Clarification: Because if so, the moon would appear three days early ...

Clarification (cont.): Since if the Molad of Tishri was at the beginning of Friday night, the Molad of the following Tishri would be at eight hours on Thursday ...

Clarification (cont.): And if one would follow the pattern of one Malei and one Chaser, Rosh ha'Shanah would be on Wednesday ...

Clarification (cont.): But now that they made nine full months, the fixture (of Rosh ha'shanah) would be delayed ny three days, and it would be postponed till three days after the Molad

Clarification (concl.): Because Rosh ha'Shanah will fall on Shabbos, whilst the Molad was on Wednesday.

Clarification: Since the day of Rosh Hashanah is delayed, two days after the Molad - Wednesday and Thursday, and Rosh Hashanah falls Friday, so the Molad occurs two days before, seeing as the new moon is seen on Wednesday.

Question: The Ri asks why the Gemara does not answer that the Molad does not precede Rosh Hashanah, assuming that the fixture of the Molad is on Wednesday at eighteen hours, since the moon is covered for six hours and it will not be seen until the next day, Thursday, one day before Rosh Hashanah ...

Support: Since that is how the Gemara establishes it according to the (Gemara's answer) - that the Molad is not seen on the same day, because the moon is covered for six hours, as Rashi explains ...

Support (cont.): That here too, it speaks where it was a leap-year - which is a month, so if one adds five days, twenty-one hours and 589 Chalakim, the Molad of Tishri will turn out to be on Thursday at twenty-one hours, and for six hours the moon is covered ...

Support (cont.): It transpires that the moon will not be seen until the night of the sixth, in which case the fixture of the new year is only five days later than that of last year, on account of the leap-year ...

Support (cont.): And if not for the two full months the fixture would have fallen on Thursday - and it is because of the two full months instead of the regular sequence of one Malei and one Chaser, the fixture is delayed Thursday and Friday, until Shabbos, like it was last year.

Support (concl.): In which case the Molad only preceded the fixture by one day.

Implied Question: Rashi explains that although sometimes there are two days - i.e. where the Molad was seen last year on Friday, and fixed on Shabbos, and if one adds five days, twenty-one hours and 589 Chalakim, the Molad will fall on fifteen hours on Thursday, and the moon will be seen on the same day ...

Implied Question (cone.): And now the fixture will take place on Shabbos, seeing as they made two full months - and the Molad will have occurred two days early.

Answer: This is not a problem, because we establish the Mishnah specifically where it only preceded it by one day (See Avodah Berurah),

Question: Furthermore, asks the Ri - the Gemara said 'Now too, the Molad occurs two days early?' implying that in reality, it never happened

Question (cont.): How can we then postpone a Molad that occurs on Tuesday, at nine hours and 204 Chalakim (Gatrad) to be fixed on Thursday - in which case there are two days?.

Refuted Answer: Nor can we claim that, nowadays we no longer care about that

Support: Just as we find many cases where the current Minhag does not conform to that of the Amora'im - such as not postponing (Rosh Hashanah that falls on) Sunday on account of the Aravah, as we do ...

Refutation: This is not a Kashya however, since Rashi explains and answers that - the reason that we do not postpone (Rosh Hashanah that falls on) Shabbos - See Avodah Berurah - in order to fulfill the Mitzvah of Shofar is ...

Refutation (cont.): Because in that case, it will sometimes transpire that the Molad will have occurred two days earlier - there where the Molad occurred on Thursday, and is postponed also on the following day on account of vegetables and corpses'.

Refutation (cont.): And if we now also postpone from Shabbos to Sunday, it will transpire that the Molad will have preceded the fixing by two days.

Answer: The Ri explains that we do not follow 'Gatrad', to allow the Molad to precede the fixing by two days - because for the people who live in Bavel the moon is covered for eighteen hours after its birth, as the Gemara explains in the first Perek of Rosh Hashanah (Daf 20b) ...

Answer (cont.): Consequently, it is not 'two days early', since it cannot be seen by everybody on that day until the next one.

Question: In that case, what does the Gemara now mean when it asks 'Now too, the Molad is two days early?'? - seeing as if last year's Molad occurred at the beginning of Shabbos night, the moon will be covered for eighteen hours - in which case there is no precedence of two days?

Answer: He understands that it must be similar to the Reisha - where last year's Molad was on Friday at eighteen hours or less, since 'One does not arrange less than four full months and eight short ones' ...

Proof: Since that is how it must be explained according to Rav Huna and that is also how Ula will explain it shortly ...

Answer (cont.): And we can only establish Ula's explanation - that we arrange eight short months in such a way where last year's Molad took place on the day before the fixture.

Answer (cont.): Rav Huna therefore understands that the Seifa too, must be speaking in the same way - that last year's Molad occurred on the day it was fixed on Friday at eighteen hours.

Answer (concl.): Consequently, nowadays the Molad takes place on Wednesday at two hours, in which case even if the moon is covered for eighteen hours, it will be sighted on Wednesday.

Conclusion: And it now makes sense as to why the Gemara does not answer that last year, the Molad occurred on Shabbos, at ten hours - because he understands that it is similar to the Seifa, where the Molad took place the day before the fixture.

Introduction to (Repeated) Question: According to what Tosfos just explained, that we do not ask any questions if the Molad occurs more than a day before the fixing, since, for the people of Bavel the moon is covered for eighteen hours (Avodah Berurah) ...

Introduction to (Repeated) Question (cont.): What does the Gemara then mean when it asks at the beginning of the Sugya 'Now when we arrange two full days instead of the regular sequence', it will be two days earlier?'

(Repeated) Question: What is the problem, bearing in mind that it is possible when there are two full months, that the Molad occurs at nine hours, and that nevertheless, on that entire day, it canor be seen by the people of Bavel?

Answer: The Gemara is asking that 'It occurs two days early?' there where last year the Molad took place the day before the fixture - on Friday at eighteen hours (See Avodah Berurah), and this year, on the day of the fixture, because then, even if the moon is covered for eighteen hours, it will be seen afterwards.

Implied Question: It is referring to the same year, and it ought to have said that this year is a Me'uberes, which would explain why they made eight full months.

Answer: Perhaps when the Gemara says 'Here too it speaks where the previous year was a leap-year', it means this year, when they made eight full months.

Clarification: Because if not for the leap-year, if in the previous year Rosh Hashanah and the Molad fell on Shabbos, Rosh Hashanah this year, assuming the months followed the regular pattern, would have fallen on Wednesday ...

Clarification (cont.): Whereas due to the leap-year, the current Molad fell on Thursday at twenty-one hours, and it was not seen until Friday ...

Clarification (concl.): And because they added two full months, it (Rosh Hashanah) was delayed by another day until Shabbos.

Conclusion: So it (the sighting) preceded Rosh Hashanah by only one day.

Inference: This implies that nowadays one is permitted to make two full months, there where it (the Molad) only precedes Rosh Hashanah by one day.

Question: Then why do we postpone 'Gatrad' (when the Molad of Tishri falls on Tuesday ('Gimel') at nine hours ('Tes') and two hundred and four Chalakim 'Resh' 'Daled') ...

Question (cont.): Seeing as in the following year the Molad will fall on Shabbos at eighteen hours and Rosh Hashanah, on Monday - making six days (See Avodah Berurah)

Question (cont.): So we make two full months, and there is only one day (between the Molad and Rosh Hashanah (Ibid.)?

Answer: We must therefore say that the Chachamim who fixed the Iburim and the Kevi'os did not want to draw out the year with more than seven full months (Ibid.).

Clarification: Because if they follow the regular pattern Rosh Hashanah will fall on the day of the Molad, on Sunday, and on account of the three short months, three days are missing from the year, and it will fall on Sunday ...

Clarification: Two short months also, there are two extra days (See Avodah Berurah), and Rosh Hashanah will fall on Monday?

Clarification: And (the extra month of) the leap-year is thirty days

Clarification (cont.): Consequently, Rosh Hashanah, that ought to have fallen on Monday, on account of the two short months - it will now be delayed, because of the extra month which is thirty days, by two days, and it will fall on Wednesday ...

Clarification (cont.): And the Molad will occur on Thursday aat twenty-one hours.

Conclusion: Hence the Gemara asks 'It is still only one day?'

Question: And if you will ask that there are two days - seeing as the moon is covered for six hours, and it will not be visible until Friday?

Answer: It is speaking where the year before the Molad occurred at five hours the day before Rosh Hashanah, so that, if one adds five days, twenty-one hours and 589 Chalakim, the Molad will occur before nine hours of the day (See also Avodah Berurah) ...

Answer (cont.): And it will then be visible on Thursday to the B'nei Eretz Yisrael ...

Answer (concl.): In which case it will only precede the Molad by one day.

Conclusion: Whereas to be sure, if the Molad of the previous year would have occurred at the beginning of the week, that this year it would occur on Thursday at twenty-one hours, and it would not then be visible on that day ...

Conclusion (cont.): They would not then make two short months - since the moon would then appear after two days.

Introduction to Question - (Seifa): Granted, according to Rav Huna, the Seifa holds that one is not Me'aber more than two months - but nine one is, and this can only happen in a leap-year, where the new moon was not seen at all until Friday ...

Introduction to Question (Reisha): The Reisha of the Mishnah 'Ein Pochsin me'Arba'ah Chodashim Me'ubarim', can only be explained like Ula ...

Introduction to Question (Reisha [cont.]): Because one does not declare more than eight short months ...

Introduction to Question (Reisha [concl.]): And that speaks where it was seen on Thursday itself of the previous year before when the Molad preceded Rosh Hashanah ...

Question: In which case, the Reisha and the Seifa are speaking in two opposite cases?

Answer #1: The Tana of the Mishnah is coming to teach us the extent that one is able to change the months from the regular order ...

Answer #1 (cont.): So he informs us that one can make eight short months, if the year before the Molad falls before Rosh Hashanah, and in the Seifa, that one can make eight full months if the year before, the Molad did not fall before Rosh Hashanah.

Answer #2: According to what Tosfos wrote earlier (in Dh 'Mai Sh'na'), the Reisha and Seifa can even be speaking in the same case (See Avodah Berurah).

Clarification: The sixteenth of Nisan.

Clarification (cont.): 'Echad malei ve'Echad Chaser le'Or Iburo' - the night after its Ibur; since its Ibur is the thirty-first day ...

Clarification (concl.): And the thirty-first of Nisan falls on the same day as the seventeenth of Nisan, which is the the third day of Pesach.

Clarification: 'K'gon she'Haysah Shanah Me'uberes ve'Iburah Sheloshim' - And since we made an Ibur Shanah of thirty days, we can make one of the full summer months Chaser, which is how we find Rosh Hashanah coming out on the same day as 'Yom Henef' (16 Nisan).

Clarification: The Molad of Tishri fell on the day on which they fixed the year (Rosh ha'Shanah) ...

Clarification (cont.): And Rebbi wondered 'How we can have made nine Chaserim and the new moon nevertheless appeared in its time!' - Rebbi saw that both Rosh ha'Shanah and the Molad of the previous year occurred on Shabbos, and after making nine Chaserim, the current Rosh has'Shanah fell on Sunday ...

Question: Hence he was surprised, based on his expectation that, since last year Rosh ha'Shanah and the Molad occurred on Shabbos, this year it ought not to have been seen until Wednesday, three days after Rosh ha'Shanah ...

Answer: 'His son Rebbi Shimon pointed out that "Perhaps it was a leap-year, and the extra month is (always) thirty days, and last year we made them both full months; Let the three months cancel each other out and it was therefore seen in its time" ' ...

Clarification: The past year, of which they made nine months Chaser, was a leap-year ...

Clarification (cont.): In fact, Rosh ha'Shanah the previous year fell on Thursday, and because they made it a leap-year, and the leap-month consists of thirty days, Rosh ha'Shanah of the current year should have taken place six days later - on Wednesday ...

Clarification (cont.): Only because Rebbi made three short months, it fell on Sunday ...

Clarification (cont.): And because the year before that they made two full months, the Molad occurred two days before Rosh ha'Shanah - on Tuesday ...

Clarification (concl.): And when one adds five days, twenty-one hours and five hundred and eighty-nine Chalakim the current Molad will fall on Sunday - which is on the same day as Rosh ha'Shanah.