Rosh Hashanah 20

Chapter 20

א אינו דין שיום אחד עולה בתחלתה
1 does it not follow that one day should be counted [as a year] at the beginning? - What then? Will you say [that the passage quoted<span class="x" onmousemove="('comment',' Where it says that less than thirty days does not count for planting etc.');"><sup>1</sup></span>
ב ואלא מאי ר"א שלשים ושלשים בעי דתנן אין נוטעין ואין מבריכין ואין מרכיבין ערב שביעית פחות מל' יום לפני ר"ה ואם נטע והבריך והרכיב יעקור (דברי ר' אליעזר) ר"י אומר כל הרכבה שאינה קולטת בג' ימים שוב אינה קולטת רבי יוסי ור"ש אומרים שתי שבתות
2 follows] R'Eleazar? [How can this be, seeing that] R'Eleazar requires thirty days and thirty days,<span class="x" onmousemove="('comment',' To elapse before a year is completed for 'uncircumcision' - thirty days for the 'taking' and thirty for the addition from the profane on to the holy (Rashi) .');"><sup>2</sup></span>
ג ואמר רב נחמן אמר רבה בר אבוה לדברי האומר ל' צריך ל' ושלשים לדברי האומר שלשה צריך שלשה ושלשים לדברי האומר ב' שבתות צריך שתי שבתות ושלשים יום וא"נ כר' יהודה ס"ל ג' ושלשים בעי
3 as we have learnt: 'It is not allowed to plant nor to bend over nor to graft in the year befor the Sabbatical year less than thirty days before New Year, and if one did plant or bend over or graft, he must uproot the plant. So R'Eleazar.
ד אלא לעולם ר"מ וכי קאמר ל' לקליטה
4 R'Judah said: If a grafting does not take within three days, it will not take all. R'Jose and R'Simeon said that it takes two weeks',<span class="x" onmousemove="('comment',' Sheb. II, 6.');"><sup>3</sup></span>
ה אי הכי ל"א בעי קא סבר יום ל' עולה לכאן ולכאן
5 and [commenting on this] R'Nahman said in the name of Rabbah B'Abbuha: On the view that thirty days are the period [for taking] we require thirty days and thirty;<span class="x" onmousemove="('comment',' To count for a year of 'uncircumcision'. V. p. 37, n. 11.');"><sup>4</sup></span> on the view that three days are the period, thirty-three days are required; on the view that two weeks are the period, two weeks and thirty days are required.
ו א"ר יוחנן ושניהן מקרא אחד דרשו (בראשית ח, יג) ויהי באחת ושש מאות שנה בראשון באחד לחדש ר"מ סבר מדאכתי יום אחד הוא דעייל בשנה וקא קרי לה שנה שמע מינה יום אחד בשנה חשוב שנה
6 Now even if [we accept the view of] R'Judah, thirty-three days are required? - The truth is [that the statement in question follows] R'Meir, and when it says thirty days, it means the thirty days of taking. In that case it should say thirty-one days?<span class="x" onmousemove="('comment',' Thirty days for taking and one for the addition.');"><sup>5</sup></span>
ז ואידך אי כתיב בשש מאות ואחת שנה כדקאמרת השתא דכתיב באחת ושש מאות שנה שנה אשש מאות קאי ומאי אחת אתחלתא דאחת קאמר
7 - He held that the thirtieth day counts both ways. R'Johanan said: Both of them [R'Meir and R'Eleazar] based their views on the same verse, viz. , And it came to pass in the one and six hundredth year, in the first month, on the first day of the month.<span class="x" onmousemove="('comment',' Gen. VIII, 13.');"><sup>6</sup></span>
ח ור"א מ"ט דכתיב בראשון באחד לחדש מדאכתי יום אחד הוא דעייל בחדש וקא קרי ליה חדש ש"מ יום אחד בחדש חשוב חדש ומדיום אחד בחדש חשוב חדש ל' יום בשנה חשובין שנה וחדש למנוייו ושנה למנוייה
8 R'Meir reasoned: Seeing that the year was only one day old and it is still called a year, we can conclude that one day in a year is reckoned as a year. What says the other to this? - [He says that] if it were written, 'In the s hundred and first year', then it would be as you say.
ט (מכלל דתרוייהו סבירא להו בניסן נברא העולם)
9 Seeing, however, that it is written, 'In the one and six hundredth year', the word 'year' refers to 'six hundred', and as for the word 'one', this means 'the beginning of one'.<span class="x" onmousemove="('comment',' I.e., it merely gives the date, but gives no indication that a day can be counted as a year.');"><sup>7</sup></span> And what is R'Eleazar's reason? - Because it is written, 'In the first month on the first day of the month.
י תניא רבי אליעזר אומר בתשרי נברא העולם בתשרי נולדו אבות בתשרי מתו אבות בפסח נולד יצחק בראש השנה נפקדה שרה רחל וחנה בראש השנה יצא יוסף מבית האסורין
10 Seeing that the month was only one day old and it is yet called 'month', we can conclude that one day in a month is reckoned as a month; and since one day in a month is reckoned as a month, thirty days in a year are reckoned as a year, a month being reckoned by its unit and a year by its unit. <br>(We infer from what has just been said that both [R'Meir and R'Eleazar] were of opinion that the world was created in Nisan).<span class="x" onmousemove="('comment',' Because both agree that 'the first day of the first month' in the text marks the beginning of another year. Rashi points out that both might equally well hold that the 'first month' here means Tishri, it being so called as first month to the creation and he therefore rejects this sentence. kkfn But v. Tosaf. s.v. .');"><sup>8</sup></span> It has been taught: R'Eliezer says: In Tishri the world was created; in Tishri the Patriarchs<span class="x" onmousemove="('comment',' Abraham and Jacob.');"><sup>9</sup></span> were born; in Tishri the Patriarchs died; on Passover Isaac was born; on New Year Sarah, Rachel and Hannah were visited;<span class="x" onmousemove="('comment',' I.e., remembered on high.');"><sup>10</sup></span> on New Year Joseph went forth from prison
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