Clarification: According to most texts, Rebbi Yehoshua agrees with this statement.)

Implied Question: Even though, based on the fact that the punishment of the Egyptians lasted twelve months, as we learned in the Mishnah in Iduyos (Perek 2, Mishnah 10), the plagues began in Nisan?

Answer: Nevertheless, the servitude only stopped in Tishri.

Clarification: 'Tzivyonam' is an expression of beauty ...

Precedent: Like "Ateres Tz'vi (in Yeshayah 28).

Explanation: Because normally, as animals, beasts and birds grow (physically), they also grow in beauty, in strength, in knowledge and in stature.

Explanation (cont.): But all of these occurred immediately when they were created.

Source: And we learn them all from the word "Tzeva'am".

Implied Question: Even though the month of Iyar is called "Iyar".

Answer: This is not a problem, as Tosfos explained at the beginning of the Masechta (Daf 2: DH "be'Chodesh Ziv.)

Clarification: At the end of 'ha'Choletz' (Daf 50.) the Gemara explains that 'These are the years that a person is allotted when he is born'.

Explanation #1: It is evident from various sources that Avraham Avinu's B'ris Milah took place in Tishri ...

Source #1: Because in Perek ha"Socher es ha'Po'alim (Bava Metzi'a, Daf 86:) the Gemara relates how, on the third day after his Milah the angels came to him, and that was when he was told that, on the following Yom-Tov ... he would father a child,

Source #2: And in Pirkei de'Rebbi Eliezer too, it says that 'Avraham Avinu was circumcised on Yom ha'Kipurim'.

Clarification: Consequently, when the Gemara here says 'on Succos', it is La'v Davka, because, seeing as he was circumcised on Yom ha'Kipurim, it actually took place two days before Succos.

Implied Question: So even though it implies here that the baby was born) on the first Yom-Tov ...

Answer: What it really means is the first Yom-Tov after the Yom-Tov that was about to occur, and the Gemara considers as if this incident actually took place on it, since it was only two days before it.

Question: And according to the Gemara's conclusion, that a woman who gives birth in seven months, can actually give birth during the seventh month, it would no longer be necessary to answer that it took place in a leap-year ...

Reason: Because even one were to discount the days of Tum'ah, and she (Sarah) would have Toveled on the fifth day of Succos, it would be possible for her to have given birth on the last day of Pesach?

Answer: And the reason that it retains the answer is due to the Seider Olam (Perek 5) and the Mechilta (in Parshas Bo, in the Parshah of "Vayis'u B'nei Yisrael me'Ra'mses") which state that Yitzchak was born on the fifteenth of Nisan.

Explanation #2: They (Targum Yonasan) argue with our Gemara however, when they say that 'On the fifteenth of Nisan Hakadosh-Baruch-Hu spoke with Avraham, and on the fifteenth of Nisan the angels came to visit him.

Support #1: And Rebbi Meir the Shali'ach Tzibur inserted in the Ma'aravos of Pesach "And he baked Matzos and they ate" - 'on the night of Pesach'.

Support #2: And it also says in Bereishis Rabah (Perek 48) "Knead dough and bake cakes" - 'This means that it was Pesach'.

Explanation #2 (cont.): All these opinions do not hold that "la'Mo'ed" (in the Pasuk la'Mo'ed Ashuv eilecha ka'Eis Chayah ... ") refers the first Yom-Yov, but to the same Yom-Tov next year.

Support: And that is how Unklus translates it "ka'Eis Chayah" - 'ke'Idan de'Atun Kayamin'.

Explanation #2 (cont.): And now, the Pasuk in the Parshah of Milah " ...asher Teiled l'cha Sarah la'Mo'ed ha'Zeh ba'Shanah ha'Acheres" (Bereishis 17), about which the Medrash Tanchuma writes 'This teaches us that he made a scratch on the wall (a sign that) - she would give birth a year later'

Explanation #2 (concl.): Must be speaking about the fifteenth of Nisan, on which day he was circumcised, and on which day the angels came with the news under discussion.

Question #1: How will all those who hold that it took place on Tishri explain the Pasuk "la'Mo'ed ha'Zeh ba'Shanah ha'Acheres"?

Question #2: And how is it possible that Avraham was commanded on Pesach and did perform the Milah until Tishri, bearing in mind the principle 'Zerizin Makdimin le'Mitzvos'?

Question #3: Moreover, the Pasuk writes there "be'Etzem ha'Yom ha'Zeh - 'On the day that he was commanded, he performed the Milah'?

Answer: Rabeinu Tam explains that those who say 'in Tishri', holds like Rebbi Yehoshua, according to whom the world was created in Tishri.

Answer (cont.): Consequently, it calls Pesach 'the next year'. "la'Mo'ed ha'Zeh" means the Yom-Tov after this one, seeing as it was said to him on Yom ha'Kipurim, close to Succos, and it referred to the next Yom-Tov of the following year (Note: it is unclear as to how Tosfos answers the second and third questions)

Clarification: And Rebbi Yehoshua learns two things from there ...

Reason: Since everyone agrees that 'This night is guarded against Mazikin', as is evident from the Gemara in Pesachim (Arvei Pesachim, Daf 109:), where they instituted four cups and were not concerned about 'pairs'.

Text #1: The text in Rebbi Eliezer, in connection with the seventeenth of Marcheshvan reads 'And ha'Kadosh-Baruch-Hu changed the work of the creation on them, and brought up Kimah in the day'.

Text #1 (cont.): And in Rebbi Yehoshua in connection with the seventeenth of Iyar, the text reads 'The day that Mazal Kimah rises'.

Text #2: Rashi reverses the texts.

Refutation: This is not the correct order however

Reason: Since 'T'leh' rises at the beginning of the day, and remains for two hours plus a thirtieth of an hour; this is followed by 'Shor' for two hours, because it is the way of the Mazal to remain (in the sky) for two hours, as is implied in Perek ha'Mekabeil (Bava Metzi'a, Daf 106: & 107.)

Explanation: Where the Gemara says 'Until when? Until the sharecroppers come in from the fields, and Kimah is above their heads'.

Explanation (cont.): And there are another six Mazalos opposite them - 'Moznayim, Akrav, Keshes, G'di, D'li, Dagim', which are fixed in the Galgal (the celestial sphere), six below and six above.

Explanation (cont.): The Galgal revolves, and when one Mazal begins to ascend, its opposite number begins to set.

Explanation (cont.): During the entire month of Nisan 'T'leh' rises in the early morning, either from its head or from its tail, and 'Moznayim' sets correspondingly.

Explanation (cont.): 'Shor', which serves after 'T'leh' in the month of Iyar, and throughout the month of Iyar it rises at the beginning of the day, and 'Akrav' sets correspondingly, and so it is with all of them, in that each one serves for a month.

Extended Explanation: The Gemara says in Perek ha'Ro'eh (B'rachos, Daf 58:) that 'Kimah' is the tail of 'T'leh'. Consequently, since 'Shor' begins to rise in Iyar at the beginning of the day, it means that 'T'leh', has already gone up as far as 'Kimah', which comes as its tail,.

Extended Explanation (cont.): And in Marcheshvan 'Akrav' comes up at the beginning of the day and 'Shor' which corresponds to it has already begun to set. This means that the whole of 'T'leh', including its tail has already set.

Conclusion: According to this Cheshbon, 'Kimah is above their heads' (mentioned in Perek ha'Mekabel, cited earlier) refers to Sh'vat, and not as Rashi explains there, to Adar.

Conclusion: And in connection with Marcheshvan, the text reads 'the fountains decreases', and in connection with Iyar, 'they increase'.

Implied Question: Even though the first rain takes place in Marcheshvan ...

Answer: Nevertheless, this is their way ...

Proof: As the Pasuk says in Yehoshua (3) "And the Yarden was filled on all its banks all the days of the harvest".

Conclusion: And the Gemara says in Perek Bameh Ishah (Shabbos, Daf 65. & 65:), and in the last Perek of Nidah (Daf 67. & 67:) that Shmuel made Mikva'os for his daughters in Nisan and mats in Tishri.

Conclusion (cont.): And the text shortly, reads 'According to Rebbi Eliezer, we can understand why it says that 'He changed'.. But, according to Rebbi Yeshoshua, what did He change? ... '.