2. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •aqiba, r., yom kippur date •joshua, r, yom kippur date •yom kippur date •calendar court (yavne), yom kippur date •dialog, yom kippur date •gangplank story, yom kippur date Found in books: Simon-Shushan (2012) 188, 189, 190, 191, 192| 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", | 2.9. "Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.", |
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3. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •bavli, yom kippur date •joshua, r, yom kippur date •yom kippur date •gangplank story, yom kippur date Found in books: Simon-Shushan (2012) 259| 25a. וערבית במערב א"ר יוחנן בן נורי עדי שקר הם כשבאו ליבנה קיבלן רבן גמליאל,ועוד באו שנים ואמרו ראינוהו בזמנו ובליל עיבורו לא נראה וקיבלן ר"ג,אמר רבי דוסא בן הורכינס עדי שקר הן היאך מעידים על האשה שילדה ולמחר כריסה בין שיניה אמר לו רבי יהושע רואה אני את דבריך שלח לו ר"ג גוזרני עליך שתבא אצלי במקלך ובמעותיך ביוה"כ שחל להיות בחשבונך,הלך ומצאו ר"ע מיצר אמר לו יש לי ללמוד שכל מה שעשה ר"ג עשוי שנאמר (ויקרא כג, ד) אלה מועדי ה' מקראי קדש אשר תקראו אתם בין בזמנן בין שלא בזמנן אין לי מועדות אלא אלו,בא לו אצל ר' דוסא בן הורכינס אמר לו אם באין אנו לדון אחר בית דינו של ר"ג צריכין אנו לדון אחר כל בית דין ובית דין שעמד מימות משה ועד עכשיו שנאמר (שמות כד, ט) ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל ולמה לא נתפרשו שמותן של זקנים אלא ללמד שכל שלשה ושלשה שעמדו בית דין על ישראל הרי הוא כבית דינו של משה,נטל מקלו ומעותיו בידו והלך ליבנה אצל ר"ג ביום שחל יוה"כ להיות בחשבונו עמד ר"ג ונשקו על ראשו אמר לו בוא בשלום רבי ותלמידי רבי בחכמה ותלמידי שקבלת את דברי:, big strongגמ׳ /strong /big תניא אמר להם ר"ג לחכמים כך מקובלני מבית אבי אבא פעמים שבא בארוכה ופעמים שבא בקצרה,א"ר יוחנן מ"ט דבי רבי דכתיב (תהלים קד, יט) עשה ירח למועדים שמש ידע מבואו שמש הוא דידע מבואו ירח לא ידע מבואו,רבי חייא חזייא לסיהרא דהוה קאי בצפרא דעשרים ותשעה שקל קלא פתק ביה אמר לאורתא בעינן לקדושי בך ואת קיימת הכא זיל איכסי א"ל רבי לר' חייא זיל לעין טב וקדשיה לירחא ושלח לי סימנא דוד מלך ישראל חי וקים,ת"ר פעם אחת נתקשרו שמים בעבים ונראית דמות לבנה בעשרים ותשעה לחדש כסבורים העם לומר ר"ח ובקשו ב"ד לקדשו אמר להם ר"ג כך מקובלני מבית אבי אבא אין חדושה של לבנה פחותה מעשרים ותשעה יום ומחצה ושני שלישי שעה וע"ג חלקים,ואותו היום מתה אמו של בן זזא והספידה ר"ג הספד גדול לא מפני שראויה לכך אלא כדי שידעו העם שלא קידשו ב"ד את החדש:,הלך ר"ע (ומצאו) מיצר כו': איבעיא להו מי מיצר ר"ע מיצר או רבי יהושע מיצר ת"ש דתניא הלך ר"ע ומצאו לרבי יהושע כשהוא מיצר אמר לו [רבי] מפני מה אתה מיצר אמר לו (רבי) עקיבא ראוי לו שיפול למטה י"ב חדש ואל יגזור עליו גזירה זו,א"ל רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור אמר לו הרי הוא אומר (ויקרא כג, ב) אתם אתם אתם ג' פעמים,אתם אפילו שוגגין אתם אפילו מזידין אתם אפילו מוטעין בלשון הזה אמר לו עקיבא נחמתני נחמתני:,בא לו אצל רבי דוסא בן הורכינס כו': ת"ר למה לא נתפרשו שמותם של זקנים הללו שלא יאמר אדם פלוני כמשה ואהרן פלוני כנדב ואביהוא פלוני כאלדד ומידד,ואומר (שמואל א יב, ו) ויאמר שמואל אל העם ה' אשר עשה את משה ואת אהרן ואומר (שמואל א יב, יא) וישלח ה' את ירובעל ואת בדן ואת יפתח ואת שמואל ירובעל זה גדעון ולמה נקרא שמו ירובעל שעשה מריבה עם הבעל בדן זה שמשון ולמה נקרא שמו בדן דאתי מדן יפתח כמשמעו | 25a. b and /b that same day we saw the new moon b in the evening in the west. Rabbi Yoḥa ben Nuri said: They are false witnesses, /b as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, b when they arrived in Yavne, Rabban Gamliel accepted them /b as witnesses without concern., b And /b there was b another /b incident in which b two /b witnesses b came and said: We saw /b the new moon b at its /b anticipated b time, /b i.e., on the night of the thirtieth day of the previous month; however, b on the /b following b night, /b i.e., the start of the thirty-first, which is often the determit of b a full, /b thirty-day month, b it was not seen. And /b nevertheless b Rabban Gamliel accepted their /b testimony and established the New Moon on the thirtieth day., b Rabbi Dosa ben Horkinas /b disagreed and b said: They are false witnesses; how can /b witnesses b testify that a woman gave birth and the next day her belly is between her teeth, /b i.e., she is obviously still pregt? If the new moon was already visible at its anticipated time, how could it not be seen a day later? b Rabbi Yehoshua said to him: I see /b the logic of b your statement; /b the New Moon must be established a day later. Upon hearing that Rabbi Yehoshua had challenged his ruling, b Rabban Gamliel sent /b a message b to him: I decree against you that you /b must b appear before me with your staff and with your money on /b the day on which b Yom Kippur occurs according to your calculation; /b according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur., b Rabbi Akiva went and found /b Rabbi Yehoshua b distressed /b that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva b said to /b Rabbi Yehoshua: b I can learn /b from a verse b that everything that Rabban Gamliel did /b in sanctifying the month b is done, /b i.e., it is valid. b As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim /b in their season” (Leviticus 23:4). This verse indicates that b whether /b you have proclaimed them b at their /b proper b time /b or b whether /b you have declared them b not at their /b proper b time, I have only these Festivals /b as established by the representatives of the Jewish people.,Rabbi Yehoshua then b came to Rabbi Dosa ben Horkinas, /b who b said to him: If we come to debate /b and question the rulings of b the court of Rabban Gamliel, we must debate /b and question the rulings of b every court that has stood from the days of Moses until now. As it is stated: “Then Moses went up, and Aaron, Nadav and Avihu, and seventy of the Elders of Israel” /b (Exodus 24:9). b But why were the names of these /b seventy b Elders not specified? Rather, /b this comes b to teach that every /b set of b three /b judges b that stands /b as b a court over the Jewish people /b has the same status b as the court of Moses. /b Since it is not revealed who sat on that court, apparently it is enough that they were official judges in a Jewish court.,When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, b he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day /b on b which Yom Kippur occurred according to his /b own b calculation. /b Upon seeing him, b Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. /b You are b my teacher in wisdom, /b as Rabbi Yehoshua was wiser than anyone else in his generation, b and /b you are b my student, as you accepted my statement, /b despite your disagreement., strong GEMARA: /strong b It is taught /b in a i baraita /i that b Rabban Gamliel said to the Sages, /b in explanation of his opinion that it is possible for the new moon to be visible so soon after the last sighting of the waning moon: b This is /b the tradition that b I received from the house of my father’s father: Sometimes /b the moon b comes by a long /b path b and sometimes it comes by a short /b one., b Rabbi Yoḥa said: What is the reason /b for the opinion b of the house of Rabbi /b Yehuda HaNasi, i.e., the house of the heads of the Great Sanhedrin, the source of Rabban Gamliel’s ruling? b As it is written: “Who appointed the moon for seasons; the sun knows its going down” /b (Psalms 104:19). This verse indicates that b it is /b only b the sun /b that b knows its going down, /b i.e., its seasons and the times that it shines are the same every year. In contrast, b the moon does not know its going down, /b as its course is not identical every month.,§ The Gemara relates that b Rabbi Ḥiyya /b once b saw /b the waning b moon standing /b in the sky b on the morning /b of the b twenty-ninth /b of the month. b He took a clump /b of earth and b threw /b it b at /b the moon, b saying: This evening we need to sanctify you, /b i.e., the new moon must be visible tonight so that we may declare the thirtieth of the month as the New Moon, b and you are /b still b standing here? Go /b and b cover yourself /b for now, so that the new moon will be seen only after nightfall. The Gemara further relates that b Rabbi /b Yehuda HaNasi once b said to Rabbi Ḥiyya: Go to /b a place called b Ein Tav and sanctify the /b New b Moon /b there, b and send me a sign /b that you have sanctified it. The sign is: b David, king of Israel, lives and endures. /b , b The Sages taught /b in a i baraita /i : b Once the sky was covered with clouds, and the form of the moon was visible on the twenty-ninth of the month. The people thought to say /b that the day was b the New Moon, and the court sought to sanctify it. /b However, b Rabban Gamliel said to them: This is /b the tradition that b I received from the house of my father’s father: /b The monthly cycle of the b renewal of the moon /b takes b no less than twenty-nine and a half days, plus two-thirds of an hour, plus seventy-three /b of the 1,080 b subsections /b of an hour.,The i baraita /i continues: b And on that day the mother of /b the Sage b ben Zaza died, and Rabban Gamliel delivered a great eulogy /b on b her /b behalf. He did this b not because she was worthy of this /b honor; b rather, /b he eulogized her b so that the people would know that the court had not sanctified the month, /b as eulogies are prohibited on the New Moon.,§ The mishna taught that b Rabbi Akiva went and found him distressed /b that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. b A dilemma was raised before /b the Sages: b Who was distressed? /b Was b Rabbi Akiva distressed or /b was b Rabbi Yehoshua distressed? /b The Gemara answers: b Come /b and b hear, as it is taught /b in a i baraita /i : b Rabbi Akiva went and found Rabbi Yehoshua in a state of distress, /b and b he said to him: My teacher, for what /b reason b are you distressed? /b Rabbi Yehoshua b said to him: Rabbi Akiva, it is fitting for /b one b to fall /b sick b in bed for twelve months, rather than to have this decree issued against him /b that he should have to desecrate Yom Kippur.,Rabbi Akiva b said to him: My teacher, allow me to say before you one matter that you /b yourself once b taught me. He said to him: Speak. He said to him: It states /b with respect to the Festivals: “The appointed seasons of the Lord, which you shall proclaim b them [ i otam /i ] /b to be sacred convocations (Leviticus 23:2). And it is written: “These are the appointed seasons of the Lord, sacred convocations; you shall proclaim b them [ i otam /i ] /b in their season” (Leviticus 23:4). And it is written: “These are the appointed seasons of the Lord; you shall proclaim b them [ i otam /i ] /b to be sacred convocations” (Leviticus 23:37). b Three times /b the verses use the term: Them [ i otam /i ], which can also be read as you [ i atem /i ], in plural.,This comes to teach: b You /b [ b i atem /i /b ] are authorized to determine the date of the new month, b even /b if you b unwittingly /b establish the New Moon on the wrong day; b you, even /b if you do so b intentionally; you, even /b if you are b misled /b by false witnesses. In all cases, once the court establishes the day as the New Moon, it is sanctified, and God grants His consent. After hearing this, Rabbi Yehoshua b said to him in these words: Akiva, you have consoled me; you have consoled me. /b ,§ The mishna taught that Rabbi Yehoshua next b came to Rabbi Dosa ben Horkinas, /b who proved to him that the court of Rabban Gamliel has the same legal status as the court of Moses. b The Sages taught /b in a i baraita /i : b Why were the names of these /b seventy b Elders /b who sat together with Moses on his court b not specified? /b The reason is so b that a person not say: /b Is b so-and-so /b the judge in my time, b like Moses and Aaron? /b Is b so-and-so like Nadav and Avihu? /b Is b so-and-so like Eldad and Medad? /b Therefore, the names of the other elders were not specified, so that there is no way of knowing the qualifications of the elders in the time of Moses to compare them to later judges., b And /b similarly b it says: “And Samuel said to the people: It is the Lord Who made Moses and Aaron” /b (I Samuel 12:6). b And it says /b further: b “And the Lord sent Jerubaal and Bedan and Jephthah and Samuel” /b (I Samuel 12:11). The Gemara explains: b Jerubaal, this is Gideon. And why is he called Jerubaal? /b The reason is b that he waged a quarrel against Baal. Bedan, this is Samson. And why is he called Bedan? As he came from /b the tribe of b Dan. Jephthah, in accordance with its /b regular b meaning, /b i.e., this is referring to Jephthah himself and is not a nickname. |
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