The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees according to the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.

At four times the world is judged: On Pesach, for the crops. On Shavuot, for the fruits of the tree. On Rosh Hashnah, all the world passes before Him like sheep, as it says, "He that fashioneth the hearts of them all, that considereth all their doings." (Psalms 33:15) And on Sukkot, they are judged for the water.

On six months messengers go out: On Nisan, because of Pesach; On Av, because of the fast; On Elul, because of Rosh Hashnanah; On Tishrei, to correct for the festivals; On Kislev, because of Chanukah; On Adar, because of Purim; And when the Temple existed, they also went out on Iyar, because of the little Pesach.

On two months they desecrate the Shabbat, on Nisan and on Tishrei. For in those months, they were sent out to Syria to correct for the festivals. And when the Temple existed, they desecrated Shabbat in all of them -- to correct for the sacrifices.

Regardless of whether the moon was clearly visible or not clearly visible, they desecrate the Shabbat for it; Rabbi Yosei says: If it was clearly visible, they do not desecrate the Shabbat for it.

Once, more than forty pairs [of witnesses, one after the other,] passed over (to testify to the appearance of the new moon), and R. Akiva stopped them in Lod, [beth-din having no need of them]. R. Gamliel sent to him: "If you stop the many, you will cause them to go astray in the future." [Seeing that their words are not heeded, they will refrain from coming in the future.]

A father and his son who saw the new moon should go (to testify). Not that they may combine (as witnesses) with each other, but so that if one of them is invalidated, the second can combine with another. R. Shimon says: A father and his son and all kin are kasher for testifying to the (appearance of the) new moon, [the L-rd having said to Moses and Aaron (Exodus 12:2): "This month is to you, etc.", i.e., This testimony to the (appearance of) the new moon is kasher through you, even though you are brothers. And the rabbis who differ say: "This testimony is to you, etc.", i.e., This testimony is relegated to you, to the great ones of the generation, such as you. The halachah is not in accordance with R. Shimon.] R. Yossi said: Once Tuvia the physician saw the new moon in Jerusalem — he and his son, and his freed bondsman — and the Cohanim accepted him and his son and invalidated his bondsman; and when they came before beth-din, they accepted him and his bondsman and invalidated his son.

These are the ones invalidated (as witnesses by rabbbinic ordinance): those who play with kuvia [bones gambled with in pledge (of imbursement), in violation of the rabbinic dictum that "a surety (asmachta) does not effect acquisition." Those who do so are "robbers" by rabbinic ordinance.], those who lend on interest [They are not "robbers" by Torah law to be invalidated (as witnesses), for it (the interest) is willingly given.], those who race pigeons, [like "kuvia" (above), viz.: "If your pigeon comes in before my pigeon, etc."], those who trade in [produce of] shevi'ith, [of which the Torah writes (Leviticus 25:6): "And it shall be for you to eat" — and not for trade." Because all of these are suspect of readiness to transgress for gain, they are suspected of readiness to testify falsely for a bribe.], and bondsmen [They are invalidated by Torah law, a fortiori from (the instance of) a woman, (who is not kasher to testify).] This is the rule: All testimony that a woman is not kasher for, these, too, are not kasher for. [For there is testimony that a woman is kasher for, e.g., testifying that a woman's husband has died, so that she be permitted to remarry, or testifying that a sotah (a woman suspected of infidelity) was adulterous, so that she not drink (the sotah's draught). And these, who are invalidated by rabbinic ordinance, are also kasher (for such testimony). But those invalidated by Torah law because of transgression were not deemed kasher by the sages for the testimony that a woman may give.]

If one saw the new moon and could not walk (to beth-din), he may be taken on an ass (on the Sabbath), even in bed. And if they (highwaymen) are lying in wait (tzodeh) for them, [as in (I Samuel 24:11): "And you tzodeh my life to take it"], they may take clubs with them. And if it were a long way, they may take food with them. For, for a night and day journey one goes out to testify to (the appearance of) the new moon, it being written (Leviticus 23:4): "These are the appointed times of the L-rd … which you shall call in their proper times." [Wherever "appointed time in its proper time" is written, it overrides the Sabbath.]