A Calendar Study
To begin this study there are some interesting historical elements that ought to be included.
The following is from the Christian Churches of God PO Box 369, WODEN ACT 2606, AUSTRALIA and there article no. 217z.
In the paper Messiah and the Red Heifer (No. 216) we examined the significance of the site of the sacrifice of the red heifer. The Mount of Olives was seen to be important as a place of sacrifice and also of other areas in relation to the period of the crucifixion such as the Garden of Gethsemane. It is important to establish the significance of the site.
The area of the Mount of Olives that was used for the sacrifice of the red heifer looked directly to the Temple and the sprinkling here of the prepared high priest was directly towards the Holy of Holies. This area was outside the camp of Jerusalem and was the appointed place of sacrifice.
The first of three summits lies north-east of Jerusalem. The second summit is immediately opposite the Temple area or Haram-esh-sherif which it overlooks and is separated from Scopus by a slight depression. It is called Jebel-et-tur by the Arabs and is partly occupied by the village known as Kafr-et-Tur. These names are derived from the Syriac Turo Quedisha or The Holy Mountain which is named for the many churches built there. The modern high road from Jerusalem to Jericho cuts the crest of the mountain between the second summit and the third summit called Jebel Batn-el-Hawa.
The second summit was used for the burning of the red heifer directly east of the east gate of the Temple. A bridge and a path connected the Temple with the mountain (Interp. Dict., ibid.).
The second summit was used for the lighting of the signal beacons for the New Moon.
From Chabad.org The Jewish Months
Ever since G‑d took out us out of Egypt, the Jewish people have been keeping track of time—and celebrating the festivals—according to the lunar calendar, which contains 12 (or 13) months. Every month is either 29 or 30 days long, beginning (and ending) on a special day known as Rosh Chodesh (“The Head of the Month”). The months were once declared by a beit din (rabbinical court) after the new moon had been sighted, but now follow a predetermined calendar.
The following was the practice of the Jews during the time of Jesus.
If no witnesses came on the twenty ninth day—either because the moon had not been “reborn” yet, or because it was not visible—then the next day, the thirtieth day, was automatically declared the beginning of the month. Members of the Sanhedrin would go to a highly visible location, where they would partake in a celebratory meal to signify the new month on either the twenty ninth or the thirtieth day. No fires were lit if it was the thirtieth day. If they hadn’t lit fires the night before, it was understood that the new month started on the 30th day.
From Jewish and CRC-observant "Church of God" sources
4. The Jews readily admit that the current calculated calendar in use is indeed in error and needs reform. Note the following from Encyclopedia Judaica: "the present [calendar] system was expected to be replaced again by a system based on true values more akin to the earlier Jewish calendar in which New Moon (days of the phasis) and intercalations were proclaimed on the basis of both observation and calculation." (Cecil Roth, editor, Encyclopaedia Judaica, Vol. 5, p.47, article: Calendar). "The rebirth of the state of Israel rekindles in us the hope that a new Sanhedrin, recognized by the whole people of Israel, will be established again in our time. It will be the task of the Sanhedrin to make a decision as to when and how the sanctified calendar of Hillel II is to be modified in accordance with the requirements of astronomy and the Torah."
In the rest of this study common beliefs or ideas relating to the "Hebrew Calculated Calendar" are given. They have the extended border and are in black type.
To begin with a segment on "postponements" should be considered. There are many who observe the Biblical holy days who have been persuaded to reject the postponement rules of the Hebrew Calendar. They are convinced that these rules were not instituted by God. Discounting the postponements, according to many, is a false teaching. The rules of postponements, to them, are an essential element in the Hebrew calendar.
Well after the Jews found it advantageous to have a predetermined way of fixing calendar dates, a series of rules were added.
"There is...unimpeachable evidence from the works of writers with expert knowledge of the calendar that the present ordo intercalationis [sequence of intercalations--the 19 year cycle] and epochal molad were not intrinsic parts of the calendar of Hillel II, these being seen still side by side with other styles of the ordo intercalationis and the molad as late as the 11th century. Also the four dehiyyot[postponement rules] developed gradually. ...By the tenth century the Jewish calendar was exactly the same as today." (Cecil Roth, editor, Encyclopaedia Judaica, Vol. 5, p.50, article: Calendar)
There are numerous reasons that the Jews found to “justify” their creation. It is quite obvious that neither the justifications or the rules are found in the Bible. Be it suffice to say the Jewish calculated calendar was, for the most part, created for the sake of convenience and humanly devised unity. One may ask, how in the world could Jesus be perfectly pleasing to His Father without observing these creations that were made centuries after He became our savior?
The calculated calendar advocates ask; does the Bible provide us with the specific elements needed for a calendar?
They reference Genesis 1:14 but state these elements are not specific enough for a calendar. They believe that scripture does not tell us when a month begins, in which season a year begins. And some go so far to believe that the Bible does not tell us how many days there are in a month or at which point the day is divided from the night (sunset, darkness, etc.).
Unfortunately, there has been far too little effort, by so many, to understand the full significance of the instruction that we have been given in Genesis 1:14.
Gen 1:14 And God said, Let there be lightsH3974 in the firmament of the heaven to divide the day from the night; and let them be for signs H226, and for seasons H226, and for days, and years H8141:
The words that have been highlighted provide for accurate keeping of time that has been ordained by God. But, you wouldn’t be able to know that by the King James and most other Bible translations. I looked at 18 translations and only two had the word ”seasons” correctly translated. And the word "signs" (H226) has not been given the significance of its importance.
LIGHTS: H3974 (1,2) maw-ore', (3,4) meh-o-raw' From H215; properly a luminous body or luminary, that is, (abstractly) light (as an element); figuratively brightness, that is, cheerfulness; specifically a chandelier: - bright, light.
SIGNS: H226 Probably from H225 (in the sense of appearing); a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.: - mark, miracle, (en-) sign, token.
SEASONS: H4150 mo-ade', From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): - appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).
YEARS: H8141 shaw-neh', shaw-naw' (The first form being in plural only, the second form being feminine); from H8138; a year (as a revolution of time)+ whole age, X long, + old, year (X -ly).
We have to notice that the word "lights" is plural in nature therefore both the sun and moon are able to provide signals. In a straight forward manner, we have been told by God, through Moses, that the light of the moon provides a "signal" for us. What then could that signal possibly be? We know that the people of God used the signal of the first visible light of the moon, the "new moon", as their guide to start a month.
"In mishnaic times [the Mishnah was completed ca. 200 C.E.], though the authorities were familiar with astronomical calculations, the new moon was fixed on the basis of observation, which meant that, as a rule, the bet din formally proclaimed the New Month only after it had heard evidence of witnesses who had actually seen the new moon." (Encyclopedia Judaica, Volume 14, article: Rosh Ha-Shanah, p.311)
"It is generally accepted that the Jewish festivals were, in Biblical times, fixed by observation of both the sun and the moon. Gradually, certain astronomical rules were also brought into requisition, primarily as a test, corroborating or refuting the testimony of observation....It has been authoritatively proved that in spite of a more advanced knowledge of astronomy the practice of fixing the new moon and the festivals by observation was in force as late as the latter part of the fifth century [C.E.]....It was only after the close of the Babylonian Talmud, in the sixth or perhaps later, in the seventh century, that the observation of the moon was entirely given up, and a complete and final system of calendation introduced [in the tenth century]." (Henry Malter, Saadia Gaon: His Life and Works, Chapter IV, Saadia's Controversy with Ben Meir, pp.70-88, Philadelphia: The Jewish Publication Society of America, 1921)
The observation required to determine the beginning of a month has not changed and will not change.
Isa 66:23 And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
There are those who believe that if one rejects the Hebrew calculated they are simply left to their own human reasoning in determining precisely when a month begins. It has been declared that no scripture can be cited to define when a new moon begins. And there those who are very dogmatic about that subject and also declare that the Bible does not reveal when the new moon begins. I have also read the following statement: "no calendar devised by man can equal the accuracy of the Calculated Hebrew Calendar".
The evidence that has been given so far reveals the nature of the above statements not to be true and very sadly misleading. It is something that there is complete disregard for the evidence that relates to the "observation" of the new moon to determine the beginning of the month during the time of Jesus.
There is great amount of confusion and many differing ideas relating to the question of; when should the moon begin a month? The following is an example: "Does the Bible tell us which precise spot on the earth should be used for the determination of the new moon?" And: "They must rely only on their own authority for choosing whatever site they believe is correct."
When we consider the fact that we wait to observe the sun to set on a local horizon to start a new day, it is fundamental that we should wait to observe the first light of the "new moon" in our local sky to start a new month. It is that simple.
Then there is the question of the beginning of the year. The advocates of the calculated calendar ask and answer the following question. Does the Passover always have to be after the spring equinox or can it sometimes occur before the equinox? Does the Bible give an answer to these questions? No, it does not. Therefore, those who reject the Hebrew calendar must rely on their own opinion regarding the point in time when a new year begins.
Once again the above the statements do not reflect the truth of the matter. A complete and accurate understanding of Gen. 1:14 is necessary in order to use the credible, God given, calendar.
Gen 1:14 And God said, Let there be lights (H3974) in the firmament of the heaven to divide the day from the night; and let them be for signs (signals), and for seasons (appointed times), and for days, and years:
Appointed times or Holy Days are meticulously determined through scripture. We are given instruction in Gen. 1:14 on how to determine the beginning of a month through the signal of the observed first "light" of a new moon. "Let them (sun and moon) be for signals and for appointed times". We are told which month is the first month and given all other needed information.
Remember that the sun also provides a signal. In this case it provides signals. We know that it signals the start of a day. A second signal is the spring equinox. Using simple construction methods one can build a structure that enables anybody to observe an equinox. Our particular need is to observe the spring equinox. This second signal provided by the sun is the spring equinox. After that signal is observed we may then look for the "new moon" to start the first month of the new year. You cannot know, without observation, when that signal of the equinox comes until you can see it. When you see that signal from the sun you may then fulfill the instruction of Gen 1:14 to use the light of the sun for the purpose of determining the beginning of the "year". Remember that the light is to be used for, among other things, determining "years" (the last word in Gen. 1:14). The calculated Hebrew calendar which is also known as the rabbinical calendar has no biblical support whatsoever. Therefore there is no reason not to observe the same calendar that Moses, Daniel, Ezekiel, Jesus and all the prophets observed wherever they were.
Paul speaks of the subject of unity very often. We understand that truth is essential for all things ascribed to God. We should all continue to reach for a unity in truth.
The simplicity and perfection and exquisite nature of the calendar that God has given us is truly awe inspiring. A very complete treatise on God's calendar is available with the paper called "God's Perfect Calendar".