📋 Shiur Overview
Summary of Shiur – Laws of Kiddush HaChodesh, Sefer HaMitzvos Mitzvah 153
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A) The Count of Mitzvos at the Beginning of the Laws – “Lachshov V’Leidah V’Likvo’a”
The Rambam writes: “Hilchos Kiddush HaChodesh – one positive commandment, and it is to calculate and to know and to establish on which day is the beginning of each and every month of the months of the year.”
Simple meaning: It is one positive commandment – to calculate, to know, and to establish which day is Rosh Chodesh of each month in the year.
Insights and explanations:
1. Three expressions – lachshov, leidah, likvo’a: The Rambam uses three distinct expressions – “lachshov” (to calculate), “leidah” (to know), “likvo’a” (to establish) – which indicate that the mitzvah has multiple components: the calculation (reckoning), the knowledge (understanding), and the establishment (determining). This is not merely a technical procedure of sanctifying the month, but it also requires an understanding of the wisdom.
2. “Leidah” – an obligation of scientific understanding: It is not enough that someone left behind a book with the calculations for future generations. There is a matter of truly knowing – the Sanhedrin must understand astronomy and the calculations of months and years. This explains why the Rambam goes into all the astronomical explanations in the second part of Hilchos Kiddush HaChodesh – because this understanding is part of the mitzvah itself.
3. “Kiddush” vs. “Cheshbon” – what is the essence of the mitzvah? There is a tension: the name of the mitzvah is “Kiddush HaChodesh,” but the Rambam’s description emphasizes the “cheshbon” – “lachshov v’leidah v’likvo’a.” Also in Sefer HaMitzvos he writes “that we were commanded regarding the calculation of months and years.” The conclusion is that the calculation is the kiddush, and the kiddush is the calculation – that is, the establishment through calculation is itself the act of kiddush.
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B) Sefer HaMitzvos – Positive Commandment 153: “That We Were Commanded Regarding the Calculation of Months and Years”
The Rambam in Sefer HaMitzvos writes: “That we were commanded regarding the calculation of months and years, and this is the mitzvah of Kiddush HaChodesh, and it is His statement ‘This month shall be for you the beginning of months, it is first for you of the months of the year.’”
Simple meaning: The mitzvah is to calculate months and years, based on the verse in Parshas Bo.
Insights and explanations:
1. Months *and* years – one mitzvah: Not only the months, but also the years are part of the same mitzvah. One cannot calculate months without years – when one knows how many months there are in the year, one automatically also knows which year it is. The verse itself mentions “of the months of the year,” which shows that the calculation of years is inherent in the mitzvah. The Rambam is also consistent that Kiddush HaChodesh also speaks about calculations of years – intercalation of years, solar years, the course of the sun – the entire astronomy.
2. Why is it called only “Kiddush HaChodesh” and not “Kiddush HaChodesh V’HaShanah”? Although the years are also part of the mitzvah, the name is only “Kiddush HaChodesh.” It could have been called “Kiddush HaZmanim” or something similar, but it remained with the name “Kiddush HaChodesh” – presumably because the month is the essence of the mitzvah, and the year is a branch thereof.
3. The expression “and this is the mitzvah of Kiddush HaChodesh”: It is asked whether the expression “mitzvah of Kiddush HaChodesh” appears somewhere in Chazal explicitly. The conclusion is that although the precise expression “mitzvah of Kiddush HaChodesh” is difficult to find, the concept “Kiddush HaChodesh” appears many times in the Gemara, and that is sufficient. The Rambam means to say: what I call “calculation of months and years” is the same mitzvah that is known in Chazal under the name “Kiddush HaChodesh.”
4. Sefer HaMitzvos as a proof-text: Sefer HaMitzvos exists primarily in order to prove the list of mitzvos. The Rambam does not prove here from the expressions themselves — he will prove it later with “it is explicitly stated.” Here he only says: this is the well-known mitzvah.
5. Placement in Sefer HaMitzvos – by the festivals: In Sefer HaMitzvos, Kiddush HaChodesh is mitzvah 153, and it is the first mitzvah of the festivals – afterwards he goes into Shabbos, matzah, etc. This fits with the fact that the Torah views Kiddush HaChodesh as a foundation of the festivals. But in the Yad HaChazakah the Rambam did not structure it this way – presumably because he included so much astronomy in the second part, which required special treatment.
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C) “Lachem” – Transmitted to the Great Beis Din, Specifically in Eretz Yisrael
The Rambam writes in Sefer HaMitzvos: “And it is explicitly stated: this testimony shall be transmitted to you. That is to say that this mitzvah is not transmitted to each and every individual… rather this mitzvah shall never be performed except by the Great Beis Din specifically, in Eretz Yisrael specifically, and therefore it has ceased among us today.”
Simple meaning: The word “lachem” in the verse is interpreted that the mitzvah is transmitted only to the Great Beis Din, not to every individual. Two conditions: (1) Great Beis Din, (2) specifically in Eretz Yisrael. Without both, the mitzvah is not active, and therefore it has ceased today.
Insights and explanations:
1. “It is explicitly stated” – Torah SheBa’al Peh as interpretation: The Rambam uses the expression “and it is explicitly stated” when he quotes the Gemara’s exposition on “lachem.” This is characteristic of the Rambam’s approach that Torah SheBa’al Peh is the interpretation of Torah SheBichsav – he calls it the “interpretation” of the Torah.
2. Not everyone can sanctify – excluding anarchy: The “lachem” excludes that a private individual should see the moon and make Rosh Chodesh. One might have thought that every Jew can on his own, when he sees the moon, make a Rosh Chodesh, or he makes a calculation according to the Torah, or he checks when to make intercalation of the year. No — only the Great Beis Din has the power. This is similar to the fact that the Beis Din carries the burden of the Jubilee (the shofar blast of the Jubilee is transmitted to the Beis Din). The matter of times is a Beis-Din function.
3. Specifically Eretz Yisrael, and today – as their agents: The Rambam goes into a longer exposition in Sefer HaMitzvos because he must explain that Eretz Yisrael has the power of Kiddush HaChodesh, and what we do today is only as their agents – as agents of the sages of Eretz Yisrael. This is not the essence of the mitzvah, but a branch that is in the mitzvah.
4. “And therefore it has ceased” – parallel to sacrifices: Just as sacrifices have ceased because the Temple is lacking, so Kiddush HaChodesh has ceased because the Great Beis Din is lacking. Interesting: in both cases one has Eretz Yisrael, but in each case something else is lacking — by Kiddush HaChodesh the Great Beis Din is lacking, by sacrifices the Temple is lacking.
5. [Note regarding textual variants:] There are various textual variants in Sefer HaMitzvos – the “Yad Peshutah” brings down a longer passage with a different version. In Hilchos Kiddush HaChodesh there are many corrections that the Rambam did not make, and some are erroneous corrections.
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D) [Digression: Karaites = Heretics]
The Rambam calls the Karaites “minim” (heretics).
Insights: The name “Karaites” (from Mikra) is their own pretension — as if they are faithful to the Mikra, and “we” (Rabbanites/Talmudists) have gone away from Mikra to Talmud. But one must not give them their own title. We are the true Mikra’ists and Talmudists, because the Talmud is essentially an expansion on the Mikra.
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E) Calculation Outside of Eretz Yisrael — In Times of Distress
The Rambam writes: “And know that this calculation that we calculate today… it is only permitted to do it specifically in Eretz Yisrael. Except in times of distress and in the absence of sages in Eretz Yisrael, then it is permitted for one who received semicha in Eretz Yisrael to intercalate years and sanctify months outside of Eretz Yisrael, so that the Torah of intercalation of months should not be forgotten from Israel.”
Simple meaning: Normally one may only sanctify months in Eretz Yisrael. But in times of distress, when there are no sages in Eretz Yisrael, someone who received semicha from Eretz Yisrael can do it outside of Eretz Yisrael.
Insights and explanations:
1. Proof from Rabbi Chanina ben Achi Rabbi Yehoshua: When he went down to the Diaspora, he intercalated years and established months outside of Eretz Yisrael. He was challenged that he had no right. But Rabbi Akiva, as the gadol hador, did it — and from this we see that the students of Rabbi Akiva do allow sages to do it outside of Eretz Yisrael in times of distress.
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F) “And There is Great Difficulty in This” — A Foundation of the Foundations of Faith
The Rambam writes: “And there is great difficulty in this… and it has been known from time immemorial that for the most part it was only in Eretz Yisrael… they did not know and did not sense it except those who delve deeply into that wisdom.”
Simple meaning: The Rambam calls this a “foundation of the foundations of faith” — that Kiddush HaChodesh is bound to Eretz Yisrael and to the Beis Din.
Insights and explanations:
1. A foundation that is not in the Thirteen Principles: One can see from here that the Rambam had foundations of faith that he did not include in the Thirteen Principles. He calls this a “foundation of the foundations of faith” — the understanding of this subject is an important matter of faith.
2. “And they groped with them in the darkness of obscurity”: Even rabbis did not always understand this foundation well. They did not have the error of the heretics/Karaites, but they had other errors. The metaphor of “darkness” (obscurity) fits well when speaking about the moon, light, and sun.
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G) The Essential Foundation: Our Calculation Today is Only a Revelation of Opinion
The Rambam writes: “And this is what we calculate today outside of Eretz Yisrael… not because of our calculation does this day become a festival in any way, but rather because the Beis Din in Eretz Yisrael already established this day as a festival or Rosh Chodesh… even if inadvertent, even if coerced, even if mistaken… and our calculation is only to reveal our opinion that on this day they relied.”
Simple meaning: Our calculation today is not the foundation for why it is Yom Tov. The foundation is what the Beis Din in Eretz Yisrael established. Our calculation is only in order to know when they held that it is Yom Tov.
Insights and explanations:
1. “Which you shall proclaim them” — even in error: The Rambam brings the exposition of Chazal: “I have no festivals except these” — only what the sages made. “Even if inadvertent, even if coerced, even if mistaken.” The Torah gives the Beis Din the power to rule even in error.
2. Practical implication — astronomical errors are not a problem: If someone will challenge an astronomical foundation on which the calculation is built, it is still not a problem, because after all we are trying to become aware of how the sages of Eretz Yisrael thought. Even if they had an error — it was an error, but the Torah says that they can rule even in error. This is a fundamental distinction: our calculation is not the source of the sanctity of the day, but rather a revelation of opinion of what the Beis Din meant.
3. But the Rambam does strive that everything should make sense: Although the foundation is that even in error it is valid, the Rambam does strive that the calculation should be astronomically correct — he wants everything to fit.
📝 Full Transcript
Laws of Sanctification of the Month – One Positive Commandment: To Calculate, To Know, and To Establish
Introduction: The First Commandment
Speaker 1: We want to learn the Laws of Sanctification of the Month. I don’t know if it’s been recorded until now, so we’re recording now. And the topic is like this, what do you say? I say that what it says “This month shall be for you,” this is the first commandment. Let’s learn, let’s learn, first.
The Commandment According to the Yad HaChazakah
Speaker 1: We need to begin with the main point of the commandment, then from Sefer HaMitzvot, then from here, yes?
Speaker 2: Yes.
Speaker 1: So, it says like this, Laws of Sanctification of the Month, one positive commandment, yes? There is one commandment in this. What is it? And it is to calculate and to know – do you hear, are you there? What is with me?
Speaker 2: Yes.
Speaker 1: And to calculate and to know and to establish – three things? Interesting. Which day is the beginning of each and every month of the months of the year. The essence of the commandment that is explained above.
The Language in Sefer HaMitzvot
Speaker 1: Let’s find in Sefer HaMitzvot where it speaks about this. Yes. And how does it say in Sefer HaMitzvot? What does it say in Sefer HaMitzvot? And the commandment is the one hundred and fifty-third, that He commanded us regarding the calculation of months and years. And this is the commandment of sanctification of the month, and it is His saying “This month shall be for you the beginning of months, it is first for you of the months of the year.”
It’s interesting, he learns from this that not only the months, but the years. Calculating the years is the same, is part of calculating the months. He says that one cannot calculate months without years. Yes?
“For You” – Transmitted to the Court
Speaker 1: And so it becomes “transmitted to you,” that this commandment is not transmitted to each and every person, rather this commandment shall never be done except by the Great Court specifically in the Land of Israel specifically, and therefore it has been nullified for us today, end quote. It’s a long piece in Sefer HaMitzvot.
So, what does Sefer HaMitzvot say? Where is it? Why don’t I have it here? 153. Positive commandment 153. Why? Does someone have it? A book? Something doesn’t look normal in some book. Ay, ay, okay.
Why did he write such a long discourse here? Because he goes into the matter later that the Land of Israel has the power, and that we do it today only as their agents. This is not the essence of the commandment, but this is a branch that is in the commandment.
Analysis of the Language of the Commandment
Positive Commandment 153 – Calculation of Months and Years
Speaker 1: The commandment is positive 153, yes, that He commanded us regarding the calculation of months and years. The commandment of sanctification of the month. It’s interesting that the language of the commandment is sanctification of the month, not sanctification of the month and the year. But the Rambam says it’s one commandment. It’s probably… one could have called it sanctification of the times or something. There are probably a thousand things inside.
Also one notices that here in the Yad the Rambam called it… did he call it… how do you call it… did he call it… to calculate and to know on which day is the beginning of each and every month of the months of the year. Ah, he doesn’t mention the actual year as such, as the definition of the commandment.
Discussion: To Sanctify or To Calculate?
Speaker 1: Interesting. This is the calculation of years. You asked a question whether the commandment is to sanctify or to calculate. Ah, here he says to calculate and to know. He also says to establish times. Calculation, yes, he says calculation of months and years, and the commandment is sanctification. The sanctification appears to be the calculation, and the calculation is the sanctification. That means, the calculation is establishment, and that is the sanctification.
Which number commandment did you say it is? 153.
Speaker 2: Ah, so what you said before that the Torah views this as festivals, is also in Sefer HaMitzvot it’s like that.
Speaker 1: Ah, it’s the first commandment of festivals?
Speaker 2: Yes, afterwards he goes into Shabbat and matzah and that.
Speaker 1: Interesting, because here he didn’t do it that way. I mean the reason is simply because he put in very much astronomy in the second section, and… to sanctify… and here it says to sanctify.
Okay, this is a commandment. Interesting, the language of the commandment is a commandment to sanctify, but the Rambam makes more of an issue of to calculate and to know and to establish. Also in Sefer HaMitzvot it’s to calculate.
Why “For You”? – The Obligation of Knowing
Speaker 1: Why “for you”? Why? What is the reasoning of this? One must know. I saw somewhere a statement that the Rambam holds that one must know. It’s not enough that someone left over a book for generations and said this and that. There is something of a concept of knowing.
But for this it will fit what the Rambam goes into all the astronomical explanations. He holds that one must know the wisdom to be able to do this well. The Sanhedrin should understand well astronomy and the calculations of months and years, and we should establish it. But they should establish it from within a calculation. It’s not just a technical thing that one should be sanctifying. One must also understand the months and years.
And you’ll only know months, because the verse is “HaChodesh hazeh lachem rosh chadashim rishon hu lachem l’chodshei hashanah”. You can see, the word “year” that is mentioned in the verse, it’s also something. You calculate the months according to the year, but automatically you must also calculate the year. You know how many months it is now in the year, you also know which year it is.
The Explanation of “For You” – This Testimony Shall Be Transmitted to You
Speaker 1: Yes, says the Rambam, “And in the explanation it is said” – in the Gemara it says, “this testimony” – interesting, he calls it here “in the explanation it is said,” just as he calls the Oral Torah the “explanation” of Torah. In the explanation it is said this testimony shall be transmitted to you. To you means to you, to the court. That is to say that this commandment is not transmitted to each and every person, that he should see the moon and make it the New Month. Just as for example he said regarding the Jubilee.
Discussion: Versions in Sefer HaMitzvot
Speaker 1: What? Why are there so many versions here? I’m reading from the version in “Al HaTorah.” I’m going back to my “Al HaTorah,” it says differently. No, I’m looking in “Yad Peshutah,” he brings down the whole long piece. No, so look in “Yad Peshutah.” Why in the actual text does it say differently? I mean that “Yad Peshutah” uses a different version perhaps.
Something he says that in Sanctification of the Month there are many corrections that the Rambam didn’t make, and they’re wrong corrections. He has some discussion here. Let’s look. Yes, it’s not clear. Ah, it’s not something… with you, I guess here, I guess. He has something more with you.
Okay, in any case, there is an explanation. The transmitted one explained a month itself from month. That the commandment is for the court. Very similar to what the court… how does the language of the commandment of sanctification of the month say? Does such a language exist? The Rambam says, this is the commandment of sanctification of the month. Okay, so the explanation says, interesting, is there an explanation? This is the commandment of sanctification of the month probably means understood.
The Name “Commandment of Sanctification of the Month” — What Does the Rambam Mean?
Speaker 1: It’s not something… he has something more precise version, I guess. He has something more precise.
In any case, there is an explanation, the explainer explained “This month shall be for you” – the commandment is for the court.
Speaker 2: Right.
Speaker 1: It’s very similar to what the court carries the yoke of making the Jubilee. Something the concept of times.
Where does the language “commandment of sanctification of the month” appear? Does such a language exist? The Rambam says “and this is the commandment of sanctification of the month”. There is such a language that… “and this is the commandment of sanctification of the month,” yes.
Speaker 2: Okay, so the explanation says, interesting, there is an explanation, “go and learn the rest.” “And this is the commandment of sanctification of the month” means he’s just saying that in other places it becomes more known as sanctification of the month, and I call it something calculation. This is the well-known commandment of sanctification of the month.
Discussion: Does the Language “Commandment of Sanctification of the Month” Appear in Chazal?
Speaker 1: Is there such a language in Chazal, “commandment of sanctification of the month”? One must find where the language is or what he means. Okay, one can find the commentators on this page. What is “commandment of sanctification of the month”? From where do you understand? You ask, apparently the Rambam means to say… let’s see, in which tractate will the commandment of sanctification of the month appear? Let’s give it a search. “Sanctification of the month.” “They taught sanctification of the month,” I don’t know the language “commandment.”
Speaker 2: But it’s enough that it’s called sanctification of the month.
Speaker 1: There is the language “sanctification of the month” many times in the Gemara.
Speaker 2: Already, if the Gemara calls it in any case sanctification of the month, he said “calculation of months,” he says, this is the commandment that is known as sanctification of the month.
Speaker 1: No, no. He means always, because when the Rambam in Sefer HaMitzvot says “commandment,” almost over… I understand, you need to remember, Sefer HaMitzvot is a book that basically exists in order to prove his count of mitzvot. He doesn’t prove it from the expressions. He’ll prove it later, you’ll see “in its explanation it is said.” He says, this is known, there is a well-known term “sanctification of the month,” and it’s a commandment. What I have now called calculation of months and years is the well-known commandment that Chazal call sanctification of the month. So it says about the commandment of sanctification of the month, yes? This is something a tremendous study, perhaps the Behag or others that the other counters of mitzvot before him call it so? I don’t know, there isn’t such a language, at least he probably meant. Well, we need to look in Sefer HaMitzvot, he says such things, no? In truth, he wouldn’t have needed to say. Positive commandment 153. There is about this the Ramban, if you want to learn the Ramban, why not? Yes. Okay, let’s speak Sefer HaMitzvot and speak. It’s a great topic this, there’s interesting.
The Rambam in Sefer HaMitzvot — Commandment 153
Speaker 2: Okay, so the commandment of sanctification of the month, he is correct that he says that this is the commandment to sanctify months, the commandment of sanctification of months and years, because he also added years. There is at the end of Parashat Bo perhaps about the years. No, the Ramban is consistent, he holds that sanctification of the month speaks about calculations of years. What is the implication of calculations of years? You mean intercalation of years? Intercalation of years, solar years, how it works, the course of the sun, he goes into all the astronomy. Well, one must know it regarding years, not only regarding months. Okay, okay.
The Commandment is Transmitted to the Great Court in the Land of Israel Specifically
Speaker 1: So now, there is a commandment, it’s not such a commandment, and there is a verse. Now, the tradition has told us that the commandment is not a commandment for every Jew like the sanctification of Shabbat Bereishit that everyone simply counts six days, rather it’s like for example the shofar blowing of the Jubilee, which is transmitted to the court. Maybe more than that, we’ll find out. But what is it yes? Not like… but also more that it’s not anarchy, it’s not that everyone can, not everyone has the power. One might have thought that everyone when he sees the moon makes a New Month, or he applies some calculation.
Speaker 2: Concept of Torah? What does concept of Torah mean?
Speaker 1: Or will he see the moon, or make a calculation according to the Torah, not with the moon. Or will he check from above, when he makes the year, ah, this is the intercalation of the year. No, the commandment is only done by the Great Court, and in the Land of Israel. These are two laws that the Rambam says, it must be the Great Court and it must be in the Land of Israel specifically. Yes, it doesn’t say Land of Israel specifically by you. And therefore it has been nullified for us today, because we don’t have the Great Court, just as the offering of sacrifices has been nullified, because we don’t have the Temple. Interesting, just as you have the Land of Israel, but both times something else is missing. The Great Court is missing, the Temple is missing. And one sees here yes heretics, those in the East Karaites… I haven’t heard, he hasn’t forgotten that they are the same heretics, what does he call them somewhere else heretics. Here they have some new name Karaites, but plain heretics. Your correct name is heretics. It could be that he wanted to call them Karaites. Karaites is from their point of view. That we should take to Scripture. So even if they shouldn’t give the credit, you are something Scripture, we are indeed the true Scripture. You call yourselves Scripture, you actually are heretics. And this is the foundation, yes, because the Karaites say the Karaites and the students. As if you have gone away from Scripture, you are busy with the students. We are only the Scripture, actually we are the Scripturalists and the students. Or you can say only the Scripturalists, because the student is essentially an expansion on the Scripture. So it’s their… So one may not give them their… the so-called Zionists. Yes. And this is the foundation that even not all the rabbis understand, also the rabbis also didn’t understand well that they didn’t have the error with the heretics, but still they had errors, and they were groping with them in the darkness of gloom. One can understand, because if you don’t understand how the sun and moon work, you’re in the darkness. No, the essences were not clear. Because I say, it’s a good metaphor when one speaks about the moon with light with the sun. Okay.
Calculation Outside the Land — Only in Times of Emergency
Speaker 1: And know, that this calculation that we calculate today and know by it the New Months and the festivals, what in today’s times, is only permitted to do in the Land of Israel specifically. Except in times of emergency, and in the absence of sages in the Land of Israel, then it is permitted to one ordained adjacent to the Land of Israel, they received ordination from the Land of Israel, to intercalate years and to sanctify months outside the Land, so that the Torah of intercalation of months should not be forgotten from Israel, as has been explained in the Talmud, then we’ll see there it says, Rabbi Akiva, when Chanina son of the brother of Rabbi Yehoshua went down to the Diaspora he was intercalating years and establishing months outside the Land. In short, they objected to them that they have no right to do and to establish years.
Speaker 2: Ay, Rabbi Akiva woke up?
Speaker 1: No, because Rabbi Akiva was the great one of the generation. So we see that the students of Rabbi Akiva do let the sages do it outside the Land.
“And There is Great Difficulty in This” — The Foundation of the Foundations of Faith
Speaker 1: And there is great difficulty in this. And it has been known forever that for the most part it was only in the Land of Israel. What was only in the Land of Israel? What is the “and there is great difficulty in this”? That this is a great transgression to do outside the Land? It’s an important thing. And it has been known forever that for the most part, generally one would not establish except in the Land of Israel, and they are who in the great. And there is great difficulty in this? Where, literally a foundation of the foundations of faith.
Speaker 2: “They did not know…” why is this a foundation of faith?
Speaker 1: I don’t know why he says so. I can even see it, let’s see what he says. Can one see that the Rambam had foundations of faith that he didn’t put into the thirteen principles. He means that it’s an important thing to understand, to grasp the topic.
Speaker 1: “They did not know and did not sense it except those who delve deeply into that wisdom. And this is what we calculate today outside the Land and make two festival days, and because of our knowledge in our saying that this day is the New Month or this day is a festival, not because of our calculation does this day become a festival in any way, rather because the court in the Land of Israel already established this day as a festival or New Month, and in their saying today that today is the New Month or festival day it becomes a festival or New Month, whether they made their establishment on the basis of calculation or on the basis of sighting, as they said Israel I have only these,” meaning which you shall proclaim them, I have only these festivals, only what the sages made. That is to say which they will say these are the festivals, even if erring even if forced even if mistaken, as the sages said in the tradition, we do not make calculation today except so that we should know the day…
And we make calculation today not to know when it’s a festival, but to know when the sages of the Land of Israel held that it’s a festival. Very interesting.
Speaker 1: “In short, it’s like this, now they calculate and establish today not by sighting, and on their establishment we rely not on our calculation, and our calculation is only to reveal our opinion that on this day they relied.”
The Implication: Our Calculation is Only a Revelation of Opinion
Speaker 2: It’s very interesting, because it will come out with this that essentially if someone will question any astronomical foundation on which it’s built, there’s still no problem, because basically we’re trying to become aware of how the sages of the Land of Israel thought. Yes, that’s it. They had an error, it was an error, but the Torah says that they can rule even in error.
Speaker 1: One must only know, because I once thought, I mean that the Rambam tries yes that everything should make sense.