Rosh Hashanah 14

לא ימסרם לצבור יפה יפה קא משמע לן

he has not transferred them with all his heart.<span class="x" onmousemove="('comment',' Lit., 'very well'.');">¹</span> We are told therefore [that this is not necessary].

ותנא דידן כיון דקתני אם הביא יצא לא פסיקא ליה:

Why does our Tanna [not reckon New Year for shekalim]? - Since it is laid down that if the sacrifices are brought [from the old contributions] the duty is still performed, he was not certain [whether this should be counted a New Year].' Some say, Also for the renting of houses'.

ויש אומרים אף לשכירות בתים: תנו רבנן המשכיר בית לחבירו לשנה מונה שנים עשר חודש מיום ליום ואם אמר לשנה זו אפילו לא עמד אלא באחד באדר כיון שהגיע יום אחד בניסן עלתה לו שנה

Our Rabbis have taught: 'If a man lets a house to another for a year, he reckons it as twelve months from day to day.<span class="x" onmousemove="('comment',' I.e.,from a date in one month to the same date in the same month next year.');">²</span> If, however, he stipulates "for this year", then even i the tenant only entered into occupation<span class="x" onmousemove="('comment',' Lit., 'stood'.');">³</span>

ואפילו למאן דאמר יום אחד בשנה חשוב שנה שאני הכא דלא טרח איניש למיגר ביתא לבציר מתלתין יומין

on the first of Adar, as soon as the first of Nisan arrives,<span class="x" onmousemove="('comment',' I.e., as soon as thirty days have passed.');">⁴</span> a year has been completed.'

ואימא תשרי סתם כי אגר איניש ביתא לכולהו ימות הגשמים אגר

And even according to those who say that one day in the year is reckoned as a year, this does not apply here, because a man would not trouble to rent a house for less than thirty days. But why should I not say that Tishri [is the New Year for letting houses]?<span class="x" onmousemove="('comment',' So that, if a man rents a house on the first of Elul for a year, he takes it only to the first of Tishri.');">⁵</span>

ותנא קמא דברייתא ותנא דידן בניסן נמי מישכח שכיח קיטרי:

- It is taken for granted that when a man takes a house [in Tishri], he takes it for the whole of the rainy season. Why do the first Tanna of the Baraitha and our Tanna [not reckon the renting of houses]? - In Nisan also there is often cloudy weather.<span class="x" onmousemove="('comment',' And therefore at no time would a man if he took a house for a year mean merely thirty days.');">⁶</span>

באחד באלול ר"ה למעשר בהמה: מני רבי מאיר היא (דתניא) ר"מ אומר באחד באלול ראש השנה למעשר בהמה

ON THE FIRST OF ELUL IS NEW YEAR FOR THE TITHE OF CATTLE. Who is the authority for this? - It is R'Meir, as it has been taught: R'Meir says, On the first of Elul is New Year for the tithe of cattle'.

ולרגלים מני רבי שמעון היא אימא סיפא ר' אלעזר ור"ש אומרים באחד בתשרי רישא וסיפא ר"ש ומציעתא ר"מ

is the authority in respect of festivals? It is R'Simeon,<span class="x" onmousemove="('comment',' As explained above, that R. Simeon requires three festivals in order in the matter of vows, and he is therefore the authority for the first statement in the Mishnah, that there is a New Year for festivals.');">⁷</span>

אמר רב יוסף רבי היא ונסיב לה אליבא דתנאי ברגלים סבר לה כר"ש ובמעשר בהמה סבר לה כר"מ

Now look at the succeeding clause: R'ELEAZAR AND R'SIMEON SAY, ON THE FIRST OF TISHRI. [Am I to say that] the first and third statements here follow the authority of R'Simeon and the middle one that of R'Meir? - R'Joseph said: The authority here is Rabbi, and he decides now in accordance with one, now with another Tanna.

אי הכי ארבעה חמשה הוו אמר רבא ארבעה לדברי הכל לר"מ ארבעה דל רגלים לר"ש ארבעה דל מעשר בהמה

In respect of festivals he concurs with R'Simeon, and in respect of tithe of cattle he concurs with R'Meir. If that is so, how can he say FOUR [New Years]?

רב נחמן בר יצחק אמר ארבעה חדשים ובהן כמה ראשי שנים

There are five?<span class="x" onmousemove="('comment',' The New Year for festivals being on the fifteenth of Nisan.');">⁸</span> - Raba replied: There are four according to all authorities.

מיתיבי ששה עשר בניסן ראש השנה לעומר ששה בסיון ראש השנה לשתי הלחם לרבא ליתני ששה לר"נ בר יצחק ליתני חמשה

There are four according to R'Meir, excluding the festivals,<span class="x" onmousemove="('comment',' Since R. Meir is of the view that the transgression is involved after the lapse of one festival. V. supra 4b.');">⁹</span> and four according to R'Simeon, excluding the tithe of cattle.<span class="x" onmousemove="('comment',' I.e., the first of Elul as a separate New Year; since R. Simeon places it on the first of Tishri which is in any case a new year.');">¹⁰</span>

אמר רב פפא כי קא חשיב מידי דחייל מאורתא מידי דלא חייל מאורתא לא קא חשיב

R'Nahman B'Isaac said: [The meaning of our Mishnah is], There are four months in which there are a number of New Years.<span class="x" onmousemove="('comment',' There being two in Nisan, and these are counted as one.');">¹¹</span> An objection was raised: 'The sixteenth of Nisan is the New Year for the 'Omer;<span class="x" onmousemove="('comment',' I.e., for making permissible the new corn. Lev. XXIII, 14.');">¹²</span>

והרי רגלים דלא חיילי מאורתא וקחשיב כיון שצריך לאיתויי מעיקרא מיחייב וקאי

the sixth of Sivan is the New Year for the two loaves'.<span class="x" onmousemove="('comment',' For bringing meal-offerings from the new corn. Ibid. 17.');">¹³</span> Now [this being so], according to Raba the Mishnah should say six, and according to R'Nahman B'Isaac five? - R'Papa said: In fixing the number, [the Tanna] reckons only such [New Years] as commence with the evening,<span class="x" onmousemove="('comment',' E.g., the New Year for kings commences with the evening of the first of Nisan.');">¹⁴</span>

והרי יובלות דלא חיילי מאורתא וקחשיב ר' ישמעאל בנו של ר' יוחנן בן ברוקא היא דאמר מראש השנה חייל יובל

he does not reckon those that do not commence with<span class="x" onmousemove="('comment',' Lit, 'full'.');">¹⁵</span> the evening.<span class="x" onmousemove="('comment',' As instanced presently.');">¹⁶</span>

רב שישא בריה דרב אידי אמר כי קא חשיב מידי דלא תלי במעשה מידי דתלי במעשה לא קא חשיב

But what of festivals which [in respect of vows] do not commence with the evening<span class="x" onmousemove="('comment',' It being assumed that the precept of 'not delaying' is not transgressed till the hour arrives when the animal vowed may be offered, i.e., till the perpetual offering of the morning is brought.');">¹⁷</span> and yet are reckoned? - Since he has to bring [his vow], he becomes guilty [of 'delaying'] from the very commencement [of the festival].<span class="x" onmousemove="('comment',' Even though he is unable to bring the sacrifice till the morning.');">¹⁸</span>

והרי רגלים מידי דתלי במעשה וקא חשיב בל תאחר ממילא חייל

But what of Jubilees which do not commence with the evening,<span class="x" onmousemove="('comment',' But which are ushered in with a blast of the shofar on the Day of Atonement, in the daytime.');">¹⁹</span> and yet are reckoned in? - This follows the view of R'Johanan B'Ishmael the son of R'Johanan B'Beroka, who said that the Jubilee commences with the New Year. R'Shisha the son of R'Idi said: In fixing the number, [the Tanna] reckoned only New Years that are not inaugurated with some ceremony,<span class="x" onmousemove="('comment',' Lit. 'depend on an act'. I.e., the New Years which begin with the advent of the day itself.');">²⁰</span> but he does not reckon those that are inaugurated with a ceremony.<span class="x" onmousemove="('comment',' The prohibition of the new corn for personal consumption and for offerings respectively is raised only by the offering of the Omer and the two loaves.');">²¹</span> But what of festivals, which [in respect of vows] are inaugurated with a ceremony,<span class="x" onmousemove="('comment',' No sacrifice could be offered before the bringing of the daily morning sacrifice.');">²²</span> and yet are not reckoned? - The [transgression of] 'not delaying' comes automatically.<span class="x" onmousemove="('comment',' As soon as the Festival sets in.');">²³</span>