Sanhedrin

The Master has said: 'R. Judah said: We may intercalate [on the ground of uncleanness].' Hence R. Judah holds that [the law of] uncleanness, in the case of an entire Community, is only suspended [and not abrogated].  But has it not been taught: The ziz,  whether it is on his [the Priest's] forehead or not, propitiates. So said R. Simeon. R. Judah said: Only when it is on his forehead does it propitiate, but not otherwise. R. Simeon thereupon said to him: The case of the High Priest on the Day of Atonement affords proof, seeing that it propitiates even when it is not worn on his forehead.  And R. Judah answered him: Leave the Day of Atonement aside,  for the [laws concerning] impurity are entirely abrogated in the case of a whole Community?  — But even according to this reasoning,  is there not a contradiction within the passage itself? [Thus:] R. Judah said: We may intercalate [on account of uncleanness]; and then he himself relates what happened in the case of Hezekiah, king of Judah, who intercalated a year because of uncleanness, but implored Divine mercy on himself [for his action]?  But the text is evidently defective, and should read as follows: 'We may not intercalate a year on account of uncleanness, but if it has been intercalated, the decision holds good. R. Judah maintained that the intercalation is not valid,  and R. Judah observed: It once happened with Hezekiah etc. But if so, [when] R. Simeon says: If the year is intercalated for the sake of [avoiding] uncleanness, the decision holds good, is [he not merely repeating] the opinion of the first Tanna? — Said Raba: They differ as to whether [it may be intercalated] at the outset.  It has been taught likewise: A year may not be intercalated at the outset because of uncleanness. R. Simeon said: It may be intercalated. Why then did he [Hezekiah] pray for mercy? — Because only an Adar can be intercalated, whereas he intercalated a Nisan in Nisan. The Master has said: 'Because only an Adar can be intercalated, whereas he intercalated a Nisan in Nisan.' But did not Hezekiah agree [that the verse], This month shall be unto you the beginning of months,  [implies], only this month can be Nisan [once proclaimed], and no other?  — He erred on a ruling of Samuel, for Samuel said: The year is not to be intercalated on the thirtieth day of Adar, since it is eligible to be appointed [the first day of] Nisan.  He [Hezekiah] however thought that we do not consider its eligibility [to belong to Nisan].  It has been taught likewise: The year may not be intercalated on the thirtieth day of Adar, since it is eligible to be appointed [the first day] of Nisan. [It was stated above:] 'R. Simeon b. R. Judah said on behalf of R. Simeon that it was because he had [wrongfully] persuaded the people to celebrate a Second Passover [that Hezekiah prayed to be forgiven].' How did it happen?  — R. Ashi said: E.g., half of Israel  were clean and half unclean, but the women  made up the number of the clean and turned it into a majority. Now, at first he held that women too are bound [to offer the lamb] on the first [Passover],  so that only a minority  was unclean; and a minority is relegated to the Second Passover.  But later he adopted the view [that the participation of] women in the First [Passover celebration] is only voluntary,  so that the unclean were in a majority, and a majority is not relegated to the Second Passover. The text [states]: 'Samuel said, The year is not to be intercalated on the thirtieth day of Adar, since it is eligible to be appointed [the first day of] Nisan.' But what if it were intercalated? — 'Ulla said: The month must not be sanctified.  But what if it were sanctified? — Raba said: Then the intercalation is invalid. R Nahman said: Both the intercalation and the sanctification are valid. Raba said to R. Nahman: Let us consider! Between Purim  and the Passover there are thirty days, and from Purim we begin to lecture on the laws of Passover, as has been taught: People must begin to inquire into the Passover laws thirty days before the Festival. R. Simeon b. Gamaliel said: A fortnight before. If, then, it [sc. Passover] is postponed at the beginning of the month [of Nisan],  people  will be liable to disregard  the law regarding leaven [on Passover].  — He [R. Nahman] answered him: It is well-known that the intercalation of a year depends on [minute] calculations, hence they would say that [the declaration was not made until the thirtieth day] because the Rabbis had not completed their calculation until then. Rab Judah said in Samuel's name: A year is not to be intercalated  unless the [summer] Tekufah  is short of completion by the greater part of the month.  And how much is that? — Sixteen days: so holds R. Judah.