Prof. Rachel Elior explains how the sages invented Judaism as we know it.

Prof_Rachel_Elior_Public_ Lecturer_Univ_Chicago_2014.mp3

 http://www.jpost.com/Magazine/Features/Article.aspx?id=141513
“From The Sun To The Moon”  posted @ 

 

Prof. Rachel Elior explains how the sages invented Judaism as we know it.According to Prof. Rachel Elior of the Hebrew University of Jerusalem, the Rabbis were involved in nothing less than “a reinvention of Judaism“…The short reason … she suggests, was “a dispute over the calendar… “scholars known as Pharisees who disputed the legitimacy of the Hasmonean priests and kings and who argued with the Zadokite priests about the solar calendar…“.

The scene could be out of the Haggada – a group of rabbis sitting on the floor in a circle through the night, probably reclining on pillows, scrolls scattered about them, engaging in heated disputation until the pale light outside signals that a new day is upon them. 

The fact that this particular gathering, mentioned in the Talmud, is held in an attic (aliyat gag) might suggest to a modern reader that there is something clandestine about it, perhaps a desire to take distance from Roman ears or even from the surrounding Jewish population. 

Clandestine or not, this meeting, and all the similar gatherings that preceded and followed, contained the seeds of revolution – the radical restructuring of Jewish religious thought and practice that followed the destruction of the Temple in 70 CE. 

According to Prof. Rachel Elior of the Hebrew University of Jerusalem, the rabbis were involved in nothing less than “a reinvention of Judaism… They were closing an old world based on prophecy and angelic revelation and opening the sacred canon to human reinterpretation.” 

A glimpse into that intellectual ferment is provided in the brief depiction in the talmudic tractate Shabbat (13b) of the rabbinic gathering, perhaps in Yavne – which had become the major center of Jewish learning after the destruction of Jerusalem. 

“That man should be remembered with favor,” the passage says in reference to one of the participants in the meeting, “his name being Hanania son of Hezekiah, for if it were not for him the Book of Ezekiel would have been suppressed and withdrawn as its teachings contradict those of the Torah. What did he do? They brought him jugs of oil [for lamps] and he sat in the attic and expounded upon the texts [through the night].” 

What Hanania and his colleagues were engaged in was a culling of all the Hebrew religious texts composed until that time. The works they would choose from this library would constitute the Jewish canon which henceforth would be the only texts deemed to have divine authority. 

In the end, a consensus formed around 24 works, including the five books of the Pentateuch, which together would make up the Bible. But what of the works excluded from the canon? Many were of comparable literary and religious quality to those chosen, says Elior, a professor of Jewish philosophy and Jewish mystical thought. “To many of the Jews of the first millennium BCE, all the texts had been equally holy,” she says. 

“The [excluded] Book of Enoch or Book of Jubilees were certainly not considered less sacred than the [canonical] Book of Judges or Esther or Daniel.” Yet the excluded texts – close to a dozen major works – were not just abandoned but excised as if they were a malignant growth. 

“Whoever reads them,” declared Rabbi Akiva, one of the foremost sages involved in the process, “will have no place in the world to come.” Left to die, some of the expelled texts were rescued and adopted by another religion. 

Newborn Christianity, which regarded itself as the successor of Judaism, incorporated these texts into its own corpus of holy works along with the Old Testament, as the Hebrew Bible came to be called. In time, Jewish scholars would rediscover the repudiated texts of their ancestors in Greek, Ethiopian (Geez), Syriac, Armenian and Slavic church translations. 

These writings, known as Apocrypha (“hidden scriptures” in Latin) would never be reincorporated into the Jewish library but would remain for scholars to puzzle over as they tried to understand by what criteria the texts had been rejected.

HALF A century ago another lost library with a mystery attached surfaced on the shores of the Dead Sea, this one having been literally lost for 1,900 years after being hidden in the caves of Qumran. Many of these Dead Sea Scrolls would have been suppressed, says Elior, for the same reasons that the previously known apocryphal books were suppressed.

In her recently published (Hebrew) book, Memory and Oblivion – The Mystery of the Dead Sea Scrolls, she offers a bold and coherent narrative to explain events about which scholars have long held contrary views. 

The short reason for the canon/Apocrypha divide, she suggests, was a dispute over the calendar. The more profound explanation involves a power struggle between the old priestly order that believed its rulings to be divinely inspired and an emerging class of rabbis espousing a different narrative, one which gave human reason and laws a role in shaping the religion. 

Elior demonstrates how mystic notions like cosmic calendars and heavenly chariots were part of a power struggle whose outcome would affect how Judaism is practiced to the present day. For centuries the Israelites had marked time according to a solar calendar drawn up by the priestly caste but regarded as divinely inspired. The calendar emulated the pattern set by God when He created the world in six days and rested on the seventh. The number seven would become a mystic measure of Jewish time. The Israelites adopted a seven-day week, apparently the first people in the world to do so, and they too rested on the seventh day. 

Every seventh year was designated a shmita year when the earth itself rested and lay fallow. Each cycle of seven times seven years, 49 years in all, would be followed by a jubilee year, a new beginning when indentured servants were freed and leased land reverted to its original owners. 

The time between the exodus from Egypt to Moses’s meeting with God on Mount Sinai would be remembered as seven weeks. Joshua would lead the Israelites across the Jordan in a jubilee year. There would be, until this day, seven days of mourning, seven days between birth and male circumcision, seven days of female menstrual impurity. 

Elior terms the priestly calendar an exceptional mathematical construct that reflected a presumed cosmic order revealed to Enoch (Hanoch, in Hebrew), an intriguing biblical figure central to the priestly narrative but shunted aside by the rabbis. In Genesis (5:18), he is mentioned briefly in the long list of descendents of Adam – the seventh generation of the patriarchs of mankind, and thus safely distanced from the incest that necessarily marked the earliest generations – but his listing is unique. As with all the others, it gives the number of years he lived – 365 in his case, not coincidentally the number of days of the year – and tells whom he begot – Methuselah, who lived 969 years and who in turn begat Noah. 

However, the thumbnail biography of Enoch does not end like all the others with the words “and he died.” Instead, it says “And Enoch walked with God, and he was not; for God took him.” The Bible does not elaborate on this, but the Apocrypha does. Several versions of the Book of Enoch preserved by the church have been found in different languages. (Several scrolls of Enoch turned up in Qumran as well, in Aramaic.) They describe Enoch being brought up to heaven and granted immortality along with a two-way ticket. At God’s direction, he is taught by angels to read, write and calculate numbers – the first human given this knowledge. He then returns to earth to share with humankind what he has learned, including the solar calendar. 

The priests, wrote Elior in an earlier book, The Three Temples: On the Emergence of Jewish Mysticism, viewed this calendar as “a cyclic reflection of an eternal divine order.” The priests were the calendar’s guardians, privy to secrets imparted by angels and, like Enoch, would serve as conduits between the heavenly and the terrestrial. It was members of the priestly caste and prophets, many of whom were priests, who wrote the books that would form the Bible, and they wrote the books that would become the Apocrypha as well. 

Everything the priests wrote was considered sacred because they were, in effect, taking dictation from the angels. They regarded the angels as their heavenly counterparts and saw themselves as working with them to ensure a synchronization of the cosmic order in heaven and on earth. 

THE MOST tangible earthly manifestation of the solar calendar was the priestly work roster on the Temple Mount. Twenty-four priestly families, the same number as the number of hours in a day, took weekly turns attending to animal sacrifices and other Temple rituals. Like army reservists today, members of one of these families would go up to the Mount on Sunday morning and officiate until relieved by the next family a week later. 

These priestly “watches” gave a time frame to the life of the entire community, says Elior. From the time the Temple was built by Solomon in the 10th century BCE, the High Priest was chosen from a family line descended from the priest Zadok, who had carried the Ark of God in David’s time and anointed David’s son, Solomon, as king. 

The last Zadokite (Sadducee) high priest was ousted during the political chaos that preceded the Hasmonean revolt in the second century BCE. The Hasmoneans, a priestly family but not of the Zadokite line, cast out the Hellenizers from Jerusalem but instead of restoring the Zadokite line installed their own members in the high priesthood. Some of the Zadokites and their followers challenged the legitimacy of the Hasmonean priestly leadership and seceded from Temple service. 

This conflict between the Zadokite “secessionists,” as Elior calls them, and the Hasmonean usurpers is the theme of many of the most interesting scrolls found at Qumran. Elior views the Qumran scrolls as a Zadokite library, not an Essene library as has been the consensus view. Amid the chaos and intense religious ferment of the Hasmonean period (152-37 BCE), new voices began to be heard –those of scholars known as Pharisees who disputed the legitimacy of the Hasmonean priests and kings and who argued with the Zadokite priests about the solar calendar and their claims to possess an open line to the divine. 

These scholars, who would become known as rabbis or sages, were unhappy about the exclusiveness of the priests and the power they had accrued through their claims to esoteric knowledge as confidants of angels. In a game-changing move, the rabbis declared that the age of prophecy had long since ended and that the priesthood had been severed from ongoing access to higher authority. According to one rabbinic tradition, prophecy had ended with the destruction of the First Temple in the sixth century BCE. 

According to another, it ended when Alexander the Great and the Hellenizers arrived two centuries later. The priests vigorously rejected this downsizing.The rabbis favored a lunar calendar, says Elior, because they saw it symbolically freeing the nation from dependence on a closed priestly caste locked into the solar calendar and claiming divine authority.

 They wanted to symbolize instead man’s share in the determination of time and of his own fate. “They declared that human understanding of sacred writings was a legitimate source of authority.” The month would now not commence according to a solar calendar precalculated for eternity but by mortals scanning the sky for the new moon, perhaps disagreeing about the sighting among themselves, perhaps even erring. 

A MODERN-DAY reminder of the rabbinic victory in their epic struggle with the priests can be witnessed outside Orthodox synagogues one night a month,when the congregation emerges to pronounce the prayer for the new moon. In choosing the works that would comprise the biblical canon, says Elior, the principle criteria of the rabbis was to exclude those which invoked the solar calendar and endowed the priests with ongoing divine authority. “They were saying by this, ‘The old age has ended and a new age has begun.’ ” Similar symbolic moves would follow the French Revolution when a radically new calendar, including a 10-day week, was adopted, and following the Russian Revolution when the Gregorian calendar used in the West was substituted for the Julian calendar followed by the Russian Orthodox Church. 

The issue was less the measure of time, notes Elior, than the measure of man’s sovereignty. Alongside the texts that the rabbis accepted into the canon, they created a parallel framework of oral law which they themselves – not the priests – would develop and which would become ever more relevant over the centuries to the evolving circumstances of Jewish life. The first major compilation, the Mishna, would be completed by 200 CE. In the following centuries, sages in Palestine and Babylonia would complete the Talmud. These compilations would remain oral – the ancients having a capacity for memorizing enormous texts – until the eighth or ninth centuries when they were finally put into writing. The sages represented a strongly democratic strain. Study was open to all Jewish men and was not a matter of dynasty and inherited privilege. Rabbi Akiva had been a shepherd. Other sages had been farmers and craftsmen. Resh Lakish was a reformed bandit. 

The Oral Law, says Elior, was “open to study and interpretation by the entire male Jewish population.” The meritocracy that emerged displaced the hereditary leadership of the priestly clans which had traced their dynasty, link by link, back to Moses’s brother, Aaron. “The rabbis transferred the center of gravity,” says Elior, “from a regular, priestly ritual, anchored in holy time and holy place, to an ever-changing order entrusted to sages from all classes of the population, who took charge of humanly declared time and taught a new perception of holiness.”

The debate between the sages and the priests ended abruptly with the Roman conquest. Following the destruction of the Temple, the priestly order was shattered and the rabbis were free to reconfigure the playing field. They not only discarded the apocryphal texts but, according to Elior, probably amended some passages in the books they would include in the Bible tominimize references to the solar calendar, to angels and to the story of Enoch. By doing so, the sages prepared the Jewish people for the long haul through the ages. The conduit to the divine was no longer a monumental building in Jerusalem served by a priestly caste. As they went into exile, the Jews took with them the Sabbath and the Bible but were no longer dependent on a specific holy place or on priestly intermediaries. From now on a quorum of 10 ordinary Jews assembling in the humblest of rooms, or in no room at all, could, anywhere in the world talk directly to God.

abra@netvision.net.il

THE ESSENE CALENDAR  Zadokite Calendar Counting 

A comparison of Calendars can be found on https://perfectgiftorg.com/?p=1150

Yahushua Melchizedek Calendar VS  Rabbinic Lunar  Calendar on Year 30AD

Or scroll down to the end of the Zadokite Calendar on this page!

The Zadokite Essene calendar, the calendar attested in I Enoch and the Book of Jubilees, consisted of a solar calendar of 364 days divided into seven-day weeks, twelve months of thirty days each except for one extra day in the last month of each quarter (Jaubert 1965:27; Pfeiffer 1969:64-65; Vanderkam 1998:55; Finegan 1998:44). The Feast of Unleavened Bread, Feast of Trumpets, Feast of Tabernacles, and Feast of the Great Day (often seen as the eighth day of the Feast of Tabernacles), always began on the 4th day of the week, (Jaubert 1965:10; Simon 1967:73). Trumpets, Tabernacles, and the Great Day always occurred in the seventh month as set forth in the Law of Moses (Leviticus 23:24-44). As Nisan 15, the annual Sabbath, or Passover Sabbath, marking the start of the seven-day Feast of Unleavened bread began at sunset the fourth day night, the Essene observance of the Passover Seder was always on  the third day evening of the week  (Finegan 1998:43, 48).   Jaubert set forth in a simple chart her understanding of the calendar (Jaubert 1965:27) shown below. days months 1,4,7,10 months 2,5,8,11 months 3,6,9,12 The 4rd day 1 8 15 22 29   6 13 20 27   4 11 18 25 The 5th day 2 9 16 23 30   7 14 21 28   5 12 19 26 The 6th day 3 10 17 24   1 8 15 22 29   6 13 20 27 7th day Sabbat 4 11 18 25   2 9 16 23 30   7 14 21 28 The 1st day 5 12 19 26   3 10 17 24   1 8 15 22 29 The 2nd day 6 13 20 27   4 11 18 25   2 9 16 23 30 The 3rd day 7 14 21 28   5 12 19 26   3 10 17 24 31 David Flusser suggests that the Essene calendar differed significantly from that of the priests in order for the Essenes to distance themselves from the Jerusalem establishment. He wrote: The use of their own calendar was the most particular way in which members of the sect differentiated themselves from the rest of Israel. They celebrated their festivals on different dates, with the deliberate intention of differentiating themselves from the other Jews. This is a phenomenon typical of many sects throughout the world. Even among the Jews, the Samaritan calendar is different from the Karaite one, and both differ from the common Jewish one. The calendar of the Sages, of the whole House of Israel, was different from the Essene one not only in the dating of the festivals, but in its whole conception of the year. The Essenes had a sophisticated solar calendar, in which there were fifty two weeks, and the festivals always began on the same day of the week. In this they were different from other Jews, who lived by a lunar calendar.(Flusser 1989:43.) Jaubert concludes: it is certain that, at the beginning of the first century, A.D., there existed two liturgical calendars. In one of these the feasts were assigned to days of the lunar month; this was the official calendar, about which we can find information in later rabbinical Judaism. In the second, the feasts always fell on fixed days of the week. The character of this calendar may now be discovered in contemporary Jewish sources. It is witnessed only in its Jubilees-Qumran type; but it is probable that it also existed in modified forms which could have either preserved an intermediary stage of the calendar’s development or attempted a certain compromise with official reckoning. (Jaubert 1965:52.) One of the elements leading to Jaubert’s research dealt with the dating of the Last Supper and the day of the Crucifixion. She writes: The date of the Last Supper is linked with the problem of the day of Jesus’ death, a question which has occupied exegetes since the end of the second century. In the present work a new solution is proposed, based on an ancient Jewish calendar, recently discovered, and on an Eastern patristic tradition which has all at once been illuminated by the new calendar. (Jaubert 1965:9.) Benedictine scholar and archaeologist Bargil Pixner, who lived on Mt. Sion in the Dormition Abby, agreed holding that Jesus’ Last Supper occurred on a the 3rd day (Tuesday) night but adding that it took place in the guesthouse of the Essene community on Mt. Zion in Jerusalem. “To my mind” writes Pixner “this took place in the Essene guesthouse on Mount Zion on the 3rd day (Tuesday) night” (Pixner 1992:64; see also Pixner 1976,1990, 1997). Richard Mackowski, concurring, held that this “must have been a very simple dining hall in keeping with the simple life of the Essenes” (Mackowski 1980:141). In his thinking, the “site, therefore, must be secure, for it has been the only candidate for the Cenacle (Coenaculum or dining hall) from primitive Christianity until today” (Mackowski 1980:145). Mackowski concluded, from his topographical study of the site of the Upper Room, that the Last Supper did indeed take place in the Essene dining hall on Mt. Sion from where Jesus and his followers “walked down from the Upper City’s Essene quarter, using the steps still visible beside the Chapel of Peter-in-Gallicantu on the eastern slope of Mt. Zion (Mackowski 1980:164). Moreover, he stated that: According to Pixner, who recently has reexamined the area thoroughly, the steps leading up from the Church of St. Peter-in-Gallicantu, on the eastern slope of Mt. Zion, led up towards a point identified as the most likely spot for a doorway or a vestibule of an ancient house. This door would have opened towards a platform leading to a house whose level would correspond to a second story upper room. (Mackowski 1980:145.) Mackowski, independently of Bargil Pixner’s study of the area (Pixner 1976), concluded that the material evidence on Mt. Zion, in the light of textual analysis, was not only the mahaneh (the camp) of the Essenes during the time of Jesus but also the birthplace of this sect in Jerusalem (Mackowski 1980:63). While Jaubert and Pixner saw the Last Supper, a Passover ceremony, on the 3rd day night they held that the Crucifixion occurred the following “Friday”. This would not only accommodate the “Sunday” resurrection tradition but would allow three days for the incarceration and trial of Jesus of Nazareth. There are major problems with that theory and a remarkable solution to the Passion Week chronology (see The Last Seder: Unscrambling Its Baffling Chronology).                                                                    The Zadokite Essene Solar Calendar Dates in bold indicate weekly Sabbaths, annual Sabbaths, and the new moons of the first, fourth, seventh and tenth month. Roman numerals indicate the month beginning with the first month. The days and months had no names and were known by number only. The seven annual Sabbaths appear in the black cells. The first day on the first month always begins at sunset (Jerusalem time) on the Tuesday evening following the vernal equinox (I Enoch; Finegan 1998:46). The calendar had a year of 364 days. As Jubilees set the Festival of Weeks (Pentecost) on III 15 the offering of the wave sheaf (Leviticus 23:11), the omer-waving ceremony from which it is dated, always fell on first day of the week, the 26th day of the first month (Jaubert 1965:27; Finegan 1998:42).   I II III Day1   5 12 19 26   3 10 17 24 1 8 15 22 29 Day2   6 13 20 27   4 11 18 25 2 9 16 23 30 Day3   7 14 21 28   5 12 19 26 3 10 17 24 31 Day4 1 8 15 22 29   6 13 20 27 4 11 18 25   Day5 2 9 16 23 30   7 14 21 28 5 12 19 26   Day6 3 10 17 24   1 8 15 22 29 6 13 20 27   SAB 4 11 18 25   2 9 16 23 30 7 14 21 28     IV V VI Day1   5 12 19 26   3 10 17 24 1 8 15 22 29 Day2   6 13 20 27   4 11 18 25 2 9 16 23 30 Day3   7 14 21 28   5 12 19 26 3 10 17 24 31 Day4 1 8 15 22 29   6 13 20 27 4 11 18 25   Day5 2 9 16 23 30   7 14 21 28 5 12 19 26   Day6 3 10 17 24   1 8 15 22 29 6 13 20 27   SAB 4 11 18 25   2 9 16 23 30 7 14 21 28     VII VIII IX Day1   5 12 19 26   3 10 17 24 1 8 15 22 29 Day2   6 13 20 27   4 11 18 25 2 9 16 23 30 Day3   7 14 21 28   5 12 19 26 3 10 17 24 31 Day4 1 8 15 22 29   6 13 20 27 4 11 18 25   Day5 2 9 16 23 30   7 14 21 28 5 12 19 26   Day6 3 10 17 24   1 8 15 22 29 6 13 20 27   SAB 4 11 18 25   2 9 16 23 30 7 14 21 28      X XI XII Day1   5 12 19 26   3 10 17 24 1 8 15 22 29 Day2   6 13 20 27   4 11 18 25 2 9 16 23 30 Day3   7 14 21 28   5 12 19 26 3 10 17 24 31 Day4 1 8 15 22 29   6 13 20 27 4 11 18 25   Day5 2 9 16 23 30   7 14 21 28 5 12 19 26   Day6 3 10 17 24   1 8 15 22 29 6 13 20 27   SAB 4 11 18 25   2 9 16 23 30 7 14 21 28

 A comparison of Calendars can be found onhttps://perfectgiftorg.com/?p=2337

Yahushua Melchizedek Calendar VS  Rabbinic Lunar  Calendar on Year 30AD

https://perfectgiftorg.com/wp-content/uploads/2015/02/2015-Melchizedek-Calendar-Schedule.pdf

 

Do a simple count of days to day 14 you will find that Yahushua’s crucifixion fell on the 4th day of the week given a 14 day count from the conjunctive moon day declaration as the counting of days on the equinox calendar works out the same to Passover/unleavened bread every year if one is working from the equinox, as per my diagram in the last article.

 

30 CE Equinox vs Conjunctive       Moon (Starry Night Pro Astronomical Software)
	Yahushua       Melchizedeck Calendar				Rabbinic Lunar       Calendar
		Equinox mean sun       calculation 22nd March, 11.39 pm –True       Sundial Observation on 23rd March	Day		Day
		1	4
		2	5		1	Conjunction New Moon Day 1 –       evening of 23rd March
		3	6		2
		4	7	Sabbath	3	7	Sabbath
		5	1		4	1
		6	2		5	2
		7	3		6	3
		8	4		7	4
		9	5		8	5
		10	6		9	6
		11	7	Sabbath	10	7	Sabbath
		12	1		11	1
		13	2		12	2
		14 Yahushua’s	Passover	3	13	3
	Crucifixion	15	Unleavened Bread		14	Rabbinic Passover	Crucifixion
		16	5		15	Unleavened Bread
		17	6		16	6
		18	7	Sabbath	17	7	Sabbath
		19	1	Resurrection	18	1	Resurrection
		20	2		19	2
		21	3		20	3
		22	4		21	4
		23	5		22	5
		24	6		23	6
		25	7	Sabbath	24	7	Sabbath
		26			25
		27			26
		28			27
		29			28
		30			29
		31			30
		Month 1			Nisan 1

 

D.  How the Ancient Hebrew Calendar is Built:

The month by month’s guide below is based on the calendar frame work provided by Daniel de Caussin; we share the same way of counting of the year but we hold different opinion on the counting of the weekly shabbat day!

“RECENT FINDINGS At Qumran in 1947, there were apocalyptic scrolls found, and among them the Books of Jubilees and the Second Mikdash writings of Enoch I which discuss the calendar and dating system by which these people lived.

Scholars had been attentive of the Apocryphal Calendar before this find, but interest was renewed with the discovery of these scrolls by which the Qumran sect lived. It is based on 364 days per year. The year is divided into four periods (to correspond to the four seasons of the year), of 13 weeks or 91 days in each period. There are 12 months in each year or a total of 52 weeks.

By using this exact measure and beginning the year on the 4^th day of the week just after the vernal equinox, the Set Apart days fall exactly on the same day, in the same month, every year. This calendar warrants extensive study, as there are now numerous proofs it was the calendar used by Abraham, King Solomon, King David, and High Priest Zadok in the First Qodesh Mikdash.

A different calendar was used in the Second Commonwealth, but that Mikdash had no Presence, no Ark of the Covenant, and no means for its apostate priesthood to communicate directly with יהוה. In fact, it is recorded that 300 high priests during the second Mikdash period, died when they went into the Most Kodesh Place on Yom Kippur. Something, perhaps many things, were wrong with the Second Mikdash Cult. A team of scholars was appointed to study the scrolls in 1952. They became an elite and secretive clique. In 1991 this monopoly was effectively broken when the Huntington Library in California announced it would allow public access to its collection of Dead Sea Scrolls photographs.

This was soon followed by the publication of a Facsimile Edition by the Biblical Archaeology Society in Washington, D.C. Until this time scholars previously controlling access to the Scrolls had been publicly contending that there was nothing interesting in the remaining unpublished Scrolls and nothing throwing further light on Judaism and Christianity’s rise in Palestine. (The Dead Sea Scrolls Uncovered, Professor Robert Eisenman & Michael Wise).

for clarity, please go to this page: https://perfectgiftorg.com/?p=1794 :

The Zadokite Essene calendar, the calendar attested in I Enoch and the Book of Jubilees, consisted of a solar calendar of 364 days divided into seven-day weeks, twelve months of thirty days each except for one extra day in the last month of each quarter (Jaubert 1965:27; Pfeiffer 1969:64-65; Vanderkam 1998:55; Finegan 1998:44).

The Feast of Unleavened Bread, Feast of Trumpets, Feast of Tabernacles, and Feast of the Great Day (often seen as the eighth day of the Feast of Tabernacles), always began on the 4th day of the week ( There is NO Wednesday yet in the 1st century),

The feast of Passover actually start on the 3rd day (Tuesday) evening, as the Jews began days at evening not midnight (Jaubert 1965:10; Simon 1967:73).

Trumpets, Tabernacles, and the Great Day always occurred in the seventh month as set forth in the Law of Moses (Leviticus 23:24-44).

As Nisan 15, the annual Sabbath, or Passover Sabbath, marking the start of the seven-day Feast of Unleavened bread began at sunset the fourth day night, the Essene observance of the Passover Seder was always on the third day evening of the week  (Finegan 1998:43, 48).)

The Talmud does not explain this calendar exactly, but does mention the argument of the calendars between the Pharisees and Sadducees…

We (the Editors of this website) are observing according to the exact same principal. Once we identify the first day of the year is the 4th day of the week…hence we will know that 3 days later is the 7th Shabbat Day…In the Essenes day, there is NO “Wednesday”…beginning the 1st day of the year on the 4th day of the week just after the vernal equinox, the PassOver Feast days fall exactly on the same 4th day of the week, the 14^th day in the same month, every year. Which bring us to the same Resurrection day every year: after our Messiah Yahushua was buried 3 days 3 nights, He arose before the sunset/before the ending of the 7th day weekly Shabbat! HalleluYah, HE is the Mater of our Shabbat!!

 How the Ancient Hebrew Calendar is Built

 NOTE:

To get a record of the mean sun calculations as they occur in Jerusalem time, go to this link: http://www.timeanddate.com/calendar/seasons.html?n=110 . (Remember to examine the dates and times carefully know that from the link, they are only mean calculations and not true incidences and work out when the true sun equinox would be occurring or you could be a day too early!) . Keep a copy of this page as a record for the future it presents the means sun calculations for many years to come. 

שבת – Sabbath On this calendar, every seventh day is called a sabbath. See h7676 Additionally, the word sabbath is also associated to the concepts of rest and cessation. See h7673 – 7676

High Sabbath or Sabbath’own – שבתון A Sabbath’own, see h7677, is a Great or High Sabbath, and it can also be a Solemn Sabbath. It may occur on a day that is not a seventh day Sabbath indicating that this day is a special day of rest or solemnity.

Solemn Assembly or Atsara – עצרה An Atsara, see h6116, is a Solemn Assembly. It is characterized as an assembly called to be solemn. To be solemn is to not be cheerful and a time in which there is deep sincerity within the people in that assembly.

Set Apart Convocation or Miqra Qodesh – קדש מקרא A Miqra Qodesh, see h4744 and h6944, or Set Apart Convocation is set up for gatherings to remember set-apart days. These are, by definition, large formal assemblies of people.

The first example of this is the day after passover calling for an assembly to remember the feast of Unleavened Bread. Call for many to appear or Ra’ah Paniym – פנים ראה Ex 23:14-17 Three times a year all males are commanded to appear before YHWH/Yah’oah. These times are outlined as the feasts of Unleavened Bread, Feast of Weeks of the firstfruits of wheat harvest, and In Gathering.

This Hebrew word ra’ah at h7200, has the feeling of to see something as in to feel, smell, behold, to perceive in the heart, and to hear a thing. In an assembly of this nature, all these things would be happening to the attendee. And the Hebrew word paniym at h6437, has the feeling of turning oneself as in to face a new direction, and as in to change one’s walk in a different direction. The idea was to turn one’s walk in life towards the path of YHWH/Yah’oah and the Torah (instructions). When we error from the mark, we err from the concept of love of Father, love of neighbor, and the concept of the family (father and mother). Therefore, these Ra’ah Paniym, were designed to realign the males so they could better guide their families and communities.

Month one

Step One

Let’s start building the Calendar starting in Exodus 12 where we are given in Torah that the first month has a first day.

Exodus 12: 1

And יהוה spoke to Mosheh and to Aharon in the land of Mitsrayim, saying, 2 “This month is the beginning of months for you; it is the first month of the year for you.We learn the first day begins on the Spring Equinox. We will revisit this later in this document.

Enoch 72:34 So as at the beginning the year comes back to its course where the day becomes longer, and each night becomes shorter. see also Ex 13:4, Ex 23:15, Ex 34:18, Deut 16:1, Enoch 72:6 After we verify the Spring Equinox, that evening we start the calendar. as day one.

By using shadows on sticks in the ground the Spring Equinox can be verified, or go to this web site and type Jerusalem for the location. http://www.timeanddate.com/calendar/seasons.html?n=110 

Please note that the team producing this document and Hebrew translations, with prayer and by leadership of the Spirit of Truth, which is the hand of יהוה YHWH.

The days that come after the first day are special days to יהוה. Through Yahh, our Father Av has given us Torah to follow. Whenever we are given teachings, instructions, or direction, it is always designed for our benefit.

			Month One
1	2	3	4	5	6	Weekly Shabbat
			Day 1 of the new calendar year Evening of Spring Equinox

Notice that we don’t use the day names like we have on a Gregorian calendar for obvious reasons. These day names are heathen based names.

Fun Fact about the Day 31: the “intercalary.”

Enoch 75

And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office. According to the reckoning of the year, these render service on the four days, which are not counted in the calculation of the year.

2 On account of these men go wrong, for those luminaries truly render service on the world-stations, one in the first gate, one in the third gate of the heaven, one in the fourth gate, and one in the sixth gate, and the exactness of the year is accomplished through its separate three hundred and sixty-four stations.

Night and Day

Why does a day begin at sunrise? The first clue is found in Genesis 1:5

… It became evening. And then it became the morrow,  this was the first day of a multitude of days.

The stars or Angels are the leaders of the Calendar. They have been given a job, and by oath keep it in perfect and constant order. The Stars enter first.

Another clue comes from Enoch.

Enoch 82:8 He has power over night and day in the heaven to cause the light to give light to men from the sun, moon, and stars, and all the powers of the heaven, which revolve in their circular chariots. 9 These are the orders of the stars, which set in their places, and in their seasons, festivals, and months. 10 And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions. 11 Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for the three hundred and sixty days there are heads over thousands who divide the days; and for the four intercalary days there are the leaders which divide the four parts of the year.

Woe

Yet another clue comes in the form of a Great Woe. Woe to us in following the lead of the Treacherous Watchers!

Enoch 82:4 Blessed are all the righteous. Blessed are all those who walk in the way of righteousness and do not as the sinners, the treacherous Watchers! In the reckoning of all their days,  in which the sun traverses the heaven entering into and departing from the gates for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which lead them and enter with them four days.

How do we know the First Day and Duration of a Year?

According to Enoch, a year has 364 days. Each year has 52 Sabbaths, every year for all generations. There are no leap days, or leap months. Other calendars count every day of the year. This requires the use of leap days as in a Gregorian calendar, leap months as in a Jewish Lunar-solar calendar.

The way to handle the fact that a year has 365.2422 days in a year is this difference of 1.2422 days is just waited out and not counted. We wait and observe the Spring Equinox to occur. The ancients required a constellation and the point where the sun rose through the constellation during the last observed equinox. When the Spring Equinox is confirmed, that evening at sunset the new year begins. The two witnesses to this first day are the Stars and the Sun. 

You can see how the stars are used at Enoch 74:

12 The sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity, but complete the years with perfect justice in 364 days.

13 In three solar [and Sidereal] years there are 1,092 days [3 times 364], and in five years 1,820 days [5 times 364], and in eight years there are 2,912 days [8 times 364].

Thirteen weeks for each season and Four seasons, and a total of 52 weeks in the Year

Jubilee 6:23 And on the new moon(first day) of the first month, and on the new moon(first day) of the fourth month, and on the new moon(first day) of the seventh month, and on the new moon(first Day) of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year.  These are written and ordained 24 as a testimony forever.  29 … each had thirteen weeks; from one to another (passed) their memorial, from the first to the second, and from the second to the third, and from the 30 third to the fourth. And all the days of the commandment will be two and fifty weeks of days, and (these will make) the entire year complete.

Another point to bring up from Enoch 74 is the fact that two methods of ensuring accuracy were employed. The solar and sidereal cycles are similar in duration. At Enoch 74:12 The Sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity, but complete the years with perfect justice in 364 days. A principle in the Hebrew language is that when you double something you are emphasizing its importance. So here we see that two methods are used for verification. This is because of the importance of this ancient calendar.

The Stars have a cycle used for calendars and time keeping. Their cycle is called a Sidereal cycle. The length of a sidereal day is 23.93446 hours. The length of a sidereal year is 365.25 days. Sidereal time is calculated from watching the stars and their relation to the revolution of the earth on its axis and the rotation of earth around the sun. Notice that the times for the day and the year are very similar to that of the solar cycle.

Two witnesses to confirm the first day

The consistency of the star’s location and the sun’s location are used as two witnesses to the first day of the calendar so that we all, from generation to generation, can observe the sabbath on the same seventh day, and the feast days on their appointed days and times.

The Duration of 24 hours

The Earth revolves around its axis at a fairly constant rate. Its rate is affected by earthquakes and other cosmic influences. Nevertheless, it does change, but the change is so small it is almost undetectable. A leap second was added in 1972, and 40 years later one in 2012. This is a testament to Father’s hand in this situation.

What is a Day?

The Hebrew word yom has several meanings. Using a Gesenius, a Benner, and a Klein Lexicon we see these meanings for the word יום: heat, the day, a day, a festival day, time, at that time, then, at some time, at the time in which – as in the word “when”. The definition of this word is important to consider because the word יום is used in Genesis 1:5 to describe the first day. It was called a yom even though the sun was not created. The sun has nothing to do with the usage of this term. The same is true for Genesis 1:8, and 13. In this case the first three days where counted as days. Perhaps by the precision of the earth’s rotation. YHWH/Yaha’oha was the light that was provided for those three days. His presence was the light source. As we read in the Revelation of John 22:5 And night shall be no more, and they shall have no need of a lamp or the light of the sun, because יהוה Elohim shall give them light. And they shall reign forever and ever.

Step two

Next step in understanding the Torah of the Calendar is in Leviticus. We are told that we are to work for six days and then on the seventh day we are to rest.

Leviticus 23 (from a translation of the Dead Sea Scrolls):

1 And יהוה  spoke by turning towards Moshe and commanded by saying,

2 speak by turning yourself towards the sons of Yisra’el.  Say to them as you motion towards them;  Your places where you assemble on a regular basis, יהוה  said, in order for you to be successful, call a meeting to read from the Scroll. Read to all those assembled in that place.  Call out and encourage them to come towards you.

Doing these things are Set Apart and are for reverence and adoration at that time during their assembly.

3 Six times you are to produce by labor, the service that is prescribed to a person.  And then on the seventh day, you are to return to your habitation to rest and cease from your prescribed work.

Use this day to consider what it takes to cease from our labor in an assembly with a reading from the Kadosh Scroll.

Whatsoever service is prescribed to anyone, you are not to labor over this anymore. Cease from your labor and adjust your focus towardsיהוה  with an idea that all things in the farm or home are done and complete for this day.  By adjusting your focus towards to, יהוה you can rest your mind in your assembly of persons that have come together for sitting.

This verse is part of a list of the various Angels and their main responsibilities.

Enoch 20:6  Saraqael, one of the set-apart Messengers, who is over those people which have a desire to keep Sabbath.

Just amazing. There is an Angel who is assigned to watch over those who desire to keep Sabbath.

Keeping the seventh day Sabbath as a separate day is for all people who want to keep it.

Isaiah 56:

3 “And let not the son of the foreigner who has joined himself to יהוה speak, saying, ‘יהוה has certainly separated me from His people,’ nor let the eunuch say, ‘Look I am a dry tree.’ ”

4 For thus said יהוה, “To the eunuchs who guard My Sabbaths, and have chosen what pleases Me, and hold fast to My covenant:

5 to them I shall give in My house and within My walls a place and a name better than that of sons and daughters – I give them an everlasting name that is not cut off.

6 “Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and hold fast to My covenant –

7 them I shall bring to My set-apart mountain, and let them rejoice in My house of prayer. Their burnt offerings and their slaughtering’s  are accepted on My altar, for My house is called a house of prayer for all the peoples.”

8 The Master יהוה, who gathers the outcasts of Yisra’ĕl, declares, “I gather still others to him besides those who are gathered to him.”

 Difference between a Sabbath day and a day of Set Apart Convocation

In Leviticus 23:3 we receive Torah concerning rest on the seventh day and that we should read together on this seventh day, and that we should consider all work any of us have been prescribed to do as completed, and that we are to call out an encourage others to join in the reading of the Scroll, and to use this day as a day of reverence and adoration of all things our Father Av has provided to us through YHWH.  A Sabbath rest has been appointed for every seventh day throughout the year. Sabbath means rest, Sabbath does not mean seventh day. We have associated the seventh day and Sabbath because of the Torah to have a Sabbath on the Seventh day. Nevertheless, a day of Sabbath can be appointed on days that are not the seventh day. We see this at Leviticus 23.

27 “On the tenth day of this seventh month is the Day of Atonement. It shall be a set-apart gathering for you. And you shall afflict your beings, and shall bring an offering made by fire to יהוה.

28 “And you do no work on that same day, for it is the Day of Atonement, to make atonement for you before יהוה your Elohim.

29 “For any being who is not afflicted on that same day, he shall be cut off from his people.

30 “And any being who does any work on that same day, that being I shall destroy from the midst of his people.

31 “You do no work – a law forever throughout your generations in all your dwellings.

32 ‘It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the month at evening, from evening to evening, you observe your Sabbath.”

We see here in these verses that both the ninth day and the tenth day of Month Seven are appointed as a day of rest, a Sabbath day, and notice on the calendar that these days are not on the seventh day.

So what is the difference between a Sabbath and a Kadosh Convocation?  A Sabbath is a command directed towards an individual. The individual must rest from their prescribed work. The command of a Set Apart Convocation is directed towards an assembly of people. An assembly can praise Yahh in Hymn singing, Dance, and group reading of the Kadosh Scroll. We read that some Set Apart Convocations are also days where a Sabbath is commanded to have rest from our individually prescribed work. This is what we read above in Leviticus 23:32.

In both a Sabbath rest and during a Kodash Convocation, people did not sit around doing nothing. We have to be somewhat active to eat and drink and the animals need to eat and drink, too. In Leviticus 23:3 we read that the key to this rest day is the focus of our mind and heart. Our mind and heart are more precious than the act of sitting down.

Lev 23:3 Six times you are to produce by labor, the service that is prescribed to a person.  And then on the seventh day, you are to return to your habitation to rest and cease from your prescribed work.

Use this day to consider what it takes to cease from our labor in an assembly with a reading from the Set Apart Scroll.

Whatsoever service is prescribed to anyone, you are not to labor over this anymore. Cease from your labor and adjust your focus towards Yaha’oha with an idea that all things in the farm or home are done and complete for this day.  By adjusting your focus towards Yaha’oha, you can rest your mind in your assembly of persons that have come together for sitting.

So now we can build the Calendar in this second step. We will add the Sabbath day.

			Month One
1	2	3	4	5	6	Sabbath
			1/364 Evening of Spring Equinox	2/364 Work day	3/364 Work day	4/364 Seventh day rest, Day of reading the Scroll

Fun Fact about the seventh day

It seems silly to say that the Shabbat day is always the Gregorian Saturday day. It is consistently the Shabbat day in a cycle of seven days. A year has 364 days. Note that 364/7=52. There are 52 Sabbaths in a year. The Torah is clear that every seven days, during the year, we have a Sabbath. To begin a calendar on any other day by not using a seven day period leading up to a Sabbath, is following a method that does not adhere to Torah instruction.

The focus of the Sabbath is the command from our Creator Father Av, that the seventh day of rest is after the sixth day of work.

The example at the creation, was six days of work, and then the rest.

Ex 20:9 “Six days you labour, and shall do all your work,

10 but the seventh day is a Sabbath of יהוה your Elohim. You do not do any work – you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates.

11 “For in six days יהוה made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore יהוה baruch the Sabbath day and set it apart.

Here again in Exodus 20 we read that the focus is the number of days.

The word (day) יום in Hebrew can also mean a time period, or time itself, and the heat of the day, and to be warm, the opposite of night, a festival day.

The example we have in Genesis 1, is the use of the word day. A “day” was founded on the fact that a “day” is a time period established on the completion of one rotation of the earth on its axis. It has nothing to do with the sun’s appearance at all. We have proof of this in the first three creation days. The days were called days without a sun.

The point is, the seventh day is after a six day period, was to be the focus of the day of rest, is reiterated at Exodus 20:11, 31:15, 17, 32:12, 34:21, 35:2, Leviticus 23:3, Deuteronomy 5:13, Ezekiel 46:1, and Luke 13:14.

 

Step Three

Exodus 12 (from The Scriptures Version 1998):

1 And יהוה spoke to Mosheh and to Aharon in the land of Mitsrayim, saying,

2 “This month is the beginning of months for you, it is the first month of the year for you.

3 “Speak to all the congregation of Yisra’ĕl, saying, ‘On the tenth day of this month each one of them is to take for himself a lamb, according to the house of his father, a lamb for a household.

4 ‘And if the household is too small for the lamb, let him and his neighbor next to his house take it according to the number of the beings, according to each man’s need you make your count for the lamb.

5 ‘Let the lamb be a perfect one, a year old male. Take it from the sheep or from the goats.

6 ‘And you shall keep it until the fourteenth day of the same month. Then all the assembly of the congregation of Yisra’ĕl shall kill it between the evenings.

Let us first look at the three facts here; We are told to observe the First month, the tenth day of this month, and the fourteenth day of this month.

			Month One
1	2	3	4	5	6	Sabbath
			Day 1 Evening of Spring Equinox This day to Remember the Ark	Day 2 Work day	Day 3 Work day	Day 4 Seventh day rest, Day of reading the Scroll
Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Work day	Day 10 Work day Select a Lamb for Passover	Day 11 Seventh day rest, Day of reading the Scroll

In Exodus 12:3, we read that a lamb or a goat was to be selected. A perfect one year old male. This lamb is called a paschal lamb. This lamb is intended for פסח pronounced Pe-sa-kh. The kh is a guttural sound from the back of the throat. פסח means to pass over, to pass by or to spare. This word does have other uses; nevertheless, this is the word for the feast called Passover.

 We also read in the torah of the Passover observance at Exodus 12:14, Leviticus 23:5, Numbers 28:16, Deuteronomy 16:1, and in Jubilees 49:1.

 Passover and the feast of Unleavened Bread

To build the next line in the Ancient Hebrew Calendar, we need to read Leviticus 23 again.

Leviticus 23 (from a Translation of the Dead Sea Scrolls)

4 These things that follow are the set times of  YHWH/Yaha’oha. They are to come from the person who calls people towards them to read from the Qodesh Scroll. To be successful, what is desired is that you cry out to all the multitude at each of these set times.

5 In the beginning of the year in the first month in the fourteenth day of the month just after when you can distinguish the division which starts the day, when there is still enough light to see things after the sunset; This is the time for YHWH’s “Passover” of Sparing the first born.

6 On the Fifteenth day, in the beginning of the year, perceive in your mind a circle for dancing. This circle is like the unleavened bread which is YHWH/Yaha’oha. And for seven times, as in seven days, you are commanded to eat this unleavened bread.

7 On the first day call a Qodesh assembly, and let it come to pass, you are to subdue your working of the work that is prescribed to you, for it is a service of obligation not to labor over something.

8  In coming together, in order to be close, you will bring a sacrifice of healing, which is Yaha’oha, seven times as in each of the seven days. And the day time of the seventh day is a Qodesh Convocation for you shall read the Qodesh Scroll and you are to subdue your working of the work that is prescribed to you, for it is a service of obligation not to labor over something on this day.

In Jubilee 6:24-25 ... And Noah ordained them for himself as feasts for the generations for ever, 25 so that they have become thereby a memorial unto him. And on the new moon (first day) of the first month he was bidden to make for himself an ark,

			Month One
1	2	3	4	5	6	Sabbath
	Day 30 Work day	Day 31 Work day	Day 1 Work day Evening of Spring Equinox, This day to Remember the Ark	Day 2 Work day	Day 3 Work day	Day 4 Seventh day rest, Day of reading the Scroll
Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Work day	Day 10 Work day Select a Lamb for Passover	Day 11 Seventh day rest, Day of reading the Scroll,
Day 12 Work Day	Day 13 Work Day,	Day 14 Work Day, Roast a lamb in evening after sunset.	Day 15 Work day After Sunset, High Shabbat Eat Unleavened bread	Day 16 Rest Day Dancing day, Eat Unleavened bread	Day 17 Work Day Eat Unleavened bread	Day 18 Rest Day, Sabbath day Eat Unleavened bread

Step Four

We are going to add the last two lines in the Calendar for Month One. From the Spring Equinox to the last day we have 30 days.  We find this in Enoch 72:8-13 where we read of a cycle of days consisting of 30 days, then 30 days, then 31 days.

The year is divided into four seasons, each consisting of 91 days. The first two months of each season has 30 days and the last month of each season has 31 days. Each year has 364 days. These 364 days per year is done in prudent understanding and divine counsel, so that the calendar is always the same for generation to generation.

There is no leap days, or leap months. This is a common way to handle the fact that a year has 365.25 days in a year. So this difference of 1.25 days is just waited out and not counted. We wait and observe the Spring Equinox to occur. It requires Sunshine to confirm it. When the Spring Equinox is observed, that evening at sunset begins the new year. We see how this is determined at Leviticus 23:5 … just after when you can distinguish the division which starts the day, when there is still enough light to see things after the sunset; this is the time for the YHWH’s Passover of Sparing the first born.

We now have added the appointed days we are to remember from generation to generation in Month one.

Remembrance Day, day 1

Day 1 is the day to remember Noah’s exit from the Ark and the covenant of not to eat blood.  Jubilees 6:1-12

Bring First Fruits, day 15

Day 15 we read this is the day to bring in your first fruits. Jubilee 15:1, and Jubilee 16:13-14 This day is a Qodesh Convocation. Leviticus 23:20-21 were we see the priest waves harvest sheaves, and two lambs that will be sacrificed.

Feasts of Weeks, and Feast of First Fruits, starts day 26

Day 26 is the First day of the Feast of Weeks. This feast lasts for 50 days. Another name for this last day of the feast is Pentecost. Jubilees 6:17-22, Exodus 34:22, and Leviticus 23:15-21 This day is also the Feast of First Fruits. We read this at Jubilee 6:21. This day is also the day for the Wave Offering and Burnt Offering of Grain, Incense, and Wine. We read of this in Leviticus 23:11-13. Day 26 is one of the three days that Males are required to have a convocation. We see this at Deuteronomy 16:16.

Next add the appointed days to the calendar.

Pentecost

Leviticus 23:15 ‘And from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering, you shall count for yourselves: seven completed Sabbaths.

16 ‘Until the morrow after the seventh Sabbath you count fifty days, then you shall bring a new grain offering to יהוה.

17 ‘Bring from your dwellings for a wave offering two loaves of bread, of two-tenths of an ĕphah of fine flour they are, baked with leaven, first-fruits to יהוה.

18 ‘And besides the bread, you shall bring seven lambs a year old, perfect ones, and one young bull and two rams. They are a burnt offering to יהוה, with their grain offering and their drink offerings, an offering made by fire for a sweet fragrance to יהוה.

19 ‘And you shall offer one male goat as a sin offering, and two male lambs a year old, as a peace offering.

20 ‘And the priest shall wave them, besides the bread of the first-fruits, as a wave offering before יהוה, besides the two lambs. They are set-apart to יהוה for the priest.

21 ‘And on this same day you shall proclaim a set-apart gathering for yourselves, you do no servile work on it – a law forever in all your dwellings throughout your generations.

Here is the complete Month one. 

			Month One
1	2	3	4	5	6	Sabbath
			Day 1 Work day Evening of Spring Equinox, This day to Remember the Ark	Day 2 Work day	Day 3 Work day	Day 4 Seventh day rest, Day of reading the Scroll
Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Work day	Day 10 Work day Select a Lamb for Passover	Day 11 Seventh day rest, Day of reading the Scroll, .
Day 12 Work Day	Day 13 Work Day,	Day 14 Work Day, Passover Roast a lamb after sunset	Day 15 Work Day Sacrifice Lamb After Sunset, High Shabbat Eat Unleavened bread	Day 16 Rest Day, Convocation for Dancing day, Eat Unleavened bread	Day 17 Work Day, Eat Unleavened bread	Day 18 Rest Day, Sabbath day of meeting Eat Unleavened bread
Day 19 Eat Unleavened bread Wave Offering,	Day 20 Work day Eat Unleavened bread	Day 21 Work day Eat Unleavened bread	Day 22 Work day	Day 23 Work day	Day 24 Work day	Day 25 Rest Day, Sabbath day of meeting End of week one 1/7
Day 26 First day of Feast of Weeks and Feast of First Fruits	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Work day

 Month Two

Step One

The second month starts, on the day after the end of the first month. Month Two that has 30 days.

Notice that it starts on the sixth day because Month One ends on the second day.

			Month Two
1	2	3	4	5	6	Sabbath
					Day 1 Work day	Day 2 Seventh day rest, Day of reading the Scroll End of week two 2/7
Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Seventh day rest, Day of reading the Scroll End of week 3/7
Day 10 Work day	Day 11 Work day,	Day 12 Work day	Day 13 Work day	Day 14 Work day Second Passover	Day 15 Work day	Day 16 Rest Day, Sabbath day of meeting End of week 4/7
Day 17 Work day	Day 18 Work day	Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Work day	Day 23 Rest Day, Sabbath day of meeting End of week 5/7
Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Shabbat  day End of week 6/7

 Step Two

Next we need to add the appointed day we are to remember from generation to generation. For Month Two we read in Number 9:6-11 that men that are unclean, or on a journey can celebrate Passover on Month Two on Day fourteen.

Numbers 9 (from The Scriptures 1998 version)

6 But there were men who were defiled for a being of a man, so that they were not able to perform the Passover on that day. So they came before Mosheh and Aharon that day,

7 and those men said to him, “We are defiled for the being of a man. Why are we withheld from bringing near the offering of יהוה at its appointed time among the children of Yisra’ĕl?”

8 And Mosheh said to them, “Wait, let me hear what יהוה commands concerning you.”

9 And יהוה spoke to Mosheh, saying,

10 “Speak to the children of Yisra’ĕl, saying, ‘When any male of you or your generations is unclean for a being, or is far away on a journey, he shall still perform the Passover of יהוה.

11 ‘On the fourteenth day of the second month, between the evenings, they perform it – with unleavened bread and bitter herbs they eat it.

In Numbers 9:11 we see a curious phrase, “between the evenings.” This is a traditional understanding of this term, from the Gesenius Lexicon; When the sun visibly dips behind the horizon, this is the first evening, and the second evening is the time while the sun’s light is still visible and all is dark, which is then called the night.

Doing something between the evenings, is the period when you can still see to do things. When slaughtering a lamb, you need to use a sharp knife and this requires some light to be safe in what you are doing.

To get an idea of what makes a man unclean, please read the entire chapters of Leviticus 11, Leviticus 13, and Numbers 5.

Month Three

Step One

The Months with 31 days

In months with 31 days, there is a technical term for this ‘Thirty First’ day; it is “intercalary.” The definition of this word is; A day that is inserted into a calendar to make it harmonize with the year. In some calendars these are leap days, and leap months. The Ancient Calendar given to Enoch does not have any leap days or leap months. It has always been the same each year, and will continue to be consistent from generation to generation.

 Fun Fact about Day 31

Enoch 75

And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office. According to the reckoning of the year, these render service on the four days, which are not counted in the calculation of the year.

2 On account of these men go wrong, for those luminaries truly render service on the world-stations, one in the first gate, one in the third gate of the heaven, one in the fourth gate, and one in the sixth gate, and the exactness of the year is accomplished through its separate three hundred and sixty-four stations.

How do we know the First Day and Duration of a Year?

According to Enoch, a year has 364 days. Each year has 52 Sabbaths, every year for all generations. There are no leap days, or leap months. Other calendars count every day of the year. This requires the use of leap days as in a Gregorian calendar, leap months as in a Jewish Lunar-solar calendar.

The way to handle the fact that a year has 365.2422 days in a year is this difference of 1.2422 days is just waited out and not counted. We wait and observe the Spring Equinox to occur. The ancients required a constellation and the point where the sun rose through the constellation during the last observed equinox. When the Spring Equinox is confirmed, that evening at sunset the new year begins. The two witnesses to this first day are the Stars and the Sun. 

You can see how the stars are used at Enoch 74:

12 The sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity, but complete the years with perfect justice in 364 days.

13 In three solar [and Sidereal] years there are 1,092 days [3 times 364], and in five years 1,820 days [5 times 364], and in eight years there are 2,912 days [8 times 364].

Thirteen weeks for each season and Four seasons, and a total of 52 weeks in the Year

Jubilee 6:23 And on the new moon(first day) of the first month, and on the new moon(first day) of the fourth month, and on the new moon (First Day) of the seventh month, and on the new moon(First Day) of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year.  These are written and ordained 24 as a testimony forever.  29 … each had thirteen weeks; from one to another (passed) their memorial, from the first to the second, and from the second to the third, and from the 30 third to the fourth. And all the days of the commandment will be two and fifty weeks of days, and (these will make) the entire year complete.

Another point to bring up from Enoch 74 is the fact that two methods of ensuring accuracy were employed. The solar and sidereal cycles are similar in duration. At Enoch 74:12 The Sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity, but complete the years with perfect justice in 364 days. A principle in the Hebrew language is that when you double something you are emphasizing its importance. So here we see that two methods are used for verification. This is because of the importance of this ancient calendar.

The Stars have a cycle used for calendars and time keeping. Their cycle is called a Sidereal cycle. The length of a sidereal day is 23.93446 hours. The length of a sidereal year is 365.25 days. Sidereal time is calculated from watching the stars and their relation to the revolution of the earth on its axis and the rotation of earth around the sun. Notice that the times for the day and the year are very similar to that of the solar cycle.

Two witnesses to confirm the first day

The consistency of the star’s location and the sun’s location are used as two witnesses to the first day of the calendar so that we all, from generation to generation, can observe the Sabbath on the same seventh day, and the feast days on their appointed days and times.

The Duration of 24 hours

The Earth revolves around its axis at a fairly constant rate. Its rate is affected by earthquakes and other cosmic influences. Nevertheless, it does change, but the change is so small it is almost undetectable. A leap second was added in 1972, and 40 years later one in 2012. This is a testament to Father’s hand in this situation.

What is a Day?

The Hebrew word yom has several meanings. Using a Gesenius, a Benner, and a Klein Lexicon we see these meanings for the word יום: heat, the day, a day, a festival day, time, at that time, then, at some time, at the time in which – as in the word “when”. The definition of this word is important to consider because the word יום is used in Genesis 1:5 to describe the first day. It was called a yom even though the sun was not created. The sun has nothing to do with the usage of this term. The same is true for Genesis 1:8, and 13. In this case the first three days where counted as days. Perhaps by the precision of the earth’s rotation. Yaha’oha was the light that was provided for those three days. His presence was the light source. As we read in the Revelation of John 22:5 And night shall be no more, and they shall have no need of a lamp or the light of the sun, because יהוה Elohim shall give them light. And they shall reign forever and ever.

Okay, after all that information, here is the Third Month.

Notice that is starts on Day 1 because the Month Two ends on the Day 7

			Month Three
1	2	3	4	5	6	Sabbath
Day 1 Work day, Remember Exit from Ark, and not to eat blood	Day 2 Work day	Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Seventh day rest, Day of reading the Scroll End of week 7/7
Day 8  WORK DAY	Day 9 Work day	Day 10 Work day	Day 11 Work day	Day 12 Work day	Day 13 Work day	Day 14 Seventh day rest, Day of reading the Scroll
Day 15 Rest day, Day 50 of Feast of weeks, Wave offerings, Qodaesh Convocation	Day 16 Work day	Day 17 Work day	Day 18 Work day,	Day 19 Work day,	Day 20 Work day	Day 21 Rest Day, Sabbath day of meeting
Day 22 Work day,	Day 23 Work day	Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Rest Day, Sabbath day of meeting
Day 29 Work day	Day 30 Work day	Day 31 Work day

 Month Four

The first three months were the first quarter of the year. We call it Spring time. The First Day of  Month Four marks the beginning of the next quarter. We call it Summer. The calendar was used for religious and civil activities, and for farmers. For farmers, it was used to mark the time to accomplish activities required to have a successful harvest.

Step One

This is easy. It is repeating Month1. It is the same except for the appointed feast and remembrance days.

You will notice that each quarter repeats. Months 1-3 which are the first quarter, repeat into 4-6 which are the second quarter, and then 6-9 which are the third quarter, and lastly 10-12 which are the fourth quarter.

			Month Four
1	2	3	4	5	6	Sabbath
			Day 1 Work day This day to Remember the this Season, and the day the fountains in the Earth were closed	Day 2 Work day	Day 3 Work day	Day 4 Seventh day rest, Day of reading the Scroll
Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Work day	Day 10 Work day	Day 11 Seventh day rest, Day of reading the Scroll, .
Day 12 Work Day	Day 13 Work Day,	Day 14 Work Day,	Day 15 Work Day	Day 16 Work Day	Day 17 Work Day,	Day 18 Rest Day, Sabbath day of meeting
Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Work day	Day 23 Work day	Day 24   Work day	Day 25 Seventh day rest, Day of reading the Scroll,
Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Work day

 In Jubilee 6:23-26 we read the command to remember the first day of this month for two reasons. In Jubilees, and in other scripture, the Hebrew phrase new moon can also be translated as the new of the month, or what we would call the first day.

Jubilee 6:23 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are written and ordained
24 as a testimony for ever. And Noah ordained them for himself as feasts for the generations for ever,
25 so that they have become thereby a memorial unto him.

26 … And on the new moon of the fourth month the mouths of the depths of the abyss beneath were closed.

Lev 23:

12 ‘And on that day when you wave the sheaf, you shall prepare a male lamb a year old, a perfect one, as a burnt offering to יהוה,

13 and its grain offering: two-tenths of an ĕphah of fine flour mixed with oil, an offering made by fire to יהוה, a sweet fragrance, and its drink offering: one-fourth of a hin of wine.

14 ‘And you do not eat bread or roasted grain or fresh grain until the same day that you have brought an offering to your Elohim – a law forever throughout your generations in all your dwellings.

15 ‘And from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering, you shall count for yourselves: seven completed Sabbaths.

16 ‘Until the morrow after the seventh Sabbath you count fifty days, then you shall bring a new grain offering to יהוה.

17 ‘Bring from your dwellings for a wave offering two loaves of bread, of two-tenths of an ĕphah of fine flour they are, baked with leaven, first-fruits to יהוה.

18 ‘And besides the bread, you shall bring seven lambs a year old, perfect ones, and one young bull and two rams. They are a burnt offering to יהוה, with their grain offering and their drink offerings, an offering made by fire for a sweet fragrance to יהוה.

19 ‘And you shall offer one male goat as a sin offering, and two male lambs a year old, as a peace offering.

20 ‘And the priest shall wave them, besides the bread of the first-fruits, as a wave offering before יהוה, besides the two lambs. They are set-apart to יהוה for the priest.

21 ‘And on this same day you shall proclaim a set-apart gathering for yourselves, you do no servile work on it – a law forever in all your dwellings throughout your generations.

 Month Five

Step One

Copy and paste the calendar from month two. The day numbers are the same. That’s easy.

			Month Five
1	2	3	4	5	6	Sabbath
					Day 1 Work day	Day 2 Seventh day rest, Day of reading the Scroll
Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Seventh day rest, Day of reading the Scroll
Day 10 Work day	Day 11 Work day,	Day 12 Work day	Day 13 Work day	Day 14 Work day S	Day 15 Work day	Day 16 Rest Day, Sabbath day of meeting
Day 17 Work day	Day 18 Work day	Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Work day	Day 23 Rest Day, Sabbath day of meeting
Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Shabbat  day

  Month Six

Step One

Copy and paste the calendar from Month Three. The day numbers are the same. That’s easy.

			Month Six
1	2	3	4	5	6	Sabbath
Day 1 Work day,	Day 2 Work day	Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Seventh day rest, Day of reading the Scroll
Day 8 Work Day	Day 9 Work day	Day 10 Work day	Day 11 Work day	Day 12 Work day	Day 13 Work day	Day 14 Seventh day rest, Day of reading the Scroll
Day 15 Work day	Day 16 Work day	Day 17 Work day	Day 18 Work day,	Day 19 Work day,	Day 20 Work day	Day 21 Rest Day, Sabbath day of meeting
Day 22 Work day,	Day 23 Work day	Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Rest Day, Sabbath day of meeting
Day 29 Work day	Day 30 Work day	Day 31 Work day

Next add the appointed days to the calendar. There are no appointed days this Month Six. That’s easy!

Month Seven

Step One

Copy and paste Month One. The days are the same.

Note that Month Seven is the second set of three months which is an indication that this is the next season. We call it the Fall.

			Month Seven
1	2	3	4	5	6	Sabbath
			Day 1 Rest day, Qadosh Convocation, Day of Trumpets This day to Remember the changing season, and the waters receding	Day 2 Work day	Day 3 Work day	Day 4 Seventh day rest, Day of reading the Scroll
Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Work day	Day 10 Rest day, Kadosh Convocation	Day 11 Seventh day rest, Day of reading the Scroll, .
Day 12 Work Day	Day 13 Work Day,	Day 14 Work Day,	Day 15 Rest Day, Qadosh  Convocation,first day Feast of Booths, Feast of in-gathering	Day 16 Work Day	Day 17 Work Day,	Day 18 Rest Day, Sabbath day of meeting
Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Rest day, Kadosh Convocation, closing day of feasts	Day 23 Work day	Day 24   Work day	Day 25 Seventh day rest, Day of reading the Scroll,
Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Work day

Next we add the appointed days. There are five days to add.

Trumpets, day 1

Leviticus 23:23 And יהוה spoke to Mosheh, saying,

24 “Speak to the children of Yisra’ĕl, saying, ‘In the seventh month, on the first day of the month, you have a rest, a remembrance of blowing of trumpets, a set-apart gathering.

25 ‘You do no servile work, and you shall bring an offering made by fire to יהוה.’ ”

Numbers 29: 1 ‘And in the seventh month, on the first day of the month, you have a set-apart gathering, you do no servile work, it is a day of blowing the trumpets for you.

2 ‘And you shall prepare a burnt offering as a sweet fragrance to יהוה: one young bull, one ram, seven lambs a year old, perfect ones,

3 and their grain offering: fine flour mixed with oil, three-tenths of an ĕphah for the bull, two-tenths for the ram,

4 and one-tenth for each of the seven lambs,

5 and one male goat as a sin offering, to make atonement for you,

6 besides the burnt offering with its grain offering for the New Moon (first day), the continual burnt offering with its grain offering, and their drink offerings, according to their right-ruling, as a sweet fragrance, an offering made by fire to יהוה.

Remembrance Day, day 1

Jubilee 5: 29 ... and on the new moon of the seventh month all the mouths of the abysses 30 of the earth were opened, and the water began to descend into the deep below.

Jubilee 6:23 And on the new moon (first day) of the first month, and on the new moon (first day) of the fourth month, and on the new moon (first day) of the seventh month, and on the new moon (first day) of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are written and ordained

24 as a testimony for ever.

26 …And on the new moon (first day) of the seventh month all the mouths of

27 the abysses of the earth were opened and the waters began to descend into them.

Yom Kapar, days 9-10

Notice that there are two days appointed for Yom Kapar. The first day is for preparation. It is a day of rest, or a sabbath. This is another example of a day of rest, or a day of sabbath that is appointed on a day that is not on the seventh day.

Leviticus 16:

1 And יהוה spoke to Mosheh after the death of the two sons of Aharon, as they drew near before יהוה, and died.

2 And יהוה said to Mosheh, “Speak to Aharon your brother not to come in at all times to the Set-apart Place inside the veil, before the lid of atonement which is on the ark, lest he die, because I appear in the cloud above the lid of atonement.

3 “With this Aharon should come into the Set-apart Place: with the blood of a young bull as a sin offering, and of a ram as a burnt offering.

4 “He should put on the set-apart linen long shirt, with linen trousers on his flesh, and gird himself with a linen girdle, and be dressed with the linen turban – they are set-apart garments. And he shall bathe his body in water, and shall put them on.

5 “And from the congregation of the children of Yisra’ĕl he takes two male goats as a sin offering, and one ram as a burnt offering.

6 “And Aharon shall bring the bull as a sin offering, which is for himself, and make atonement for himself and for his house.

7 “And he shall take the two goats and let them stand before יהוה at the door of the Tent of Meeting.

8 “And Aharon shall cast lots for the two goats, one lot for יהוה and the other lot for Azazel.

9 “And Aharon shall bring the goat on which the lot for יהוה fell, and shall prepare it as a sin offering.

10 “But the goat on which the lot for Azazel fell is caused to stand alive before יהוה, to make atonement upon it, to send it into the wilderness to Azazel.

11 “And Aharon shall bring the bull of the sin offering, which is for himself, and make atonement for himself and for his house, and shall slaughter the bull as the sin offering which is for himself,

12 and shall take a fire holder filled with burning coals of fire from the altar before יהוה, with his hands filled with sweet incense beaten fine, and shall bring it inside the veil.

13 “And he shall put the incense on the fire before יהוה, and the cloud of incense shall cover the lid of atonement which is on the Witness, lest he die.

14 “And he shall take some of the blood of the bull and sprinkle it with his finger on the lid of atonement on the east side, also in front of the lid of atonement he sprinkles some of the blood with his finger seven times.

15 “And he shall slaughter the goat of the sin offering, which is for the people, and shall bring its blood inside the veil, and shall do with that blood as he did with the blood of the bull, and sprinkle it on the lid of atonement and in front of the lid of atonement.

16 “And he shall make atonement for the Set-apart Place, because of the uncleanness of the children of Yisra’ĕl, and because of their transgressions in all their sins. And so he does for the Tent of Meeting which is dwelling with them in the midst of their uncleanness.

17 “And no man should be in the Tent of Meeting when he goes in to make atonement in the Set-apart Place, until he comes out. And he shall make atonement for himself, and for his household, and for all the assembly of Yisra’ĕl.

18 “And he shall go out to the altar that is before יהוה, and make atonement for it. And he shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.

19 “And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it, and set it apart from the uncleanness of the children of Yisra’ĕl.

20 “And when he has finished atoning for the Set-apart Place, and the Tent of Meeting, and the altar, he shall bring the live goat.

21 “Then Aharon shall lay both his hands on the head of the live goat, and shall confess over it all the crookednesses of the children of Yisra’ĕl, and all their transgressions in all their sins, and shall put them on the head of the goat, and shall send it away into the wilderness by the hand of a fit man.

22 “And the goat shall bear on itself all their crookednesses, to a land cut off. Thus he shall send the goat away into the wilderness.

23 “Aharon shall then come into the Tent of Meeting, and shall take off the linen garments which he put on when he went into the Set-apart Place, and shall leave them there.

24 “And he shall bathe his body in water in the set-apart place, and shall put on his garments, and shall come out and prepare his burnt offering and the burnt offering of the people, and make atonement for himself and for the people,

25 and burn the fat of the sin offering on the altar.

26 “And he who sent away the goat to Azazel washes his garments, and shall bathe his body in water, and afterward he comes into the camp.

27 “And the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Set-apart Place, is brought outside the camp. And they shall burn their skins, and their flesh, and their dung with fire.

28 “And he who burns them washes his garments, and shall bathe his body in water, and afterward he comes into the camp.

29 “And this shall be for you a law forever: In the seventh month, on the tenth day of the month, you afflict your beings, and do no work, the native or the stranger who sojourns among you.

30 “For on that day he makes atonement for you, to cleanse you, to be clean from all your sins before יהוה.

31 “It is a Sabbath of rest for you, and you shall afflict your beings – a law forever.

32 “And the priest, who is anointed and ordained to serve as priest in his father’s place, shall make atonement, and shall put on the linen garments, the set-apart garments,

33 and he shall make atonement for the Most Set-apart Place, and make atonement for the Tent of Meeting and for the altar, and make atonement for the priests and for all the people of the assembly.

34 “And this shall be for you a law forever, to make atonement for the children of Yisra’ĕl, for all their sins, once a year.” And he did as יהוה commanded Mosheh.

Leviticus 23: 26 And יהוה spoke to Mosheh, saying,

27 “On the tenth day of this seventh month is the Day of Atonement. It shall be a set-apart gathering for you. And you shall afflict your beings, and shall bring an offering made by fire to יהוה.

28 “And you do no work on that same day, for it is the Day of Atonement, to make atonement for you before יהוה your Elohim.

29 “For any being who is not afflicted on that same day, he shall be cut off from his people.

30 “And any being who does any work on that same day, that being I shall destroy from the midst of his people.

31 “You do no work – a law forever throughout your generations in all your dwellings.

32 ‘It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the month at evening, from evening to evening, you observe your Sabbath.”

Leviticus 16:31 from The Translation version
31 This is a day to stop all labor to celebrate the sabbath of the One who provides rest.  And you are to look and sigh out of a passionate expression of sorrow and grief.

You who has solemnly, and with a loud voice cried out when you realized you have done an action that causes a stain.

You who do these things, to celebrate the rest of the One who provides rest and cry out in sorrow for these stains, will find refreshment and bring life to those who pine for the laws and ordinances of Heaven.

In this translated version of Leviticus 16:31 above, notice that the word afflict is ענה and it has two definitions. The first one is used to describe; to sing, to call, to read, solemnly with a loud voice, to lift up the voice, to begin to speak, to answer, to signify h6030. The second definition is to make someone to labor, to exercise oneself in something, to be afflicted as in depressed and oppressed, to submit to someone, to fast h6031. On a day of rest we are not to work, so the second definition should not be used. This translation uses the first definition.

Numbers 29:7 ‘And on the tenth day of this seventh month you have a set-apart gathering, and you shall afflict your beings, you do no work.

8 ‘And you shall bring near a burnt offering to יהוה, a sweet fragrance: one young bull, one ram, seven lambs a year old, perfect ones they are for you,

9 and their grain offering: fine flour mixed with oil, three-tenths of an ĕphah for the bull, two-tenths for the one ram,

10 one-tenth for each of the seven lambs,

11 one male goat as a sin offering, besides the sin offering for atonement, the continual burnt offering with its grain offering, and their drink offerings.

Feast of Tabernacles (sukkot) and Feast of In-Gathering, days 15-22

Festival of Tabernacles (sukkot) days 15-21

Leviticus 23:33 And יהוה spoke to Mosheh, saying,

34 “Speak to the children of Yisra’ĕl, saying, ‘On the fifteenth day of this seventh month is the Festival of Booths for seven days to יהוה.

35 ‘On the first day is a set-apart gathering, you do no servile work.

36 ‘For seven days you bring an offering made by fire to יהוה. On the eighth day there shall be a set-apart gathering for you, and you shall bring an offering made by fire to יהוה. It is a closing festival, you do no servile work.

37 ‘These are the appointed times of יהוה which you proclaim as set-apart gatherings, to bring an offering made by fire to יהוה, a burnt offering and a grain offering, a slaughtering and drink offerings, as commanded for every day –

38 besides the Sabbaths of יהוה, and besides your gifts, and besides all your vows, and besides all your voluntary offerings which you give to יהוה.

Feast of In-Gathering days 15-21

Leviticus 23:

39 ‘On the fifteenth day of the seventh month, when you gather in the fruit of the land, observe the festival of יהוה for seven days. On the first day is a rest, and on the eighth day a rest.

40 ‘And you shall take for yourselves on the first day the fruit of good trees, branches of palm trees, twigs of leafy trees, and willows of the stream, and shall rejoice before יהוה your Elohim for seven days.

41 ‘And you shall observe it as a festival to יהוה for seven days in the year – a law forever in your generations. Observe it in the seventh month.

42 ‘Dwell in booths for seven days; all who are native Yisra’ĕlites dwell in booths,

43 so that your generations know that I made the children of Yisra’ĕl dwell in booths when I brought them out of the land of Mitsrayim. I am יהוה your Elohim.’ ”

Exodus 23 15 – and do not appear before Me empty-handed;

16 and the Festival of the Harvest, the first-fruits of your labours which you have sown in the field; and the Festival of the Ingathering at the outgoing of the year, when you have gathered in the fruit of your labours from the field.

17 “Three times in the year all your males are to appear before the Master יהוה.

Notice here in verse 15-17 that all males must attend, and they are not to show up empty handed and must contribute to the celebration.

Numbers 29:12 ‘And on the fifteenth day of the seventh month you have a set-apart gathering, you do no servile work. And you shall observe a festival to יהוה seven days,

Day 22 closing day of these two festivals is both a rest day and a Holy Convocation

Numbers 29:35 ‘On the eighth day you have an assembly, you do no servile work,

36 and you shall bring near a burnt offering, an offering made by fire, a sweet fragrance to יהוה: one bull, one ram, seven lambs a year old, perfect ones,

37 their grain offering and their drink offerings for the bull, for the ram, and for the lambs, by their number, according to the right-ruling,

38 and one goat as a sin offering, besides the continual burnt offering, its grain offering, and its drink offering.

Month 8

Step One

We need to copy and paste Month Two, because the days are the same. That’s easy. There are no feasts in this Month.

			Month Eight
1	2	3	4	5	6	Sabbath
					Day 1 Work day	Day 2 Seventh day rest, Day of reading the Scroll
Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Seventh day rest, Day of reading the Scroll
Day 10 Work day	Day 11 Work day,	Day 12 Work day	Day 13 Work day	Day 14 Work day S	Day 15 Work day	Day 16 Rest Day, Sabbath day of meeting
Day 17 Work day	Day 18 Work day	Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Work day	Day 23 Rest Day, Sabbath day of meeting
Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Shabbat  day

Month 9

Step One

We need to copy and paste Month Three. That’s easy. There are no feasts for this Month.

			Month Nine
1	2	3	4	5	6	Sabbath
Day 1 Work day,	Day 2 Work day	Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Seventh day rest, Day of reading the Scroll
Day 8 Work Day	Day 9 Work day	Day 10 Work day	Day 11 Work day	Day 12 Work day	Day 13 Work day	Day 14 Seventh day rest, Day of reading the Scroll
Day 15 Work day	Day 16 Work day	Day 17 Work day	Day 18 Work day,	Day 19 Work day,	Day 20 Work day	Day 21 Rest Day, Sabbath day of meeting
Day 22 Work day,	Day 23 Work day	Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Rest Day, Sabbath day of meeting
Day 29 Work day	Day 30 Work day	Day 31 Work day

Month 10

Step One

We need to copy and paste Month One, because the days are the same. There is only one remembrance day.

			Month Ten
1	2	3	4	5	6	Sabbath
			Day 1 Work day This day to Remember the changing season, and the mountain tops	Day 2 Work day	Day 3 Work day	Day 4 Seventh day rest, Day of reading the Scroll
Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Work day	Day 10 Work Day	Day 11 Seventh day rest, Day of reading the Scroll, .
Day 12 Work Day	Day 13 Work Day,	Day 14 Work Day,	Day 15 Work Day,	Day 16 Work Day	Day 17 Work Day,	Day 18 Rest Day, Sabbath day of meeting
Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Work day,	Day 23 Work day	Day 24   Work day	Day 25 Seventh day rest, Day of reading the Scroll,
Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Work day

The tenth month is the last of four quarters. It is the beginning of the season we call winter.

Jubilee 6:23 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year.  These are written and ordained 24 as a testimony for ever.

For it was on the first day of the tenth month that Noah saw the tops of the mountains.

Jubilee 5:30 … And on the new moon of the tenth month the tops of the mountains were seen, …

                                                          Month 11

Step One

We need to copy and paste Month Two, because the days are the same.  There are no days of appointment or remembrance this month.

			Month Eleven
1	2	3	4	5	6	Sabbath
					Day 1 Work day	Day 2 Seventh day rest, Day of reading the Scroll
Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Work day	Day 8 Work day	Day 9 Seventh day rest, Day of reading the Scroll
Day 10 Work day	Day 11 Work day,	Day 12 Work day	Day 13 Work day	Day 14 Work day S	Day 15 Work day	Day 16 Rest Day, Sabbath day of meeting
Day 17 Work day	Day 18 Work day	Day 19 Work day	Day 20 Work day	Day 21 Work day	Day 22 Work day	Day 23 Rest Day, Sabbath day of meeting
Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Work day	Day 29 Work day	Day 30 Shabbat  day

Month 12

Step One

Copy and Paste Month Three, because the days are the same. There are no days of appointment or remembrance this month.

			Month Tweive
1	2	3	4	5	6	Sabbath
Day 1 Work day,	Day 2 Work day	Day 3 Work day	Day 4 Work day	Day 5 Work day	Day 6 Work day	Day 7 Seventh day rest, Day of reading the Scroll
Day 8 Work Day	Day 9 Work day	Day 10 Work day	Day 11 Work day	Day 12 Work day	Day 13 Work day	Day 14 Seventh day rest, Day of reading the Scroll
Day 15 Work day	Day 16 Work day	Day 17 Work day	Day 18 Work day,	Day 19 Work day,	Day 20 Work day	Day 21 Rest Day, Sabbath day of meeting
Day 22 Work day,	Day 23 Work day	Day 24 Work day	Day 25 Work day	Day 26 Work day	Day 27 Work day	Day 28 Rest Day, Sabbath day of meeting
Day 29 Work day	Day 30 Work day	Day 31 Work day

 Time to Wait

Month 12, day 31 is the last day of the calendar, and it is the 364th day in the calendar.

So now we wait. In this waiting period we do not count the day number. There are actually 1.2422 days in this waiting period. It seems odd in a society that counts every minute as if they are precious, to have a waiting period that is not counted.

We simply wait it out, and confirm the Spring Equinox has occurred.  This waiting period becomes like a reset button on a timing device. When the Spring Equinox is confirmed, in that evening we start Month One, Day 1.

This repeats for Generation, to Generation, and it never changes. This calendar is the same today, as it was in the Time of Enoch when he first received it from the Sky traveler/ the author.

Additional Items  

Command for Men to appear, three times

Exodus 34:21 “Six days you work, but on the seventh day you rest – in ploughing time and in harvest you rest.

22 “And perform the Festival of Weeks for yourself, of the first-fruits of wheat harvest, and the Festival of Ingathering at the turn of the year.

23 “Three times in the year all your men are to appear before the Master, יהוה, the Elohim of Yisra’ĕl,

 Command to wear Tzitziyot , days 1-364

Numbers 15:37 And יהוה spoke to Mosheh, saying,

38 “Speak to the children of Yisra’ĕl, and you shall say to them to make tzitziyot on the corners of their garments throughout their generations, and to put a blue cord in the tzitzit of the corners.

39 “And it shall be to you for a tzitzit, and you shall see it, and shall remember all the commands of יהוה and shall do them, and not search after your own heart and your own eyes after which you went whoring,

40 so that you remember, and shall do all My commands, and be set-apart unto your Elohim.

41 “I am יהוה your Elohim, who brought you out of the land of Mitsrayim, to be your Elohim. I am יהוה your Elohim.”

How to Determine the Spring Equinox

The most important thing to do is to determine the date and time of the Spring Equinox.

The easiest thing to do today is look it up from data provided by some astronomical service. Here is an example site: http://www.timeanddate.com/calendar/march-equinox.html Many sites let you enter your location. Remember that March 20th in the Americas is March 21st in Asia. This is due to the international date line.

 Combining the Gregorian calendar 2014 and the Calendar Revealed to Enoch

For all practical reasons, I will show how to couple the Gregorian Calendar to the Calendar revealed to Enoch. This 2014 calendar set is relative to people who live east of the international date line. As in people living in North America. See below, calendars for people living west of the date line.

			Month One Using Calendar 2014
1	2	3	4	5	6	Sabbath
			3/21 Day 1 of the year Work day Evening of Spring Equinox, This day to Remember the Ark	3/22 Day 2 Work day	3/23 Day 3 Work day	3/24     Day 4 Seventh day rest, Day of reading the Scroll

E.  Explanation of Enoch’s calendar By Wayne Thibodeaux

also: https://perfectgiftorg.com/?p=2254

 

F. Taken from “THE JUBILEE CALENDAR” by Mikhael Bauer