Rosh Hashana 21

Amud (a) walks us through the two-day observance of Festivals outside of Eretz Yisrael.   We learn about different circumstances where the rabbis are We cannot be certain of the timing/accuracy of the messengers delivering their report of the stars indicating exact dates.  In modern practice, some movements/individuals observe only one night. Often their arguments include the fact that we do not rely on messengers any longer; we know the exact dates now and we do not require the observance of two days.  However, it seems that our ancestors also knew the exact dates.  The calendar was developed and in use already. My guess is that the tradition of two-day observance has more to do with the experience of two days of chag than it has to do with stringent interpretation of halacha.

Amud (b) begins with a new Mishna.  It teaches that witnesses of the New Moon were allowed to desecrate Shabbat only for the sake of two months: Nisan and Tishrei.  In these months, messengers are sent to Syria.  Nisan and Tishrei's timing set the dates of the Festivals.  And when the Temple was standing, Shabbat was desecrated for the sake of each and every month, for the New Moon had to be fixed accurately each month in order to properly offer sacrifices.

Following a short discussion, amud (b) shares a second Mishna: Whether the New Moon was seen clearly, ba'alil, or not, Shabbat can be desecrated in order to testify (as witnesses of the New Moon) to the court.  Rabbi Yosei states that Shabbat cannot be desecrated if the New Moon is seen clearly by all.
A story is told that forty pairs of people were walking to Jerusalem when they witnessed the New Moon; they continued walking on Shabbat to act as witnesses in the court.  Rabbi Akiva held them in Lod.  Rabban Gamliel disagreed, saying that if Akiva detains them, he will cause them to stumble (ie. not make the effort to testify) in the future.  

The Gemara moves to a more esoteric place.  First it compares the clear view of the sky to v.12:7 from Psalms, where we learn that the words of the Lord are pure; silver refined in clear sight of the earth, purified seven times.

We are then reminded that Rav and Shmuel argued about this verse, introducing a new idea.  Apparently there were fifty gates of understanding created in the world.  All of these but one were given to Moses.  Our notes teach that seven times seven, 49, is considered to be a complete number. Thus fifty is one beyond perfect; something that transcends the perfection of our physical world.  

The rabbis go on to discuss Kohelet, King Solomon, who strived to be like Moses.  He was the leader who decided that two witnesses were required to put someone to death.  One witness was not enough to justify such a severe punishment.

Leaders must be lonely.  They are surrounded by people who want to keep them happy. To find role models, they have to look to those who have been successful leaders in the past.  Moses is the consummate leader; an obvious choice for King Solomon.  But how would a king decide how to adapt that leadership model to his own reign?  If Moses was not allowed to have the wisdom of G-d; the fiftieth door, how should King Solomon use that information to become a better leader?  In this case, King Solomon understood human limitation.   Just like Moses did not have the wisdom of G-d, neither could one witness have reliable enough information to justify someone's death.