CHAPTER VIII [ This is ch. vii. in the MS. The printed editions present a good deal of the material in this chapter in a different order to that of our MS.] THE PRINCIPLE OF INTERCALATION [9A. i.] ON the 28th of Ellul the sun and the moon were created. [ See T.B. Rosh Ha-Shanah, 11a and 27a, for the view of R. Eliezer that the world was created in Tishri. The heavenly bodies were created on Ellul the 28th. The work of creation began on the 25th of Ellul, see also Lev. Rab. 29:1. In the preceding chapters the assumption was that the Creation took place in Nisan, cf. supra, pp. 35 f., 47. This opinion has also the support of the Talmud B. Rosh Ha-Shanah, 12a. Part of this chapter is quoted in the “Megillah of Abiathar,” edited by Schechter in J.Q.R. xiv. pp. 463 ff.] The number of years, months, days, nights, [ The first editions add: “hours.” Cf. Wisdom vii. 18 f.] terms, seasons, cycles, and intercalation were before the Holy One, blessed be He, [ See Gen. Rab. 3:7 as to the calculations prior to the Creation.] and He intercalated the years and afterwards He delivered the (calculations) to the first man in the garden of Eden, [ In a holy place; for, according to our book, the Garden of Eden was near Mount Moriah in Palestine. See infra, p. 143.] as it is said, "This is the calculation [ See supra, p. 48, note 7, and cf. T.J. Rosh Ha-Shanah i. 3. 57b and Pesiḳta de R. Kahana P. Ha-Chodesh, p. 43b.] for the generations of Adam" (Gen. 5:1), the calculation of the world is therein for the generations of the children of Adam.
Adam handed on the tradition to Enoch, [ The mention of Enoch in connection with the Calendar is significant, suggesting an acquaintance with the Calendar systems associated with Enoch in the pseudepigraphic literature. The fact that according to the O.T. Enoch lived 365 years is also noteworthy in this connection.] who was initiated in the principle of intercalation, and he intercalated the year, as it is said, "And Enoch walked with God" (ibid. 22). Enoch walked in the ways of the calculation concerning the world which God had delivered to Adam. And Enoch delivered the principle of intercalation to Noah, [ This should probably read “Methuselah,” and the text should continue, “who handed it on to Noah.”] and he was initiated in the principle of intercalation, and he intercalated the year, as it is said, [ Luria’s text here needs correction.] "While the earth remaineth, [ The rest of the verse is given by the first editions.] seed-time and harvest, and cold and heat, and summer and winter" (ibid. viii. 22). "Seed-time" refers to the Teḳuphah of Tishri, [ Pal. Targum of this verse reads: “During all the days of the earth, (there shall be) sowing at the Teḳuphah of Tishri, and harvest at the Teḳuphah of Nisan, cold at the Teḳuphah of Ṭebeth and warmth at the Teḳuphah of Tammuẓ, and summer and winter, and days and night shall not fail.” Teḳuphah means not only season, but also the time of solstice and equinox according to the season.] "harvest" refers to the Teḳuphah of Nisan, "cold" refers to the Teḳuphah of Ṭebeth, and "heat" refers to the Teḳuphah of Tammuz; "summer" is in its season and "winter" is in its season. [ The “Megillah of Abiathar,” p. 463, adds: “summer in its season and winter in its season.”]
The counting of the sun is by day || and the counting of the moon is by night, "they shall not cease." [ This section is based on the text “day and night shall not cease” (Gen. 8:22).]
Noah handed on the tradition to Shem, and he was initiated in the principle of intercalation; he intercalated the years and he was called a priest, as it is said, "And Melchizedek [ Melchizedek is identified by our book with Shem. According to T.B. Nedarim, 32b, the priestly office held by Melchizedek’s successors passed to those of Abraham; see Beer, Buch der Jubiläen, p. 74. The question of the identification of Shem with Melchizedek occurs in the Talmud (loc. cit. in this note), and see Buber’s note 18 on p. 30 of the Midrash Agadah, cf. also Pal. Targum and Jer. Targum on Gen. 14:18, and Gen. Rab. 43:6 and lvi. 9. See also the note of Charles in his ed. of Jubilees, p. 101. A considerable part of this section of our text occurs in Jalḳuṭ Makhiri, Ps. 110:16, but the quotation from Gen. 14:18 is omitted. There are other variations in the text.] king of Salem… was a priest of God Most High" (ibid. xiv. 18). Was Shem the son of Noah a priest? But because he was the first-born, and because he ministered to his God by day and by night, therefore was he called a priest. [ The verse from Gen. 14:18 occurs here in the printed editions, and not above as in our MS.] Shem delivered the tradition to Abraham; he was initiated in the principle of intercalation and he intercalated the year, and he (also) was called priest, as it is said, "The Lord hath sworn, and will not repent, [ The rest of the verse is not given by the MS., which merely adds “etc.”] Thou art a priest for ever after the order [ Cf. Heb. v. 6 ff., on this theme. The Hebrew דברתי might suggest the meaning of “ruling”; the Oxford Gesenius, p. 184, renders the word: “after the order,” or “manner of.” Is it merely a coincidence that the Test. XII Pat., Benj. x. 6, mentions the same names as in our text and in the same order?— “Then shall ye see Enoch, Noah, and Shem, and Abraham, and Isaac, and Jacob.”] of Melchizedek" (Ps. 110:4). Whence do we know that Shem delivered the tradition to Abraham? Because it is said, "After the order of Melchizedek" (ibid.). Abraham delivered the tradition to Isaac, and he was initiated in the principle of intercalation, and he intercalated the year after the death of our father Abraham, as it is said, "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Gen. 25:11), because he had been initiated in the principle of intercalation and had intercalated the year (therefore) He blessed him with the blessing of eternity. [ Or “of the world.”] Isaac gave to Jacob [ See Jalḳuṭ Makhiri, Pss. loc. cit., which reads: “And Isaac handed on to Jacob all the blessings, and handed to him the principle of intercalation,” confirming the accuracy of the text of our MS. The printed editions read: “Isaac delivered the tradition to Jacob, and he was initiated in the principle of intercalation, and he intercalated the year.”] all the blessings and delivered to him the principle of intercalation. When Jacob went out of the (Holy) Land, he attempted to intercalate the year outside the (Holy) Land. The Holy One, blessed be He, said to him: Jacob! Thou hast no authority to intercalate the year outside the land (of Israel); behold, Isaac thy father is in the (Holy) Land, [ Although Isaac was blind, nevertheless the duty of intercalating the year devolved upon him and not upon Jacob when absent from the Holy Land. The Church offers a parallel to the subject-matter of our text in the famous controversy as to the right calculation for Easter; see the epistle sent to Pope Hilarus by Victorius in the fifth century. In this letter we have several references to the lunar cycle of 84 years which also occurs in our book. (For text see Thalhofer’s Bibliothek der Kirchenväter, Die Briefe der Päpste, vi. pp. 16–30; cf. also Ideler, Handbuch der Chronologie, 11, p. 276, and see also “The Paschal Canon of Anatolius of Alexandria,” in A.N.C.L. xiv. pp. 411 ff.)] he will intercalate the year, as it is said, "And God appeared unto Jacob again, || when he came from Paddan-Aram, and blessed him" (ibid. xxxv. 9). Why "again"? Because the first time He was revealed to him, He prevented him from intercalating the year outside the (Holy) Land; but when he came to the (Holy) Land the Holy One, blessed be He, said to him: Jacob ! Arise, intercalate the year, as it is said, "And God appeared unto Jacob again,… and blessed him" (ibid.), because he was initiated in the principle of the intercalation, and He blessed him (with) the blessing of the world. [ i.e. the revelation of the Divine Name El Shaddai. “When I suspend judgment concerning man’s sins, I am called El Shaddai,” says the Midrash Tanchuma, Shemoth, § xx., and cf. infra, pp. 264 ff. In the first editions here follows the section beginning with the words: “Hence the (Sages) have said.”] Thus were the Israelites wont to intercalate the year in the (Holy) Land. When they were exiled to Babylon || they intercalated the year through those who were left in the (Holy) Land. When they were all exiled and there were not any (Jews) left in the (Holy) Land, [ After the murder of Gedaliah; see T.B. Sabbath, 145b, and Seder ‘Olam Rab. 27 p. 62a. The Land = Palestine.] they intercalated the year in Babylon. (When) Ezra and all the community with him [ This is based on Ezra 2:1; cf. T.B. ‘Arakhin, 13a and 32a.] went (to Palestine), Ezekiel [ On the question whether Ezekiel could have been a contemporary of Ezra, see Rashi on Ezek. 29 (end), and cf. infra, p. 249. The special privileges attached to the Holy Land are noteworthy in considering the provenance of our book.] wished to intercalate the year in Babylon; (then) the Holy One, blessed be He, said to him: Ezekiel ! Thou hast no authority to intercalate the year outside the Land; behold, Israel thy brethren, [ i.e. your brethren in the land of Israel, see 2 Kings 25:22 and Jer. 43:5.] they will intercalate the year, [ The order of narrative in our MS.differs from that of the printed texts.] as it is said, "Son of man, when the house of Israel dwell in their own land" (Ezek. 36:17). Hence (the Sages) have said, Even when the righteous and the wise are outside the Land, and the keeper of sheep and herds are in the Land, they do not intercalate the year [ This passage if rendered literally reads: “Even the righteous and the wise outside the Land and the keeper of sheep and herds in the Land, then the year is intercalated only by the keeper of sheep and herds.” See T.B. Synhedrin, 18b and 26a, for instances of intercalation by shepherds. Cf. the narrative of the Magi and the Star in Matt. ii. 1 ff.] except through the keeper of sheep and herds in the Land. Even when prophets are outside the Land and the ignorant [ Or “commoners” (הדיוט=ὶδιώτης), see T.B. Nedarim, 78a. For an instance of intercalation outside Palestine see T.B. Berakhoth, 63a, and cf. Tosaphoth on Jebamoth, 115a.] are in the Land they do not intercalate the year except through the ignorant who are in the land (of Israel), [ The printed editions differ from our MS. here with reference to the arrangement of the material.] as it is said, "Son of man, when the house of Israel dwell in their own land"(ibid.) it is their duty to intercalate the year.
Jacob delivered to Joseph and his brethren the principle of intercalation, and they intercalated the year in the land of Egypt. (When) Joseph and his brethren died, the intercalations ceased from Israel in Egypt, as it is said, "And Joseph died, and all his brethren, and all that generation" (Ex. 1:6). Just as the intercalations were diminished from the Israelites in the land [ The first editions read: “the Egyptian bondage.”] of Egypt, likewise in the future will the intercalations be diminished at the end of the fourth kingdom [ The first editions read here: “bondage of the fourth kingdom.”] until Elijah, be he remembered for good, shall come. [ The first editions read: “until King Messiah shall come.” This sign, due to the ignorance which will obtain in the period just before the advent of the Messiah, is to be compared with the “woes of the Messianic age” in Jubilees xxiii. 19: “For they have forgotten commandment, and covenant, and feasts, and months, and Sabbaths, and jubilees.”] Just as the Holy One, blessed be He, was revealed to Moses and Aaron in Egypt, likewise in the future will He be revealed to them [ The Venice ed. reads: “to us.”] at the end of the fourth kingdom, [ Some editions read “exile,” or “bondage.”] as it is said, "And the Lord spake unto Moses and Aaron in the land of Egypt saying, [ The MS. does not continue the verse; the first editions add: “This month shall be unto you.”] This month shall be unto you the beginning of months" (ibid. xii. 1, 2). What is the significance of the word "saying"? Say to them, [ The first editions add: “to Israel.”] Till now [ From the death of Joseph during the period of bondage.] the principle of intercalation was with Me, henceforth it is your right to intercalate thereby the year. [ See Pesiḳta de R. Kahana, loc. cit., which reads: “it (the principle of intercalation) is delivered unto you.” See also T.J. Rosh Ha-Shanah i. 13. 57d and Ex. Rab. xv. 2. The order of the narrative here in the MS. differs from that of the printed texts. On the astronomical knowledge of Moses, see Clement of Alexandria, Strom. 1. xxiii., and cf. Acts vii. 22.]
The intercalation takes place in the presence of three; [ Men who know the principle of intercalation.] Rabbi Eliezer says that ten (men are required), as it is said, "God standeth in the congregation [ The “congregation” consists of ten, the Minyan; this is derived from the use of the word “congregation” in connection with the ten spies who brought a false report to Moses in the wilderness (Num. 14:27). The Oxford MS. (d. 35) reads here: “‘In the congregation of God.’ ‘Congregation’ means only ten (men), as it is said: ‘How long shall I bear with this evil congregation,’” etc. (Num. 14:27). See “Megillah of Abiathar,” pp. 469 f.] of God" [ Or “in the congregation of the mighty.” For the occasions when a Minyan is necessary, see Mishnah Megillah 4:3, tractate Sopherim 10:8, and infra, pp. 127f. The Talmud B. Synhedrin, 70b, also requires ten men at the intercalation, and cf. Ex. Rab. xv. 20.] (Ps. 82:1), and if they become less [ e.g. if one or more of the ten men go away, see T.B. Berakhoth, 47b. Luria thinks that the text is corrupt, reading “when they had deliberated” instead of “if they become less.” The MSS. do not support this suggested emendation.] than ten, since they are diminished they place a scroll of the Torah before them, [ To read therein the section dealing with the Calendar (Ex. 12:1 f.).] and they are seated in a circle in the court-room, [ Such as was used by the Synhedrion at Jerusalem; see T.B. Synhedrin, 35b, 36b, and Sopherim 19:9.] and the greatest (among them) sits first, [ See T.B. Baba Bathra, 120b, for order of procedure; for a Biblical parallel see Gen. 43:33. The text means literally: “And they sit, the greatest according to his greatness, and the least according to his littleness.”] and the least sits last; and they direct their gaze downwards [ See Lev. 9:24 for “falling on the face,” and see Ezek. li. 28.] to the earth and (then) they stand and spread out their hands [ See Lam. 3:41; Targ. Onḳelos on Gen. 14:22, and cf. T.B. Jebamoth, 105b.] before their Father who is in heaven, and the chief of the assembly [ The “Rosh Yeshibah” points to Palestine or to the schools of the Geonim in Babylon, or to the Academies in Egypt; see J.Q.R. xiv. p. 450, note 1.] proclaims [ i.e. the benediction on reading the Torah; see Singer, p. 68. It probably means that the Ineffable Name was pronounced. The “Megillah of Abiathar,” p. 469, recounts how the Ineffable Name was mentioned with “sanctification, greater than that of the Day of Atonement when the High Priest pronounced it seven times,”] the name (of God), and they hear a Bath Ḳol [ The Heavenly Voice; see Mark i. 11, and cf. Rabbinic Philosophy and Ethics, p. 195, note 4.] (saying) the following words, [ Lit. “according to this expression.” The Oxford MS. (d. 35) adds: “as it is said.”] "And the Lord spake unto Moses and Aaron… saying, [ The MS. does not continue the quotation.] This month shall be unto you" (Ex. 12:1, 2).
If, owing to the iniquity of the generation, they do not hear anything at all; [ R. Eliezer was permitted to hear the Bath Ḳol. See T.B. Baba Mezi’a, 59b, and T.B. Soṭah. 48b. In later times this privilege was withdrawn because of the sins of the people.] then, if one may say so, [ On this term see Bacher, Terminologie, i. pp. 72 f.] He is unable to let His glory abide among them. Happy were they who stood in that place [ i.e. the court room of the Synhedrion. The reference is to the good days of old, long before our book was written.] in that hour, [ When the intercalation took place; this was at night. According to the “Megillah of Abiathar,” p. 471, the intercalation took place by day; see T.B. Synhedrin, 11b.] as it is said, "Happy is the people who know the joyful sound: [ i.e. the Teru‘ah or trumpet blast. The various features of this ceremony have a parallel in the ceremonies of the Ban mentioned infra, p. 301. Are we dealing with a Geonic institution?] they walk, O Lord, in the light of thy countenance" (Ps. 89:15); in the light of the countenance of the Holy One, blessed be He, they walk. [ Luria infers from our narrative that the Shophar was sounded at the intercalation ceremony; see T.B. Synhedrin, loc. cit., and Tosephta Synhedrin 2:7 ff., p. 417, on this ceremony.]
On account of three things [ The first editions read: “signs.” This is also the reading in the Oxford MS. (d. 35). See Rabbinic Philosophy and Ethics, p. 221, note 3.] is the year intercalated, on account of trees, grass, and the seasons (Teḳuphoth). If two of these (signs) be available and not the third, they do not intercalate the year, (that is to say) neither because of the trees nor because of the grass. If one (sign) [ i.e. the Teḳuphah. Luria thinks that the reading should be as follows: “If two signs be available and not the third we intercalate on account of the presence of the trees and the grass; if one sign be available and the other two be absent we do not intercalate on account of the Teḳuphah” (see T.B. Synhedrin, 12a, b, and cf. T.B. Rosh Ha-Shanah, 21a).] be available and the other two be absent, they do not intercalate the year on account of the Tekuphoth. [ “This is an error,” says Luria; “it should be the 16th”; see T.B. Rosh Ha-Shanah, loc. cit., and T.B. Synhedrin, 13a: for if the Teḳuphah of Ṭebeth fell on the 21st of Ṭebeth, then the Teḳuphah of Nisan would be on the 24th of Nisan (91 days’ interval), which is the day after Passover, accordingly Passover would not be in Abib (the Teḳuphah in Nisan), and therefore Adar Shêni should be intercalated. The reading in our text (the 20th) is approved by Schwarz (Der jüdische Kalender, p. 36, note 3). The “Megillah of Abiathar” (op. cit. p. 471) reads: “If the Teḳuphah of Ṭebeth had occurred from half (of the month) and later they intercalate the year, but till half (of the month) and earlier they do not intercalate the year.” The printed editions read: “If the Teḳuphah had occurred by the 20th day of the month or earlier they intercalate the year; but from the 20th day of the month or later they do not intercalate the year.” This is clearly wrong. The correct reading is preserved by our MS., which is confirmed by the Oxford MS. (d. 35). On this subject see Maimonides, Ḳiddush Ha-Chodesh iv. 2, Schürer, i. (3rd ed.), pp. 752 ff.; F. K. Ginzel, Handbuch der Mathematischen und Technischen Chronologie, ii. p. 67; and L.Wreschner, Samaritanische Traditionen, p. 10. In the past year (5675) the Teḳuphah of Ṭebeth fell on Wednesday, January 6, 1915, at 10.30 p.m., i.e. the fifth day of the Hebrew week, the 21st of Ṭebeth, and the Teḳuphah of Nisan fell on Thursday, April 8, 1915, at 6 a.m., i.e. the 24th of Nisan, after the termination of the Passover festival. The rule in our text does not apply now in actual practice. See Jozeroth, ed. Arnheim, p. 73.] If the Teḳuphah of Ṭebeth had occurred on the 20th [ The first editions read: “they intercalate the year on account of the Teḳuphoth.” This reading agrees with “Megillah of Abiathar,” p. 469.] day of || the month or later, they intercalate the year; but till the 20th day of the month Ṭebeth or earlier they do not intercalate the year.
The cycle of intercalation is 19 years, and there are 7 small cycles [ Of intercalated years.] therein; some of these are (separated by) 3 years, some (by) 2 years, others (are separated by) 3 or 2 years, or (by) 3, 3, and 3 years (the order of the cycles being): 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years. There are two (sets) of three years' cycles. [ Our text has the following order of years, 3rd, 6th (the 3rd after the preceding year of intercalation), the 8th (i.e. two years after the preceding year), 11th (again three years’ interval), 14th (again three years’ interval), 17th (three years’ interval), and the 19th year (two years’ interval). On this question see Ginzel, op. cit. pp. 75 f.; and cf. Jesod ‘Olam iv. ii. p. 63b, and the works on the Calendar by Lewisohn, p. 40, and Schwarz, p. 78. According to the Oxford MS. (d. 35) the text should read thus: the 3rd, 5th, 8th, 11th, 14th, 16th, and 19th, agreeing with the cycle of Meton the Greek astronomer, with the exception that the latter has the 13th year instead of the 14th year.]
On the New Moon of Nisan || the Holy One, blessed be He, was revealed to Moses and Aaron in the land of Egypt, and it was the 15th [ Luria corrects this and reads “the 12th.” On the date of the Exodus see Seder ‘Olam Rab. 5 pp. 11b f.] year of the great cycle of the moon, the 16th year of the cycle of intercalation, [ Of 19 years.] (and He said): "henceforward the counting devolves on you." [ See the “Megillah of Abiathar,” p. 464. On the important question as to the probable origin of P.R.E. in connection with the intercalation, see J.Q.R. (New Series) i. pp. 64 f.]