Jewish Calendar

Hebrew for Christians
by John J. Parsons 1 Hebrew4Christians.com

The Jewish Calendar www.hebrew4christians.com
The Jewish Calendar -
Mindfulness of the Divine Rhythm

To every thing there is a season, and a time to every purpose under
the heaven (Eccl 3:1)

Introduction
The very first word of the Torah indicates the awareness of the significance of time - in
the beginning... (Genesis 1:1), and according to Rabbinic tradition, the very first
commandment given to the children of Israel after being delivered from Egypt was to
sanctify the New Moon (Exodus 12:1-2), thereby causing the fledgling nation to
depart from the solar tradition of the Egyptians (Ra worship) and to look to the moon
for a new means of reckoning time and seasons.
The Hebrew lunar calendar is set differently than the solar calendar. The day begins at
sundown; the climactic day of the week is Shabbat - the seventh day of the week; the
moon and its phases in the night sky are the timepiece for the months, and the seasons
of the year are marked with special festivals or moedim (appointed times). Even the
years are numbered: every seventh year was shmitah - a Sabbatical year (Lev. 25:2-5),
and after seven cycles of shmitah the Yovel, or Jubilee Year was to be observed (Lev.
25:8-17). Indeed, according to the Jewish sages, the history of the world may be
understood as seven 1,000 year days, corresponding to the seven days of creation. In
fact, the Talmud (Avodah Zarah, 9A) states that the olam hazeh (this world) will only
exist for six thousand years, while the seventh millennium will be an era of worldwide
shalom called the olam haba (world to come).

A Luni-Solar Seasonal Calendar
Actually, the Jewish calendar might best be described
as luni-solar. Since every lunar cycle runs roughly
29.5 days, the Jewish year has 354 days compared to
365 days of the solar calendar. To ensure that the
festivals would occur in their proper seasons (e.g.
Passover in springtime, Sukkot in the fall, etc.), an
extra month (Adar II) is added every two or three
years to offset the 11 day lag per solar year. In this
way the lunar calendar is synchronized with the solar
cycle of the agricultural seasons.

The western sense of time is basically the measurement of linear, progressive motion, but
in Hebrew thinking, time is seen as an ascending helix, with recurring patterns or cycles
that present a thematic message or revelation of sacred history. Indeed, part of being a
Jew today is to be mindful of this divinely ordered spiral of time and to order our affairs
accordingly.
The Jewish Day
The Hebrew day (yom) begins at sundown, when three stars become
visible in the sky (the rabbis reasoned that the day begins at sunset
based on the description of Gods activity in creation, and the evening
and the morning were the first day, Genesis 1:5). Evening is sometimes
defined as the late afternoon, that is, between 3:00 pm to sundown.

Since the Jewish day (yom) begins at sundown, you must remember that a Jewish
holiday actually begins on the night before the day listed in a Jewish calendar. For
example, Yom HaShoah (Holocaust Memorial Day) occurs on Nisan 27, which actually
begins after sundown, Nisan 26:

Thus a given Jewish holiday spans two days on our
Gregorian calendar. Most Jewish calendars do not
indicate the previous night as part of the holiday.
Observance of a holiday begins at sundown on the day
before it is listed in the calendar!
In the example above, Yom HaShoah is observed both on Thursday the 5th (after
sundown) and Friday the 6th (during daylight hours).
Note that if a Jewish holiday were to occur on a Sabbath, it would be moved to the
previous Thursday on the calendar. For example, if Nisan 27 happened to begin on
Friday at sundown, it would be moved to Nisan 26. Accessing a current Jewish
Calendar is essential to observing the moedim!
A Note about the Jewish hour (shaah)
In rabbinical thinking, the hour is calculated by taking the total time of daylight (from sunrise until sunset)
of a particular day and dividing it into 12 equal parts (this is called shaah zemanit, or a proportional
hour). Since the duration of daylight varies according to seasons of the year, a proportionate hour will vary
by season. The sixth hour of the day does not mean 6:00 a.m. or even six 60 minute hours after sunrise,
but is the 6th proportionate hour of the 12 that are counted for the day in question.
For example, if the sun rises at 4:30 a.m. and sets at 7:30 p.m., the total time of daylight is 15 hours. 15
hours * 60 minutes is 900, which divided by 12 yields a proportional hour of 75 minutes. The sixth hour
of the day therefore begins 450 minutes after sunrise, or about 11:30 in the morning.
The calculation of zemanim (times) are important for the observance of Jewish holidays and Sabbath
candle lighting hours. The results will vary depending on the length of the daylight hours in the particular
location. Note, however, that the hour is not counted from sunset (as might be expected), but from sunrise.

The Jewish Week
The Jewish week (shavua) begins on Sunday and ends on Shabbat:

The Importance of Shabbat
The fourth of the ten mitzvot (commandments) is, Remember the Sabbath day, to keep it
holy (Ex. 20:8, KJV). Shabbat is therefore considered to be the most important day of the
week, since its observance is explicitly set forth as one of the Ten Commandments. In fact,
Shabbat is considered the most important of the Jewish Holidays, even more important
than Rosh HaShanah and Yom Kippur! During Shabbat, no work (defined under 39 main
categories associated with the building of the Tabernacle in the desert) is to be performed,
since this would violate the idea of rest (shabbaton) that is to mark the day.
Weekly Torah Readings
Weekly Torah readings are divided into 54 sections. A given weekly section is called a
parashah (pl. parashiyot) and is read during a synagogue service. Each portion has a
Hebrew name (usually the first word of the section). A haftarah is a reading from the
Neviim (prophets) that is recited directly following the Torah reading. For a table of the
weekly readings, see the Hebrew for Christians website.
The Jewish Month
The duration of a Hebrew month (chodesh) is measured by the amount of time it takes for
the moon to go through a lunar cycle, about 29.5 days:

Rosh Chodesh - The appearance of the new moon is called Rosh Chodesh (head of
the month). Twelve chodeshim make a Shanah, or year. The new moon is observed
in synagogues with additional prayers.

Lunar Leap Years - Since the solar year is 365 days long but a moon year is only
354 days (29.5 x 12), an extra month is added to the Hebrew calendar every two or
three years. The formula is a bit esoteric, but every 19 years there are seven leap
years (the third, sixth, eighth, eleventh, fourteenth, seventeenth and nineteenth
years). In a leap year a 13th month is added called Adar Sheni (Adar II).

In the Tanakh, the
first month of the
calendar is Nisan
(when Passover
occurs - see Ex.
12:12); however,
Rosh Hashanah
(head of the
year) is in Tishri,
the seventh month,
and that is when
the year number is
increased.

The Jewish Year
The Jewish year is cyclical, with seasonal holidays and festivals. The names of the
months of the Jewish calendar year were adopted during the time of Ezra the Scribe, after
the return from the Babylonian exile.

The three bold-faced festival names are known as Shalosh Regalim, the three Pilgrim
Festivals (Exod. 23:14), that focus on key national events in Israels history. These
festivals mark the three times in the yearly liturgical cycle when all Jews are commanded
by the LORD to go up to Jerusalem to pray and sacrifice. Today, Jews mark these times
with extended worship and prayer, study, distinctive prayer melodies, and festive meals.
The Jewish High Holidays run from the ten days from Rosh HaShanah to Yom Kippur
and focus on individual repentance (teshuvah).

The date of Jewish holidays does not
change from year to year. However,
since the Jewish year is not the same
length as the solar year on the Gregorian
calendar, the date will appear to shift
when viewed from the perspective of the
Gregorian calendar.

Four Jewish New Years
You might be surprised to discover that by the time the Mishnah was compiled (200 AD),
the sages had identified four separate new-year dates for every lunar-solar year (the
modern Jewish calendar was ratified by Hillel the Elder in the 3rd century AD):
1. Nisan 1 (i.e., Rosh Chodashim) marks the start of the month of the Exodus from
Egypt and the beginning of Jewish national history. As such, it represents the start
of the Biblical year for counting the festivals (Exod. 12:2). Note that the month of
Nisan is also called Aviv since it marks the official start of spring.
2. Elul 1 marks the start of the year from the point of view of tithing cattle for Temple
sacrifices. Since the Second Temple was destroyed in 70 AD, the later sages decreed
that this date should mark the time of Selichot, or preparation for repentance before
Rosh Hashanah. Elul 1 marks the start of the last month of summer.
3. Tishri 1 was originally associated with the agricultural Feast of Ingathering at the
end of the year (Exod. 23:16, 34:22), though after the destruction of the Second
Temple, the sages decided it would mark the start of the civil year in the fall. Tishri
1 was therefore called Rosh Hashanah (the head of the year) which begins a ten-
day trial of humanity climaxing on the Day of Atonement (Yom Kippur).
4. Shevat 15 (i.e., Tu BShevat) originally marked the date for calculating the tithes
of the harvest (maaserot) that farmers would pledge to the priests of Israel. This
was the start of the year from the point of view of tithing of fruit trees. Today Tu
BShevat represents a national Arbor Day in Israel, with tree planting ceremonies
in Israel. Unlike the other three new years, Tu BShevat begins in the middle of
the month, during a full moon in winter.

In practical terms, however, there are two
New Years in Jewish tradition. The first
occurs two weeks before Passover (Nisan
1) and the second occurs ten days before
Yom Kippur (the other two new years
are not regularly observed, except by the
Ultra Orthodox). The first New Year is
Biblical and is called Rosh Chodashim
(see Exod. 12:2). This is the month of the
redemption of the Jewish people -- and it
is also the month in which Yeshua was
sacrificed upon the cross at Moriah for our
sins. Oddly enough for most Christians,
New Years Day should be really
celebrated in the spring...

The "Dual Aspect" Calendar
In this connection, notice that the calendar is divided into two equal parts of exactly six
lunar months each, both of which center on redemptive rituals and end with harvests.
The first half of the divine calendar begins on Rosh Chodashim (i.e., Nisan 1; Exod.
12:2), which is followed by the instruction to select the Passover lamb on Nisan 10
(Exod. 12:3), slaughter it in the late afternoon of 14th (Exod. 12:6-7) and eat it on the
15th (Exod. 12:8). The Passover itself initiated the seven day period of unleavened
bread (from Nisan 15-22), wherein no leaven was to be consumed (Exod. 12:15-20). On
an agricultural level, Passover represents spring, the season of the firstfruit harvests,
(i.e., chag ha-katzir), and so on. On the other side of the calendar, Yom Teruah (or
Rosh Hashanah) marks the start of the second half of the year (Exod. 23:16, Lev.
23:24), which is followed by the Yom Kippur sacrifice ten days later, on Tishri 10 (Lev.
23:27), followed by the weeklong festival of Sukkot (Tabernacles) that occurs from
Tishri 15-22 (Lev. 23:34-36). On an agricultural level, Sukkot represents the reaping of
the the fall harvest (i.e., chag haasif) at the end of the year (Exod. 23:16). In other
words, in some respects the fall holidays mirror the spring holidays on the divine
calendar, and indeed, both sides of the calendar represent different aspects of Gods
redemptive plan for the world. As Ive written about elsewhere, the spring holidays
represent the first advent of Yeshua (i.e., Yeshua as Suffering Servant, Lamb of God,
Messiah ben Yosef), whereas the fall holidays represent His second advent (Yeshua as
Conquering Lord, Lion of the Tribe of Judah, Messiah ben David).
Cycles of Time...
As mentioned above, instead of thinking of time as a linear sequence of events (i.e., the
measurement of motion), Jewish thinking tends to regard it in terms of a spiral or
helix, with a forward progression delimited by an overarching (and divine) pattern
that recurs cyclically throughout the weeks, months, and years of life. This can be seen
in the Hebrew language itself. Some of the sages note that the Hebrew word for year -
shanah (::) - shares the same root as both the word repeat (::) and the word
change (.:). In other words, the idea of the Jewish year implies ongoing
repetition - mishnah (:::) - or an enduring review of the key prophetic events of
redemptive history as they relived in our present experiences... (The idea that the events
of the fathers were parables for us is expressed in the maxim: maaseh avot siman
labanim: The deeds of the fathers are signs for the children.) The Jewish year then
repeats itself thematically, but it also changes from year to year as we progress closer to
the coming Day of Redemption... We see this very tension (i.e., constancy-change), for
example, in the dual aspect of the ministry of Yeshua our Messiah. In His first advent
Yeshua came as our Suffering Servant and thereby fulfilled the latent meaning of the
spring holidays, and in His second advent He will fulfill the latent meaning of the fall
holidays. Nonetheless, we still commemorate both the type and its fulfillment every
year during Passover by extending the ritual of the Seder to express the reality of
Yeshua as the worlds Lamb of God, just as we commemorate the fall holidays in
expectation of His rule and reign as our King....

The idea that there are cycles or patterns in time is not meant to suggest that there isnt an
end point in the process - a Day in which we will be with God to enjoy His Presence
forever. The idea of timeless patterns within time, suggests, however, that the seed for
our eternal life with God has already been sown - and was indeed foreknown from the Garden
of Eden - despite the fact that we presently groan while awaiting the glory of heaven...
How to calculate the Jewish Year
The year number on the Jewish calendar represents the number of years since creation,
calculated by adding up the ages of people in the Tanakh back to the time of creation. To
calculate the Jewish Year from our Gregorian calendar, you subtract 1,240 and then add 5,000.
For example, if the year is 2005, subtract 1,240 to get 765. Then add 5,000 to obtain the Jewish
year of 5765. Note that this works only up to Rosh Hashanah of the current Gregoraian
calendar: after Rosh Hashanah (the Jewish New Year) add one more year (e.g., 5766).
How to determine Jewish Leap Years
A year is a Jewish leap year if the number year mod 19 is one of the following: 0, 3, 6,
8, 11, 14, or 17. Use a scientific calculator with the mod function to determine the result.
For example, 5771(mod)19 = 14, indicating that it is a leap year.
What is the true Jewish Year?
Some have said that the Jewish Year counts from creation but excludes the various years
of the captivities, while Rabbinical tradition states there are about 165 missing years
from the date of the destruction of the First Temple to the date of the destruction of the
Second Temple. Others suggest that there are some missing years in the Hebrew
calendar due to a corruption in the accounting of the years of the Persian monarchies, and
that these years were consciously suppressed in order to disguise the fact that Daniels
prophecy of the 70 weeks pointed to Yeshua as the true Mashiach of Israel. In short,
educated uncertainty exists regarding the exact year we are living in since the Creation of
the Universe by God...


The Jewish Festival Seasons Moedim
Jewish time is cyclical and prophetic, a sort of a ascending spiral
to God. The observant Jew will pray three times every day. On
the seventh day of the week, Shabbat is celebrated, as is Rosh
Chodesh at the start of the new month. In addition, the various
larger periods of time, seasons, have their own prophetic role
and function in the overall rhythm of Jewish life.
Note: The Jewish calendar can be a bit tricky to understand,
especially if you are new to the study of the Jewish way of
thinking about time!
In particular, you must remember that a Jewish holiday begins on the evening previous
to the day indicated on a Jewish calendar (unless that happens to be a Sabbath, in
which case the date is moved earlier). For example, Yom HaShoah (Holocaust
Memorial Day) occurs on Nisan 27 - unless that day is a Sabbath - in which case it is
moved earlier to Nisan 26 (whenever in doubt, consult an authoritative Jewish
calendar).

Spring - Deliverance
i. Rosh Chodashim - The Biblical New Year [Nisan 1]
ii. Preparing for Passover - Spring Cleaning
iii. Shabbat HaGadol - The Shabbat preceding Passover
iv. Taanit Bechorim - Fast of the firstborn son [Nisan 14]
v. Bedikat Chametz - The Search for Chametz [Nisan 14]
ii. Passover (Pesach) - Celebration of freedom (Major Holiday)
a. The Passover Seder [Nisan 15 (evening of the 14th)]
b. Unleavened Bread (Chag HaMatzah) - Sanctification [Nisan 15-22]
c. Sefirat HaOmer - Counting the Omer [Nisan 16- Sivan 5]; the countdown
to Shavuot.
d. Firstfruits (Reishit Katzir) - Messiahs Resurrection; [Nisan 17]
Yom HaShoah - Holocaust Memorial Day [Nisan 27]
Yom Hazikaron - Israel Memorial Day [Iyyar 4th]
Yom Haatzmaut - Israel Independence Day [Iyyar 5th]
e. Lag BOmer - 31st day of the Omer count [Iyyar 18]
Yom Yerushalayim - Jerusalem Reunification Day [Iyyar 28th]
iii. Pentecost (Shavuot) - The giving of the Torah at Sinai and the giving of the
Ruach HaKodesh to the Church [Sivan 6-7] (Major Holiday)

Summer - Preparation
Fast of the 17th of Tammuz - Start of the three weeks of sorrow [Tammuz 17]
Tishah BAv Last day of the three weeks of sorrow [Av 9]
Tu BAv - Harvest and Romance [Av 15]
Fall - Repentance
Elul and Selichot - Preparing for teshuvah
1. Yamim Noraim (Days of Awe):
i. Rosh Hashanah and Trumpets (Yom Teruah) - The rapture of the kellat
Mashiach (i.e., the church or Bride of Christ) [Tishri 1]
ii. Tzom Gedaliah - Fast of Gedaliah [Tishri 3]
iii. Day of Atonment (Yom Kippur) - Israels national salvation [Tishri 10]
2. Tabernacles (Sukkot) - A picture of the millennial kingdom [Tishri 15-20]
a. Hoshaanah Rabah - The seventh day of Sukkot [Tishri 21]
b. Shmini Atzeret - The eighth day closure of Sukkot [Tishri 22]
c. Simchat Torah - Celebration of the giving of the Torah [Tishri 22/3]
Winter - Victory
Chanukah (Dedication) [Kislev 25 - Tevet 3]
Asarah BTevet [Tevet 10]
Tu Bshevat [Shevat 15]
International Holocaust Remembrance Day (Jan. 27th)
The Fast of Esther [Adar 13]
Purim (Lots) [Adar 14]

Jewish Calendar

Uploaded by

Copyright:

Available Formats

Jewish Calendar

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Jewish Calendar

Uploaded by

Copyright:

Available Formats

Hebrew for Christians

by John J. Parsons 1 Hebrew4Christians.com

You might also like