Sanhedrin 25

Chapter 25

א רבי יוסי אומר אחד ועשרים יום ושניהם מקרא אחד דרשו (שמות לד, כב) חג האסיף תקופת השנה מר סבר כוליה חג בעינן בתקופה חדשה ומר סבר מקצת חג בעינן בתקופה חדשה

1 R. Jose said: Twenty-one days.1 Now, both deduce it from the same verse, And the Feast of Ingathering at the Tekufah [season] of the year.2

ב מאי קא סברי אי קסברי יום תקופה גומר בלאו הכי נמי לא למ"ד כוליה חג איכא ולא למאן דאמר מקצת חג איכא אלא קסברי יום תקופה מתחיל

2 One Master3 holds that the whole Feast [of ingathering]<a rel="footnote" href="#56a_4">4</a>

ג מיתיבי יום תקופה גומר דברי רבי יהודה רבי יוסי אומר יום תקופה מתחיל

3 is required to be included [in the new Tishri Tekufah];<span class="x" onmousemove="('comment',' Hence if the summer Tekufah is short of completion by sixteen days, the new autumnal Tekufah begins on the seventeenth, and will thus not include all the days when the work of ingathering is permitted. ');">5 the other,6

ד ועוד תניא אין מעברין את השנה אלא א"כ היתה תקופה חסירה רובו של חודש וכמה רובו של חדש ששה עשר יום ר' יהודה אומר שתי ידות בחודש וכמה שתי ידות בחדש כ' יום

4 that only a part of the Festival [of ingathering] must [be included].<span class="x" onmousemove="('comment',' Hence its possible delay until the 21st of the month, but not later, because the 22nd of Tishri is a full Festival again, on which no gathering is permitted. Neither consider the possibility of including Ellul, a full month of thirty days, and so giving one day more, because if Ellul were extended, it would interfere with the calculations whereby the first day of New Year must not fall on Sunday, Wednesday or Friday, v. R.H. 19b; Suk. 43b. ');">7 Now, which view do they adopt?8

ה ר' יוסי אומר מחשבין ששה עשר לפני הפסח מעברין ששה עשר לפני החג אין מעברין ר"ש אומר אף ששה עשר לפני החג מעברין אחרים אומרים מיעוטו וכמה מיעוטו ארבעה עשר יום קשיא

5 If they hold that the Tekufah day9 is the completion [of the previous season]: then, even if it were not so,<span class="x" onmousemove="('comment',' I.e., even if it were not much short of completion, as sixteen days according to R. Judah, and twenty-one days according to R. Jose, but fifteen or twenty days, respectively. ');">10

ו אמר מר רבי יהודה אומר שתי ידות בחודש עשרים יום רבי יוסי אומר מחשבין ששה עשר יום לפני הפסח מעברין היינו רבי יהודה

6 it will meet with the requirement neither of him who holds that the whole Festival [must be included,] nor of him who holds that only part of it [is necessary]! — 11 One must say therefore that they both hold that the Tekufah day begins [the new Tekufah]. An objection is raised: The Tekufah day concludes [the previous season]: this is R. Judah's view. R. Jose maintains that it commences [the new].12

ז יום תקופה גומר ויום תקופה מתחיל איכא בינייהו

7 Further has it been taught: A year is not intercalated unless the [summer] Tekufah is short of completion by the greater part of the month [Tishri]. And how much is that? Sixteen days. R. Judah said: Two thirds13 of the month. And how much is that? Twenty days.<span class="x" onmousemove="('comment',' V. infra. This refutes Samuel on both points: (a) R. Judah holds here that part of the Feast is sufficient; and (b) in his view the Tekufah day commences the new season, and does not end the last. ');">14

ח אמר מר ששה עשר לפני החג אין מעברין אלא לרבי יוסי ששה עשר לפני החג הוא דלא הא שיבסר ותמניסר מעברין

8 R. Jose ruled: It is to be calculated thus: [If there are] sixteen [days short of completing the Tekufah] which precedes Passover,15 the year is to be intercalated.<span class="x" onmousemove="('comment',' For if not, the summer Tekufah would not end until the 21st of Tishri, the new Tekufah beginning on the 22nd. The two Tekufoth, the spring and summer, consist of hundred and eighty-two days, and the five lunar months between Nisan and Tishri consist of hundred and forty seven days which, when added to the fourteen days of Nisan and the twenty-one days of Tishri make a total of hundred and eighty-two days. The Tishri Tekufah beginning on the 22nd of the month will thus not include any part of the Festival of Ingathering. ');">16

ט והאמר ששה עשר לפני הפסח אין בציר לא

9 [If, however, there are] sixteen [short of completing the Tekufah] which precedes the Feast [of Tabernacles],17 the year is not to be intercalated.18

י לא אידי ואידי אין מעברין ואיידי דתנא רישא ששה עשר לפני הפסח תנא נמי ששה עשר לפני החג

10 R. Simeon maintained: Even where there are sixteen [days short of completing the Tekufah] which precedes the Feast [of Tabernacles], the year is intercalated.19 Others say [that the year is intercalated even if the Tekufah is short of completion] by the lesser part of the month. And how much is that? Fourteen days?20

יא ר"ש אומר אף ששה עשר לפני החג מעברין היינו תנא קמא

11 — The difficulty remained unsolved. The Master has said: 'R. Judah said: Two thirds of the month. And how much is that? Twenty days. R. Jose ruled: It is to be calculated [thus: if there are] sixteen [days short of completing the Tekufah] which precedes Passover, the year is to be intercalated.'21 But is not this view identical with R. Judah's?22 — They differ as to whether the Tekufah day completes [the previous] or begins [the new cycle].<span class="x" onmousemove="('comment',' According to R. Judah, that day completes the previous Tekufah, consequently, if twenty days have passed and the sun has reached its new cycle on the 21st, the new Tekufah begins on the 22nd, in which case not even part of the Feast of Ingathering is included; whilst according to R. Jose's calculation, even if the solstice occurs on the 21st day, that day is added to the new cycle. ');">23 The Master has said: '[R. Jose holds that] if there are sixteen [days short of completing the Tekufah] which precedes the Feast [of Tabernacles], the year is not intercalated.' According to R. Jose, then, only if there are sixteen [days short of completing the Tekufah] preceding the Feast [of Tabernacles is intercalation] not [permitted]; but if there are seventeen or eighteen [days short], the year is intercalated. But has he not himself said: If there are sixteen [days short of completing the Tekufah] which precedes Passover, we may intercalate, but not if less?24 — But no; in neither case<span class="x" onmousemove="('comment',' I.e., in the case of a shortage neither of seventeen nor eighteen days. The number 'sixteen' therefore is not to be taken in its exact sense, for even if there is a shortage of more than that, intercalation is not justified. ');">25 may we intercalate. But seeing that he spoke of the number sixteen [with regard to the Tekufah] preceding Passover,26 he gives it also [in connection with the Tekufah] preceding the Feast [of Tabernacles]. [It was stated above]: 'R. Simeon maintained:27 Even where there are sixteen [days short of completing the Tekufah] which precedes the Feast [of Tabernacles], the year is intercalated.' But is not this view the same as that of the first Tanna?

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