txt/Tosefta/Lieberman Edition/Seder Moed/Tosefta Rosh Hashanah (Lieberman)/English/merged.txt

Tosefta Rosh Hashanah (Lieberman)
תוספתא ראש השנה (ליברמן)
merged
https://www.sefaria.org/Tosefta_Rosh_Hashanah_(Lieberman)
This file contains merged sections from the following text versions:
-Sefaria Community Translation
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Tosefta Rosh Hashanah (Lieberman)



Chapter 1

[The month] Nisan is the beginning of the year for the kings, pilgrimage festivals, months, and the collection of the temple tax. Some say: Also for renting houses. How [one should understand]: "for the kings"? [Answer:] If he dies in Adar and another takes his place in Adar, the year is counted both for him and for the other. If he dies in Nisan and another takes his place in Nisan, the year is counted both for him and for the other. If [one] dies in Adar and another takes his place in Nisan, the first [year] is counted for the first and the second [year] for the second. 
How [one should understand:] "for the pilgrimage festivals"? [Answer:] It doesn't matter whether he makes a vow, whether someone has it appraised [and appraises the value] or whether someone consecrates, only then does he transgress [the prohibition] ”Thou shalt not tarry” (cf. Ex. 22:28), when the pilgrimage festivals of the whole year have passed. R. Shimon says: The three pilgrimage festivals according to their order and the unleavened bread festival is the first. And likewise, R. Shimon used to say: Sometimes three, sometimes four, sometimes five. How may it happen? [Answer:] Does he take the vow before the Passover, only when the Passover, the Feast of Pentecost, and the Feast of Tabernacles have passed over it. If he take the vow before the Feast of Pentecost, only when the Feast of Pentecost, the Feast of Tabernacles, the Passover, the Feast of Pentecost, and the Feast of Tabernacles have passed. If he takes the vow before the Feast of Tabernacles, only after the Feast of Tabernacles, the Passover, the Feast of Pentecost, and the Feast of Tabernacles above it have passed.
How [one should understand]: "for the months"? [ Answer:] Although it says ”in the first month” and ”in the second month”, one starts counting only from Nisan; because it says: “This month shall be the first of the months for you”. 
How [one should understand]: "for the collection of the temple tax"? [Answer:] [For] all offerings of the congregation [which] are only offered on the first of Nisan [applies]: If the new [month] comes in time, they will be offered from the new [drawing], if not, then from the old one.
How [one should understand]: "for house rent"? [Answer:] If he rents a house to another for a year, he counts twelve months from the day he started renting it to him. But if he says: For this year, even if he rented it from him only on the first of Adar, he owns it only up to the first of Nisan.
The first of Elul is the beginning of the year for cattle tithing; R. Elazar and R. Shimon say: On the first in Tishrei. [Regarding this] Shimon b. Azzai said: Because some say "first in Elul" while others say “on the first in Tishrei”, the animals born in Elul are tithes for themselves. [What is that supposed to mean]? [Answer:] Five of them were born on Ab and five on Elul, five on Elul and five on Tishrei [or] five in Elul and five in Tishri, so they are not added together; [if he is] five [born] in Tishrei and five in Elul, behold, these are added together. '
 Tishrei is the new year for the counting of the years, the shmita and the jubilees, for the planting of trees and for the greenery, for the tithes and the vows. How [one should understand]: for the years, the jubilee years, and the jubilee years? [Answer:] One counts [the months] for the years, the shmita and the jubilees only from Tishrei.
How [one should understand]: "for tree planting"? [Answer:] No matter whether one plants, cuts down, or grafts thirty days before the beginning of the year, [this period] shall be counted to him as a year, and it is lawful to take care of it in the 7th year. [If the period] is less than that, it shall not count as a year for him, and it is forbidden to take care of it in the 7th year. And the fruits of this tree planting are forbidden until the fifteenth of the Shvat, when pertaining to the Orla provisions, as Orla, when pertaining to the fourth year provisions, as in the fourth year. 
How [one should understand]: "for the greens"? [Answer:] If a man harvests greens on the eve of the beginning of the year, before the sun has set, and if he harvests again after the sun has set, heave and tithes must not be paid from one to the other, because one is new and the other old [yield]. If it was the second year and went on into the third, the second tithe is paid from the first [harvest], and from the second [harvest] is paid the poor tithe. Harvests a citron tree on the eve of the fifteenth of Shvat, before the sun has set, and if he reaps again after the sun has set, he shall not separate heave and tithe of one for the other, because one is newer and the other is older revenue. If it was the third year and went on to the fourth, the second [harvest] is paid as a second tithe, and the second [harvest] as a poor tithe. 
How [one should understand]: "for the vows"? [Answer:] If one has been forbidden by a vow to use another for a year, he counts twelve months from this specific day and onward. But if he says: For this year, even if he has denied himself the benefit of it by the vow only on the first in Elul, [the obligation] is only up to the first of Tishrei. 
At the beginning of the year, all who have come into the world are passing before him [god] as a military unit; because it says: "He created their heart together" etc. And it says [further]: "Blow the horn on the new moon, at the full moon of our festival". And it says [further]: "For this is the statute of Israel, the law of the God of Jacob". Has the court sanctified the month, the process begins before him, and if the court has not done so, the process does not begin.
Similarly, you find it with the Omer of the Man: When the month comes in due time, it immediately ceases; but if not, then it stays for three days. R. Akiba said: The Torah said, Bring barley on the Passover, for it is the time of barley that because of you the grain will be blessed. Plant wheat as firstfruits Feast of Pentecost, for it is the season of wheat, that because of thee the fruit of the tree shall be blessed [Bring] the bounty of water at the Feast of Tabernacles, for it is the season of rain, that because of thyself the rain shall be blessed. Speak before him the Scriptures of kingship, that ye make him king over all his works; the Scriptures of his remembrance, that your remembrance shall be before him for good; the Scriptures dealing with the blowing of horns, that your prayer come before him through the voice of the horns.	 
All will be judged at the beginning of the year and their judgment will be sealed on the Day of Atonement. [These are] words of R. Me'ir. R. Yehudah says in the name of R. Akiba: All are judged at the beginning of the year, and the judgment of each individual is sealed in his time: at the Passover for the grain, at the Feast of Weeks for the fruit of the trees, and at the Feast of Tabernacles for the water, And the judgment of each individual will on the Day of Atonement. R. Yose says: Man is judged every day; because it says: "That you visit him daily[, test him every moment]".
The ambassadors set out for six months. R. [Judah the Prince] ordered that they also will be sent for the Second Adar because of Purim.
Formerly they used to accept the testimony of the new moon from everyone. On one occasion the Boethoseans asked two witnesses that they were coming and misleading the scholars because the Boethobeans only admitted that the Feast of Weeks came after the Sabbath. One came and made his statement and went away. [Then] the second came and said: I went up the Adummim ridge. Then I saw him lying between two rocks; his head was like a calf, his ears like a kid. I saw him, got scared, and fell backwards; and behold, extras were wrapped on my belt. They said to him: The money is given to you, but those who paid you should come and be flogged. What made you decide to give it up? He said to them: Because I have heard that the Boethosaians are eager to come [and] mislead the scholars, I say: It is better that I go and inform the scholars.
(Chapter 2 in the Erfurt manuscript) If one does not know him, his witnesses are sent with him, even on the Sabbath. An incident of R. Nehorai going to Usha with the Witness on the Sabbath and bearing witness for him.
Formerly it was customary to signal with beacons on the high mountain peaks: on the Mount of Olives, on Sartaba, on Agrippina, on the Tabor, on the Hauran and Bet Bilti. R. Shimon ben Elazar says: Also the mountains of Machaerus and Gadara and similar. When do you signal the month? [Answer:] On the night it was switched on. How [one should understand this] ? [Answer:] He fell on a Friday or Sabbath, one signals on Sunday because of it; when the month comes in its time, one signals for it; but if not, one does not signal for his sake. Because of all the months one signaled with signal fires. Said one: Before the sun , so he said nothing. [He said:] To the south of her, his words are valid. If one said: I saw him two ox sticks high, and if one said: three, then the testimony is valid. If one says three, and one says five, they are not taken together; but he is taken together with others [who make the same statement]. Says one I have seen him erect, and one says: I have seen him bent, so they are not taken together, but he is taken together with others [who make the same statement]. If he saw him half in the water, he said nothing; [he saw] him halfway through a cloud, he said nothing. [If he saw] him half through glass, he said nothing. R. Elazar ben R. Zadok says: If he is not seen in his time, the month is not sanctified; because heaven has it already sanctified. And likewise, R. Eleazar ben R. Zadok used to say: The messengers do not go to Syria until they have heard from the mouth of the court: Sanctified. 
Why were the names of the elders not known? [Answer:] Lest anyone say: Behold, I shall equalize someone with Eldad and Medad? [Or:] Behold, I shall equalize someone with Nadab and Abihu? And [Scripture] says: ”YHWH, who made Moses and Aaron” etc., and it says [further]: ”Then YHWH sent Jerubbaal and Bedan”. Jerubbaal - this is Gideon. Bedan - this is Samson. Jephthah - in his literal sense. And likewise, it says: "Moses and Aaron among his priests, and Samuel among those who call his name". Scripture presented three of the next to three of the greatest of the world to teach you that the judgment of Jerubbaal is as great before God as the judgment of Moses, and that the judgment of Jephthah is as great before God as the judgment of Samuel, and to teach you that everyone who becomes a leader of the community is equal to the mightiest of the mighty. For it is said: "You shall come to the judge who will be in those days" ־ There is only the judge who is in your days. And it says [further]:  "Do not wonder to yourslef how was it [in the earlier days? were they better than these? For that is not what you ask out of wisdom]".

Chapter 2

If they sanctified him in his time, and it proves that the witnesses were false, behold, it is sanctified. If they have sanctified it at night, it is not sanctified. If they lead him under duress, by mistake, on purpose, or astray, behold, it is sanctified. Have they sanctified it before its time or after its lengthening - [that is] less than days or more than days - can it then be sanctified? [there is a] teaching [of Scripture that] says ”Month [beginning]” - there is no month [beginning] before the 30th day. 
If the moon has not been seen for two days, can they [then] sanctify it after two days? [There is a] instruction [of Scripture that] says: ”day” - there is only one day. 
On fast days they blow three sets of three each, and when breaking camp they blow three sets of three each, three for each standard. [These are] words of R. Yehuda; but the [other] sages say: Three by every tribe. What are they blowing with? [Answer:] With the trumpets that Moses made. R. Yehuda says: In the New Year one blows on [horns] of rams and in the year of jubilee on [horns] of Capricorns; scholars have placed the common with the common and the uncommon with the uncommon. 
If a horn was long and he shortened it, then it is fit. If he has scraped it inside or outside, it is good. Ha [a]he disguises it inside, it is useless ; [if he] has it [covered up] on the outside, then it is fit for purpose. Did [a]he disguise the mouthpiece or did he extended, even if [it happened] with [material] of the same kind, it is invalid. If it was punctured, and if [a]er [then] stopped it, even if [it was done] with [material] of the same kind, it is unsuitable if it prevents blowing; but if not, it is fit. If he has put two horns together and blown them, then when he has heard the sound of the inner one, he has done his duty; if he has heard the sound of the outside, then he has not fulfilled his duty. The size of the horn: that [d]er [bloa-ser] take it with his hand and blow kana 
All are obliged to blow the horn: priests, Levites, Israelites, proselytes, freed slaves, temple slaves, born of a forbidden marriage, mutilated by men, born by birth Mutilated, one with crushed testicles or one with a severed penis - they are all obliged and relieve the general public of their obligation. The tumtom and the hermaphrodite are obligated, but they do not absolve the public of their obligation. The hermaphrodite absolves its genus, but he does not absolve him who is not of his species [, of his duty]. The tumtom does not absolve either its genus or who is not of his species [his duty]. women, slaves and children are free and do not relieve the public of their duty.
If he blows when he is busy [with the horn], if he blows when he takes lessons [in blowing] or when he teaches his son [or] when he teaches his pupil, then he has when he has set his heart to it, that duty suffices; but if not, he has not fulfilled his duty. 
Did a shepherd leave his cattle behind the synagogue or was a sick person lying behind the synagogue, [and] he has the sound of the horn or heard the voice of the [recitation of the Esther scroll, if he has set his heart to it, he has done his duty; but if not, he has not fulfilled his duty. Although one heard [the sound] and the other heard [the sound], [there is this difference]: one has set his heart on it, but the other has not set his heart on it; he who has set his heart on it has done his duty, but he who has not set his heart on it has not done his duty. Everything depends on the heart being set on it; for it is said: ”You set their heart [to it]; you let your ear pay attention”, and she says [further]: “Give me, my son, your heart and let your eyes pay attention to my ways !” 
Also, Jerusalem advanced over Jabne in more: In every city that [Jerusalem] saw and heard [the horns of Jerusalem], [Jerusalem] was near and could come [to Jerusalem on foot], it was permitted [if] these three conditions in her [were fulfilled], blow; in Jabne but blew only before the court.”״
R. Elazar ben R. Zadok says: If he is not seen in his time, he is not sanctified, because heaven has already sanctified him. R Shimon b. Eleazar says: If he was not seen in his time, it is not sanctified because the month before has sanctified it״. Shimon ben haḥsagan says: When the Witnesses came from the time of the afternoon sacrifice and later, one used to blow, but the additional offerings were made only when they had sanctified the month. R. Yehuda said: These things led R. Johanan b. Zakkai entered the world after the Sanctuary was destroyed; but when the house will be rebuilt, these things will return to their former state. 
R. Yehuda says: R. Eli'ezer says: he says "shabbat", then "this is the sanctification of day"; zikron - these are the [biblical passages that deal with] remembrance [of God]; teru'a - these are the horns; mikra-kodesh - [meaning:] sanctify him! Then R. Akiba said to him: Why doesn't she mean by "Shabbaton" the rest, since she starts with the stem of the word "shvut" first? Rather: zikron - these are the [biblical passages that deal with] remembrance [of God]; teru'a these are the horns; mikra-kodesh - this is the sanctification of the day.
Where it is customary to recite according to the words of R. Akiba, one recites according to the words of R. Akiba. Where it is customary to recite according to the words of R. Johanan ben Nuri, one recites according to the words of R. Johanan ben Nuri. Rabbi says: As we have otherwise found it to be said in the middle, so here it is said in the middle.”  When they sanctified the year in Uscha, R. Johanan ben Beroka entered and recited according to the words of R Johanan ben Nuri. Then Rabban Shimbn h Gamli'el said: This was not done in Jabne. On the second day R. Hananiah, the son of R Jose ha-glili, stepped forward and said R Akiba accordingly. So said R Shimbn b Garmli'el Thus was it done in Jabne.
They say no less than ten scriptures [dealing with] the kingship [of God] and ten scriptures [dealing with] the remembrance [of God] and ten scriptures [dealing] with the horn [dealing]. If [a]he has recited three of all, he has done his duty. One does not cite a Scripture [that deals with] the remembrance [of God] or one that deals with the kingship [of God] or one [that deals with] the horn [when it is about] punishment [ goes]. R Jose says: If it was a punishment of the Gentiles, say it to yourself. One begins with the Torah and ends with the Torah. One says [verses] from the Prophets or from the Scriptures in the middle. One does not say Bible passages [that deal with] the kingdom [of God] together with Bible passages [that deal with] the remembrance [of God], nor Bible passages [that deal with] the horn. And when [somebody] said it, he didn't say anything, and he has to say it a second time. 
Scriptures [dealing] with the visitation are like bi- verses [dealing] with the remembrance [of God]; so she says ': "And YHWH visited Sarah", and she says [further] : "I visited you and what was done to you in Egypt." R. Jose says: They are said together with Scriptures [that deal with] the remembrance [of God]; R. Yehuda says: They were not said together with them. Is zikkaron related to terüa, such as ״zikron teru'a mikra-kodesh” then R. Jose says: They are said together with Bible passages [that deal with ] the remembrance [of God] and they are said together with Bible passages [that] deal with the horn R Jehuda says: They were only said together with Bible passages [that deal] with the remembrance [of God]. If there is no shofar in teru'a, such as ”jom teru'a jihje lakem”, then R Jose says: They are said together with passages [that [deal] with] the horn. R Yehuda says: They are not said together with them. If malkut stands together with shofar, such as ”Bahasoserot ve-kol shofar hari'u lifne ha-melek YHWH”, then R Jose says: They are said together with scriptures, [that deal] with the kingship [of God,] and with scriptures [that] deal with the horn [han dein]. R. Yehuda says: They were said only together with Bible passages [that deal with] the kingship [of God]. ”Hear Israel, YHWH our God is one God” [and] ”Today you shall know and take to heart that YHWH is God” ־ R Jose says: They are said together with Scriptures [that deal with] the kingship [of God]. R Yehuda says: They were not said together with them. ”Sing praises to God, sing praises; sing praises to our king, sing praises! For King over all the earth is God. Sing wisely! God is king over the nations!” Etc. - R Jose says: They are said together with Bible passages [that deal] with the kingship [of God]. R. Yehuda says: They were not said together with them. ”Who is the same king of honor? YHWH Sabaoth” etc. - R Jose says: You say them individually. R Yehuda says: They are said all together. 
The scriptures [which ] deal with the remembrance [of God], namely those] which are said by the "arch". - [of them] says R Jose: They are said all together with the malkuyot." R Jehuda says: The first for himself and the second for himself. The scriptures [that deal with] the horn [that are] said by Joshua ־ [of them] says R Jose: They are said all together. R Judah says: Those which are said at the time of execution by themselves, and those [which] are [spoken] at the time of the command by themselves. 
The order of the horn tones: Three [times] three [tones] each. [heard one] six tekibt and three terubt. of nine people at once, he has fulfilled his duty. Heard [a] he six tekibt. of this and the teru'a of that, even with interruptions, even throughout the day, so he did his duty. He blew a teki'a, a teru'a, and then he blew a teru'a again and then a teki'a, like this he only has one horn to He blew a teki'a, a teruä and [then again] a tekiä in one breath, so he has obeyed the duty
Man practices on the Sabbath in bubbles. Neither women nor children are prevented from praying on the Sabbath to blow; and one doesn't even have to say: on a holiday.
If the holiday of the beginning of the year falls on a Sabbath, the school of Shammais says: One prays ten [Benedictions]; but Hillei's school says: One prays nine. If a holiday falls on a Sabbath, the school of Shammais says: One prays eight. One says that of the Sabbath by itself and that of the holiday by itself and begins with [the] Sabbath [formula]. But Hillel's school says: One prays seven; one begins with [the] Sabbath [formula] and closes with [the] Sabbath [formula] and says the sanctification of the day in the middle. The school of Hillels says to the school of Shammais: In the presence of all of you, the elders of the school of Shammais, Honi the little one did not appear and said only seven [and] all the people said unto him, Well being unto thee? Da said to him- NEN the school Schammais: Because the time was suitable for shortening.' ״ Then Hillei's school said to them: If the time is suitable for shortening the net, then he should have abbreviated all of them
Rabban Shimon ben Gamli'el says: The prayer leader relieves the public of their duty. Abör the [other] sages say: Each one liberates himself. He said to them: If so, why is he allowed to stand before the Torah ark? They said to him: To deliver the ignorant. He said to them: As he frees the unlearned, so he frees the knowledgeable. He says to them: If this is so, why does each one pray? They said: Because the prayer leader collects himself.