## Sanhedrin Daf 10b

###### Sanhedrin 10b:1
[Sanhedrin 10b:1](https://torahapp.org/share/book/Sanhedrin/r/10b:1)

לִמְחֲיֵיהּ עֶשְׂרִים וַחֲדָא, וְכִי מָיֵית בְּהָךְ חֲדָא – לֵימוּת, דְּהָא כִּי מָחֵי אַגַּבָּא דְּחַיָּיא קָא מָחֵי. אֲמַר לֵיהּ: אָמַר קְרָא ״וְנִקְלָה אָחִיךָ לְעֵינֶיךָ״ – אַחַר שֶׁלָּקָה, ״אָחִיךָ״ בָּעֵינָא, וְלֵיכָּא.

**William Davidson Edition - English:**
**Let** the court **strike him** with **twenty-one** lashes, **and if he dies with this** last **one, let him die.** According to the medical evaluation, he will still be alive after the twentieth lash. There would be no concern of flogging a dead man, **as when** the court **strikes** him with the twenty-first lash, it is **upon the back of a living man** that the court **is striking.** If so, why should he not receive the last blow? Rav Ashi **said to him: The verse states: “Then your brother will be dishonored before your eyes.”** The verse means: Even **after he is hit, I need** him to remain **your brother; and** if he dies, he **is no** longer your brother.


###### Sanhedrin 10b:2
[Sanhedrin 10b:2](https://torahapp.org/share/book/Sanhedrin/r/10b:2)

עִיבּוּר הַחֹדֶשׁ בִּשְׁלֹשָׁה. חִישּׁוּב לָא קָתָנֵי, קִידּוּשׁ לָא קָתָנֵי, אֶלָּא עִיבּוּר. לָא לִיקַדְּשֵׁיהּ, וּמִמֵּילָא לִעַבַּר?

**William Davidson Edition - English:**
§ The mishna teaches: The **intercalation of the month** is performed **by** a panel of **three** judges. The Gemara extrapolates: The *tanna* **does not teach:** The **calculation** to determine if the month must be extended is performed by three judges, and he **does not teach:** The **sanctification** of the new month is performed by three judges; **rather,** he teaches: The **intercalation** of the month, referring to the decision to extend the month by an extra day and begin the following month on the thirty-first day instead of the thirtieth, is performed by a panel of three judges. The Gemara asks: Why are judges necessary to extend the month? Simply **do not sanctify** the new month, **and** let the previous month **be intercalated by itself.** When the thirtieth day of any month is not declared the first day of the new month, the earlier month is extended by default. Why, then, does the mishna specify: Intercalation?


###### Sanhedrin 10b:3
[Sanhedrin 10b:3](https://torahapp.org/share/book/Sanhedrin/r/10b:3)

אָמַר אַבָּיֵי: תְּנִי קִידּוּשׁ הַחֹדֶשׁ. תַּנְיָא נָמֵי הָכִי: קִידּוּשׁ הַחֹדֶשׁ וְעִיבּוּר הַשָּׁנָה בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי מֵאִיר. אָמַר רָבָא: וְהָא ״עִיבּוּר״ קָתָנֵי! אֶלָּא אָמַר רָבָא: קִידּוּשׁ בְּיוֹם עִיבּוּר בִּשְׁלֹשָׁה, אַחַר עִיבּוּר לֵיכָּא קִידּוּשׁ.

**William Davidson Edition - English:**
**Abaye said:** Emend the text of the mishna and **teach: The sanctification of the** new **month** is performed by three judges. **This is also taught** in a *baraita* (*Tosefta* 2:1): **The sanctification of the** new **month and the intercalation of the year** is performed **by three** judges; this is **the statement of Rabbi Meir. Rava said** in objection to Abaye’s explanation: **But** the mishna **teaches: Intercalation,** not sanctification. **Rather, Rava said:** Explain the mishna this way: If there will be **sanctification** of the new month **on the** thirtieth day of the first month, which is the **day** that would otherwise be the **intercalation,** this is done **by three** judges. But **after** the day of the **intercalation,** i.e., if the month is sanctified on the thirty-first day, **there is no** active **sanctification** necessary.


###### Sanhedrin 10b:4
[Sanhedrin 10b:4](https://torahapp.org/share/book/Sanhedrin/r/10b:4)

וּמַנִּי? רַבִּי אֶלְעָזָר בֶּן צָדוֹק הִיא. דְּתַנְיָא, רַבִּי אֶלְעָזָר בֶּן צָדוֹק אוֹמֵר: אִם לֹא נִרְאָה בִּזְמַנּוֹ – אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁכְּבָר קִידְּשׁוּהוּ בַּשָּׁמַיִם.

**William Davidson Edition - English:**
**And** in accordance with **whose** opinion is this? **It is** in accordance with the opinion of **Rabbi Elazar ben Tzadok, as it is taught** in a mishna (*Rosh HaShana* 24a): **Rabbi Elazar ben Tzadok says: If** the new moon **was not seen at its** anticipated **time,** the court **does not** formally **sanctify** the New Moon on the following day, **as** the celestial court **in Heaven has already sanctified it,** precluding the need for the additional sanctification by the earthly court.


###### Sanhedrin 10b:5
[Sanhedrin 10b:5](https://torahapp.org/share/book/Sanhedrin/r/10b:5)

רַב נַחְמָן אָמַר: קִידּוּשׁ אַחַר עִיבּוּר – בִּשְׁלֹשָׁה, בְּיוֹם עִיבּוּר – לֵיכָּא קִידּוּשׁ. וּמַנִּי? פְּלֵימוֹ הִיא, דְּתַנְיָא, פְּלֵימוֹ אוֹמֵר: בִּזְמַנּוֹ – אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁלֹּא בִּזְמַנּוֹ – מְקַדְּשִׁין אוֹתוֹ.

**William Davidson Edition - English:**
Taking the opposite opinion, **Rav Naḥman says:** In the instance of **sanctification** of the new moon **after** the **intercalation** of the month through the addition of a thirtieth day to the previous month, the sanctification is performed **by three** judges. But if the New Moon is declared **on the day of the intercalation,** so that the previous month is left with only twenty-nine days, **there is no** active **sanctification.** This is the standard time for the New Moon, and no intervention is necessary. **And** in accordance with **whose** opinion is this? **It is** in accordance with the opinion of **Peleimu, as it is taught** in a *baraita*: **Peleimu says:** If the new moon was reported **at its** anticipated **time,** the court **does not sanctify** the New Moon. But if the new moon was reported **not at its** anticipated **time,** the court **sanctifies** the New Moon.


###### Sanhedrin 10b:6
[Sanhedrin 10b:6](https://torahapp.org/share/book/Sanhedrin/r/10b:6)

רַב אָשֵׁי אָמַר: לְעוֹלָם חִישּׁוּב קָתָנֵי, וּמַאי עִיבּוּר? חִישּׁוּב דְּעִיבּוּר. וְאַיְּדֵי דְּקָבָעֵי לְמִיתְנֵי עִיבּוּר שָׁנָה, תְּנָא נָמֵי עִיבּוּר חוֹדֶשׁ.

**William Davidson Edition - English:**
**Rav Ashi said: Actually,** the mishna **teaches** that three judges are necessary for the **calculation** to determine when the New Moon should be declared. **And what** is the term: **Intercalation,** that is mentioned in the mishna? It is **the calculation of the intercalation. And** although the wording of the mishna is imprecise, it is written this way for a reason: **Since** the mishna **needed to teach** the number of judges necessary for **the intercalation of the year,** the mishna **also taught: The intercalation of the month,** so as to describe the similar processes of adding to the year and adding to the month with the same verb.


###### Sanhedrin 10b:7
[Sanhedrin 10b:7](https://torahapp.org/share/book/Sanhedrin/r/10b:7)

חִישּׁוּב חוֹדֶשׁ – אִין, קִידּוּשׁ חוֹדֶשׁ – לָא. מַנִּי? רַבִּי אֱלִיעֶזֶר הִיא, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּין בִּזְמַנּוֹ בֵּין שֶׁלֹּא בִּזְמַנּוֹ אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁנֶּאֱמַר: ״וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה״. שָׁנִים אַתָּה מְקַדֵּשׁ, וְאִי אַתָּה מְקַדֵּשׁ חֳדָשִׁים.

**William Davidson Edition - English:**
The Gemara notes: With regard to **the calculation of the month, yes,** this requires three judges. But with regard to the **sanctification of month,** this does **not** require three judges. In accordance with **whose** opinion is this? **It is** in accordance with the opinion of **Rabbi Eliezer. As it is taught** in a *baraita*: **Rabbi Eliezer says: Whether** it was reported **in its** anticipated **time** or **whether** it was reported **not in its** anticipated **time, we do not sanctify** the New Moon formally, **as it is stated: “And you shall sanctify the fiftieth year”** (Leviticus 25:10), which teaches: **You** must formally **sanctify years, but you do not** formally **sanctify months,** as they are sanctified automatically. In any case, calculation, when necessary, is performed by three judges.


###### Sanhedrin 10b:8
[Sanhedrin 10b:8](https://torahapp.org/share/book/Sanhedrin/r/10b:8)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בִּשְׁלֹשָׁה כּוּ׳. תַּנְיָא: כֵּיצַד אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל? בִּשְׁלֹשָׁה מַתְחִילִין, וּבַחֲמִשָּׁה נוֹשְׂאִין וְנוֹתְנִין, וְגוֹמְרִין בְּשִׁבְעָה. אֶחָד אוֹמֵר לֵישֵׁב, וּשְׁנַיִם אוֹמְרִים שֶׁלֹּא לֵישֵׁב – בָּטֵל יָחִיד בְּמִיעוּטוֹ.

**William Davidson Edition - English:**
§ The mishna teaches: **Rabban Shimon ben Gamliel says** that intercalation is performed in stages: The deliberations begin **with three** judges, they debate the matter with five judges, and they conclude the matter with seven judges. The Gemara elaborates: **It is taught** in a *baraita* (*Tosefta* 2:1): **How does Rabban Shimon ben Gamliel say** the intercalation is to be conducted? The court **begins** the deliberation **with three** judges, **and** they **debate** the matter **with five, and** they **conclude with seven.** At first, three judges convene for a preliminary discussion with regard to the necessity of adding a month to the year. If **one says** it is necessary **to sit** and deliberate the question of intercalation **and two say that** there is **not** a need **to sit** and continue, **the single** opinion in favor of intercalation **is negated in its minority,** i.e., it is the minority opinion, and the process ends.


###### Sanhedrin 10b:9
[Sanhedrin 10b:9](https://torahapp.org/share/book/Sanhedrin/r/10b:9)

שְׁנַיִם אוֹמְרִים לֵישֵׁב, וְאֶחָד אוֹמֵר שֶׁלֹּא לֵישֵׁב – מוֹסִיפִין עֲלֵיהֶם עוֹד שְׁנַיִם, וְנוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים צְרִיכָה, וּשְׁלֹשָׁה אוֹמְרִים אֵינָהּ צְרִיכָה – בָּטְלוּ שְׁנַיִם בְּמִיעוּטָן. שְׁלֹשָׁה אוֹמְרִים צְרִיכָה, וּשְׁנַיִם אוֹמְרִים אֵינָהּ צְרִיכָה – מוֹסִיפִין עֲלֵיהֶם עוֹד שְׁנַיִם, שֶׁאֵין הַמִּנְיָן פָּחוֹת מִשִּׁבְעָה.

**William Davidson Edition - English:**
The *baraita* continues: If **two say to sit and one says not to sit,** the majority decision causes the process to move to the next stage, and the court then **adds another two** judges **to them and** all five **debate the matter.** If **two say:** The year **needs** the extra month, **and three say:** It **does not need** it, the opinions of **the two are negated in their minority.** If **three say:** The year **needs** it, **and two say:** It **does not need** it, the court **adds to them another two** judges, **as the quorum** for declaring an intercalation may **not** be **fewer than seven.**


###### Sanhedrin 10b:10
[Sanhedrin 10b:10](https://torahapp.org/share/book/Sanhedrin/r/10b:10)

הָנֵי שְׁלֹשָׁה חֲמִשָּׁה וְשִׁבְעָה, כְּנֶגֶד מִי? פְּלִיגִי בַּהּ רַבִּי יִצְחָק בַּר נַחְמָנִי וְחַד דְּעִימֵּיהּ, וּמַנּוּ? רַבִּי שִׁמְעוֹן בֶּן פַּזִּי. וְאָמְרִי לַהּ: רַבִּי שִׁמְעוֹן בֶּן פַּזִּי וְחַד דְּעִימֵּיהּ, וּמַנּוּ? רַבִּי יִצְחָק בַּר נַחְמָנִי. חַד אָמַר: כְּנֶגֶד בִּרְכַּת כֹּהֲנִים, וְחַד אָמַר: שְׁלֹשָׁה – כְּנֶגֶד שׁוֹמְרֵי הַסַּף, חֲמִשָּׁה – מֵרוֹאֵי פְּנֵי הַמֶּלֶךְ, שִׁבְעָה – רוֹאֵי פְּנֵי הַמֶּלֶךְ.

**William Davidson Edition - English:**
The Gemara asks: **Corresponding to what** was it determined that the intercalation procedure should incorporate **these** numbers of **three, five, and seven** judges? **Rabbi Yitzḥak bar Naḥmani and one** other Sage **who was with him disagree about this. And who is** that other scholar? **Rabbi Shimon ben Pazi. And some say** that this was a matter of dispute between **Rabbi Shimon ben Pazi and one** other scholar **who was with him. And who is** that other scholar? **Rabbi Yitzḥak bar Naḥmani. One said:** These numbers **correspond to** the number of Hebrew words in each of the three verses of **the priestly benediction** (see Numbers 6:24–26). **And one said: Three corresponds to the** three **guards of the door** (see II Kings 25:18), five corresponds to **five of** the officers who **saw the king’s face** (see II Kings 25:19), and seven corresponds to **seven** officers who **saw the king’s face** (see Jeremiah 52:25). Since these numbers represent appointments of distinction, the Rabbis saw fit to employ them in the composition of the court as well.


###### Sanhedrin 10b:11
[Sanhedrin 10b:11](https://torahapp.org/share/book/Sanhedrin/r/10b:11)

תָּנֵי רַב יוֹסֵף: הָנֵי שְׁלֹשָׁה וַחֲמִשָּׁה וְשִׁבְעָה, שְׁלֹשָׁה – כְּנֶגֶד שׁוֹמְרֵי הַסַּף, חֲמִשָּׁה – מֵרוֹאֵי פְּנֵי הַמֶּלֶךְ, שִׁבְעָה – רוֹאֵי פְּנֵי הַמֶּלֶךְ. אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: עַד הָאִידָּנָא מַאי טַעְמָא לָא פָּרֵישׁ לַן מָר הָכִי? אֲמַר לְהוּ: לָא הֲוָה יָדַעְנָא דִּצְרִיכִיתוּ. מִי בְּעֵיתוּ מִנַּאי מִילְּתָא וְלָא אֲמַרִי לְכוּ?

**William Davidson Edition - English:**
Similarly, **Rav Yosef taught** a *baraita*: **These** numbers: **Three, five, and seven** members of the court for intercalation, are adopted from different numbers of the king’s servants. **Three corresponds to: Guards of the door; five** corresponds to: **Of** those officers **who saw the king’s face,** mentioned in the book of II Kings; and **seven** corresponds to: Officers **who saw the king’s face,** mentioned in the book of Jeremiah. When Rav Yosef taught this, **Abaye said to Rav Yosef: What is the reason** that **until now the Master did not explain** the matter **to us this way,** although you have taught this material before? Rav Yosef **said to** Abaye and the others with him: **I did not know that you needed** this information, as I thought that you were already familiar with the *baraita*. **Have you** ever **asked me something and I did not tell you?**


###### Sanhedrin 10b:12
[Sanhedrin 10b:12](https://torahapp.org/share/book/Sanhedrin/r/10b:12)

זְמַן, נָשִׂיא, צָרִיךְ, גְּדִי – סִימָן. תָּנוּ רַבָּנַן: אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא

**William Davidson Edition - English:**
§ The Gemara presents **a mnemonic** device for several other sources cited with regard to the intercalation of the year: ***Zeman*, *Nasi*, *tzarikh*, *gedi*. The Sages taught** in a *baraita*: **The year** may be **intercalated only**