تقدیس ماه (کیدوش هحودش) — رامبام

تقدیس ماه (کیدوش هحودش)

تقدیس ماه (کیدوش هحودش) — رامبام در Beth HaMidrash: متن عبری و ترجمهٔ فارسی‌اش، با راشی و مفسران بزرگ. رایگان، آنلاین.

חָדְשֵׁי הַשָּׁנָה הֵם חָדְשֵׁי הַלְּבָנָה שֶׁנֶּאֱמַר (במדבר כח יד) "עלַת חֹדֶשׁ בְּחָדְשׁוֹ" וְנֶאֱמַר (שמות יב ב) "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים". כָּךְ אָמְרוּ חֲכָמִים הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּמַרְאֵה הַנְּבוּאָה דְּמוּת לְבָנָה וְאָמַר לוֹ כָּזֶה רְאֵה וְקַדֵּשׁ. וְהַשָּׁנִים שֶׁאָנוּ מְחַשְּׁבִין הֵם שְׁנֵי הַחַמָּה שֶׁנֶּאֱמַר (דברים טז א) "שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב":The months of the year are lunar months, as [implied by Numbers 28:14]: "... the burnt offering of the month when it is renewed," and [Exodus 12:2]: "This month shall be for you the first of months." [Concerning this verse,] our Sages commented: on the above verse; see also Midrash Tanchumah, Shemini, sec. 8; Menachot 29a. The Holy One, blessed be He, showed Moses in the vision of prophecy an image of the moon and told him, "When you see the moon like this, sanctify it."The years we follow are solar years, as [implied by Deuteronomy 16:1]: "Keep the month of spring." 13b (cited by the Rambam, Chapter 4, Halachah 1) explains that this verse is a charge to arrange the calendar so that the vernal (spring) equinox always falls in the month of Nisan.

וְכַמָּה יְתֵרָה שְׁנַת הַחַמָּה עַל שְׁנַת הַלְּבָנָה קָרוֹב מֵאַחַד עָשָׂר יוֹם. לְפִיכָךְ כְּשֶׁיִּתְקַבֵּץ מִן הַתּוֹסֶפֶת הַזֹּאת כְּמוֹ שְׁלֹשִׁים יוֹם אוֹ פָּחוֹת מְעַט אוֹ יוֹתֵר מְעַט מוֹסִיפִין חֹדֶשׁ אֶחָד וְעוֹשִׂין אוֹתָהּ הַשָּׁנָה שְׁלֹשָׁה עָשָׂר חֹדֶשׁ וְהִיא הַנִּקְרֵאת שָׁנָה מְעֵבֶּרֶת. שֶׁאִי אֶפְשָׁר לִהְיוֹת הַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ וְכָךְ וְכָךְ יָמִים שֶׁנֶּאֱמַר (שמות יב ב) "לְחָדְשֵׁי הַשָּׁנָה". חֳדָשִׁים אַתָּה מוֹנֶה לְשָׁנָה וְאֵין אַתָּה מוֹנֶה יָמִים:How much longer is a solar year than a lunar year? Approximately eleven days. Therefore, [to correct the discrepancy between the lunar and the solar calendars,] when these additional days reach a sum of 30 - or slightly more, or slightly less - an additional month is added, causing the year to include thirteen months. This is called a full year.[This is necessary,] because it is impossible to have a year with twelve months and an odd number of days, as [implied by Numbers 28:14]: "... of the months of the year." [On this verse, our Sages 5a. commented:] "You count the months of a year, but not the days of a year."

הַלְּבָנָה נִסְתֶּרֶת בְּכָל חֹדֶשׁ וְאֵינָהּ נִרְאֵית כְּמוֹ שְׁנֵי יָמִים אוֹ פָּחוֹת אוֹ יוֹתֵר מְעַט. כְּמוֹ יוֹם אֶחָד קֹדֶם שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ בְּסוֹף הַחֹדֶשׁ וּכְמוֹ יוֹם אֶחָד אַחַר שֶׁתִּדְבַּק בַּשֶּׁמֶשׁ וְתֵרָאֶה בַּמַּעֲרָב בָּעֶרֶב. וּבַלַּיִל שֶׁתֵּרָאֶה בַּמַּעֲרָב אַחַר שֶׁנִּסְתְּרָה הוּא תְּחִלַּת הַחֹדֶשׁ וּמוֹנִין מֵאוֹתוֹ הַיּוֹם תִּשְׁעָה וְעֶשְׂרִים יוֹם. וְאִם יֵרָאֶה הַיָּרֵחַ לֵיל שְׁלֹשִׁים יִהְיֶה יוֹם שְׁלֹשִׁים רֹאשׁ הַחֹדֶשׁ. וְאִם לֹא יֵרָאֶה יִהְיֶה רֹאשׁ הַחֹדֶשׁ יוֹם אֶחָד וּשְׁלֹשִׁים וְיִהְיֶה יוֹם שְׁלֹשִׁים מֵחֹדֶשׁ שֶׁעָבַר. וְאֵין נִזְקָקִין לַיָּרֵחַ בְּלֵיל אֶחָד וּשְׁלֹשִׁים בֵּין שֶׁנִּרְאָה בֵּין שֶׁלֹּא נִרְאָה. שֶׁאֵין לְךָ חֹדֶשׁ לְבָנָה יוֹתֵר עַל שְׁלֹשִׁים יוֹם:The moon becomes hidden and cannot be seen for approximately two days - or [slightly] less or slightly more - every month: approximately one day before its conjunction with the sun at the end of the month, and one day after its conjunction with the sun, [before] it is sighted in the west in the evening. 20b states that the moon cannot be seen for twenty-four hours every month. Aruch HaShulchan (Hilchot Kiddush HaChodesh, sec. 88) explains that there is no contradiction to the Rambam's statements here. There are twenty-four hours every month in which it is impossible to see the moon. There is in addition, however, approximately one day every month when the probability of seeing the moon is very low.The first night when the moon is sighted in the west after being hidden is the beginning of the month. Afterwards, 29 days are counted from that day. If the moon is sighted on the night of the thirtieth [day], the thirtieth day will be Rosh Chodesh [of the following month].If it is not sighted, Rosh Chodesh will be on the thirty-first day, and the thirtieth day will be included in the previous month. There is no need [to sight] the moon on the thirty-first night; whether or not [the moon] is sighted [the new month begins that night]. For there are no lunar months longer than thirty days.

חֹדֶשׁ שֶׁיִּהְיֶה תִּשְׁעָה וְעֶשְׂרִים וְיֵרָאֶה יָרֵחַ בְּלֵיל שְׁלֹשִׁים נִקְרָא חֹדֶשׁ חָסֵר. וְאִם לֹא יֵרָאֶה הַיָּרֵחַ וְיִהְיֶה הַחֹדֶשׁ שֶׁעָבַר שְׁלֹשִׁים יוֹם נִקְרָא חֹדֶשׁ מְעֻבָּר וְנִקְרָא חֹדֶשׁ מָלֵא. וְיָרֵחַ שֶׁיֵּרָאֶה בְּלֵיל שְׁלֹשִׁים הוּא הַנִּקְרָא יָרֵחַ שֶׁנִּרְאָה בִּזְמַנּוֹ. וְאִם נִרְאָה בְּלֵיל אֶחָד וּשְׁלֹשִׁים וְלֹא נִרְאָה בְּלֵיל שְׁלֹשִׁים הוּא נִקְרָא יָרֵחַ שֶׁנִּרְאָה בְּלֵיל עִבּוּרוֹ:When there are twenty-nine days in a month, [because] the moon was sighted on the thirtieth night, the month is called chaseir, ["lacking"]. If the moon is not sighted and the previous month has thirty days, the month is called me'ubar ["pregnant"] or malei ["full"].When the moon is sighted on the thirtieth night, the moon is said to have been sighted at the appropriate time. When the moon is sighted on the thirty-first night, but not on the thirtieth night, the moon is described as having been seen on the night of its fullness.

אֵין רְאִיַּת הַיָּרֵחַ מְסוּרָה לְכָל אָדָם כְּמוֹ שַׁבַּת בְּרֵאשִׁית שֶׁכָּל אֶחָד מוֹנֶה שִׁשָּׁה וְשׁוֹבֵת בַּשְּׁבִיעִי. אֶלָּא לְבֵית דִּין הַדָּבָר מָסוּר עַד שֶׁיְּקַדְּשׁוּהוּ בֵּית דִּין וְיִקְבְּעוּ אוֹתוֹ הַיּוֹם רֹאשׁ חֹדֶשׁ הוּא שֶׁיִּהְיֶה רֹאשׁ חֹדֶשׁ. שֶׁנֶּאֱמַר (שמות יב ב) "הַחֹדֶשׁ הַזֶּה לָכֶם" עֵדוּת זוֹ תִּהְיֶה מְסוּרָה לָכֶם:The [establishment of Rosh Chodesh] based on the sighting of the moon is not the province of every individual, and present his testimony to them, and it is they who decide whether or not to begin the new month. (Note the Rambam's comments in Sefer HaMitzvot , Positive Commandment 153, where he elaborates on this theme.) as is the Sabbath [of the weekly cycle]. [In the latter instance,] everyone counts six days and rests on the seventh day.[The sanctification of the new month,] by contrast, has been entrusted to the court., the High Court that held sessions in Jerusalem until the Temple's destruction, and afterwards was located in various cities throughout Eretz Yisrael. [The new month does not begin] until it has been sanctified by the court, and it is the day that they establish as Rosh Chodesh that is Rosh Chodesh. [This is implied by the verse,] "This month will be for you...," - i.e., the testimony [concerning the new month] will be entrusted to you. 22a, this command was addressed to Moses and Aaron. The words "to you" are seemingly unnecessary. Thus, they are interpreted to mean that just as this command is being given to you, so too, the fulfillment of it in subsequent times will be the responsibility of men like you - i.e., the judges of Israel's High Court. (See Chapter 2, Halachah 8, which mentions an application of this principle. See also Chapter 5, Halachah 1.)

Mishneh Torah, Sanctification of the New Month.1