Sanhedrin Daf 12 - Ibur Hashanah
Summary
- This shiur presents the sugya’s laws and rationales governing *ibbur ha-shanah*, establishing that both *ibbur ha-shanah* and *kiddush ha-chodesh* require daytime, that *ibbur ha-shanah* is restricted by place (Yehudah), timing (not before Rosh Hashanah), circumstance (not in famine, not in Shemitah or motza’ei Shemitah, and only through Adar), and purpose (not on account of *tum’ah* according to some Tannaim), and illustrates these through derashot, narratives, and halachic correspondence. The sugya frames the place-rule via לשכנו תדרשו ובאת שמה and draws a conceptual link to the status of Arei Yehudah and the obligation of *keri’ah*, with a major nafka mina recorded by Rav Schachter בספר בעקבי הצאן סימן י״ח between the Bach and Levush regarding contemporary Jewish sovereignty without a rebuilt Mikdash. The Gemara adduces a scriptural source linking Rosh Hashanah’s “משפט” to daytime sanctifications, learns famine-year constraints from Elisha and בעל שלישה, constrains pre–Rosh Hashanah actions via a coded letter to Rava about “נציב,” limits consecutive leapings, regulates Shemitah-related years with an import debate over *tum’ah*, and analyzes Hezekiah’s case to derive that Nisan cannot be leaped once it is “ראוי,” and that Pesach Sheni cannot replace Pesach Rishon for a public majority in *tum’ah*. The shiur concludes with an Acharonic inquiry about balancing *zerizim makdimin le-mitzvot* against performance quality, such as timing Kiddush Levanah near Tisha B’Av.
- The shiur is sponsored by Avishai and Elishava Neuman לזכות רפואה שלמה for חיים נפתלי בן פרימט פרידא, יהי רפואה שלמה בתוך שאר חולי ישראל. The learning begins on Sanhedrin 11b at תנו רבנן and proceeds into Sanhedrin daf 12 with a sustained focus on *ibbur ha-shanah*.
- The baraita states אין מעברין השנה אלא ביהודה, and if performed in the Galil it is valid; Chananiah Ish Ono testifies שאם עיברוה בגליל אינה מעוברת. Rabbi (citing Rabbi Shimon Pazi) explains Chananiah’s view from לשכנו תדרשו ובאת שמה, deriving שכל דרישה שאתה דורש לא יהיו אלא בשכנו של מקום, i.e., proximate to the Mikdash in Yehudah.
- # Daytime Requirement for Ibbur Ha-Shanah and Kiddush Ha-Chodesh
- # No Ibbur in Famine Years and the Proof from Elisha
- The Gemara adduces מלכים ב׳: “ואיש בא מבעל שלישה … לחם ביכורים … שעורים … תן לעם ויאכלו,” showing that even post-omer only barley had ripened in the earliest-ripening region, indicating that the year was fit to be leaped מפני האביב, yet Elisha refrained because it was שנת בצורת. Tosafot argues that had the year been leaped it is impossible that several species would not have ripened, and resolves alternative hypotheses (e.g., consecutive leap years, Shemitah/motza’ei Shemitah) accordingly; the Rashash explains that the verse’s emphasis on שנת בצורת identifies the reason for not leaping.
- The baraita states אין מעברין את השנה לפני ראש השנה and that if done it is invalid; nevertheless, מפני הדחק מעברין אותה אחר ראש השנה מיד. The Rambam (Hilchot Kiddush HaChodesh 4) reads even *sha’at ha-dechak* only after Rosh Hashanah, while Rashi implies that in *sha’at ha-dechak* they may compute before Rosh Hashanah but withhold public notification until after Rosh Hashanah, and Sefer Ashrei Shlomo frames this as a de’oraita versus derabbanan dispute grounded in concerns for calendar confusion and Yom Tov devaluation.
- # The Coded Letter to Rava and Computing Before, Revealing After
- The Gemara proves that “נציב” can mean “month” from מלכים א׳: “ולשלמה שנים עשר נציבים … חודש בשנה,” and explains the extra “נציב” as either a supervisor over the twelve or corresponding to the leap month.
- The baraita rules אין מעברין את השנה לא משנה לחבירתה ולא שלש שנים זו אחר זו. Rabbi Shimon relates that Rabbi Akiva, while imprisoned, was associated with three consecutive leap years; the sages respond that a Beit Din established each leap in its proper year while consulting him, not three in a row.
- The baraita prohibits leaping in Shemitah and in motza’ei Shemitah. Rashi explains the Shemitah restriction as avoiding extended agricultural cessation; the Yad Ramah cites the Yerushalmi that the sages did not wish to expand the Shemitah exemption from tithes by an extra month; the Rambam rules that concern for availability of grain for the omer and shtei ha-lechem motivates the restriction. The baraita notes that Beit Rabban Gamliel leaped in motza’ei Shemitah because they allowed importing food from chutz la’aretz.
- # Ibbur on Account of Tum’ah, Hezekiah’s Prayer, and Day 30 of Adar
- The Gemara derives that one may not leap on day 30 of Adar since it is ראוי לקדש Nisan, aligning with Shmuel’s rule and resolving Hezekiah’s reasoning error as treating “ראוי” as insufficient. An alternative version (Rabbi Shimon ben Yehuda in the name of Rabbi Shimon) states that Hezekiah’s error was instructing Israel to bring Pesach Sheni when the majority were *tamei*, whereas the law treats public *tum’ah* as *hutrah* and requires Pesach Rishon; Rav Ashi frames the calculus via the status of women on Pesach Rishon (initially assumed חובה, later concluded רשות), which changes the majority count.
- The shiur notes an Acharonic inquiry whether to prioritize *zerizim makdimin le-mitzvot* or to delay for superior fulfillment, using the preference to avoid leaping for *tum’ah* or to enable better Pesach performance as a model. The application includes timing of Kiddush Levanah near Tisha B’Av to weigh enhanced performance against earlier fulfillment.
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