📖 Pirkei DeRabbi Eliezer 8

בְּעֶשְׂרִים וּשְׁמוֹנֶה בֶּאֱלוּל נִבְרְאוּ חַמָּה וּלְבָנָה. וּמִנְיָן שֶׁהוּא שָׁנִים וְחֳדָשִׁים וְיָמִים וְלֵילוֹת שָׁעוֹת וְקִצִּים וּתְקוּפוֹת וּמַחְזוֹרוֹת וְעִבּוּרִין הָיוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהָיָה מְעַבֵּר אֶת הַשָּׁנָה וְאַחַר כָּךְ מְסָרָן לְאָדָם הָרִאשׁוֹן בְּגַן עֵדֶן, שֶׁנֶּאֱמַר (בראשית ה, א): ״זֶה סֵפֶר תּוֹלְדֹת אָדָם״, מִנְיַן עוֹלָם לְכָל תּוֹלְדוֹת בְּנֵי אָדָם.

THE PRINCIPLE OF INTERCALATION ON the 28th of Ellul the sun and the moon were created. The number of years, months, days, nights, terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, as it is said, "This is the calculation for the generations of Adam" (Gen. 5:1), the calculation of the world is therein for the generations of the children of Adam.

אָדָם מָסַר לַחֲנוֹךְ וְנִכְנַס בְּסוֹד הָעִיבּוּר וְעִיבֵּר אֶת הַשָּׁנָה, שֶׁנֶּאֱמַר: ״וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים״ וְכוּ' (בראשית ה, כב), וַיִּתְהַלֵּךְ חֲנוֹךְ בְּדַרְכֵי מִנְיַן הָעוֹלָם שֶׁמָּסַר אֱלֹהִים לְאָדָם, וַחֲנוֹךְ מָסַר לְנֹחַ סוֹד הָעִיבּוּר וְעִיבֵּר אֶת הַשָּׁנָה, וְאָמַר: ״עֹד כָּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף״ (בראשית ח, כב). ״זֶרַע״ זֶה תְּקוּפַת תִּשְׁרֵי. ״קָצִיר״ זוֹ תְּקוּפַת נִיסָן. ״קֹר״ זוֹ תְּקוּפַת טֵבֵת. וְ״חֹם״ זוֹ תְּקוּפַת תַּמּוּז. וְ״קַיִץ״ בְּעִתּוֹ וְ״חֹרֶף״ בְּעִתּוֹ.

Adam handed on the tradition to Enoch, who was initiated in the principle of intercalation, and he intercalated the year, as it is said, "And Enoch walked with God" (Gen. 5:22). Enoch walked in the ways of the calculation concerning the world which God had delivered to Adam. And Enoch delivered the principle of intercalation to Noah, and he was initiated in the principle of intercalation, and he intercalated the year, as it is said, "While the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter" (Gen. 8:22). "Seed-time" refers to the Teḳuphah of Tishri, "harvest" refers to the Teḳuphah of Nisan, "cold" refers to the Teḳuphah of Ṭebeth, and "heat" refers to the Teḳuphah of Tammuz; "summer" is in its season and "winter" is in its season.

מִנְיַן הַחַמָּה בַּיּוֹם וּמִנְיַן הַלְּבָנָה בַּלַּיְלָה, ״לֹא יִשְׁבֹּתוּ״.

The counting of the sun is by day || and the counting of the moon is by night, "they shall not cease."

נֹחַ מָסַר לְשֵׁם וְנִכְנַס בְּסוֹד הָעִבּוּר וְעִבֵּר אֶת הַשָּׁנָה וְנִקְרָא כֹּהֵן. וְכִי שֵׁם בֶּן נֹחַ כֹּהֵן הָיָה? אֶלָּא עַל יְדֵי שֶׁהָיָה בְּכוֹר וְהָיָה מְשָׁרֵת בַּיּוֹם וּבַלַּיְלָה, לְפִיכָךְ נִקְרָא כֹּהֵן, שֶׁנֶּאֱמַר (בראשית יד, יח): ״וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם״ וְכוּ'. וְשֵׁם מָסַר לְאַבְרָהָם וְנִכְנַס בְּסוֹד הָעִבּוּר וְעִבֵּר הַשָּׁנָה וְנִקְרָא כֹהֵן, שֶׁנֶּאֱמַר (תהלים קי, ד): ״נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם״. וּמִנַּיִן שֶׁמָּסַר שֵׁם לְאַבְרָהָם? שֶׁנֶּאֱמַר (תהלים קי, ד): ״עַל דִּבְרָתִי מַלְכִּי צֶדֶק״. אַבְרָהָם מָסַר לְיִצְחָק וְנִכְנַס בְּסוֹד הָעִבּוּר וְעִבֵּר אֶת הַשָּׁנָה לְאַחַר מוֹתוֹ שֶׁל אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית כה, יא): ״וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ״ שֶׁנִּכְנַס בְּסוֹד הָעִבּוּר. יִצְחָק מָסַר לְיַעֲקֹב וְנִכְנַס בְּסוֹד הָעִבּוּר וְעִבֵּר אֶת הַשָּׁנָה. יָצָא יַעֲקֹב לְחוּצָה לָאָרֶץ וּבִקֵּשׁ לְעַבֵּר אֶת הַשָּׁנָה בְּחוּצָה לָאָרֶץ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״יַעֲקֹב, אֵין לְךָ רְשׁוּת לְעַבֵּר אֶת הַשָּׁנָה בְּחוּצָה לָאָרֶץ, הֲרֵי יִצְחָק אָבִיךָ הוּא יְעַבֵּר אֶת הַשָּׁנָה בָּאָרֶץ״, שֶׁנֶּאֱמַר (בראשית לה, ט): ״וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ מִפַּדַּן אֲרָם וַיְבָרֶךְ אֹתוֹ״. וְלָמָּה עוֹד? שֶׁפַּעַם רִאשׁוֹנָה נִגְלָה עָלָיו וּמְנָעוֹ מִלְּעַבֵּר אֶת הַשָּׁנָה בְּחוּצָה לָאָרֶץ. וּכְשֶׁבָּא לָאָרֶץ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״קוּם עַבֵּר אֶת הַשָּׁנָה״, שֶׁנֶּאֱמַר ״וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב״ וְכוּ' ״וַיְבָרֶךְ אֹתוֹ״ עַל שֶׁנִּכְנַס בְּסוֹד הָעִבּוּר וּבֵרְכוֹ בִּרְכַּת עוֹלָם. מִכָּאן אָמְרוּ: אֲפִלּוּ צַדִּיקִים וַחֲכָמִים בְּחוּץ לָאָרֶץ וְרוֹעֵה צֹאן וּבָקָר בָּאָרֶץ, אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא עַל יְדֵי רוֹעֵה צֹאן וּבָקָר. אֲפִלּוּ נְבִיאִים בְּחוּץ לָאָרֶץ וְהֶדְיוֹטִים בְּאֶרֶץ יִשְׂרָאֵל, אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא עַל יְדֵי הֶדְיוֹטִים שֶׁבָּאָרֶץ. גָּלוּ לְבָבֶל, הָיוּ מְעַבְּרִין אֶת הַשָּׁנָה עַל יְדֵי הַנִּשְׁאָר בָּאָרֶץ. לֹא נִשְׁאַר אֶחָד בָּאָרֶץ, הָיוּ מְעַבְּרִין אֶת הַשָּׁנָה בְּבָבֶל. עָלָה עֶזְרָא וְכָל הַקָּהָל עִמּוֹ וְרָצָה יְחֶזְקֵאל לְעַבֵּר אֶת הַשָּׁנָה בְּבָבֶל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״יְחֶזְקֵאל, אֵין לְךָ רְשׁוּת לְעַבֵּר אֶת הַשָּׁנָה בְּחוּץ לָאָרֶץ. הֲרֵי יִשְׂרָאֵל אַחֶיךָ וְהֵם יְעַבְּרוּ אֶת הַשָּׁנָה״, שֶׁנֶּאֱמַר (יחזקאל לו, יז): ״בֶּן אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִין עַל אַדְמָתָם״, שֶׁלָּהֶן הִיא לְעַבֵּר אֶת הַשָּׁנָה.

Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek king of Salem… was a priest of God Most High" (Gen. 14:18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. Isaac gave to Jacob all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (Gen. 35:9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, they intercalated the year in Babylon. (When) Ezra and all the community with him went (to Palestine), Ezekiel wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, they will intercalate the year, as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.

יַעֲקֹב מָסַר לְיוֹסֵף וְנִכְנַס בְּסוֹד הָעִבּוּר, וְעִבֵּר אֶת הַשָּׁנָה בְּמִצְרַיִם. מֵת יוֹסֵף וְאֶחָיו, נִתְמַעֲטוּ הָעִבּוּרִין מִיִּשְׂרָאֵל. וּכְשֵׁם שֶׁנִּתְמַעֲטוּ הָעִבּוּרִין מִיִּשְׂרָאֵל בְּשִׁעְבּוּד מִצְרַיִם, כָּךְ עֲתִידִים לִמְעֹט בְּסוֹף שִׁעְבּוּד מַלְכוּת הָרְבִיעִית עַד שֶׁיָּבֹא מֶלֶךְ הַמָּשִׁיחַ. כְּשֵׁם שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מֹשֶׁה וְעַל אַהֲרֹן בְּמִצְרַיִם, כָּךְ הוּא עָתִיד לְהִגָּלוֹת עָלֵינוּ בְּסוֹף מַלְכוּת רְבִיעִית, שֶׁנֶּאֱמַר (שמות יב, א): ״וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר: הַחֹדֶשׁ הַזֶּה לָכֶם״. מַהוּ ״לֵאמֹר״? אֱמוֹר לָהֶם לְיִשְׂרָאֵל: עַד עַכְשָׁו אֶצְלִי הָיָה סוֹד הָעִבּוּר, מִכָּאן וָאֵילָךְ שֶׁלָּכֶם הוּא לְעַבֵּר אֶת הַשָּׁנָה.

Jacob delivered to Joseph and his brethren the principle of intercalation, and they intercalated the year in the land of Egypt. (When) Joseph and his brethren died, the intercalations ceased from Israel in Egypt, as it is said, "And Joseph died, and all his brethren, and all that generation" (Ex. 1:6). Just as the intercalations were diminished from the Israelites in the land of Egypt, likewise in the future will the intercalations be diminished at the end of the fourth kingdom until Elijah, be he remembered for good, shall come. Just as the Holy One, blessed be He, was revealed to Moses and Aaron in Egypt, likewise in the future will He be revealed to them at the end of the fourth kingdom, as it is said, "And the Lord spake unto Moses and Aaron in the land of Egypt saying, This month shall be unto you the beginning of months" (Ex. 12:1, 2). What is the significance of the word "saying"? Say to them, Till now the principle of intercalation was with Me, henceforth it is your right to intercalate thereby the year.

בִּשְׁלֹשָׁה מְעַבְּרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר בַּעֲשָׂרָה, שֶׁנֶּאֱמַר (תהלים פב, א): ״אֱלֹהִים נִצָּב בַּעֲדַת אֵל״. וְאִם נִתְמַעֲטוּ מְבִיאִין סֵפֶר תּוֹרָה וּפוֹרְשִׂין אוֹתוֹ לִפְנֵיהֶם וְנַעֲשִׂין כְּמִין גֹּרֶן עֲגֻלָּה וְיוֹשְׁבִין גָּדוֹל לְפִי גָדְלוֹ וְקָטָן לְפִי קָטְנוֹ וְנוֹתְנִין פְּנֵיהֶן לְמַטָּה לָאָרֶץ וּפוֹרְשִׂין אֶת כַּפֵּיהֶן לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם וְרֹאשׁ הַיְשִׁיבָה מַזְכִּיר אֶת הַשֵּׁם וְשׁוֹמְעִים בַּת קוֹל שֶׁצּוֹוַחַת וְאוֹמֶרֶת בַּלָּשׁוֹן הַזֶּה: ״וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר הַחֹדֶשׁ הַזֶּה לָכֶם״.

The intercalation takes place in the presence of three; Rabbi Eliezer says that ten (men are required), as it is said, "God standeth in the congregation of God" (Ps. 82:1), and if they become less than ten, since they are diminished they place a scroll of the Torah before them, and they are seated in a circle in the court-room, and the greatest (among them) sits first, and the least sits last; and they direct their gaze downwards to the earth and (then) they stand and spread out their hands before their Father who is in heaven, and the chief of the assembly proclaims the name (of God), and they hear a Bath Ḳol (saying) the following words, "And the Lord spake unto Moses and Aaron… saying, This month shall be unto you" (Ex. 12:1, 2).

וּמֵעֲוֹן הַדּוֹר אֵינָן שׁוֹמְעִין כְּלוּם, אֶלָּא כִּבְיָכוֹל אֵינוֹ יָכוֹל לְשַׁכֵּן שְׁכִינָה בֵּינֵיהֶם. וְאַשְׁרֵי הָעָם הָעוֹמְדִין בַּמָּקוֹם הַהוּא בַּשָּׁעָה הַהִיא, שֶׁנֶּאֱמַר (תהלים פט, טז): ״אַשְׁרֵי הָעָם יֹדְעֵי תְרוּעָה, ה' בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן״. בְּאוֹר פָּנָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן מְהַלְּכִין.

If, owing to the iniquity of the generation, they do not hear anything at all; then, if one may say so, He is unable to let His glory abide among them. Happy were they who stood in that place in that hour, as it is said, "Happy is the people who know the joyful sound: they walk, O Lord, in the light of thy countenance" (Ps. 89:15); in the light of the countenance of the Holy One, blessed be He, they walk.

עַל שְׁלֹשָׁה סִימָנִים מְעַבְּרִין אֶת הַשָּׁנָה: עַל הָאִילָנוֹת, וְעַל הָעֲשָׂבִים, וְעַל הַתְּקוּפוֹת. הִגִּיעוּ שְׁנַיִם וְלֹא הִגִּיעַ אֶחָד – אֵין מְעַבְּרִין אֶת הַשָּׁנָה לֹא עַל הָאִילָנוֹת וְלֹא עַל הָעֲשָׂבִים. הִגִּיעַ אֶחָד וְלֹא הִגִּיעוּ הַשְּׁנַיִם – מְעַבְּרִין אֶת הַשָּׁנָה עַל הַתְּקוּפוֹת. אִם נִכְנְסָה הַתְּקוּפָה מֵעֶשְׂרִים יוֹם שֶׁל חֹדֶשׁ טֵבֵת וּלְמַטָּה – מְעַבְּרִין אֶת הַשָּׁנָה. מֵעֶשְׂרִים יוֹם שֶׁל חֹדֶשׁ טֵבֵת וּלְמַעְלָה – אֵין מְעַבְּרִין אֶת הַשָּׁנָה.

On account of three things is the year intercalated, on account of trees, grass, and the seasons (Teḳuphoth). If two of these (signs) be available and not the third, they do not intercalate the year, (that is to say) neither because of the trees nor because of the grass. If one (sign) be available and the other two be absent, they do not intercalate the year on account of the Tekuphoth. If the Teḳuphah of Ṭebeth had occurred on the 20th day of || the month or later, they intercalate the year; but till the 20th day of the month Ṭebeth or earlier they do not intercalate the year.

מַחֲזוֹר הָעִבּוּר מִי״ט שָׁנָה, וְז' מַחֲזוֹרִין קְטַנִּים יֵשׁ בּוֹ. יֵשׁ מֵהֶן מִשָּׁלֹשׁ וְיֵשׁ מֵהֶן מִשְּׁתַּיִם, שָׁלֹשׁ וּשְׁתַּיִם, שָׁלֹשׁ וְשָׁלֹשׁ וְשָׁלֹשׁ וְשָׁלֹשׁ וּשְׁתַּיִם.

The cycle of intercalation is 19 years, and there are 7 small cycles therein; some of these are (separated by) 3 years, some (by) 2 years, others (are separated by) 3 or 2 years, or (by) 3, 3, and 3 years (the order of the cycles being): 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years. There are two (sets) of three years' cycles.

בְּרֹאשׁ חֹדֶשׁ נִיסָן נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מֹשֶׁה וְעַל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם, וְהָיְתָה שְׁנַת ט״ו שֶׁל מַחֲזוֹר הַגָּדוֹל שֶׁל לְבָנָה, שְׁנַת י״ז לִשְׁנַת מַחֲזוֹר הָעִבּוּר. מִכָּאן וָאֵילָךְ הַמִּנְיָן יִהְיֶה לָכֶם.

On the New Moon of Nisan || the Holy One, blessed be He, was revealed to Moses and Aaron in the land of Egypt, and it was the 15th year of the great cycle of the moon, the 16th year of the cycle of intercalation, (and He said): "henceforward the counting devolves on you."