It begins with the verse, "This month shall be for you" (Exodus 12:2), spoken to Moses and Aaron. Why them?
The Midrash asks, why did God speak these words to Moses and Aaron specifically? Because, it explains, the sanctification – the declaration – of the new month requires a quorum of three. The idea is that God Himself joins with Moses and Aaron to sanctify the month. "The Lord spoke to Moses and to Aaron," the verse tells us, emphasizing the collaborative nature of this sacred act. God, Moses, and Aaron, together, making time itself holy.
But what about adding an entire month to the year, the process called intercalation? You see, the Jewish calendar is lunisolar, meaning it's based on both the cycles of the moon and the sun. To keep the festivals aligned with the seasons, sometimes an extra month – Adar II – needs to be added. This, according to tradition, is a bigger deal.
For intercalation, our passage continues, ten elders were required! Imagine this scene: the rabbis gather in the study hall. They're not just any rabbis, but ten expert elders, including the Av Beit Din, the senior member of the court. They lock the doors, and the deliberation begins. All night, they pour over the complexities of the calendar.
Then, at midnight, they turn to the Av Beit Din and ask: "We seek to intercalate the year so that this year will be thirteen months; will you join us in this decree?” And if he agrees, if he says, "I am with you in your opinion," something extraordinary happens. Light emanates from the study hall! It's a sign, a divine confirmation that God has consented to their decision. As it says in Psalms 112:4, "To the upright He shines a light in the darkness."
Isn't that an amazing image? This idea that human beings, through careful deliberation and with the right intention, can partner with God in shaping time itself. The Midrash goes on to say, "What they decree, the Holy One blessed be He agrees with them," citing Psalms 57:3: "I will cry to God Most High, to God who accomplishes it for me." In a way, it's a reciprocal relationship. We make the decree, and God ratifies it. The text even quotes II Samuel 23:3: "The righteous rules with the fear of God," suggesting that this power to decree is a consequence of righteousness.
So, where does this number ten come from? The text points to Ecclesiastes 7:19: "Wisdom bolsters the wise man more than ten rulers who are in a city.” Wisdom, in this context, requires a collective, a minyan of wise minds.
The passage then shifts to the reign of Solomon. According to our text, Solomon, known for his wisdom, would convene seven elders when intercalating the year, referencing Proverbs 26:16: “A wise man is lazy in his eyes, more than seven who respond sensibly.” But why seven? The Midrash interprets "lazy in his eyes" to mean that Solomon would remain silent, deferring to those wiser than him. He wouldn't speak before his elders. The passage connects this to Proverbs 23:1-2, advising caution and self-control when dining with a ruler. In Solomon's time, the text tells us, there were actually ten present: Solomon himself, Nathan the prophet, and Gad the seer.
So, what does all this mean? It's more than just ancient calendar calculations. It speaks to the profound idea that humanity has a role to play in shaping the divine order. It suggests that through wisdom, deliberation, and a commitment to righteousness, we can partner with God in the very act of creation, marking time and sanctifying the world around us. It makes you think about how the decisions we make, individually and collectively, can have a real impact on the world, even reaching up to the heavens.