Jewish audio on chabad.org. Today's שיעור will be מסכת סנהדרין דף י״ג, but we will start three lines from the bottom of דף י״ב עמוד ב׳. The גמרא here is in the middle of the סוגיא concerning the דינים of עיבור השנה, the דינים of adding an extra month to the year, a 13th month, an extra month of אדר. And the גמרא said earlier in דף י״א עמוד ב׳, that one of the three reasons that would cause the סנהדרין to be מעבר השנה, to add this extra month, was the תקופה, the season, in order to make the תקופה come in its proper time. Because as we know, the seasons of the year depend on the cycle of the sun. Even though our calendar, our months, are based on the cycle of the moon, nevertheless the seasons of the year depend on the cycle of the sun. And we know that the sun makes a complete cycle, 365 days. And since there are four seasons to the year, the season of תקופת ניסן, which would be the season of spring, then you have תקופת תמוז, which is the season of the summer, then we have תקופת תשרי, the season of תשרי, which is the season of fall or autumn, and then we have תקופת טבת, the season of winter. And since there are four seasons to the year, so each season takes up 91 days, approximately. And in order to have the תקופה come in its proper time, that the תקופה should match with that month of the year that it's supposed to come in for the certain reasons the גמרא is going to give later on, that would be a good enough reason for חכמים to add an extra month to the year, in order to have the תקופות come in its proper time. And here the גמרא says, אמר רב יהודה אמר שמואל, רב יהודה said in the name of שמואל, אין מעברין את השנה, you would not add this extra month to the year if it would be because of the תקופה, אלא אם כן היתה תקופה חסירה רובו של חודש, that if the תקופה, the season, was missing the majority of the month. In other words, that the new תקופה that was supposed to come, and here we are referring to the תקופה of תשרי, that if the תקופה of תשרי would come in the middle of the month of תשרי in such a way that this תקופה would be missing the majority of the month, which means that the majority of the month of תשרי would not be part of the תקופה of תשרי, but that would still be the end of the תקופה of תמוז, so then the חכמים, the סנהדרין, would add an extra month. In other words, at the time of אדר, when they would calculate and see that if they would not add this extra month אדר, then by the time תשרי would come around, so the majority of the month of תשרי would not be part of the תקופה of תשרי, it would be missing to the תקופה of תשרי, it would still belong to the תקופה of תמוז, so then the חכמים in אדר yet, would add this extra month of אדר, so then, since they added another month, by the time the תקופת תשרי comes around, it will be in the beginning, before the month of תשרי will start yet. And he

says, וכמה רובו של חודש? How much is the majority of the month? In other words, when would the חכמים and the סנהדרין be מעבר השנה? How many days of the month of תשרי must be missing to the תקופה of תשרי in order for them to make this extra month? So he says, ששה עשר יום, 16 days. Which means that if 16 days of the month of תשרי still belong to the תקופה of תמוז, and the day of the תקופה would start on the 17th of תשרי, so then the סנהדרין would add an extra month in order for this not to happen. But if it would be less than that, for instance, if only 15 days would be missing to the תקופה of תשרי, only 15 days of תשרי would belong to the תקופה of תמוז, and the תקופה of תשרי would fall on the 16th day of תשרי, so then they would not be מעבר השנה, they would leave it as it is. Because, as the גמרא will explain later, it doesn't matter if 15 days of the month of תשרי are not part of the תקופה of תשרי. דברי רבי יהודה, this is the opinion of רבי יהודה. רבי יוסי אומר, but רבי יוסי says, אחד ועשרים יום, that up to 21 days. In other words, if the תקופה comes out on the 22nd day, 21 days of the month of תשרי belong to the תקופה of תמוז, and on the 22nd day of תשרי, that's when the תקופה of תשרי will begin, that's when the חכמים, the בית דין, would be מעבר השנה. But if it would be less than that, in other words, if let's say 20 days of the month of תשרי would belong to the תקופה of תמוז, and the תקופה of תשרי would fall on the 21st day, then the חכמים would not be מעבר השנה, because in a case like that, it doesn't matter, and therefore we don't have to do anything in order to change this. This is the opinion of רבי יוסי.

ושניהם מקרא אחד דרשו, and both of them, רבי יהודה and רבי יוסי, דרש'd it, learned it out, from the the same פסוק. The פסוק says concerning סוכות: חג האסיף תקופת השנה. And this is the holiday, the יום טוב of the gathering, when you gather the תבואה from the field, and it's in the time of the תקופה of the שנה, of the season of the year. In other words, what the פסוק is saying, that this יום טוב, which is the יום טוב of סוכות, the יום טוב when we gather the תבואה, has to come out in the תקופה of the year, which means in the new תקופה. In other words, the יום טוב of the אסיף of סוכות has to be in the תקופה of תשרי. דמר סבר, one holds, and this is רבי יהודה, he holds כוליה חג בעינן בתקופה חדשה, that the whole יום טוב has to be in the new תקופה. ומר סבר, and the other one holds, רבי יוסי holds, מקצת חג בעינן בתקופה חדשה, only part of the יום טוב has to be in the new תקופה. One thing is for sure, that according to both, the first day of סוכות does not have to be in the תקופה of תשרי in the new תקופה. And that is because the תורה says חג האסיף תקופת השנה, the יום טוב of gathering has to be in the new תקופה. Now, since the first day of יום טוב you cannot gather the תבואה from the field anyway because it's יום טוב, and it is a מלאכה to gather the תבואה in the field, so therefore, when the תורה says חג האסיף should be in the new תקופה, it does not refer to the first day of סוכות, that is according to everybody. But, one opinion says that all the days of this יום טוב, all the days of the אסיף have to be in the תקופת השנה, in the new תקופה. And therefore, the 16th day of תשרי, which is the first day of חול המועד סוכות, which is the first day of this יום טוב that you are allowed to gather the תבואה, and even though normally you're not allowed to do a מלאכה on חול המועד either, but if it's a דבר האבד, if it's there's going to be a loss, etc., under certain circumstances, you are allowed to do a מלאכה on חול המועד and you are allowed to gather the תבואה. So, he learns that when the תורה says חג האסיף תקופת השנה, that every day of this יום טוב, every day that you are able, possible to gather the תבואה has to be in the new תקופה. And therefore, even the 16th day of תשרי, which is the first day of חול המועד, must be in the new תקופה. And therefore, he says, that if 16 days are in still in the old תקופה, which means that the תקופה of תשרי will fall on the 17th day, so then not every day of חול המועד will be part of the new תקופה, because the 16th day, which is the first day of חול המועד, will still belong to the old תקופה, to תקופת תמוז. And therefore, if this happens, רבי יהודה holds, the סנהדרין would be מעבר the שנה, because this already would not fit to the פסוק where it says חג האסיף תקופת השנה. But רבי יוסי holds that when the תורה says that חג האסיף has to be in the new תקופה, it doesn't mean every day of the אסיף has to be in the new תקופה, but as long as part of the חג האסיף is in the new תקופה, that is still good. And therefore, as long as 20 days are in the old תקופה, and the new תקופה will fall on the 21st, and since the 21st day of תשרי is the last day of חול המועד סוכות, so still part of the יום טוב of סוכות, part of the חג האסיף will be in the new תקופה, at least one day will be in the new תקופה. And therefore, you still are not מעבר the שנה, because it does fit to what the פסוק says, חג האסיף תקופת השנה. Only if 21 days of תשרי would belong to the old תקופה, and the new תקופה will fall on the 22nd day, the 22nd day already is שמיני עצרת, it is יום טוב, which is not part of סוכות, and second of all, it is יום טוב and you can't not do any מלאכה anyway. So, no days of the אסיף will be in the new תקופה, that's when the חכמים, the סנהדרין, will be מעבר the שנה. So, they both learn it out from the same פסוק. The difference is whether we hold all the days of the אסיף have to belong to the new תקופה, and therefore, if 16 days are in the old תקופה, you would be מעבר the שנה, or you hold that at least one day has to be, but not all, and therefore, if it's 21 days, that's when you would be מעבר the שנה. Then the גמרא continues and says,

מאי קסברי, what do they hold? אי קסברי יום תקופה גומר, בלאו הכי נמי לא למאן דאמר כוליה חג איכא ולא למאן דאמר מקצת חג איכא, because we have a מחלוקת concerning the day of the תקופה. When we say that a certain day falls the תקופה, so there is a מחלוקת what that day is. Is the day that we say the תקופה falls, is it the last day of the previous תקופה, or is it the first day of the new תקופה? And that's what the גמרא is saying here: if these two מאן דאמר hold that the day of the תקופה, the day the תקופה falls on, is the end of the previous תקופה, so when you have 15 days according to רבי יהודה, or if you have 20 days according to רבי יוסי, which we said before, if it happens like that, then you are not מעבר, but still you should have to be מעבר. For instance, if you have 15 days that belong to the old תקופה, and the day of the תקופה falls on the 16th. Now, if you hold that the day of the תקופה is the end of the previous one, so it comes out that when does the new תקופה start? On the 17th. So, it comes out that the first day of חול המועד, which is the 16th, even though this is the day of the תקופה, nevertheless, it still belongs to the old תקופה. So, you don't have the whole יום טוב, meaning the whole חול המועד, as of part of the new תקופה. So, why did רבי יהודה say that if you have 16 days missing of the תקופה, that's when you're מעבר the שנה? But if you would have 15 days missing, you would not be מעבר, because then you have the whole חול המועד part of the new תקופה. But it is not so, because if you have 15 of the old, and the day of the תקופה is the 16th, that day is still part of the old one. So, that day is missing to the new תקופה, so you don't have the whole חול המועד part of the new תקופה. And the same is according to רבי יוסי. Why does רבי יוסי say that if you have 20 days missing, then you would not be מעבר, because the 21st, which is the last day of חול המועד, will be part of the new תקופה? But if 20 days are missing, and the day of the תקופה is the 21st, and if you hold that the day of the תקופה is the end of the previous one, so the 21st day, which is the day of the תקופה, is still part of the old תקופה. The new תקופה does not start till the 22nd. So, you do not have any days of חול המועד to be part of the new תקופה. So, you should also have to be מעבר. So, why did he say that only if 21 days are of the old תקופה, and the day of the תקופה falls on the 22nd, that's when you are מעבר, but if 20 days are of the old תקופה, and the day of the תקופה itself is the 21st, you would not be מעבר, but you still would have to be מעבר if you hold that the day of the תקופה is the end of the previous תקופה? Therefore, the גמרא says, אלא therefore you must say, קסברי that they both hold, יום תקופה מתחיל, that the day of the תקופה is the beginning of the new תקופה, not the end of the old תקופה. And therefore, if you would have 15 days according to רבי יהודה to the old תקופה, and the day of the תקופה would be the 16th, then that day already would be part of the new תקופה, so you would have every day of חול המועד, including the first day of חול המועד, the 16th of תשרי, part of the new תקופה. And the same according to רבי יוסי, that if you would have 20 days in the old תקופה, and the 21st would be the day of the תקופה, then you would have at least one day of חול המועד, הושענא רבה, the last day, would be part of the new תקופה, because the day that the יום תקופה is, is already the beginning of the new תקופה. And therefore, only if 21 days are of the old תקופה, and the 22nd is the day of the תקופה, that's when רבי יוסי says that you would have to be מעבר השנה. But לכאורה there's a question that רש"י asks here, that why is it, according to רבי יהודה, if you have 16 days to the old תקופה, and the 17th day will be the day of the תקופה, you are מעבר השנה, and according to רבי יוסי, if 21 days are part of the old תקופה and the יום התקופה is the 22nd, you מעבר השנה? לכאורה in a case like this, you have another עצה which is לכאורה a better עצה than this, and you would avoid the problem.

All we have to do is be מעבר the month of אלול, add an extra day to the month of אלול. We always know that the month of אלול is חסר, is missing, which means that the month of אלול is only 29 days. So, why not add another day to the month of אלול? So then, everything would be pushed off one day. So, if normally 16 days should be of the old תקופה, and the day of the תקופה should be the 17th, or according to רבי יוסי, 21 days are of the old תקופה, and the יום התקופה is the 22nd, but if you push it off a day, so then automatically you would have only 15 days to the old תקופה, and the 16th would be the day of the תקופה, and in case of רבי יוסי, you would have 20 days to the old תקופה, and the 21st would be the day of the תקופה. Because if you add an extra day to the month of אלול, so ראש השנה gets pushed up a day, so everything is a day later, so it comes out that you will have another day to the new תקופה, because when you add an extra month to the day, it doesn't affect the תקופה, because the adding a month to the day is connected to the calendar which is based on the moon. The תקופות follow, as we said before, the sun. So, the תקופה will be on its day anyway. But the only difference will be, like this the תקופה will be on the 17th of תשרי, but if you push it off a day, the תקופה will be on the 16th of תשרי, or according to רבי יוסי, in his case, like this the תקופה would be on the 22nd of תשרי, and by pushing it off a day, the תקופה will be on the 21st of תשרי, and you will have according to each one, according to רבי יהודה you will have the whole חול המועד in the new תקופה, and according to רבי יוסי you will have at least one day in the new תקופה, and you wouldn't have to add a whole month earlier in the month of אדר. And this was an easier עצה rather than adding a whole month and pushing everything off a whole month. So לכאורה, you should, יהודה, רבי יהודה should have said, that when must you be מעבר השנה, add an extra month? If 17 days are in the old תקופה and the day of the תקופה is on the 18th, because then even if you will add a day to the month of אלול, still the יום התקופה will be on the 17th, so you're still missing a day of חול המועד to the new תקופה. And according to רבי יוסי, he should have said, that if there are 22 days to the old תקופה, then even if you will add an extra day it won't help, because then the 22nd will be the new תקופה, and you still won't have any days of חול המועד in the new תקופה. But לפועל they don't say that. לפועל רבי יהודה says, if there are 16 days to the old תקופה, already you are מעבר, and according to רבי יוסי, if there are 21 days to the old תקופה, you are also מעבר. And רש״י answers, that we cannot add an extra day to the month of אלול, because then we will destroy the whole חשבון of the day, the ימים טובים in תשרי, because like this we have a rule that לא אד״ו ראש, which means ראש השנה cannot come out on a Sunday, or on a Wednesday, or on a Friday. And the reason is because we don't want two שבתים to be one after another, we don't want הושענא רבה to come out on a certain day of the week, whatever it is. But the חכמים לכתחילה, when they set up all the months, they לכתחילה plan it so that ראש השנה should not come out on a Sunday or on a Wednesday or on a Friday. Now if we're going to add an extra month day to the month of אלול, since לכתחילה it was planned that ראש השנה should not come out on any of these three days, by adding an extra day now, and pushing it off, ראש השנה will come out. For instance, if it was planned that ראש השנה should come out on a Thursday, not on a Friday and not on a Wednesday, but if we push it off, then it will come out that ראש השנה will be on a Friday. And therefore we cannot add an extra month to the extra day to the month of אלול, because we do not want to disturb this חשבון of לא אד״ו ראש. And this is the answer not only for אלול, we can't add any day to a month, because when we're planning this, we're planning it months ahead. This is in the time of אדר yet, we are worried about what's going to happen in תשרי. And that's why we want to add an extra month to the month of אדר, because we see that in the time of תשרי, we will have problems with the תקופה. So any month in between אדר and תשרי, if we add an extra day, we would accomplish what we want to. But if we're going to add an extra day, wherever we're going to add it, סוף כל סוף in ראש השנה it'll have an effect that ראש השנה might come out on one of those days that we don't want it to come out, because the חכמים planned well ahead all other things that ראש השנה should not come out on Sunday, Wednesday and Friday. Now if all of a sudden, within one of these months, we're going to add another day, we will disturb that חשבון and ראש השנה will probably come out on one of those days we don't want it to come out. So therefore, the only עצה is to add a whole month, and we're going to push off all the days of תשרי a whole month, and we will not have a problem with the תקופה. But the question is another one. What happens if it was planned that ראש השנה should come on a Monday? Now if it come on a Monday, there is no problem with adding an extra day, because if we add an extra day, it'll come out on Tuesday, it's also no problem. We don't want ראש השנה on Sunday, Wednesday, or Friday. So any other day, by pushing it off one day, will have a problem, because for instance, if ראש השנה will come out on Tuesday, by pushing it off a day, it'll be Wednesday. If ראש השנה will come out on Thursday, by pushing it off a day, it'll come out on a Friday. If ראש השנה comes out on שבת, by pushing it off a day, it'll come out on Sunday. All these days we don't want. But if ראש השנה happens to come out on a Monday, so here even if you push it off one day, it won't have a problem because it'll come out on Tuesday. Now Tuesday is also one of those days that we don't mind if ראש השנה comes out. So רש״י says, since under most cases when you push it off a day, it'll make a problem, so therefore the גמרא doesn't ask the question, let's add an extra day instead of being מעבר השנה, because in most cases, adding a day will make a problem. But then רש״י asks another question, we have another עצה: let's make two עיבורין. For instance, ראש השנה was supposed to come out on a Tuesday. So during those months between אדר and תשרי, let's add two days. Let's make one month that was supposed to be 29 days, let's add a day, make it 30. And another month that was supposed to be 29 days, let's make it 30. So now that we have two days, we won't have a problem with ראש השנה, because if for instance ראש השנה was supposed to be on Tuesday, so by adding one day, it'll be on Wednesday, then we add another day, it'll come out on Thursday, and Thursday is a day that we don't mind that ראש השנה comes out on that day. So לכאורה we could do that instead of adding a whole month in the time of אדר. And רש״י

answers that the חכמים did not want to do that, because normally, under normal circumstances, it goes like this: one month is מלא, one month That means that in that year, we're going to have eight eight months מלא, and four months חסר. And רש״י says, the גמרא says that the חכמים did not want to make eight months מלא in a year, so therefore we can't do that. And to make one month מלא we said before we can't do that either, because we're going to disturb the חשבון of לא אד״ו ראש. So the only עצה we have is to add an extra month, and then the תקופה will come out in its proper time. Then the גמרא continues, מיתיבי, I will ask you a question. We learned in a ברייתא, יום תקופה גומר, דברי רבי יהודה. רבי יהודה holds that the day that we say the תקופה falls on is the end of the previous תקופה. רבי יוסי אומר, רבי יוסי says, יום תקופה מתחיל, the day of the תקופה is the beginning of the new תקופה. Now before, the way רבי יהודה said in the name of שמואל, the מחלוקת between רבי יהודה and רבי יוסי was that according to both, the day of the תקופה is the beginning of the new תקופה, and therefore, according to רבי יהודה, if you have 15 days in the old תקופה, it's okay, or according to רבי יוסי, if you have 20 days in the old תקופה, it's also okay, because then according to רבי יהודה the 16th day will be the day of the תקופה, and the day of the תקופה is the beginning of the new תקופה, so you will have every day of חול המועד in the new תקופה, and according to רבי יוסי, too, since the 21st will be the day of the תקופה, and that is the beginning of the new תקופה, so you will at least have one day חול המועד in the new תקופה. So we said before we must say that according to רבי יהודה and according to רבי יוסי they both hold that the day of the תקופה is the beginning of the new תקופה, and here we have a ברייתא where it says בפירוש that according to רבי יהודה the day of the תקופה is the end of the old תקופה. טאקע according to רבי יוסי, he holds in this ברייתא that the day of the תקופה is the beginning of the new one, so that fits to what רבי יהודה אמר שמואל said before, but the way רבי יהודה says in this ברייתא, that doesn't fit to what we said before, because here he says בפירוש that he holds that the day of the תקופה is the end of the previous תקופה. ועוד, and more, תניא, we learned in another ברייתא, it says like this,

אין מעברין את השנה, you should not make an עיבור year, add an extra month to the year, אלא אם כן היתה תקופה חסירה רובו של חודש, only if the תקופה was missing the most of that month, which means that the תקופה starts in such a day after the majority of the month passed already. וכמה רובו של חודש, what is the majority of the month, how many days? שישה עשר יום, 16 days, that if 16 days of the month of תשרי belong to the old תקופה, that's when you would be מעבר the שנה, that's the opinion of the תנא קמא. רבי יהודה אומר, רבי יהודה says, שתי ידות, two parts, two-tenths of the month, שתי ידות בחודש, two hands in the month, which means two parts, two-thirds, which is, וכמה שתי ידות, how much is that בחודש, of the month? כ׳ יום, 20 days. So the opinion of רבי יהודה is that if 20 days of the month belong to the old תקופה, that's when you would be מעבר, but if less than that belong to the old תקופה, you would not be מעבר the שנה. רבי יוסי אומר, רבי יוסי says, מחשבין, we calculate as follows: if it is שישה עשר לפני הפסח, if we see that there are 16 days before פסח, which means that the תקופה of ניסן will fall on the 17th day of ניסן, מעברין, already you would be מעבר. שישה עשר לפני החג, if 16 days before סוכות will be in the old תקופה, which means that the תקופה of תשרי will start on the 17th day of תשרי, אין מעברין, then you wouldn't be מעבר. And the

פשט is as follows: because we are not at this point worried about the תקופה of ניסן, the only reason we mentioned the תקופה of ניסן because when we see when the תקופה of ניסן will fall, we automatically understand when the תקופה of תשרי will fall, and therefore when we see that the תקופה of ניסן will fall on the 17th day of ניסן, 16 days of ניסן will belong to the תקופה of טבת, and the תקופה of ניסן will fall on the 17th of ניסן, so then we know for sure that the תקופה of תשרי will fall on the 22nd day of תשרי, and even if we hold that you do not need the whole חול המועד to be part of the new תקופה, it's still a problem because you wouldn't even have one day of חול המועד in the new תקופה if the new תקופה falls on the 22nd, and even if we hold, as the גמרא said before רבי יוסי holds that the day of the תקופה is the beginning of the new תקופה, it's still no good, because if the new תקופה starts on the 22nd, which is already after חול המועד, then you don't have any day of חול המועד סוכות within the new תקופה. And the חשבון is as follows: how do we know that if the תקופה of ניסן will fall on the 17th day of ניסן, automatically we know that the תקופה of תשרי will fall on the 22nd second day of תשרי. Because, as we said before, normally, as the months go, one is מלא, one is חסר, one is מלא, one is חסר. We also know that each תקופה takes up tw- 91 days. So if the תקופה starts on the 17th day of ניסן, and then we חשבון twice tw- 91 days, because we're going to have the תקופה of ניסן 91 days, then we're going to have the תקופה of תמוז 91 days, together, it's 182. So if we add 182 days to the 17th day of ניסן, knowing that the months in between, one will be מלא, one will be חסר, so it will come out that the 183rd day, which is going to be the the beginning of the next תקופה, will start on the 22nd day of תשרי. And this is what he says here, that if in the time of ניסן we see that the תקופה of ניסן will start on the 17th day of the month of ניסן, so then we know that the תקופה of תשרי will start on the 22nd day of תשרי, so we have a problem here, so therefore, we would be מעבר the year. But if we see that the 17th day of תשרי will be the beginning of the תקופה of תשרי, that is no problem, because he holds that you do not need the whole חול המועד סוכות should be part of the new תקופה. So therefore, if 17th day of תשרי is the beginning of the new תקופה, it's no problem because even though we're missing one day of חול המועד, because the 16th day of תשרי, which is the first day of חול המועד, will still be part of the old תקופה, doesn't matter, because he holds that only מקצת of the חג, a little bit, only part of חול המועד has to be part of the new תקופה. And therefore, as long as the last day of חול המועד will be part of the new תקופה, it's still okay. So therefore, if the 17th day of תשרי is the beginning of the new תקופה, it's okay. The truth is that more than that, even if the 18th day of תשרי is the new תקופה, or the 19th day, or even the 20th day, or even the 21st day of תשרי is a new תקופה, it's still good. And the גמרא will later ask why did he say that if the 17th day of תשרי is a new תקופה, in other words, there are 16 days missing in תשרי till the new תקופה, that's when we're ma- not מעבר, which seems to be saying that if let's say 17 days of תשרי would be part of the old תקופה, you would be מעבר. And it is not so, because as we just said, according to him, we do not need the whole יום טוב should be part of the new תקופה. So the גמרא will ask that question later. But now we'll continue with the ברייתא. The

ברייתא says further, רב שמעון אומר, רב שמעון says, אף ששה עשר לפני החג, מעברין. Also, if 16 days before סוכות are part of the old תקופה, you are also מעבר. Because he holds that you must have the whole חול המועד part of the new תקופה, and therefore, if 16 days are the old תקופה and the new תקופה starts on the 17th, we're missing one day of חול המועד in the new תקופה and therefore, we are מעבר. אחרים אומרים, others say, מיעוטה. That if the מיעוט, the smaller part of the month is part of the old תקופה, already you are מעבר the year. וכמה מיעוטה? How much is the מיעוט? ארבעה עשר יום, 14 days. And this is the opinion of אחרים, that if 14 days of the month of תשרי, or as the גמרא will explain later, maybe it means the month of ניסן, will be part of the old תקופה, so then we are מעבר השנה. And the גמרא will explain the reason behind this opinion. But meantime, we have a קשיא from this ברייתא to what רב יהודה אמר שמואל said, because רב יהודה אמר שמואל said that רב יהודה holds that you must have כוליה חג, all the days of חול המועד must be part of the new תקופה, and therefore, if 16 days of the month of תשרי are missing to the new תקופה, you are מעבר השנה. Also, as we said before, he holds that the day of the תקופה is the beginning of the new תקופה, and in this ברייתא, we see both things different. First of all, we see that רב יהודה said יהודה said that when are you מעבר השנה? If you have 20 days missing to the new תקופה in the month of תשרי. So we see definitely that he holds that you do not need all the days of חול המועד to be part of the new תקופה. Because if you would need that, then if you have 19 days even missing, you already have to be מעבר. If you have 18 days missing, etc., you have to be מעבר. And he said that if it's not missing 20, you're not מעבר, only if it's missing from 20 and up. So obviously, he holds that you do not have to have all the days of חול המועד part of the new תקופה. Another thing, we see that he mentioned not 21 days, but 20 days. He says that if there are 20 days missing, you already are מעבר. לכאורה, even if he holds לכאורה, even if he holds that you just need מקצת of the חול המועד to be part of the new תקופה, but still, why did he say if you are missing 20 days you already are מעבר? לכאורה, if you're missing 20 days, that means that the יום התקופה תקופה comes out on the 21st day, the 21st day is still part of חול המועד, so at least you have one day part of חול המועד. So since he says that if you have 20 days you already are מעבר, obviously he holds that the day of the תקופה is the end of the previous one, and therefore if this if it's 20 days missing, the day of this תקופה is the 21st, but the 21st still part of the old one, when does the new one start? On the 22nd, and that's why he says it's no good. So we see here that he holds that the day of the תקופה is the end of the previous one, while the way that רב יהודה אמר שמואל said before that according to רב יהודה, the day of the תקופה is the beginning of the new תקופה. So here we have a קשיא in two things. First, a קשיא that רב יהודה אמר שמואל said that רב יהודה holds that you need the whole of חג within the new תקופה, and in the ברייתא we see you don't. And also the way that רב יהודה אמר שמואל said that רב יהודה holds that the day of the תקופה is the beginning of the new תקופה, and in the ברייתא we see that he holds that the day of the תקופה is the end of the previous תקופה. And the גמרא says קשיא, this remains a קשיא, we have no answer to this question. Then the גמרא continues, אמר מר, we have learned previously in the ברייתא that רב יהודה אומר, רב יהודה said שתי ידות בחודש עשרים יום, that if two-thirds of the month is missing to the new תקופה, which is 20 days, that's when you're מעבר the year. רבי יוסי אומר, רבי יוסי said משערים, we calculated that if it's ששה עשר יום לפני הפסח, if it's 16 days before פסח missing to the תקופה of ניסן, מעברין, we are still מעבר. But if there are 16 days missing to the תקופה of תשרי, we are not מעבר. Now what is the reason why if there are 16 days missing to the תקופה of ניסן we are מעבר already? As we said before, because if you calculate it, it'll come out that the תקופה of תשרי will start on the 22nd day of תשרי, and according to רבי יוסי, he needs at least one day of חול המועד should be part of the new תקופה. But the גמרא's קשיא is היינו רבי יהודה, isn't it the same opinion of רבי יהודה? What did רבי יהודה say? רבי יהודה said that you must have at least one day of the חול המועד part of the new תקופה. He doesn't need the whole חול המועד part of the new תקופה, he says one day is enough. That's why he says 20 days. Now, רבי יוסי, when רבי יוסי said that if there are 16 days missing to the תקופה of ניסן you must be מעבר, why is it? Because, as we said before, when you come to תשרי, you will not even have one day of חול המועד part of the new תקופה. So לכאורה they're both saying the same thing. So what is the מחלוקת? And the גמרא answers יום תקופה גומר ויום תקופה מתחיל איכא בינייהו. The difference between them is whether we hold that the day of the תקופה is the end of the old one, or we hold the day of the תקופה is the beginning of the new one. Which means that רבי יהודה holds that the day of the תקופה is the end of the old one, therefore he says if 20 days are missing already you have to be מעבר, because the תקופה will fall out on the 21st, and he holds that the day of the תקופה is the end of the previous one, so that 21st day of תשרי is still part of the old תקופה, when does the new תקופה start? The next day, the 22nd, so you will not have even one day of חול המועד part of the new תקופה. And therefore, according to רב יהודה, if 20 days of תשרי are missing to the new תקופה, you already are מעבר. But according to רבי יוסי, he holds that if there are 21 days missing to the month of תשרי to the new תקופה, that's when you are מעבר, but if 20 days would be missing, then you are not מעבר. Because he said that if there are 16 days missing to the תקופה of ניסן, that's when you are מעבר. If you have 16 days missing to the תקופה of ניסן, then there will be 21 days missing to the תקופה of תשרי, as we made the חשבון before. But if you will have 15 days missing to the תקופה of ניסן, which means that you will only have 20 days missing to the תקופה of תשרי, according to רבי יוסי, you will still not be מעבר. But why? Because רבי יוסי holds the day of the תקופה is the beginning of the new one, so therefore, if you have 20 days missing to the תקופה of תשרי, so the day of the תקופה will be the 21st, he holds that the day of the תקופה is the beginning of the new one, so you will have at least one day of חול המועד part of the new one. So this is a מחלוקת between רבי יהודה and רבי יוסי, that according to רבי יהודה the day of the תקופה is the end of the previous one, therefore according to him, 20 days missing is already enough to be מעבר. According to רבי יוסי, you have to have 21 days missing in order to be מעבר. Then the גמרא continues, אמר מר, we had learned before that רבי יוסי said if you have ששה עשר לפני החג, if there are 16 days before סוכות missing to the new תקופה, אין מעברין, you are not מעבר, because he holds that you do not have to have all the days of חול המועד to be part of the new תקופה. So the גמרא says, אלא לרבי יוסי, according to רבי יוסי it comes out the way he expresses himself that ששה עשר לפני החג הוא דלא, that only if there are 16 days missing to the new תקופה, that's when you would not be מעבר. הא שיבסר, but if it would be seventeen days missing, או תמניסר, you would have eighteen days missing, מעברין, you would be מעבר, because he only quotes sixteen days. Obviously, if it's more than sixteen you would be מעבר. But why? והא אמר, didn't he himself say a minute ago, that שיתסר לפני הפסח, that sixteen days before פסח, אין, that's when you are מעבר, בציר לא, but if it's less than sixteen days before פסח, then you would not be מעבר? But as we made the calculations before, if you have, let's say, fifteen days in the month of ניסן missing to the תקופה of ניסן, you will have more than sixteen days missing to the תקופה of תשרי. You will have more than seventeen. So it comes out, since רבי יוסי holds that if you have less than sixteen days before פסח missing to the תקופה of ניסן, you are still not מעבר, obviously he holds that the only time you would have to be מעבר if you have twenty-one days missing to the תקופה of תשרי. So if that's what he holds, why does he say if you have sixteen days missing to תשרי, you would not be מעבר? It's משמע if you would have more than that, you would be מעבר. But from that he says that if you have less than sixteen days before פסח, you are not מעבר, it's משמע that anything less than twenty-one days missing to תשרי, you would not be מעבר. So how come he says here that only sixteen days before תשרי you are not מעבר, which is משמע that more than that you are מעבר? So the גמרא says, לא, אידי ואידי אין מעברין. In all these cases, you are not מעבר. In other words, as long as you do not have twenty-one days missing in תשרי, you would not be מעבר. איי, why did he say sixteen only? איידי דתני רישא שיתסר לפני הפסח, that since in the first part concerning פסח he said that if you do have sixteen days missing before פסח, you would be מעבר, so therefore תנא נמי שיתסר לפני החג, he also mentions concerning the month of תשרי, when you would not be מעבר, so he also says sixteen, that if you would have sixteen missing before תשרי, then you would not be מעבר. By sixteen by פסח, you would be מעבר. Sixteen by תשרי, you are not מעבר. But he didn't mean דווקא sixteen, he means sixteen, seventeen, all the way up to twenty-one. Then the גמרא continues, we said in the ברייתא, רבי שמעון אומר, רבי שמעון says, אף שיתסר לפני החג מעברין, that even if you have sixteen days before סוכות, you are מעבר, not like רבי יוסי who says that if you have sixteen days missing by תשרי, you are not מעבר, so רבי שמעון says you are מעבר. So the גמרא asks, היינו תנא קמא, isn't it the same opinion as תנא קמא? The first תנא in the ברייתא said clearly that אין מעברין את השנה אלא אם כן היתה תקופה חסירה רובה של חודש, וכמה רובה של חודש? שיתסר יום, that you are not מעבר unless there are sixteen days missing to the תקופה. So the תנא קמא holds that if you do have sixteen days missing to the תקופה of תשרי, you are מעבר the שנה. What does רבי שמעון say here at the end? That not like רבי יוסי who says that if you have sixteen days missing to the תקופה of תשרי you are not מעבר, but he holds you are מעבר. But it's the same thing as תנא קמא! תנא קמא said that if you have sixteen days missing you are מעבר, and רבי שמעון says the same thing! And the גמרא answers: איכא בינייהו, the difference is, יום תקופה מסרך ויום תקופה גומר. Whether the day of the תקופה itself is the beginning of the new תקופה, or the day of the תקופה is the end of the previous תקופה. One of them will hold that the day of the תקופה is the beginning of the new תקופה, and therefore if you have fifteen days missing and the תקופה comes out on the sixteenth day, you already would not be מעבר, because if the תקופה comes out on the sixteenth day, the day of the תקופה is the beginning of the new תקופה, so you have every day of חול המועד part of the new תקופה. But the other one will hold that the day of the תקופה is the end of the previous one, and therefore if there are fifteen days missing and the תקופה comes out on the sixteenth, you still have to be מעבר, because since the day of the תקופה is the end of the previous one, so the sixteenth day belongs to the previous תקופה, the new תקופה will just start on the seventeenth, so you're missing one day of חול המועד as part of the new תקופה. But ולא מסיימא, we do not know exactly which one says which. All we know is since they're saying the same thing and there must be a difference, so the difference will be what we mean when we say the חשבון sixteen. Do we mean sixteen missing and the תקופה falls on the seventeenth, that's when you would be מעבר, but if the תקופה would fall on the sixteenth you would not be מעבר? Or the other one means, when he says the לשון sixteen, he means that if the תקופה falls on the sixteenth, you already are מעבר. But we do not know exactly which one says which, because from their expressions it is not clear. Before, when we said that the difference between רבי יהודה and רבי יוסי was also the same thing, whether יום תקופה מסרך or יום תקופה גומר, there it was clear which one said which, because רבי יהודה said clearly twenty days. So we know for sure that he holds that the day of the תקופה is the end. Therefore, he holds that if there will be just twenty days missing and the תקופה is on the twenty-first, already it is no good, because that is still part of the old תקופה. So there we know for sure that he is the one that holds the day of the תקופה is the end, And ר' יוסי holds the day of the תקופה is the beginning. But here when we say that the difference between the תנא קמא and ר' שמעון is whether יום תקופה מתחלת, יום תקופה גומרת, we do not know exactly which one holds what. Then the גמרא continues, אחרים אומרים, others say, מיעוטה, even if you have just the מיעוט, the least part of the month that is missing to the תקופה, you also would be מעבר the year.

וכמה מיעוטה, how much is the מיעוט? ארבעה עשר יום, 14 days. But the גמרא asks, מאי קסברי, what do אחרים hold? What should be the reason of their opinion? אי קסברי, if they hold יום תקופה גומרת, in other words, even if they will hold the furthest extreme that the day of the תקופה itself is still the end of the previous תקופה, and they hold כוליה חג בעינן, that you need all the days of יום טוב, which means all the days of חול המועד to be part of the new תקופה, still הא קאי, still you have, because if you have just 14 days missing, meaning that the תקופה falls on the 15th, still it's okay, even if you'll hold that the day of the תקופה is still part of the old one, which means that the new תקופה will start on the 16th, and even if you hold that you must have all the days of חול המועד, you still have it, because if the תקופה, the new תקופה will start on the 16th, the 16th is the first day of חול המועד, so you have everything. You have all the days of חול המועד part of the new תקופה. So what was the reason for the opinion of אחרים that even if you have 14 days missing to the new תקופה, you already are מעבר? The גמרא says, אמר רב שמואל בר רב יצחק, שמואל בר רב יצחק said, אחרים בתקופת ניסן קיימי. When אחרים said 14 days, then they were talking about the תקופה of ניסן, not about the תקופה of תשרי, דכתיב, because the פסוק says by ניסן, שמור את חדש האביב, you should watch, guard the month of אביב, the month of spring. That means שמור, you should watch, אביב של תקופה, that the spring of the תקופה, which means that the תקופה of אביב, the תקופה of spring, which is the תקופה of ניסן, שיהא בחודש ניסן, should be in the month of ניסן. But which part of the month of ניסן? So as רש״י explains, it should be part of the time when the לבנה is still בחידושה, is still renewing itself. The first 14 days the לבנה is still renewing itself. The 15th day is already an old לבנה, as long as it's growing and it's renewing itself. Then from 15 and on it gets smaller, so then it is called already an old לבנה. And since the תורה uses the לשון, שמור את חדש האביב, and the word חודש comes from the word חדש, new, so we need that the תקופה should start while the לבנה is still new. And therefore we must have the day of the תקופה at least on the 14th day. Now if 14 days are part of the old תקופה and the day of the תקופה of ניסן is on the 15th day, already after the time when the לבנה is new, so then it is no good. And therefore he says that when there are 14 days missing to the תקופה, and he means the תקופה of ניסן, you already have to be מעבר the year. Then the גמרא asks, וליעברוה לאדר, let's be מעבר אדר, there's another עצה. That if you have 14 days missing, so you have a problem with one day. If you would have only 13 days missing, there's no problem, because the new תקופה will be on the 14th, and the 14th is still a day when the moon is חדש, is new. So when there are 14 days missing, you have a problem with one day. Now in order to fix the problem of one day, you have another עצה: add another day to the month of אדר, so that'll push everything off one day, so the תקופה, the day of the תקופה will not be on the 15th day, but the day of the תקופה will be on the 14th day, and then it'll be okay. So why do you have to add a whole month and push everything off a month, why not just add one day to the month of אדר? And the problem we had before that we couldn't do this, we said, because this will mess up the calculations of תשרי, because we normally calculate that תשרי should not come out on Sunday, Wednesday or Friday. Now if we're going to add a day to the month of אדר, this will push everything off one day, so then it'll push off ראש השנה also. For instance, if ראש השנה was supposed to come out on a Thursday, now if we're going to add a day to the month of אדר, so then ראש השנה will come out on a Friday, and we don't want that to happen as we said before. But in this case this is no problem, because one of the months during the summer we will take off a day, that one of those months that was supposed to be מלא, supposed to have 30 days, we will take off a day and make it into 29 days, and that'll put everything back, so then even if it should have come out on Friday, it'll go back to original stage, and ראש השנה will come out back on a Thursday. Before when we said that, because before we didn't have a problem with ניסן, we had a problem with תשרי. And that's when we said before that if we're going to add another day, we're going to push everything off concerning תשרי. But here concerning תשרי we have no problem, the problem is concerning ניסן. So then, all we have to do is add one day to אדר, so then it'll straighten out ניסן, then we'll take one day off in the months of the summer, and that will make ראש השנה come back to its original time. And that's the גמרא's question: why don't we do that rather than adding a whole month? אמר רב אחא בר יעקב, so רב אחא בר יעקב said, תנא ממעלה למטה קחשיב, this תנא, these אחרים, are calculating from up down. והכי קאמר, this is what he meant to say: עד מיעוטה מעברינן, up to the מיעוט we are מעבר. Up to the מיעוט. וכמה מיעוטה? How much is the מיעוט of the month? ארבסר יומין, which means up to 14 days, but not including 14 days. In other words, if there are many days missing to the תקופה of ניסן in the month of ניסן, let's say 16 days, 15 days, up to 14 days, that's when you are מעבר. But 14 days themselves, you are not מעבר. Before, we thought that when he used the term 14 days, he meant that if there are 14 days, you are מעבר. And our question was, why do that? Why not add a day to the month of אדר? But now we're saying that's not what he meant. He meant everything up to 14, many days up to 14, not including 14, that if there are 14 days missing, you are not מעבר. And the reason is because you have a better עצה. All you do is add one day to the month of אדר, and that's it, because if there are 14 days missing, then you have only a problem with one day. So then you have the עצה of adding a day to the month of אדר. So therefore, if there are 14 days, you are not מעבר, but anything up to 14 days, let's say there are 15 days missing, then you are מעבר, because then you have a problem with more than one day. So even if you're going to add one day to אדר, you still will have a problem. Because let's say there are 15 days missing, so then you're going to add a day to the month of אדר, you'll have still 14 days missing, and the תקופה will come out on the 15th, so the תקופה will not come out on a day when the moon is still becoming renewed, becoming חודש. So therefore, he said that up to 14 days you have to be מעבר, but if there are 14 days missing to the month of ניסן, then you are not מעבר. Then the גמרא continues, רבינא אמר, רבינא said no, לעולם אחרים בתשרי קאי, באמת אחרים were, we're talking about תשרי, not about ניסן, as we said before. אי the question we asked, what is the חשבון of 14 days, לכאורה if you have 14 days missing, there is no problem, because if the תקופה comes out on the 15th day, so even if you'll hold that the day of the תקופה is the end of the previous תקופה, still you have all the days of חול המועד part of the new תקופה, because the 16th day is definitely already the new תקופה, and the 16th day is the first day of חול המועד. The answer the גמרא gives: דקסברי אחרים כוליה חג בעינן ויום טוב ראשון. אחרים hold that not only must you have all the days of חול המועד part of the new תקופה, but the first day of יום טוב also must be part of the new תקופה. And therefore, if there are 14 days missing, and the day of the תקופה is the 15th, and we hold that the day of the תקופה is the end of the previous תקופה, so when does the new תקופה really start? On the 16th. So the first day of יום טוב, which is the 15th, is still part of the old תקופה, and אחרים hold that even the first day of יום טוב must be part of the new תקופה. But then the גמרא asks, יום טוב ראשון? The first day of יום טוב? חג האסיף כתיב, doesn't it say in the תורה the יום טוב of gathering, and on יום טוב itself you cannot gather? The גמרא says אחרים learn that what does the פסוק mean? חג הבא בזמן אסיפה, the יום טוב that comes in the time of gathering. So it doesn't mean the day when you are actually able to gather, it means the יום טוב of the season of gathering. So therefore, אחרים hold that even the first day of יום טוב is included, has to be included in the new תקופה. So therefore, if you have 14 days missing, and the day of the תקופה is on the 15th, and he holds the day of the תקופה is still the end of the previous תקופה, so then you also have to be מעבר. But in this גמרא we have a מחלוקת רש״י and תוספות. As we said before, that רש״י holds that according to all the other מאן דאמרs except אחרים, we cannot ask a question, why do we have to add an extra month? Why don't we just be מעבר another month, let's be מעבר אדר or any other month? And רש״י said that's no question, because that will disturb the calculation of אדו ראש, of not having ראש השנה come out on Sunday, Wednesday, or Friday. And when the גמרא does ask the question, it is only according to אחרים, because according, because as the גמרא explained in that פשט, אחרים is talking about the month of ניסן. So then we are able to avoid the problem of one day by adding a day to the month of אדר, and this will not disturb the calculations of לא אדו ראש, because during the summer we will take off a day from another month and we will straighten it out concerning ראש השנה. But in the other מאן דאמרs that they were not talking about the תקופה of ניסן, but they were talking about the תקופה of תשרי, so here the גמרא לכתחילה couldn't ask such a question, because by adding a day we will disturb the חשבון of לא אדו ראש. We couldn't add two days, as רש״י said, because then we will have eight months in the year מלא, and that the חכמים did not want to do. That's the way רש״י learns. But the רבינו תם learns that באמת not everyone agreed grees to this כלל of לא אדו ראש, that we're worried about not having ראש השנה on Sunday, Wednesday, or Friday. So according to those מאן דאמר, the question is, why don't we add an extra day to another month instead of adding a whole month? And therefore, the רבינו תם learns that this question in the גמרא here, ולעבריה לאדר, is not a question only on אחרים, when we explained that אחרים was talking about the תקופה of ניסן. This is a general question on all מאן דאמר. But according to them all, if there's a problem only with one day, so then why add a whole month? Why don't we just add another day to the month of אדר, or any other month? And the גמרא תירץ that they're talking ממעלה למטה really refers to all the מאן דאמר. That all the days that they said, they did not mean that that day you do have to be מעבר. For instance, the one that says 16 days, he did not mean that if there are 16 days missing you have to be מעבר. He meant up to 16 days. Or the one that says 21 days, he did not mean that if there are 21 days missing you are מעבר. He meant if there are up to 21 days, which means 22 and up. But 21 itself, or according to the other one 17 itself, you טאקע would not be מעבר. Why? Because you have an easier עצה, since the problem is only in one day, you have an עצה of being מעבר one of the other months, and then you avoid this problem. Another thing that there's a מחלוקת רש״י and תוספות here in this גמרא is concerning the תירץ that the גמרא gave on אחרים, that אחרים is talking about תקופת ניסן. And the גמרא said that we take it from the פסוק שמור את חודש האביב, and as רש״י explains, that the new תקופה has to be at least one day in the time when the לבנה is new, and therefore if there are 14 days missing, so then that תקופה starts on the 15th day, so even if we're going to hold that the 15th day is the beginning of the new תקופה, because the day of the תקופה is not the end of the previous one but the beginning of the new one, still there is a problem, רש״י said, because the 15th day is already a time when the לבנה is not new anymore. And that's why he says that if there are 14 days missing, we are מעבר the שנה. But תוספות says that according to this, we don't understand the גמרא's קשיא. The גמרא asked, if there's a problem with one day, let's add a day to the month of אדר and we'll solve the problem. But according to this, you could answer very easily: maybe אחרים holds that יום תקופה, the day of the תקופה, is still the end of the previous תקופה, and therefore by adding one day, you won't solve the problem, because if you add a day to אדר, what will happen? The day of the תקופה will not be on the 15th, there are 14 days missing, and the day of the תקופה is the 15th, by adding a day, the day of the תקופה will not be on the 15th, but it'll be on the 14th. But if you hold the day of the תקופה is still the end of the previous תקופה, so then it comes out that the day of the תקופה, which is the 14th, is still the end of the previous one. When does the new one start? On the 15th. The 15th already is not the חידוש of the לבנה, the לבנה is not new anymore, so you still have a problem. And that is what he meant: that if you have 14 days missing, so then even by adding one day, you will not solve the problem. The גמרא could have answered that. What makes the גמרא so sure that according to אחרים the day of the תקופה is the beginning of the new תקופה? And therefore by adding a day, so the תקופה will fall on the 14th, so the new תקופה will already be on the 14th. Maybe he holds that the day of the תקופה is the end of the previous one, so even by adding one day, you won't gain anything, because even if the תקופה falls on the 14th, it's still part of the old תקופה, and the new תקופה will not be till the 15th. Another thing, he says, according to רש״י, we said that on the 15th day already the לבנה is not new anymore, but תוספות says that it's not so, and תוספות brings ראיות that the 15th day of the month is still part of the חידוש of the לבנה. And therefore תוספות learns that according to אחרים באמת the day of the תקופה is the end of the previous תקופה, and the truth is that the חידוש of the לבנה goes up to the 15th day. And this is what he meant: if there are 14 days missing, so then the day of the תקופה is the 15th, and since the day of the תקופה belongs to the old תקופה, so it comes out that the new תקופה will not start till the 16th, and the 16th already is not in the time of חידוש הלבנה. And that's what the גמרא asks: let's add another day, when you add another day, then the day of this תקופה will come out not on the 15th, but on the 14th. So even though the day of the תקופה belongs to the old תקופה, but the 15th day, which is already the next day, that will be already the beginning of the new תקופה, and the 15th day is still the time of the חידוש of the לבנה, and this was the גמרא's קשיא. And now we will continue with the גמרא. The גמרא quotes from the משנה, סמיכת זקנים. It said in the משנה that when the זקנים, the סנהדרין have to put their hands on the קרבן which is פר העלם דבר של ציבור, that if the בית דין פסקנ'ד by mistake, and the people followed the פסק דין of בית דין, and then they realized their mistake, they have to bring a קרבן which is called פר העלם דבר של ציבור. And the דין is that the סנהדרין have to put their hands on the קרבן as the פסוק says, וסמכו זקני העדה ידיהם, that the זקני העדה have to put their hands on the קרבן. So there was a מחלוקת in the משנה, how many people you have to have. Do you have to have three? Are three enough for this, בית דין of three, or must you have five? But the גמרא says תנו רבנן, the רבנן learned, the פסוק says וסמכו זקני, that the זקנים should put their hands on. So יכול I would think זקני השוק, זקנים from the street, that means פשוט old people, that you don't have to have סנהדרין, it doesn't have to be בית דין, just old people from the street could put their hands on this קרבן. תלמוד לומר, so the פסוק continues and says עדה, the זקני עדה, the זקנים from the community, from the congregation. And עדה usually refers to סנהדרין. So therefore you cannot just take זקנים from the street, you must take סנהדרין. But אי עדה, if just from the word עדה, יכול I would think קטנה שבעדה, the small עדה, which means that you don't have to have members of the סנהדרי גדולה or the סנהדרין of 71, you could take members from the סנהדרי קטנה, which is a סנהדרין of 23 people. תלמוד לומר, so we see in the פסוק it says העדה, doesn't just say עדה, it says זקני העדה with a ה', means מיוחדים שבעדה, the special ones of the עדה, which means that you have to have members of the סנהדרי גדולה. וכמה הן, and how many? So the גמרא says וסמכו שנים, when it says they shall put, so since it says they, it's already two. Because when it says plural, so and it doesn't say how many, we know it's two. Then it says זקני, elders, so it's also plural, שנים, again two. So together it's four. And we have a rule of אין בית דין שקול, you can't have an even number in a בית דין, מוסיפין עליהם עוד אחד, you have to add one more, הרי כאן חמשה, so you have five. דברי רבי יהודה, that's the opinion of רבי יהודה, that you must have five. רבי שמעון אומר, רבי שמעון says, זקני שנים, we just learned from the word זקני two זקנים, because it says plural, זקנים, so we know it's two. And אין בית דין שקול, since you can't have an even number in בית דין, מוסיפין עליהם עוד אחד, so you add one more. So together הרי כאן שלשה, so you have three. So רבי שמעון holds you only need three, you don't need five. But the גמרא asks לרבי שמעון, הא כתיב וסמכו, according to רבי שמעון, how can he say that you only need three, and he דרש's the word זקני, but doesn't it say וסמכו also? It says in the תורה they shall put their hands on, so it already says they. So why doesn't he דרש from the word וסמכו also that you have to have two? So together it would be two from וסמכו, two from זקני, and one more would be five. The גמרא answers ההוא מיבעי ליה לגופיה, that רבי שמעון says that you cannot דרש anything from וסמכו because that you need for itself, just the פסוק has to say that they have to put their hands on. That word is not extra. So therefore we cannot learn anything out, the only word we learn out from is from זקני. But then the גמרא says: What of רבי יהודה? So it's a good קשיא on רבי יהודה. How does רבי יהודה learn out from the word וסמכו too when this word is needed for itself? So the גמרא says לגופיה לא צריך, according to רבי יהודה you do not need it for itself. דאם כן, because if so, דלא אתי וסמכו לדרשה, if the וסמכו does not come for a דרשה, it just comes to tell us that you have to put your hands on, ליכתוב, let the תורה write זקני העדה ידיהם על ראש הפר, the זקנים of the עדה should have their hands on the head of the פר. Why does the תורה have to add the word וסמכו? So it's an extra word. And since it's an extra word, it comes to teach us that two more, so it's two and two and one. But then the גמרא: What of רבי שמעון? It's a קשיא on רבי שמעון. How could רבי שמעון say that we need the וסמכו for itself when really the word is extra, the תורה didn't have to write it? So the גמרא says, אי כתיב הכי, if it would say without the word וסמכו, just the זקנים should have their hands on the פר, הוה אמינא, I would say מאי על? סמוך. What does the תורה mean when it says their hands should be on the פר? It doesn't mean directly on, touching it, but next to it. Because sometimes the word על means סמוך. So therefore the תורה must say וסמכו to tell us that you must put it on top. But רבי יהודה, that's a קשיא on רבי יהודה, how can רבי יהודה say that the וסמכו comes to teach us the דין of two more, because otherwise it's extra? ולכאורה it's not extra, because if not for that you would think that you could put it on the side. So he says, no, to tell us that you must put it on top and touch it, we don't need the word וסמכו, because גמר ראש ראש מעולה. We would learn out the word, the גזרה שוה, the word ראש from the word ראש בעולה. By עולה it says that you should put your hand on ראש העולה, and here it says you should put your hand on ראש הפר, so we would

learn out just like there you must put it on top, here you also must put it on top. And then the גמרא asks לרבי שמעון, so this is a קשיא on רבי שמעון. And the גמרא says, רבי שמעון לא גמר ראש ראש מעולה. He does not learn the גזרה שוה, because as we know a גזרה שוה must be בקבלה, and he didn't have the קבלה of this גזרה שוה. So he doesn't learn this גזרה שוה, so he must use the וסמכו to teach us that you must put it on top, so it's not extra. So therefore according to him, all you need is three people in this בית דין.