Category: New Year

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” →

The Pharisaic Calendar and Court – Pt. 2

The Calendar Court

The Hillelic system for determining the New Moon Day and how to intercalate the year operated through a court panel of three judges.25 In the time of the Temple, these judges represented the Court of Elders and, after the Temple’s destruction in 70 C.E., the Great Sanhedrin of Pharisees.

The Mishnah reports:

The intercalating of the month and the intercalating of the year (are decided upon) by three (judges). So (says) Rabbi Meir. But Rabban Simeon ben Gamaliel says: The matter is begun by three, discussed by five, and decided upon by seven; but if it is decided upon by three the intercalation is valid.26

Later, the number of the assembly of participating members was changed to 10 judges.27 The leading judge was the Nasi. New Moon Days were sanctified by at least two of the three members of the court.28 Continue reading “The Pharisaic Calendar and Court – Pt. 2” →

The Pharisaic Calendar and Court – Pt. 1

In 41 C.E., the Aristocratic system of determining new moons and the intercalation of a year, previously calculated only by the priests who were the descendants of Aaron, the high priest, was officially usurped by the Nasi (head of the Sanhedrin) of the Hillelic Pharisees.

Thus began a process wherein the Hillelic party, 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.

These new calendar regulations were created for two reasons: Continue reading “The Pharisaic Calendar and Court – Pt. 1” →

Rules for the New Moon

Many followers of Yahweh recognize the importance of correctly observing Yahweh’s sacred calendar.

At the same time, there seems to presently exist some confusion regarding the determination of a scriptural month and year.

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)

The observance of Yahweh’s Festival Days is a STATUTE that Abraham would have kept as a requirement for justification to achieve salvation and eternal life.

One would also have to conclude that Abraham did, in fact, observe the Festival Days correctly. Otherwise, he would have failed to keep them and Yahweh would not have justified him.

During our present time, if one is in error regarding Yahweh’s sacred calendar, it follows that one is not properly keeping Yahweh’s statutes and, therefore, would fall short of Yahweh’s commands. Continue reading “Rules for the New Moon” →

Beginning the New Year – Part 1


When all of the window dressing is removed, we discover that the entire issue about when to begin the year rests with the instructions regarding 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 2

In Part 2 of our discussion, we will delve deeper into the Pharisaic influence on many followers of Yahweh regarding the practice of considering the maturity of barley to determine the month of Abib and the scriptural New Year.

Picking up from where we left off in Part 1, the month-name ha-Abib was next connected by the Pharisees with the day of the omer wave offering. An עמר (omer) is a dry measure or gathering of “newly cut grain,”32 as in “a heap.”33

Omer Wave Offering
The omer wave offering of newly cut grain was a requirement under the Torah of Moses as a gift to Yahweh, being the first-fruits  from each year’s harvest. The offering occurs in the spring at the time of Unleavened Bread and is directly connected with the Promised Land. This offering is described in detail by the book of Leviticus.

When you come into the land (of Promise) which I am giving to you, and have reaped its harvest, and have brought in this omer, the beginning (first-fruits) of your harvest, to the priest, then he will wave this omer before Yahweh for your acceptance. On the day after the Sabbath the priest will wave it. (Lev. 23:9-11)

Technically, the instructions from Scriptures do not specifically mention which first-fruits from which harvest. It only indicates in a subsequent passage that the Israelites were not permitted to eat bread, קלי (qali; roasted whole grains),34 or כרמל (karmel; fruits and produce)—all indicating a variety of produce—derived from the new year’s crops until after the omer wave offering had been made.35

Continue reading “The Abib and Barley Error – Part 2” →

The Abib and Barley Error – Part 1

As springtime approaches that same old controversy rears its ugly head once again among the many followers of Yahweh concerning the beginning of the New Year.

Several questions that are usually brought forward by those concerned regarding the New Year are:

• What is the definition of a scriptural New Moon?

• Is a visible crescent of the moon required to begin the month?

• From what location does one need to determine the New Moon?

• Does one use the spring equinox to determine the month of Abib?

• Does one only use the “green ears of barley” formula for the month of Abib?

• Can one use only calculations for the New Moons?

• Does one use both the spring equinox and barley for the month of Abib?

• What group today has Yahweh’s truth and authority to proclaim and sanctify the true New Year?

• Can we rely on the current Jewish Calendar for the correct dates?

As you can surmise, there can exist much confusion as one tries to sort out the actual truth of the matter.

In previous articles, we have already discussed the issues of visible new moons and calculations as they relate to Yahweh’s sacred calendar.

In this particular discussion, we will address the validity of the so-called requirement of “green ears of barley” to determine 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 it comes to the issue of determining New Moons by visibility or calculation, there are a number of questions one should consider when trying to ascertain Yahweh’s truth of the matter.

It seems that various religious leaders have convinced many people that not only must one actually see the visible crescent of the new moon but must also determine the greenness of the barley crop for the New Year.

These religious leaders purport to know and understand the true criteria for the determination of Yahweh’s calendar. They also claim their knowledge and understanding comes directly from Scriptures.

In addition, these religious leaders claim that their formula for determining New Moons emanates from Scriptures and is very simple. So simple that Yahweh has provided the means for virtually anyone to determine the beginning of months and years regardless of circumstance.

Well, almost anyone. You might not be so fortunate if you don’t have 20-20 vision or are not a farmer.

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” →