Category: New Moon

Pharisaic Calendar and Court – Pt. 2

YRR has released an audio Mini-Pod titled “Pharisaic Calendar and Court – Pt. 2”

The court system developed by the Hillelic Pharisees was clearly a device they invented to address how a New Moon Day was to be declared. The rabbis did involve the populace by having them act as official witnesses, making them feel as if they were an essential part of the process.

At the same time, the Jewish people allowed the Nasi (head of the Sanhedrin) to become all-powerful, giving him the same status as Moses and by hanging on his very utterance of approval before they could begin a month and count the days to their festivals.

Ultimately, the regulations of the Hillelic system caused it to collapse under its own weight, leaving those who adhered to its principles in a constant state of confusion.

Listen in to get the facts regarding the alteration of Yahweh’s sacred calendar by the Hillelic Pharisees and its effect on those today who are unknowingly following their precepts, which include the requirement of a visible crescent of the moon to begin a month.

This audio presentation can be accessed and listened to at the following link:

M019. Pharisaic Calendar and Court -Pt. 2 – (15:58)

It can also be listened to on Spotify, Apple Podcasts, and Podbean, among others.

Pharisaic Calendar and Court – Pt. 1

YRR has released an audio Mini-Pod titled “Pharisaic Calendar and Court – Pt. 1”

The Hillelic Pharisees, starting with Gamaliel I, using the “traditions of their fathers” and heavily influenced by Babylonian customs, instituted a series of modifications that forever changed the requirements for determining the beginning of a month and a year in what became known as Orthodox Judaism.

One must realize the fact that there is no record before the Mishnah (200 C.E.)—and then only when it deals with the period of Pharisaic control over intercalation beginning in 41 C.E.—of any official sanctification of the new moons and the requirement for witnesses before a court to confirm a visual sighting of a new moon crescent.

Listen in to get the facts regarding Yahweh’s sacred calendar.

This audio presentation can be accessed and listened to at the following link:

M018. Pharisaic Calendar and Court -Pt. 1 – (19:10)

It can also be listened to on Spotify, Apple Podcasts, and Podbean, among others.

Pharisee Influence

The calendric system utilized by the Hillelic Pharisees between 41 and 365 C.E. becomes an essential issue for our study. Various present-day researchers, both from rabbinic Judaism and neo-Christianity, have, without adequate foundation, concluded that the Hillelic system was the original method required by Scriptures.

Both rabbinic Judaism and neo-Christian groups, as a result, have assumed that the Israelites always had waited to declare a New Moon Day until the night that its first crescent was witnessed. For some Christian messianic groups, it is presumed that authority to continue this practice in Christianity is brought forth from Romans 3:1-2 and Matthew 23:3. The question is, Do these passages actually support such a conclusion?

The willingness to accept the pro-Pharisaic interpretation of the two above passages comes as the result of two circumstances:

• The assumption that the Jews from this period must have known and practiced the true system.

• The victory of the Hillelic Pharisees in their political struggle against their religious rivals, leaving predominantly Pharisaic records as our primary source for Jewish practices of the first and subsequent centuries C.E., somehow proves their authority. Continue reading “Pharisee Influence” →

Jewish Authority

There is yet another important question that must be addressed pertaining to Yahweh’s instructions from Scriptures regarding when to begin the sacred months and years. How much authority do we allow the Sadducees, Pharisees, or any of the other ancient Jewish groups regarding the sacred calendar?

In reality, there is no justification at all for accepting as authoritative the teachings of any of the Hasidic groups, especially the Pharisees, or even that of the Aristocratic sects of the Sadducees, Boethusian Sadducees, or Samaritans. All systems must be weighed against what Scriptures actually state, not vice versa.

If after examining Scriptures we find that one or another of these groups held true to some of the practices and doctrines that were originally commanded, the most we can say is that they were observing that point correctly. Yet any conclusion must be tempered by the scriptural warnings about the various teachings of the Sadducees, Pharisees, and scribes (lawyers). Continue reading “Jewish Authority” →

Sanctification of New Moons – Pt. 2

Defective and full Months
The Pharisees established rules that limited not only the number of months which could be defective (i.e., only 29 days long) or full (i.e., consisting of a full 30 days) but even limited which months were eligible.

The Mishnah states:

There are never less than four “full” months in the year, nor do more than eight (full) months require to be taken into account.31

In turn, they point out that there were never more than eight or less than four defective months. Meanwhile, a 12 lunar-month year has no less than 352 days and no more than 355 days, while a 13 lunar-month year has no less than 383 days and no more than 385 days.32

These reckonings were further encumbered by other restrictions which ignored the reality of the new moon phases. For example, the last month of the year, Adar—the month which precedes Nisan, the first month of the next year—is always defective,33 as was, except in special cases, the sixth month, Elul.34 The first and seventh months, on the other hand, i.e., Nisan and Tishri, were “never intercalated,” that is, they were always full.35 Continue reading “Sanctification of New Moons – Pt. 2” →

Sanctification of New Moons – Pt. 1

The Hillelic Pharisees differed from their religious counterparts in that they followed the Babylonian custom of demanding that there must be witnesses who could testify to a Calendar Court confirming the sighting of the moon’s crescent on the very first day of the new moon. They also required official sanctification of the new moon by their Calendar Court.

Our attention will now shift to examining the rules for sanctification and dissemination for the Hillelic New Moon Day. As we shall see, many of these regulations prove to be arbitrary and counter to scriptural intent.

Sanctification
The Hillelic Pharisees considered it “a religious duty to sanctify (the new moon) on the strength of actual observation.”1 This duty was required, “even though the observation is not necessary for the purpose.”2

Maimonides argues this Pharisaic position when he writes: Continue reading “Sanctification of New Moons – Pt. 1” →

Rules for the New Moon

Many followers of Yahweh recognize the significance of accurately observing His sacred calendar. However, there seems to be widespread confusion about how to determine the beginning of a scriptural month.

We know that Abraham was justified to receive the Promised Land “because Abraham obeyed my (Yahweh’s) voice, and kept my charge, my commandments, MY STATUTES, and my laws.” (Gen. 26:5)

Observing Yahweh’s Festival Days is a statute that Abraham would have adhered to as a requirement for justification and obtaining salvation and eternal life.

One must also conclude that Abraham surely observed the Festival Days correctly; otherwise, he would not have fulfilled this requirement, and Yahweh would not have justified him.

Continue reading “Rules for the New Moon” →

Beginning the New Year – Part 2

In our previous discussion, Beginning the New Year – Pt. 1, we explored the Hebrew terms תקופה (tequphah) and תקופת (tequphath).

We learned that a tequphah refers to a solar event and marks a specific point in time, which could be an equinox or a solstice.

We also noted that a tequphath represents a season of the solar year. The two seasons used for calculating Festival Days are spring-summer and autumn-winter.

With this understanding, we will continue in Part 2 by examining the Festival of Tabernacles and the Festival of Ingathering. We will uncover how both festivals relate to determining the scriptural New Year.

Khag of Tabernacles
We need to understand the distinction between the labels “the Khag (Festival) of Ingathering” and “the Khag of Tabernacles.” The latter is actually just a part of the former. The instructions from the books of Deuteronomy and Leviticus regarding the seven-day Khag of Tabernacles state:

Continue reading “Beginning the New Year – Part 2” →

Beginning the New Year – Part 1


When all superficial elements are removed, we find that the entire issue of when to start the year hinges on the instructions pertaining to the Khag of Ingathering and its tequphath (season of the year).

Preliminary Statement
The late Jews tell of four תקופת (tequphath) of the year (spring, summer, autumn, and winter), each calculated as a period following one of the days of a תקופה (tequphah): the vernal equinox, the summer solstice, autumnal equinox, and winter solstice.1

It is also important for us not to confuse the occurrence of a tequphah (i.e., equinox or solstice) with the season (tequphath) although the same word is sometimes used in common speech for both.

To begin with, a tequphah (equinox or solstice), as spoken of by Scriptures, is a solar event, marking a point of passage of the earth around the sun. It represents a day wherein one of two visual effects occur.

1. A solstice day is a day when the sun, as seen along the earth’s horizon, reaches its furthest point of rising or setting either on the north or south.

2. On the day of an equinox, on the other hand, the rising and setting of the sun lies on the horizon precisely in the middle between the two solstice points. As a consequence, the length of the periods of daytime and nighttime on that day of the equinox are almost exactly equivalent.

The Tequphath
The Hebrew word תקופת (tequphath)—various transliterated as tekufath, tequfoth, tequfath, and so forth—is a form of the term תקופה (tequphah)—tekufah, tequfah, and so forth. Tequphah is itself derived from the word קופ (quph), meaning to, “go round.”2 The term תקופה (tequphah) more precisely means, “a revolution, i.e. (of the sun) course, (of time) lapse:—circuit, come about, end”;3 a “circuit,”4 “orbit of the sun . . . circle of the year.”5

Continue reading “Beginning the New Year – Part 1” →

The Abib and Barley Error – Part 1

When springtime approaches, an old controversy resurfaces among the many followers of Yahweh regarding the beginning of the New Year.

Several questions commonly arise among those concerned about the New Year, such as:

•  What is the definition of a scriptural New Moon?
•  Is the sighting of a visible moon crescent required to begin the month?
•  From what location should one determine the New Moon?
•  Should the spring equinox be used to determine the month of Abib?
•  Is the formula based solely on the “green ears of barley” sufficient for the month of Abib?
•  Can calculations be used exclusively to determine the New Moons?
•  Should both the spring equinox and the barley condition be considered for the month of Abib?
•  Which group today possesses Yahweh’s truth and authority to proclaim and sanctify the true New Year?
•  Can we rely on the current Jewish Calendar for accurate dates?

As you can see, significant confusion can arise when trying to ascertain the actual truth of this matter. In other articles, we have discussed issues related to visible New Moons and calculations pertinent to Yahweh’s sacred calendar.

In this discussion, we will address the validity of the “green ears of barley” requirement for determining the month of Abib and the beginning of Yahweh’s New Year.

Continue reading “The Abib and Barley Error – Part 1” →

Seeking Yahweh’s Truth

yhwh-11For many, especially among those who assert to be followers of Yahweh, it seems that there exists an unfortunate commonality that runs contrary to what is advanced by Scriptures. This commonality can be labeled “Confusion.” Of course, this should raise a red flag as the following would indicate:

For the deity is not the author of confusion, but of peace, as in all assemblies of the saints. (1Cor. 14:33)

For example, this confusion can be demonstrated by the often divergent dates given by the various Sacred Name groups for Yahweh’s sacred days during any given year. For example, see Calendar Comparison.
Continue reading “Seeking Yahweh’s Truth” →

New Moons – Visibility or Calculation?

When discussing the determination of New Moons, whether by visibility or calculation, several questions arise regarding the truth of the matter as presented by Yahweh.

Many religious leaders have convinced a significant number of people that one must not only see the visible crescent of the new moon but also assess the greenness of the barley crop to determine the New Year.

These leaders assert they possess the true criteria for establishing Yahweh’s calendar and claim that their knowledge and understanding are derived directly from the Scriptures.

Additionally, these religious leaders assert that their method for determining New Moons is relatively straightforward and rooted in Scriptures. They claim it is so simple that Yahweh has made it accessible for almost anyone to determine the start of months and years, regardless of their circumstances.

However, not everyone may find it easy—if you do not have perfect vision or are not a farmer, you might encounter some challenges.

Continue reading “New Moons – Visibility or Calculation?” →

Sabbath Year – Tishri Fallacy-Part 1

For those who are interested in observing the Sabbath years it would be very beneficial, at least from Yahweh’s perspective, to know what month actually begins the Sabbath year, Abib or Tishri.

There are many who actually believe that the Sabbath year begins with the seventh month of Tishri and not with the first month of Abib (Nisan).

It has also been extrapolated by many that not only should Sabbath years commence according to a Tishri reckoning but that every year should begin with the seventh month of Tishri.

If one believes that such a notion is found in Scriptures, then it is suggested that one take a closer look at the relevant facts of the matter.

In order to addess this issue we must contend with the concept that the Jews, from the time of their return to Judaea from Babylon in 538 B.C.E. until the end of the Bar Kochba revolt (135 C.E.), officially began their Sabbath years with Tishri 1 (Sep./Oct.) of the sixth year of the Sabbath cycle, as had become their custom sometime after the Bar Kochba war.

Continue reading “Sabbath Year – Tishri Fallacy-Part 1” →

The Scriptural International Dateline – Part 3

In Part 1 and Part 2 of our quest for the location of the Scriptural International Dateline (SIDL) the stage has been set for the final conclusion.

In Part 3 our final evidence will be presented to discover the location of the SIDL.

Scriptural Definition
Our conclusion will begin by referencing the scriptural definition for the International Dateline which begins with an important passage found in the book of Job:

A חק חג (khoq khug; statute of an arch/circle) upon the face of the waters AS FAR AS the תכלית (thaklyth; boundary between) light עם (em; beside) darkness. (Job 26:10)

The word חג (khug), which, as we have already demonstrated in Part 1, means a “circle, compass, arch.” The term חק (khoq) means, a “statute, law,” “something prescribed, a statute or due . . . prescribed limit, boundary, (BDBG: The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon)” “prescribed, appointed . . . boundary . . . set time . . . statute, (SHL: Student’s Hebrew Lexicon)”  “portion, limit (of life) . . . specific time . . . moment . . . boundary, limit (for the sea) . . . definition, rule, prescription, (CHAL: A Concise Hebrew and Aramaic Lexicon of the Old Testament)” “an enactment; hence an appointment (of time, space, quantity, labor or usage. (Strongs, Heb. #2706)” Continue reading “The Scriptural International Dateline – Part 3” →

The Scriptural International Dateline – Part 2

We concluded our previous excursion in Part 1 by providing various references proving that Scriptures demonstrate the concept of a round or spherical earth.

As we proceed to discover the Scriptural International Dateline, in Part 2 we will investigate other sources supporting the idea of a spherical earth.

These sources will include ancient and late Jewish views along with references from ancient Greek philosophers and geographers. Also, additional citations from Scriptures will be provided.

Continue reading “The Scriptural International Dateline – Part 2” →