשים כיון שעברו עליהם שנה בלא רגלים רגלים בלא שנה עובר בבל תאחר בשלמא רגלים בלא שנה משכחת לה אלא שנה בלא רגלים היכי משכחת לה
6 What says the other to this? - [He says that] the Tanna is only anxious to stamp the act as forbidden;<span class="x" onmousemove="('comment',' Lit., 'to fix it in a prohibition'.');"><sup>6</sup></span> he does not look for extra prohibitions.<span class="x" onmousemove="('comment',' But all the same he would agree with Raba.');"><sup>7</sup></span>
ז הניחא למאן דאית ליה כסדרן משכחת לה אלא למאן דלית ליה כסדרן היכי משכחת לה
7 [To revert to] the [above] text: '[The rule] both for a firstling and for all consecrated animals is that so as they have been kept back a year even without three festivals or three festivals even if less than a year, the precept of "not delaying" is trans gressed'. I grant that three festivals without a year are possible; but how i a year possible without three festivals?
ח בשלמא לרבי משכחת לה בשנה מעוברת דתניא (ויקרא כה, ל) שנה תמימה רבי אומר מונה ג' מאות וששים וחמשה יום כמנין ימות החמה
8 And I still grant that this is possible for one who requires the three festivals to be in order, but for one who does not require them to be in order how is it possible? And I still grant that this is possible for Rabbi in a leap year, since it has been taught, [It is written] 'a complete year'<span class="x" onmousemove="('comment',' Within which a house sold in a walled city could be compulsorily redeemed. Lev. XXV, 29.');"><sup>8</sup></span>
ט וחכ"א מונה י"ב חדש מיום ליום ואם נתעברה שנה נתעברה לו משכחת לה לרבי דאקדשה בתר חג המצות דכי מטא שילהי אדר בתראה שנה מליא רגלים לא מלו אלא לרבנן היכי משכחת לה
9 : Rabbi says, he [the seller] reckons three hundred and sixty-five days, which is the number of days in the solar year, while the Sages say that he reckons twelve months from day to day,<span class="x" onmousemove="('comment',' Which in an ordinary year is only 354 days according to the Jewish calendar.');"><sup>9</sup></span> and if it is a leap year he gets the benefit.<span class="x" onmousemove="('comment',' The year in this case being 383 days.');"><sup>10</sup></span>
י כדתני רב שמעיה עצרת פעמים ה' פעמים ששה פעמים שבעה הא כיצד שניהן מלאין חמשה שניהן חסרין שבעה אחד מלא ואחד חסר ששה
10 - It is possible for Rabbi [to have a year without three festivals] in the case where one sanctified the animal after<span class="x" onmousemove="('comment',' Strictly speaking it must be during passover, since 365 days would not elapse from after Passover till the end of the next Adar sheni. Or 'the end of Adar' may be used loosely to signify the days between then and Passover.');"><sup>11</sup></span> the festival of Passover, since when the end of the next second Adar<span class="x" onmousemove="('comment',' The second Adar in a leap year.');"><sup>12</sup></span>
יא ומאן תנא דפליג עליה דרב שמעיה אחרים היא דתניא אחרים אומרים אין בין עצרת לעצרת אין בין ר"ה לר"ה אלא ד' ימים בלבד ואם היתה שנה מעוברת חמשה
11 comes round the year is completed but the number of festivals is not completed. But for the Rabbis how is it possible? - [It is possible] on the basis of what R'Shemaiah learnt: Pentecost is sometimes on the fifth of the [third] month, sometimes on the sixth, and sometimes on the seventh.
יב בעי ר' זירא יורש מהו בבל תאחר (דברים כג, כב) כי תדור נדר אמר רחמנא והא לא נדר או דלמא (דברים יב, ה) ובאת שמה והבאתם שמה והא מיחייב
12 For instance, if both of them<span class="x" onmousemove="('comment',' The months of Nisan and Iyar.');"><sup>13</sup></span> are full,<span class="x" onmousemove="('comment',' I.e., contain thirty days.');"><sup>14</sup></span>
יג ת"ש דתני רבי חייא (דברים כג, כב) מעמך פרט ליורש
13 it is on the fifth;<span class="x" onmousemove="('comment',' This being the fiftieth day from the second day of Passover.');"><sup>15</sup></span> if both of them are defective. ,<span class="x" onmousemove="('comment',' I.e., contain only 29 days.');"><sup>16</sup></span>
יד והאי מעמך מיבעי ליה זה לקט שכחה ופאה קרי ביה עמך וקרי ביה מעמך
14 it is on the seventh; if one is full and the other defective, it is on the sixth.<span class="x" onmousemove="('comment',' Hence if pentecost is in one year on the fifth and he sanctifies on the sixth, and the next year Pentecost is on the seventh, a full twelvemonth can pass without three festivals.');"><sup>17</sup></span> Who is the Tanna who takes a different view from R'Shemaiah?<span class="x" onmousemove="('comment',' And would not count a year without three festivals.');"><sup>18</sup></span>
טו בעי ר' זירא אשה מה היא בבל תאחר מי אמרינן הא לא מיחייבא בראיה או דלמא הא איתה בשמחה
15 It is the 'Others', as it has been taught: Others say that between Pentecost and Pentecost, between New Year and New Year there is always an interval of four days [of the week],<span class="x" onmousemove="('comment',' They held that the months are full and defective in strict rotation, and the twelvemonth consequently has 354 days, which is four days over 50 weeks. On this view, Pentecost must always be on the sixth of Sivan.');"><sup>19</sup></span> or, in a leap year, five.<span class="x" onmousemove="('comment',' It being assumed that the intercalary month consists always of twenty-nine days. i.e., four weeks and a day.');"><sup>20</sup></span>
טז א"ל אביי ותיפוק ליה דהא איתה בשמחה ומי אמר אביי הכי והאמר אביי אשה בעלה משמחה לדבריו דר' זירא קאמר
16 R'Zera asked: Does the rule of 'not delaying' apply to an heir?<span class="x" onmousemove="('comment',' Whose father made a vow which he had not fulfilled before his death.');"><sup>21</sup></span> [Do we reason that] the All-Merciful has said 'When thou shalt vow a vow', and he has not made a vow, or [perhaps we apply the text], and thither thou shalt come and thither shall ye bring,<span class="x" onmousemove="('comment',' V. supra p. 12, n. 8.');"><sup>22</sup></span>
יז איבעי' להו בכור מאימתי מונין לו שנה אביי אמר משעה שנולד רב אחא בר יעקב אמר משעה שנראה להרצאה
17 and he also is liable?<span class="x" onmousemove="('comment',' To 'come' and consequently to 'bring'.');"><sup>23</sup></span> - Come and hear, since R, Hiyya has taught: 'From thee [me'imak]':<span class="x" onmousemove="('comment',' Deut. XXIII, 22.');"><sup>24</sup></span>
יח ולא פליגי הא בתם
18 this excludes the heir. But this 'me'imak' is required to bring under the rule gleanings, forgotten sheaves, and corners of the field?<span class="x" onmousemove="('comment',' V. supra p. 11.');"><sup>25</sup></span> - I expound 'imak, and I expound me'imak.<span class="x" onmousemove="('comment',' 'Imak' means 'from thee', and this would be sufficient for the rule; we therefore derive an additional lesson from the form me 'imak (lit., 'from with thee') .');"><sup>26</sup></span> R'Zera also asked: Does the rule of 'not delaying' apply to a woman? Do we reason that she is not obliged to appear [at Jerusalem on the festivals]<span class="x" onmousemove="('comment',' Since it says, shall all thy males appear (Deut. XVI, 16) .');"><sup>27</sup></span> or perhaps do we reason that she is enjoined to rejoice?<span class="x" onmousemove="('comment',' Which implies partaking of the peace-offerings. v. pes. 109a, and as she must go to Jerusalem for this purpose, she must also 'not delay' the vow'');"><sup>28</sup></span> - Abaye replied: Is not the answer provided by the fact that she is enjoined to rejoice? But could Abaye say this, seeing that Abaye has said that a woman is made joyful by her husband?<span class="x" onmousemove="('comment',' With fine clothes, v. Kid. 34b.');"><sup>29</sup></span> Abaye was answering R'Zera on his own premises. The question was raised: From what day is the year of the firstling reckoned? - Abaye said, From the hour of its birth; R'Aha B'Jacob said, From the time when it can be used for appeasement.<span class="x" onmousemove="('comment',' I.e., sacrifice, viz., on the eighth day, v. Lev. XXII, 27.');"><sup>30</sup></span> Nor is there any conflict of opinion between them; one speaks of an animal without blemish,<span class="x" onmousemove="('comment',' Which can be sacrificed on the eighth day.');"><sup>31</sup></span>
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