(Exodus 12:2) "This month shall be to you the beginning of months": R. Yishmael says: Moses pointed out the new moon to Israel and said to them: Thus shall it (the moon) look and the new month be designated thereby for all generations.
R. Akiva says: This is one of the three things which Moses could not visualize until they were pointed out to him by the L–rd. Likewise, (Leviticus 11:29) "And this shall be unclean for you from among all the things that swarm upon the earth." (Likewise,) (Numbers 8:4) "And this is the work of the menorah." Others say: He was likewise perplexed as to slaughtering, viz. (Numbers 29:38) "And this is what you shall do upon the altar."
"This month": Nissan. You say it is Nissan. But perhaps it was some other month of the year? It is written (Exodus 23:16) "And the festival of the ingathering (Succoth) at the end of the year," (Ibid. 34:22) "And the festival of the ingathering at the turn of the year." In which month is there ingathering and turning (from one solstice to another) and the expiration of a year? Tishrei. After learning that the seventh month is Tishrei, we infer that the first month is Nissan. And even though there is no proof for this, it is intimated in (Esther 3:7) "In the first month, the month of Nissan."
(Exodus 12:2) "The beginning of the months": We are hereby apprised that Nissan is the beginning for the months. And whence do we derive (the same for) the reign of kings? From (I Kings 6:1) "In the fourth year of Solomon's reign over Israel, in the month of Ziv (Iyyar), the second month," (his reign having begun with the first month, Nissan). And whence do we derive (the same for) festivals (i.e., that one is not in transgression of delaying his vows until three consecutive festivals have passed)? From (Devarim 16:16) "… the festival of matzoth (in Nissan), and the festival of Shavuoth, and the festival of Succoth." We find, then, that Nissan is the beginning for months, for kings, and for festivals.
R. Nathan and R. Tzaddok say: Also for house rentals (i.e., If one says: I am renting it to you for this year, the understanding is until the beginning of Nissan.) But this does not apply to (the reckoning of) years, shemitah, Yovloth, planting (in respect to arlah [viz. Leviticus 19:23]) or (the tithing of) greens, in which respect it is written (Devarim 31:10-11) "At the end of seven years, in the time of the year of the shemitah … when all of Israel, etc.", and (Exodus 34:22) "and the festival of the ingathering, the circuit of the year."
(Exodus 12:2) "This month shall be to you": Adam did not count by it (but by Tishrei, as the first month). You say this, but perhaps (the meaning is) "to you," but not to a gentile? (This cannot be, for) this is understood by (Ibid.) "It is the first for you." How, then, am I to understand "to you"? As to you, but not to Adam. We find, then, that Israel count by the moon, and the gentiles by the sun. Not only does Israel count by the moon, but once in thirty days (at the blessing of the New Moon) they lift their eyes to their Father in heaven. And an eclipse of the sun portends evil to the gentiles, who count by the sun; and an eclipse of the moon portends evil to Israel, who count by the moon.
R. Yonathan says: Both (kinds of eclipses) were relegated to the gentiles, as it is written (Jeremiah 10:2) "Do not emulate the ways of the nations, and do not be dismayed at the signs of the heavens. Let the nations be dismayed by them!"
(Exodus 12:2) "the beginning of months": I might think, for the minimum of months, two (i.e., the most distinctive of months, Sivan and Tishrei). It is, therefore, written (Ibid.) "of (all) the months of the year." (Exodus 12:2) "It is the first": What is the intent of this? It is written (Devarim 16:1) "Observe the month of Aviv (spring) and offer the Pesach to the L–rd your G–d, etc." Observe Pesach for Aviv, and Aviv for Pesach, that Aviv fall out in its proper time. How so? Intercalate Adar, so that Aviv fall out in its proper time. If they intercalated Adar and Aviv did not fall out in its proper time, I might think that they should intercalate the New Moon of Nissan. R. Yishmael says: If you say this, you make Nissan twice; but the Torah has said: "It is the first (i.e., one) to you" (and not two).
R. Nathan says "Observe the month of Aviv" — Observe the month which is closest to Aviv. And which is that? Adar. But we have not heard how many (days) are to be intercalated. From "Observe the month (of Aviv"), we infer that a month (of days, i.e., thirty) are to be intercalated. And this follows, viz.: A month is intercalated and a year is intercalated. Just as a month, (with) one of its units (i.e., days), so, a year, with one of its units (i.e., months). But perhaps, just as (with a) month — one thirtieth of it, so, (with) a year, one thirtieth of it? It is, therefore, written "Observe the month." (A month is intercalated and not one thirtieth of it. But perhaps, just as a year, one twelfth of it, so, a month, one twelfth of it? It is, therefore, written (Numbers 28:17) "And on the fifteenth day of this month" — You intercalate a day for a month, and not one twelfth of it.
R. Yitzchak said: If you said this, the moon would already be in the middle of the sky (in the beginning of the month)! You must perforce revert, then, to the first formulation, viz.: A month is intercalated and a year is intercalated. Just as a month is added to only at its end, so, a year is added to only at its end.
R. Yirmiyah says: Just as uncleanliness constrains (the offering of the Pesach [viz. Numbers 9:10] and (the advent of) spring constrains, then just as the (constraint in) the first is not less than thirty days, so, (that in) the second must be no less than thirty days. But perhaps (an intercalation is to be made backwards] even if spring arrives prematurely? It is, therefore, written (Exodus 13:10) "and you shall keep this statute (of Pesach) in its time" — You add to its time, but you do not subtract from it.
R. Yoshiyah says: whence is it derived that the year is intercalated only in the Great Beth-din in Jerusalem? From "It is the first for you … Speak (you, Moses and Aaron, the leaders of the generation [akin to the Great Sanhedrin]), etc."
(שמות יב,ב) "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה." "הַחֹדֶשׁ הַזֶּה לָכֶם", רַבִּי יִשְׁמָעֵאל אָמַר: מֹשֶׁה הֶרְאָה אֶת הַחֹדֶשׁ*הַחֹדֶשׁ: הירח החדש. לְיִשְׂרָאֵל, וְאָמַר לָהֶם: כַּזֶּה הֱיוּ רוֹאִין וְקוֹבְעִין אֶת הַחֹדֶשׁ לַדּוֹרוֹת!
(Exodus 12:2) "This month shall be to you the beginning of months": R. Yishmael says: Moses pointed out the new moon to Israel and said to them: Thus shall it (the moon) look and the new month be designated thereby for all generations.
רַבִּי עֲקִיבָה אוֹמֵר: זֶה אֶחָד מִשְּׁלֹשָׁה דְבָרִים שֶׁנִּתְקַשָּׁה בָהֶן מֹשֶׁה, וְהֶרְאָהוּ הַמָּקוֹם אֶת כֻּלָּן בָּאֶצְבַּע. כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר (ויקרא יא,כט) "וְזֶה לָכֶם הַטָּמֵא". כַּיּוֹצֵא בַדָּבָר (במדבר ח,ד) "וְזֶה מַעֲשֵׂה הַמְּנֹרָה". וְיֵשׁ אוֹמְרִים אַף בַּשְּׁחִיטָה נִתְקַשָּׁה מֹשֶׁה, שֶׁנֶּאֱמַר: (שמות כט,לח) "וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל הַמִּזְבֵּחַ".
R. Akiva says: This is one of the three things which Moses could not visualize until they were pointed out to him by the L–rd. Likewise, (Leviticus 11:29) "And this shall be unclean for you from among all the things that swarm upon the earth." (Likewise,) (Numbers 8:4) "And this is the work of the menorah." Others say: He was likewise perplexed as to slaughtering, viz. (Numbers 29:38) "And this is what you shall do upon the altar."
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: וַהֲלֹא כָּל הַדִּבְּרוֹת*הַדִּבְּרוֹת: הנבואות. שֶׁנִּדְבַּר עִם מֹשֶׁה, לֹא נִדְבַּר עִמּוֹ אֶלָּא בַיּוֹם, וְהַחֹדֶשׁ הֶרְאָהוּ בַּלַּיְלָה, וְכֵיצַד? הָיָה מִדַּבֵּר עִמּוֹ בַיּוֹם, וְהַחֹדֶשׁ הֶרְאָהוּ בַלַּיְלָה.
R. Shimon b. Yochai says: Were not all of the mitzvoth spoken to Moses in the daytime? How, then, could he have pointed out the moon?
רַבִּי אֱלִיעֶזֶר אוֹמֵר: נִדְבַּר עִמּוֹ בַיּוֹם עִם חֲשֵׁכָה, וְהֶרְאָהוּ הַחֹדֶשׁ בַּחֲשֵׁכָה.
R. Elazar says: He spoke with him just before it got dark and showed it to him when it got dark.
"הַחֹדֶשׁ הַזֶּה", זֶה נִיסָן. אַתְּ אוֹמֵר זֶה נִיסָן, אוֹ אֵינוֹ אֶלָּא אֶחָד מֵחָדְשֵׁי הַשָּׁנָה? כְּשֶׁהוּא אוֹמֵר (שמות כג,טז) "וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה", (שמות לד,לב) "וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה." אָמַרְתָּ, צֵא וּרְאֵה, אֵי זֶה חֹדֶשׁ שֶׁיֵּשׁ בּוֹ אָסִיף וּתְקוּפָה,*תְּקוּפָה: סוף עונה לפי שנת השמש. כאן תקופת תשרי, 21 בספטמבר, סוף הקיץ. וְשָׁנָה יוֹצְאָה בוֹ, וְקָרוּי שְׁבִיעִי? אֵי אַתְּ מוֹצֵא אֶלָּא תִּשְׁרִי. לְאַחַר שֶׁלָּמַדְתָּ שֶׁשְּׁבִיעִי זֶה תִּשְׁרִי, רִאשׁוֹן זֶה נִיסָן. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר: (אסתר ג,ז) "בַּחֹדֶשׁ הָרִאשׁוֹן, הוּא חֹדֶשׁ נִיסָן".
"This month": Nissan. You say it is Nissan. But perhaps it was some other month of the year? It is written (Exodus 23:16) "And the festival of the ingathering (Succoth) at the end of the year," (Ibid. 34:22) "And the festival of the ingathering at the turn of the year." In which month is there ingathering and turning (from one solstice to another) and the expiration of a year? Tishrei. After learning that the seventh month is Tishrei, we infer that the first month is Nissan. And even though there is no proof for this, it is intimated in (Esther 3:7) "In the first month, the month of Nissan."
"רֹאשׁ חֳדָשִׁים", מַגִּיד שֶׁנִּיסָן רֹאשׁ לֶחֳדָשִׁים. וּמְנַיִן אַף לַמְּלָכִים? תִּלְמֹד לוֹמַר: (מלכים א ו,א) "הוּא הַחֹדֶשׁ הַשֵּׁנִי לִמְלֹךְ שְׁלֹמֹה עַל יִשְׂרָאֵל". וּמְנַיִן אַף לָרְגָלִים? תִּלְמֹד לוֹמַר: (דברים טז,טז) "בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת". נִמְצֵינוּ לְמֵדִין שֶׁנִּיסָן רֹאשׁ לֶחֳדָשִׁים, לַמְּלָכִים, וְלָרְגָלִים.
(Exodus 12:2) "The beginning of the months": We are hereby apprised that Nissan is the beginning for the months. And whence do we derive (the same for) the reign of kings? From (I Kings 6:1) "In the fourth year of Solomon's reign over Israel, in the month of Ziv (Iyyar), the second month," (his reign having begun with the first month, Nissan). And whence do we derive (the same for) festivals (i.e., that one is not in transgression of delaying his vows until three consecutive festivals have passed)? From (Devarim 16:16) "… the festival of matzoth (in Nissan), and the festival of Shavuoth, and the festival of Succoth." We find, then, that Nissan is the beginning for months, for kings, and for festivals.
רַבִּי נָתָן וְרַבִּי יִצְחָק אוֹמְרִים: אַף לִשְׂכַר בָּתִּים. אֲבָל לֹא לַשָּׁנִים וְלֹא לַשְּׁמִטִּין וְלֹא לַיּוֹבְלוֹת, וְלֹא לַנְּטִיעָה וְלֹא לַיְּרָקוֹת, שֶׁנֶּאֱמַר: (דברים לא,י) "מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת." (דברים לא,י-יא) "בְּבוֹא כָל יִשְׂרָאֵל לֵרָאוֹת אֶת פְּנֵי יי אֱלֹהֶיךָ, בַּמָּקוֹם אֲשֶׁר יִבְחָר, תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת נֶגֶד כָּל יִשְׂרָאֵל בְּאָזְנֵיהֶם." וְאוֹמֵר (שמות כג,טז) "וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה", (שמות לד,כב) "וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה." זֶה הוּא הָאָמוּר לָךְ לַשָּׁנִים, לַשְּׁמִטִּים וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְּרָקוֹת.
R. Nathan and R. Tzaddok say: Also for house rentals (i.e., If one says: I am renting it to you for this year, the understanding is until the beginning of Nissan.) But this does not apply to (the reckoning of) years, shemitah, Yovloth, planting (in respect to arlah [viz. Leviticus 19:23]) or (the tithing of) greens, in which respect it is written (Devarim 31:10-11) "At the end of seven years, in the time of the year of the shemitah … when all of Israel, etc.", and (Exodus 34:22) "and the festival of the ingathering, the circuit of the year."
"לָכֶם", וְלֹא מָנָה בוֹ אָדָם הָרִאשׁוֹן. אַתָּה אוֹמֵר "לָכֶם", וְלֹא מָנָה בּוֹ אָדָם הָרִאשׁוֹן, אוֹ אֵינוֹ אֶלָּא "לָכֶם", וְלֹא לַגּוֹיִם? כְּשֶׁהוּא אוֹמֵר "רִאשׁוֹן הוּא לָכֶם", הֲרֵי "לָכֶם" וְלֹא לַגּוֹיִם אָמוּר. מַה תִּלְמֹד לוֹמַר "לָכֶם"? לֹא מָנָה בוֹ אָדָם הָרִאשׁוֹן. נִמְצֵינוּ לְמֵדִין, שֶׁהַגּוֹיִם מוֹנִין לַחַמָּה, וְיִשְׂרָאֵל לַלְּבָנָה. וְלֹא דַּיָּם לְיִשְׂרָאֵל, אַחַת לִשְׁלֹשִׁים יוֹם, מַגְבִּיהִין אֶת עֵינֵיהֶן לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. וּכְשֶׁהַחַמָּה לוֹקָה, סִימָן רַע לַגּוֹיִם, שֶׁהֵן מוֹנִים לַחַמָּה. וּכְשֶׁהַלְּבָנָה לוֹקָה, סִימָן רַע לְיִשְׂרָאֵל, שֶׁהֵם מוֹנִים לַלְּבָנָה.
(Exodus 12:2) "This month shall be to you": Adam did not count by it (but by Tishrei, as the first month). You say this, but perhaps (the meaning is) "to you," but not to a gentile? (This cannot be, for) this is understood by (Ibid.) "It is the first for you." How, then, am I to understand "to you"? As to you, but not to Adam. We find, then, that Israel count by the moon, and the gentiles by the sun. Not only does Israel count by the moon, but once in thirty days (at the blessing of the New Moon) they lift their eyes to their Father in heaven. And an eclipse of the sun portends evil to the gentiles, who count by the sun; and an eclipse of the moon portends evil to Israel, who count by the moon.
רַבִּי מֵאִיר אוֹמֵר: כְּשֶׁהַחַמָּה לוֹקָה בַמִּזְרָח, סִימָן רַע לְיוֹשְׁבֵי מִזְרָח; בַּמַּעֲרָב, סִימָן רַע לְיוֹשְׁבֵי מַעֲרָב.
Rebbi says: An eclipse of the sun in the east portends evil to the dwellers in the east; in the west, to the dwellers in the west.
רַבִּי יֹאשִׁיָּה אוֹמֵר: כְּשֶׁהַמַּזָּלוֹת לוֹקִין בַּמִּזְרָח, סִימָן רַע לְיוֹשְׁבֵי מִזְרָח; בַּמַּעֲרָב, סִימָן רַע לְיוֹשְׁבֵי מַעֲרָב.
רַבִּי נָתָן אוֹמֵר: אֵלּוּ וָאֵלּוּ נִתְּנוּ לַגּוֹיִם, שֶׁנֶּאֱמַר: (ירמיה י,ב) "כֹּה אָמַר יי: אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ, וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ".*תֵּחָתּוּ: תפחדו.
R. Yonathan says: Both (kinds of eclipses) were relegated to the gentiles, as it is written (Jeremiah 10:2) "Do not emulate the ways of the nations, and do not be dismayed at the signs of the heavens. Let the nations be dismayed by them!"
"רֹאשׁ חֳדָשִׁים", שׁוֹמֵעַ אֲנִי, מִעוּט חֳדָשִׁים שְׁנַיִם; מְנַיִן לִשְׁאָר חֳדָשִׁים? תִּלְמֹד לוֹמַר "לְחָדְשֵׁי הַשָּׁנָה". "לְחָדְשֵׁי הַשָּׁנָה" לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (דברים טז,א) "שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח", שָׁמוֹר אֶת הַפֶּסַח לָאָבִיב וְאָבִיב לַפֶּסַח, שֶׁיָּבֹא אָבִיב בִּזְמַנּוֹ. הָא כֵּיצַד? עַבֵּר*עַבֵּר: תוסיף חודש אדר ב', כדי לדחות את מועד חודש ניסן, שיתאים לאביב לפי שנת השמש. אֶת אֲדָר, שֶׁיָּבֹא אָבִיב בִּזְמַנּוֹ. הֲרֵי שֶׁעִבְּרוּ אֶת אֲדָר וְלֹא בָא אָבִיב בִּזְמַנּוֹ, שׁוֹמֵעַ אֲנִי, יְעַבְּרוּ אֶת נִיסָן! הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: הָא אִם אָמַרְתָּ כֵּן, נִמְצֵאתָ עוֹשֶׂה נִיסָן שֵׁנִי, וְאָמְרָה תוֹרָה "רִאשׁוֹן הוּא לָכֶם".
(Exodus 12:2) "the beginning of months": I might think, for the minimum of months, two (i.e., the most distinctive of months, Sivan and Tishrei). It is, therefore, written (Ibid.) "of (all) the months of the year." (Exodus 12:2) "It is the first": What is the intent of this? It is written (Devarim 16:1) "Observe the month of Aviv (spring) and offer the Pesach to the L–rd your G–d, etc." Observe Pesach for Aviv, and Aviv for Pesach, that Aviv fall out in its proper time. How so? Intercalate Adar, so that Aviv fall out in its proper time. If they intercalated Adar and Aviv did not fall out in its proper time, I might think that they should intercalate the New Moon of Nissan. R. Yishmael says: If you say this, you make Nissan twice; but the Torah has said: "It is the first (i.e., one) to you" (and not two).
רַבִּי יוֹנָתָן אוֹמֵר: (דברים טז,א) "שָׁמוֹר אֶת חֹדֶשׁ הָאָבִיב", חֹדֶשׁ הַסָּמוּךְ לָאָבִיב אַתָּה מְעַבֵּר, וְאֵי זֶה זֶה? הֱוֵי אוֹמֵר, זֶה אֲדָר. אֲבָל לֹא שָׁמַעְנוּ מִכַּמָּה מְעַבֵּר. כְּשֶׁהוּא אוֹמֵר "שָׁמוֹר אֶת חֹדֶשׁ", חֹדֶשׁ אַתָּה מְעַבֵּר. וְהַדִּין נוֹתֵן: הוֹאִיל וְחֹדֶשׁ מִתְעַבֵּר וְשָׁנָה מִתְעַבֶּרֶת, מַה הַחֹדֶשׁ, אֶחָד מִמְּנוּיָיו,*אֶחָד מִמְּנוּיָיו: יחידה אחת מן היחידות שבהן מתחלק החודש, כלומר יום. אַף שָׁנָה, אֶחָד מִמְּנוּיֶיהָ.*אֶחָד מִמְּנוּיֶיהָ: יחידה אחת מן היחידות שבהן מתחלקת השנה, כלומר חודש. אוֹ מַה חֹדֶשׁ, אֶחָד מִשְּׁלֹשִׁים בּוֹ, אַף שָׁנָה, אֶחָד מִשְּׁלֹשִׁים בָּהּ? תִּלְמֹד לוֹמַר (דברים טז,א) "שָׁמוֹר אֶת חֹדֶשׁ", חֹדֶשׁ אַתְּ מְעַבֵּר, וְאֵי אַתְּ מְעַבֵּר אֶחָד מִשְּׁלֹשִׁים בָּהּ. אוֹ מַה שָּׁנָה, אֶחָד מִשְּׁנֵים עָשָׂר בָּהּ, אַף חֹדֶשׁ אֶחָד מִשְּׁנֵים עָשָׂר בּוֹ? תִּלְמֹד לוֹמַר: (ויקרא כג,ו) "וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה, חַג הַמַּצּוֹת לַיי, שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ." יוֹם לְחֹדֶשׁ אַתְּ מְעַבֵּר, וְאֵי אַתְּ מְעַבֵּר אֶחָד מִשְּׁנֵים עָשָׂר בּוֹ.
R. Nathan says "Observe the month of Aviv" — Observe the month which is closest to Aviv. And which is that? Adar. But we have not heard how many (days) are to be intercalated. From "Observe the month (of Aviv"), we infer that a month (of days, i.e., thirty) are to be intercalated. And this follows, viz.: A month is intercalated and a year is intercalated. Just as a month, (with) one of its units (i.e., days), so, a year, with one of its units (i.e., months). But perhaps, just as (with a) month — one thirtieth of it, so, (with) a year, one thirtieth of it? It is, therefore, written "Observe the month." (A month is intercalated and not one thirtieth of it. But perhaps, just as a year, one twelfth of it, so, a month, one twelfth of it? It is, therefore, written (Numbers 28:17) "And on the fifteenth day of this month" — You intercalate a day for a month, and not one twelfth of it.
וְרַבִּי יִצְחָק אוֹמֵר: הָא אִם אָמַרְתָּ כֵּן, כְּבַר הַלְּבָנָה בְּאֶמְצַע הָרָקִיעַ! הָא אֵין עָלֶיךָ לוֹמַר כְּלָשׁוֹן אַחֲרוֹן, אֶלָּא כְלָשׁוֹן רִאשׁוֹן. הוֹאִיל וְהַחֹדֶשׁ מִתְעַבֵּר, וְהַשָּׁנָה מִתְעַבֶּרֶת, מַה הַחֹדֶשׁ, אֶחָד מִמְּנוּיָיו, אַף הַשָּׁנָה אֶחָד מִמְּנוּיֶיהָ. מַה חֹדֶשׁ, אֵין תּוֹסֶפֶת עִבּוּרוֹ אֶלָּא בַסּוֹף, אַף שָׁנָה, אֵין תּוֹסֶפֶת עִבּוּרָהּ אֶלָּא בַסּוֹף.
R. Yitzchak said: If you said this, the moon would already be in the middle of the sky (in the beginning of the month)! You must perforce revert, then, to the first formulation, viz.: A month is intercalated and a year is intercalated. Just as a month is added to only at its end, so, a year is added to only at its end.
רַבִּי יִרְמְיָה אוֹמֵר: הוֹאִיל וְטֻמְאָה מְעַכֶּבֶת וְאָבִיב מְעַכֵּב, מַה טֻּמְאָה, אֵין פָּחוּת מִשְּׁלֹשִׁים יוֹם, אַף אָבִיב, אֵין פָּחוּת מִשְּׁלֹשִׁים יוֹם. אוֹמַר, אֲפִלּוּ בוֹ חָל אָבִיב וּבָא? תִּלְמֹד לוֹמַר: (שמות יג,י) "וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ", בְּמוֹעֲדָהּ מוֹסִיף אַתְּ, וְאֵין אַתְּ מוֹנֵעַ.
R. Yirmiyah says: Just as uncleanliness constrains (the offering of the Pesach [viz. Numbers 9:10] and (the advent of) spring constrains, then just as the (constraint in) the first is not less than thirty days, so, (that in) the second must be no less than thirty days. But perhaps (an intercalation is to be made backwards] even if spring arrives prematurely? It is, therefore, written (Exodus 13:10) "and you shall keep this statute (of Pesach) in its time" — You add to its time, but you do not subtract from it.
"רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה", שֶׁלֹּא יַעֲשֶׂה נִיסָן שֵׁנִי. רַבִּי יֹאשִׁיָּה אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁאֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בַבַּיִת הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם? תִּלְמֹד לוֹמַר: "רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה. דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל".
R. Yoshiyah says: whence is it derived that the year is intercalated only in the Great Beth-din in Jerusalem? From "It is the first for you … Speak (you, Moses and Aaron, the leaders of the generation [akin to the Great Sanhedrin]), etc."