Biblical Calendar

Happy New Year! Here's the (only) proper time for a New Year's Eve party – feature Teimân•iꞋ music & dance, chanting Tᵊhil•imꞋ plus kâ•sheirꞋ eats, drinks and socializing!

It's time to begin planning to tail off buying, and eating up, your remaining supply of khâ•meitzꞋ so that you don't have to throw out a lot on the 13^th and 14^th (on the Judaic calendar).

B.C.E. ca. 2459 – On this day, receding water levels after the Mabul permit removing the roof of the teivah (box, corrupted to "ark"), bᵊ-Reish•itꞋ 8.13.

B.C.E. ca. 1466 to 1449 – (the year following the Yᵊtzi•âhꞋ, which occurred ca. 1467 to 1450) the Mishkan was erected at the foot of Har Karkom (=Har Sinai) in the Israeli Negev, Shᵊmot 40.2, 17.

B.C.E. ca. 1449, during this month – Bᵊnei-Yis•râ•eilꞋ journeyed to Qadeish, in Midbar Tzin, in the Israeli Negev (30 km S of modern-day Dimona). There, Miryam died and was buried. Also, Bᵊnei-Yis•râ•eilꞋ rebelled over the lack of water, bᵊ-Midbar 20.1-2.

B.C.E. 718 – In the first year of his reign, Yᵊkhizqiyahu, began to sanctify the Beit-é--ä, the Qodesh, Divrei ha-Yamim Beit 29.3, 17.

B.C.E. 568 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesies that Bavel will conquer Mitzrayim (Egypt), Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 29.17.

B.C.E. 459 – In seventh year of his reign, Iranian king Artakhshast (Artaxerxes I, reigned 465-453) proclaims freedom of religion for Yᵊhudim in, and freedom to return to, Yᵊhudah and Yᵊrushâ•laꞋyim, Ezra 7.1, 8.

B.C.E. 458 – Ezra's Beit-Din reaches decision on what to do concerning intermarriage: they sent their foreign wives away and offered a ram, Ezra 10.17.

B.C.E. 0005, during this month – Elisheva Bat- Zᵊkharyah ha-Kohein, cousin of Miryam (mother of RibꞋi Yᵊho•shuꞋa), becomes pregnant with Yokhanan 'ha-Matbil' Ben-Zᵊkharyah ha-Kohein.

Annually – Wood Offering by the Ben-Arakh Ben-Yᵊhudah family (on the Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  calendar).

Annually in Messianic Age – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesies that on this date a whole yearling calf is to be sacrificed to make a khata•ah for the Beit-ha-Miq•dâshꞋ, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 45.18.

B.C.E. 596 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesies against Mitzrayim (Egypt), Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 30.20.

Annually in Messianic Age – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesies that on this date a whole yearling calf is to be sacrificed to make a kipur for the the errant and simple-minded, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 45.20.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Note: Shab•âtꞋ preceding PësꞋakh is ùÑÇáÌÇú äÇâÌÈãåÉì

B.C.E. 718 – In the first year of his reign, Yᵊkhiz•qi•yâh′ u, sanctified the porch of Beit-é--ä, the QoꞋdësh, Div•reiꞋ ha-Yâm•imꞋ Beit 29.3, 17.

30 C.E. – Mir•yâmꞋ (sister of Mâr•tâh′ & Ëlᵊâ•zâr′ , whom RibꞋi Yᵊho•shuꞋa enlivened) anoints RibꞋi Yᵊho•shuꞋa with cologne worth 2,500 shᵊqalim, valuation given in earliest extant source mss., see note The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu (NHM, in English) 21.1.

30 C.E. – Procession of RibꞋi Yᵊho•shuꞋa Bën-Yo•seiphꞋ Bën-Dâ•widꞋ ha-Mâ•shi•′Ꞌakh from Beit Paj•âh′  into the Beit-ha-Miq•dâshꞋ in Yᵊrushâ•laꞋyim through Sha′ ar hâ-Ra•kham•imꞋ, NHM 21.1ff. Returning from Yᵊrushâ•laꞋyim to Beit Khâ•nân′  in the evening, RibꞋi Yᵊho•shuꞋa curses a fig tree, NHM 21.18ff.

B.C.E. 1410 – Yis•râ•eilꞋ came up from the Ei′ meq Yardein to camp in Jiljal (corrupted to "Gilgal") on the eastern edge of Yᵊrikho, Yᵊho•shuꞋa ha-Nâ•viꞋ Bin-Nun 4.19.

B.C.E. 562 – In Iraq, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ envisions Yᵊrushâ•laꞋyim, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 40.1.

30 C.E. – Dawn, RibꞋi Yᵊho•shuꞋa walks to the Beit ha-Miq•dâshꞋ from Beit Khâ•nân′ , finding the fig tree, which he had cursed the evening before last, withered (NHM21.18ff). Later in the day, he drives merchandisers of religious items from the Beit ha-Miq•dâshꞋ (NHM 21.12ff).

B.C.E. 539 – Zᵊru′ -Bâ•vël′  Bën-Shᵊ•al•tiy•eil′  and Yei•shu′ a Bën-Yo•tzâ•dâq′  depart for Yᵊrushâ•laꞋyim to begin building the Beit-ha-Miq•dâshꞋ ha-Shein•i′  after the Exile, Ëz•râ′  5.2 with 8.31.

30 C.E. – Aristocratic Hellenist Pseudo-Tzᵊdoq•im′ , described by the Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  as "Wicked Priests," polemicize RibꞋi Yᵊho•shuꞋa, who teaches analogies in the Beit-ha-Miq•dâshꞋ ha-Shein•i′  according to Tᵊhil•im′  118.22-23; he teaches the Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  about the Great mitz•wâhꞋ; poses the implications of Tᵊhil•im′  110.1 – that the Mâ•shiꞋakh being Dâ•widꞋ's son – versus being his •donꞋ – condemns 'holier-than-thou'—"frum"—sanctimony (poorly translated as "hypocrisy"). He then retires to Har ha-Zeit•im′  to lament over Yᵊrushâ•laꞋyim and, finally, returns to Beit Khâ•nân′ , NHM 21.23 – 26.12.

Bᵊdiq•at′  Khâ•meitz′  (in the evening of 2^nd day preceding PësꞋakh)

If the fourteenth falls on Shab•ât′ then this is observed on Firstmonth 12)

B.C.E. 480 – Iranian king A•khash•vei•rosh′  (Xerxes I) grants Hâ•mân′  a written proclamation, (Ës•teir′  3.12).

30 C.E. – Yᵊhud•âhꞋ "Ish-Qᵊrai•yot′ " Bën-Shim•on′ , agrees to betray RibꞋi Yᵊho•shuꞋa to the Hellenist Pseudo-Tzᵊdoq•im′ , NHM 26.14-16.

Burning of Khâ•meitz′  (morning, before 1100) &

pësakh (Dusk)

Soft matz•âhꞋ

Special Shab•âtꞋ: First Day of Khag ha-Matz•otꞋ

ca. B.C.E. 1513 – On this day the Yᵊtzi•âhꞋ began from Pi-Tom′  ("Hellenized to "Pithom" and later renamed by Ra-Moses to Ra-Moses, Hellenized to "Rameses"), in the lower delta of northern Mitz•râ′ yim (Egypt), bᵊ-Reish•it′  13.4 with bᵊ-Mid•bar′  33.3.

Only the Roman-allied Hellenist Boethusian-Herodian faction of 'Pharisee-rabbis' – who were co-partners with the 'Sadducees' as Hellenist collaboraters and primary persecutors of RibꞋi Yᵊho•shuꞋa (NHM 22.15-22; 23.15-36 with notes) – held that wa-Yiq•râꞋ 23.11 referred to the Shab•ât′ of the 7^th day of the week (Tal•mud′ , Masëkët Mᵊnâkh•ot′  65a-b) whereas the rabbis (mainstream 'Pharisees') argued that in this context the word 'Shab•ât′ ' was to be understood not as the weekly Shab•ât′ but as a special Shab•ât′ and meant the first day of pës′ akh itself ("Omer," Ency. Jud. 12.1383).

Immediately following Hav•dâl•âh′ : recite counting of the first day of the O′ mër.

Soft matz•âhꞋ

Firstmonth 16 – 2^nd Day of Khag ha-Matz•otꞋ

First day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 2^nd day of the O′ mër.

Shab•âtꞋ between 1^st & 7^th days of Khag ha-Matz•otꞋ is Shab•ât′ çåä"î çÇâ äÇîÌÇöÌåÉú

Soft matz•âhꞋ

Second day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 3^rd day of the O′ mër.

Soft matz•âhꞋ

Third day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 4^th day of the O′ mër.

Soft matz•âhꞋ

Fourth day of the Festival of the Waving of the òÉîÆø

30 C.E. – The second day of the week in 30 C.E. RibꞋi Yᵊho•shuꞋa is subpoenaed before the Roman ruler, Pontius Pilate, the first time (NHM 27.15ff).

Twilight-Sunset: Recite counting of the 5^th day of the O′ mër.

Soft matz•âhꞋ

Fifth day of the Festival of the Waving of the òÉîÆø

Firstmonth 20, 3790, ër•ëvꞋ Shab•âtꞋ of the 7^th Day of Khag ha-Matz•ot′  (0030.04.09 C.E.): Crucifixion (first entombment at dusk on this eve of Firstmonth 21)

According to the almost unanimous consensus of all Judaic calendar conversion programs from the Jet Propulsion Laboratory and NASA on down, this fell on the third day of the week that year—meaning that exactly 3 days and 3 nights later came the regular weekly ër•ëvꞋ Shab•âtꞋ! (All of these datings are excerpted from the original source: NHM (chapters 28-29 w/corresponding notes).

On this day the Hellenist Pseudo-Tzᵊdoq•im′  posted guards from their own Beit-ha-Miq•dâshꞋ Sentry Unit to guard RibꞋi Yᵊho•shuꞋa's tomb.

This would seem an appropriate day for Nᵊtzâr•im′  to fast (dawn to dusk); however, the rejoicing of Khag ha-Matz•ot′  (and the entirety of Firstmonth) trumps fasting. Thus, this day is a memorial day; yet, rejoicing in Khag ha-Matz•ot′  trumps fasting or mourning.

Twilight-Sunset: Recite counting of the 6^th day of the O′ mër.

Soft matz•âhꞋ

Special Shab•âtꞋ of 7^th Day of Khag ha-Matz•otꞋ

Sixth day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 7^th day of the O′ mër.

Continue counting the OꞋmër every evening until 50: Khag ha-Shâvu•otꞋ.

B.C.E. 557 – Dâniy•eilꞋ has his vision of a man clothed in linen, Dâniy•eilꞋ 10.4.

In 30 C.E. – as in 2002, 2003, 2006, 2009 & 2020, the weekly Shab•ât′ occurred on Firstmonth 24, the third day after the special Shab•ât′ of the 7^th Day of pës′ akh (which always falls on Firstmonth 21).

30 C.E., after dusk (having begun the 10^th Day of the counting of the O′ mër) – Although the three-day period (NHM12.40) was satisfied as Shab•ât′ began on Firstmonth 24, the women were unable to visit the sepulcher then because it was Shab•ât′ . After dusk on this weekly Shab•ât′ , the women found the sepulcher of RibꞋi Yᵊho•shuꞋa was already empty, NHM 28.1ff with related notes. Note 1 RibꞋi Yᵊho•shuꞋa had revived on Shab•ât′ ! (Sun-god-day resurrection wasn't introduced until the 5^th-century C.E.—see documentation in our History Museum⇒'Times & Seasons')

Note 1. NHM 28:1-4: Οψε² δε¹ σαββατων³ τη⁴ επιφωσκουση⁵ εις⁶ μιαν⁷ σαββατων⁸ ("But, late [i.e., after the] Shab•ât•ot′ , with the waning-of-twilight in one of the Shab•ât•ot′ , …")— according to the earliest extant source mss.: à (Codex Sinaiticus), β (Codex Vaticanus), Latin a-3, Sy^p (pᵊshitᵊtâꞋ) and ËvꞋën Bo•khanꞋ.

By Judaic reckoning, dusk of the seventh day of the week concludes the weekly Shab•ât′ – thereby beginning the first day of the week, not sunrise of the next morning (nor even midnight) as reckoned by the Romans and other gentiles! NHM 28.1-4 with note 28.1.1. Return to text

30 C.E. – RibꞋi Yᵊho•shuꞋa appears to Miryam of Migdal and Miryam Zavdiyeil ha-Leiwi, NHM 28.8ff. The Hellenist Pseudo-Tzᵊdoq•im′  bribe the Italian Royal Guard soldiers to claim they had fallen asleep (then a capital offense – no way they would all fall asleep) and the body had been stolen from the tomb, NHM 28.12-15.

This first appearance, on the 10^th day of the counting of the O′ mër, began a 40-day period (10^th day + 39 = 40) during which he was seen by his talmidim (Ma•avâr 1.3), after which (10^th day of the counting of the O′ mër + 39 = 49^th day of the counting of the O′ mër ⇒ the day before Shâvuot) he was buried the second time.

B.C.E. 971 – 480 years after the Yᵊtzi•âhꞋ, in the fourth year of his reign, Shlom•ohꞋ ha-•MëlꞋëkh began building the Beit ha-Miq•dâshꞋ hâ-Ri•shonꞋ, Mᵊlâkh•im ÂlꞋëph 6.1; Div•reiꞋ ha-Yâm•imꞋ Beit 3.2.

30 C.E. – RibꞋi Yᵊho•shuꞋa is seen by his tal•mid•imꞋ on Har Mei•ron′  two weeks (1^stmonth 20 – 2^ndmonth 3) after the Romans thought he was dead on the stake and he had been taken down and entombed (NHM 28.16ff).

éåÉí äÇæÌÄëÌÈøåÉï (Yom ha-Zi•kâr•onꞋ – the day before Yom hâ-A•tzᵊmâ•utꞋ)

(Therefore, if Yom hâ-A•tzᵊmâ•utꞋ falls on 6^thday or Shab•âtꞋ, it will be advanced one day earlier. Accordingly, advance Yom ha-Zi•kâr•onꞋ one day earlier to the 3^rd day of Secondmonth.)

éåÉí äÈòÇöÀîÈàåÌú Yom hâ-A•tzᵊmâ•utꞋ

(If Yom hâ-A•tzᵊmâ•utꞋ falls on 6^thday or Shab•âtꞋ, advance one day earlier to the 4^th day of Secondmonth.)

Annually – Wood Offering by Bën-Porosh Bën-Yᵊhudâh family

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

B.C.E. 718 – Yᵊkhizqiyahu keeps second pësꞋakh SeiꞋdër because they were unable to observe the first pësꞋakh SeiꞋdër, Div•reiꞋ ha-Yâm•imꞋ Beit 30.2-15.

Annually – Second pësꞋakh SeiꞋdër for those who were unable to observe the first pësꞋakh SeiꞋdër due to being tâ•meiꞋ, bᵊ-Mi•dᵊbarꞋ 9.11.

B.C.E. 1451 – Bᵊnei-Yis•râ•eilꞋ murmured against Mosheh Rabeinu in northern Midbar Sinai near present-day Al-Arish, bᵊ-Reish•itꞋ 16.1.

B.C.E. 2459 – On this day the Mabul began, bᵊ-Reish•itꞋ 7.11.

ì"â ìÌÈòÉîÆø

Map: Sin•aiꞋ Yᵊtzi•âhꞋ Routes

B.C.E. 1450 – On this day, the cloud is taken up from the Mishkan and Bᵊnei-Yis•râ•eilꞋ follow the cloud from Har Karkom eastward to Midbar Paran in the eastern Israeli Negev near the modern Jordanian border, bᵊ-Midbar 10.11.

B.C.E. 2458 – On this day, the waters of the Ma•bulꞋ receded to normal levels, bᵊ-Reish•itꞋ 8.14.

Yom Yᵊru•shâ•laꞋyim

If Secondmonth 28 falls on a sixthday, then Yom Yᵊrushâ•laꞋyim is celebrated a day earlier.

See the Yᵊrushâ•laꞋyim links in Israel (click the green "Israel" icon in left panel).

B.C.E. 596 – On this day, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesied against Mitzrayim (Egypt), Yᵊkhëz•qeilꞋ 31.1.

According to the Διαθηκη Καινη (NT) (Lu. 4.17), Yᵊho•shuꞋa read the (Ma•phᵊtir′ and) Haph•târ•âh′ selection Yᵊsha•yâh′ u 60.17 – 61.9 in Beit-ha-Kᵊnësët, which was the Ha•phᵊtâr•âhꞋ for the first Shab•ât′ of Thirdmonth (on the ancient Triennial Cycle) – thus providing us the date of his Bar-Mitz•wâhꞋ!!!

Annually reading the Haph•târ•âh′ of one's Bar Mitz•wâhꞋ has always been customary. Even more likely, because he was the right age, this Haph•târ•âh′ selection marks RibꞋi Yᵊho•shuꞋa's actual Bar Mitz•wâhꞋ – which is the reason it was specially noted.

Since one's Bar mitz•wâhꞋ is celebrated on the Shab•ât′ following one's thirteenth birthday (on this Judaic calendar), this Haph•târ•âh′ selection then indicates RibꞋi Yᵊho•shuꞋa's birthweek.

Scholars already know from other data that he was born this time of year; not in winter. Further, as documented in NHM, the astronomical descriptions pinpoint his birthdate to BCE 0007.05.29, perfectly corroborating this Bar mitz•wâhꞋ selection.

In the triennial cycle in use at that time, this Haph•târ•âh′ selection was assigned to the first Shab•ât′ in Thirdmonth, and the Tor•âhꞋ portion was Shᵊm•otꞋ 24—now part of pâ•râsh•âhꞋ Mishpât•imꞋ (cf. chart "Triennial Cycle," Ency. Jud., 15.1387).

Uncertainties surrounding days lost or unaccounted for in medieval times as a result of the world's adoption of the Julian and Gregorian calendars render even the retrojection of Julian and Gregorian dates, before these calendars existed, somewhat uncertain. Every computer model attempting to convert dates on the Judaic calendar to Julian or Gregorian dates before the Julian and Gregorian calendars came into existence is, therefore, necessarily subject to some inaccuracy. Great accuracy and precision derives only from astronomical remarks contained in the earliest extant mss.

Being born within a day or two of Thirdmonth 3 of 3754 (astronomically precise B.C.E. 0007.05.29), based on computer calculations of the recorded astronomical phenomena (see Thirdmonth 3), Yᵊho•shuꞋa turned 13 ca. Thirdmonth 3 of 3767 (0007 C.E.).

In 3767 (0007 C.E.), Yᵊho•shuꞋa's birthday–intercalated from the modern Judaic calendar—again fell on Firstday of the week. This would indicate that, on the pre-358 C.E. Judaic calendar, Yᵊho•shuꞋa's Bar mitz•wâhꞋ was celebrated on the second Shab•ât′ of Thirdmonth, i.e. Thirdmonth 9, 3767 (0007.05.07 C.E.).

When we take into account that the ancient Judaic calendar could easily have intercalated Thirdmonth 3 a day earlier than that indicated by projecting the modern Judaic calendar back, it then easily coincides with the first Shab•ât′ of Thirdmonth – confirming this Haph•târ•âh′ selection!!!

The Haph•târ•âh′ selection then strongly corroborates that Yᵊho•shuꞋa's Bar mitz•wâhꞋ, in 3767 on the Judaic calendar (0007 C.E.), was the first Shab•ât′ of Thirdmonth–the week of his birthdate–that year.

This corroborates the computer calculations of the astronomical observations surrounding his birth (cf. Thirdmonth 3, above, and NHM 1-2 with notes, particularly 2.2.1 and 1.18.1).

49^th Day of the counting of the OꞋmër—Hi•lul•â′ of RibꞋi Yᵊho•shuꞋa:

On this day RibꞋi Yᵊho•shuꞋa dies from his wounds and is buried a second time—in Talpiot Tomb, ushering in the Ma•avâr from his personal leadership to that of the Beit-Din Nᵊtzâr•imꞋ under the leadership of pâ•qidꞋ Ya•a•qovꞋ "ha-Tza•diqꞋ", in the Shᵊkhin•âhꞋ / RuꞋakh ha-•QoꞋdësh, beginning the next day – Shâvuot.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Map: Sin•aiꞋ Yᵊtzi•âhꞋ Routes

B.C.E. 1451 – Bᵊn•eiꞋ-Yis•râ•eilꞋ journey from the area of Al-Arish on the northern coast of the Sin•aiꞋ southward through Mid•bârꞋ Sin•aiꞋ, camping at the foot of Har Sin•aiꞋ, in the Israeli NëgꞋëv (bᵊ-Reish•itꞋ 19.1).

Annually – On this day, the Qum•ran′  Kha•sid•im′  Tzᵊdoq•im′  celebrated Bi•kor•eiꞋ Khit•imꞋ (Firstfruits of Wheat).

Ca. 3753-4, the pâ•râsh•atꞋ sha•vuꞋa that week of that year was: ùÑÀìÇç-ìÀêÈ (Shᵊlakh-lᵊkhâ; "Get yourself going").

The exact solar date according to computer calculations of astronomical events was B.C.E. 0007.05.29 – Birth of RibꞋi Yᵊho•shuꞋa, the Mâ•shiꞋakh

Calculations of astronomical events, described in NHM (2,2 with notes 1.18.1 & 2.2.1), demonstrate and confirm that RibꞋi Yᵊho•shuꞋa the Mâ•shiꞋakh was born on B.C.E. 0007.05.29 on the Gregorian calendar (if it had been in use at that time). This equates to Thirdmonth 21, 3753 (Firstday of the week, Thirdmonth 3, 3754 by some calculations) if the modern form of the Judaic calendar had been in use.

Since the present form of the Judaic calendar (fixing the order of seven leap years in every 19-year cycle) wasn't introduced until 358-9 C.E. and the rabbis tinkered with it, refining it, into the 10^th century C.E. ("Calendar," Ency. Jud., 5.43-53), one cannot expect the ancient calendar to be closer than a year ± day or two of the correct astronomical date and projections of the modern Judaic calendar back before these refinements. (Modern solar calendars and atomic clocks still need tinkering to keep them relevant. Perhaps surprisingly, though, today's Judaic calendar is purportedly acknowledged by some (?) to be the most accurate calendar in existence.)

B.C.E. 480 – On this day, Iranian king Akhashveirosh (Xerxes I) grants Esteir's petition that the Yᵊhudim be armed and authorized to defend themselves a few months later… on Twelfthmonth 13 of the following year (B.C.E. 479), Esteir 8.9-14.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Explicit public confirmation, in Fourthmonth 16, 5765, of the re-emergence 7 years earlier of the Nᵊtzâr•imꞋ in the Orthodox (modern Pharisaic) Beit-ha-Kᵊnësët—for the first time since 135 C.E., and within a generation after the re-emergence of modern Yi•sᵊ•râ•eilꞋ.

(The Nᵊtzâr•imꞋ earlier re-emerged in the Orthodox (modern Pharisaic) Israeli Jewish community in which RibꞋi Yᵊho•shuꞋa and his Nᵊtzâr•imꞋ followers lived and taught, for the first time since 135 C.E., in 1985.03 when Yi•rᵊmᵊyâhꞋu Bën-Dâ•widꞋ made a•liy•âhꞋ with his wife, Karen.)

While all other sects of Judaism refrain from eating meat for the 10 days preceding the tzom of Fifthmonth 9, the Tei•mân•imꞋ do not refrain from eating meat during this period.

B.C.E. 1412 – A •ha•ronꞋ died at age 123 near Qadeish at the edge of the land of Edom in the Israeli Negev at äåø ääø (Hor ha-Har); probably the same as äø çøá (Har Khoreiv), probably also the same as either modern-day äø çãá (Har Khadav) or äø çøåæ (Har Kharoz).

In Hebrew, some of these names are easily miswritten or misread. Both are near Har Karkom, which isn't far from Qadeish Barneiah, about 11 days walk from Khoreiv (probably = modern-day Khadav). They walked via Har Seiair (probably = Har Shazar, also near Har Karkom), and from there to Qadeish Barneiah, bᵊ-Midbar 33.38.

B.C.E. 593 (which day during month uncertain) – During this month, Khâ•nân′  Yᵊhudah Ben-Azur, a rebellious nâ•viꞋ, breaks wooden yoke from the shoulders of Yirmᵊyahu ha-Nâ•viꞋ, prophesying the breaking of the yoke of Iraq; Yirmᵊyahu ha-Nâ•viꞋ prophesies that Khâ•nân′  Yᵊhud•âh′  Bën-A•zur′  would die within one year, Yirmᵊyahu ha-Nâ•viꞋ 28.1-16.

Reminder: Shab•âtꞋ preceding úÌÄùÑÀòÈä of (áÌÀ) Fifthmonth is ùÑÇáÌÇú àÅéëÈä

áÌÄëÌåÌøÅé úÌÄéøåÉùÑ / îåÉòÅã äÇúÌÄéøåÉùÑ

50 days after Festival of Firstfruits of Wheat – on the Qum•ran′  Kha•sid•im′  Tzᵊdoq•im′  calendar.

Annually – Wood Offering by Ben-Yonadav Ben-Rᵊkhav family.

B.C.E. 587 – A Dᵊvar é--ä comes to Yir•mᵊyâhꞋu ha-Nâ•viꞋ (Yir•mᵊyâhꞋu ha-Nâ•viꞋ 1.1-5).

B.C.E. 586 – the captain of Iraqi king Nᵊvu-khad-netzar burned the Beit ha-Miq•dâshꞋ hâ-Ri•shonꞋ (Yir•mᵊyâhꞋu ha-Nâ•viꞋ 3.12; Mᵊlâkh•imꞋ Beit 25.8-9).

öåÉí (popularly úÌÄùÑÀòÈä áÀÌàÈá)

Special this month (1 day later than usual): Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible. If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

B.C.E. 519 – Zᵊkhar•yâhꞋ ha-Nâ•viꞋ taught that obedience is preferred over fasting, Zᵊkhar•yâhꞋ ha-Nâ•viꞋ 7.1-7.

Shab•âtꞋ following úÌÄùÑÀòÈä of (áÌÀ) Fifthmonth is ùÑÇáÌÇú ðÇçÂîåÌ

Annually – Wood Offering by Ben-Sᵊna•av Ben-Binyamin family.

B.C.E. 600 – The zᵊqanim of Yis•râ•eilꞋ come to inquire of Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 20.1

70 C.E. – On this day, the Roman Italian General, Titus, destroyed the Beit-ha-Miq•dâshꞋ ha-Sheini (Josephus, Wars, 6.249-50).

Romance Day

(When it falls on Shab•ât′ it is commemorated the previous day.)

Annually – Wood offering by Ben-Zatu Ben- Yᵊhudah family and by Kohanim, Lᵊwiyim and all whose tribal descent was in doubt.

Annually – Wood offering by Ben-Pakhat-Moav Ben- Yᵊhudah family.

Beginning Sixthmonth 1 (unless it's Shab•âtꞋ), every morning in Yi•sᵊ•râ•eilꞋ one can hear ba•al•eiꞋ sho•phârꞋ in the neighborhood practicing the sho•phârꞋ in preparation for Yâm•imꞋ No•râ•imꞋ.

B.C.E. 521 – The Dᵊvar (i.e. Oral Law) of é--ä comes, via Khaj•aiꞋ ha-Nâ•viꞋ, to Zᵊru-Bavel Ben-Shᵊa•altiyeil, Khajai 1.1.

B.C.E. 459 – Ezra ha-Kohein, the so•pheirꞋ, arrived in Yᵊrushâ•laꞋyim after the Exile in Iraq, Ezra 7.8-9.

B.C.E. 434 – Ezra begins another wall in Yᵊrushâ•laꞋyim; completes it 52 days from today, Nᵊkhemyah 6.15.

Annually – Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  celebrate Festival of Firstfruits of Wine, 50 days after Festival of Firstfruits of Wheat, Yadin, Vol. I, The Temple Scroll.

B.C.E. 0005 – Miryam, wife of Yo•seiphꞋ Ben-Dâ•widꞋ, becomes pregnant with Yᵊho•shuꞋa.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Annually – Wood offering by Ben-Adin Ben-Yᵊhudah family (on the Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  calendar).

Annually – Moeid Shemen (Appointed-festival of [Firstfruits of] Olive-oil (Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  calendar).

B.C.E. 601 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ sees vision of Ël•oh•imꞋ: a fiery figure, a man with ink marks the foreheads of the inhabitants of Yᵊrushâ•laꞋyim, Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ 8.1ff.

Annually – Feast of Wood Offering on the Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  calendar. (Six days in addition to the intermediate Shab•ât′ )

B.C.E. 521 – Khajai ha-Nâ•viꞋ, the malakh of é--ä, proclaims the Malakhut (mission) of é--ä to the kindred to work in the Beit-é--ä Tzᵊvâ•ot of their Elohim), Khajai 1.13-15.

B.C.E. 434 – Ezra completes his wall in Yᵊrushâ•laꞋyim in 52 days.

B.C.E. 434 – Verification and documentation of yu•khas•inꞋ; Kohan•imꞋ lacking proper genealogical documentation to A •ha•ronꞋ declared invalid, Nᵊkhëm•yâhꞋ 6.15; 7.64, 73.

B.C.E. 593 – (day of month uncertain) Khâ•nân′  Yᵊhud•âh′  Bën-A•zur′  dies, fulfilling the prophesy of Yirmᵊyahu ha-Nâ•viꞋ 8.17.

B.C.E. 586 – (day of month uncertain) Gᵊdalyah, Yirmᵊyahu ha-Nâ•viꞋ 41.1ff.

B.C.E. 434 – Ezra reads Torah to Bᵊnei-Yis•râ•eilꞋ, Nᵊkhemyah 7.72 – 8.14.

B.C.E. 586 – This commemorates the slaying Gᵊdal•yâhꞋ (Yirmᵊyahu 41.1-2; Mᵊlakhim Beit 25.25).

Gᵊdal•yâhꞋ was appointed governor of Yᵊhudah by Iraq (the Babylonians) after their capture of Yᵊrushâ•laꞋyim earlier in the year.

Note: next Shab•âtꞋ is ùÑÇáÌÇú ùÑåÌáÈä

Wear ta•litꞋ in Mi•nᵊkh•âhꞋ and A•rᵊv•itꞋ

Ca. B.C.E. 519 – Zᵊkharyah Ben-Berekhyah Ben-Ido ha-Nâ•viꞋ taught that obedience is better than fasting – even on this day; Zᵊkhar•yâhꞋ 7.1-7.

After Havdâlâh concluding Yom Kipur, recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä (unless 6thday of the week, in which case defer until Motzâ•eiꞋ Shab•âtꞋ).

Special Shab•ât′ : Khag ha-Suk•otꞋ – ‎1^st Day Hoshana

Except on Shab•ât′ , one circuit is made around the bimah carrying the lulav and etrog. Begins seven day Khag (Parashah: Khag ha-Sukot; huts). See wa-Yiq•râꞋ 23.23-25.

Note: next Shab•âtꞋ is Shab•ât′ çåäî"ñ
This is the Shab•ât′ which falls between Khag ha-Suk•otꞋ and Shᵊmin•iꞋ A•tzërꞋët. In years when Khag ha-Suk•otꞋ falls on Shab•âtꞋ then Shᵊmin•iꞋ A•tzërꞋët / Sim•khatꞋ-Tor•âhꞋ also fall on Shab•âtꞋ and there is no çåäî"ñ.

B.C.E. 539 – Zᵊru-Bavel Ben-Shᵊa•altiyeil and Yeishua Bar-Yotzadaq keep Sukot after arriving in Yᵊrushâ•laꞋyim after the Exile in Iraq (Bavel) to rebuild the Beit-ha-Miq•dâshꞋ ha-Sheini, Ezra 1.1 with 3.1ff.

B.C.E. 434 – Ezra celebrates Sukot, Nᵊkhemyah 8.14-18.

29 C.E. – Yᵊho•shuꞋa Ben-Yo•seiphꞋ Ben-Dâ•widꞋ has moved from the Galil to Yᵊrushâ•laꞋyim in time to keep Sukot, NHM 19.1.

2^nd Day Hoshana and Simkhat Beit ha-Sho•eivah (except on Shab•ât′ ).

3^rd Day Hoshana and Simkhat Beit ha-Sho•eivah (except on Shab•ât′ ).

4^th Day Hoshana and Simkhat Beit ha-Sho•eivah (except on Shab•ât′ ).

5^th Day Hoshana and Simkhat Beit ha-Sho•eivah (except on Shab•ât′ ).

6^th Day Hoshana and Simkhat Beit ha-Sho•eivah (except on Shab•ât′ ).

äåùòðà øáà ‎7^th Day Hoshana: Ho•sha•nâꞋ Rab•âhꞋ

B.C.E. 521 – Khaj•aiꞋ ha-Nâ•viꞋ prophesies that the Kâ•vodꞋ of the Beit ha-Miq•dâshꞋ ha-Shein•iꞋ would be greater than the Kâ•vodꞋ of the Beit ha-Miq•dâshꞋ hâ-Ri•shonꞋ (Khaj•aiꞋ 2.1, 9).

Special Shab•âtꞋ of ùÑÀîÄéðÄé òÂöÆøÆú & ùÒÄîçÇú úÌåÉøÈä

Note: In Israel, Shᵊmin•iꞋ A•tzërꞋët and Sim•khatꞋ Tor•âhꞋ coincide (Seventhmonth 22). In the Galut, however, Shᵊmin•iꞋ A•tzërꞋët is observed on Seventhmonth 22 while Sim•khatꞋ Tor•âhꞋ is observed the following day (Seventhmonth 23).

B.C.E. 971 – Conclusion of first Khag in Beit ha-Miq•dâshꞋ hâ-Ri•shonꞋ, Div•reiꞋ ha-Yâm•imꞋ Beit 7.10.

B.C.E. 521 – Khajai ha-Nâ•viꞋ prophesies Zᵊru-Bavel Ben-Shᵊa•altiyeil would be like a signet ring, Khajai 2.20.

B.C.E. 434 – ËzꞋrâ fasts in tᵊshuv•âh′ , Bᵊnei-Yis•râ•eilꞋ separate themselves from all bᵊnei neikhar (sons of foreigners, sons of unfamiliar) and intermarriages, Nᵊkhemyah 9.1.

B.C.E. 964 – (day of month undetermined) Seven years after having begun, Shlomoh ha-Melekh finishes building the Beit-ha-Miq•dâshꞋ hâ-Rishon during this month, Mᵊlakhim Aleph 6.38.

B.C.E. 521 – (day of month undetermined) Dᵊvar é--ä comes to Zᵊkharyah Ben-Berekhyah Ben-Ido ha-Nâ•viꞋ answering his pleading for tᵊShuv•âh′ , Zᵊkhar•yâhꞋ 1.1.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

c. B.C.E. 930 – During his reign (beginning in B.C.E. 933), Yâ•râvᵊâmꞋ Bën-Nᵊv atꞋ seduced all of Bᵊn•eiꞋ-Yis•râ•eilꞋ—except Yᵊhud•âhꞋ—away from Beit-Dâ•widꞋ into idolatry, introducing an idolatrous festival in Eighth month (Mᵊlâkh•imꞋ ÂlꞋëph 12.32-33).

Contrary to many anti-Christians, there is no serious evidence that Halloween traces beyond pre-Christian Celtic paganism of Europe (vide History Museum, Sukkah 15, click on Halloween). Thus, there is no demonstrable connection between the idolatrous festival introduced by Yâ•râvᵊâmꞋ and Halloween.

Yâ•râvᵊâmꞋ, on the other hand, reintroduced the same golden calf worship that the Bible emphasized idolaters at Har Sin•aiꞋ had resurrected from Egyptian idolatry—and which Yâ•râvᵊâmꞋ had recently witnessed and experienced personally (Mᵊlâkh•imꞋ ÂlꞋëph 11.40 & 12.2)!!! Readers should note that the Egyptian New Year began soon after the summer solstice, at the heliacal rising of the star Sirius. Consequently, Eighth month on our Judaic calendar would have correlated to about the 3^rd month of the Egyptian calendar: the month of Hathor, during which the Egyptians celebrated a festival of Aset… which readers will more likely recognize by its Greek name: Isis! Thus, Yâ•râvᵊâmꞋ's production of two golden calves likely indicates the earliest known Egyptian cow goddess, "Ba(t) of Two Faces," goddess of the Milky Way, which the Egyptians later assimilated into Hathor and, still later, Aset (Isis).

Clearly, being an enemy of Yᵊhud•âhꞋ (loc. cit.), Yâ•râvᵊâmꞋ was attempting to build ties with Mitz•raꞋyim.

B.C.E. 603 – (the day of the month uncertain) Yᵊhudah and Yis•râ•eilꞋ proclaim a tzom (fast) after Barukh Ben-Neiriyah reads the scroll of Yirmᵊyahu ha-Nâ•viꞋ in the Beit-ha-Miq•dâshꞋ, Yirmᵊyahu 36.1-9.

28 C.E. – (day of month uncertain) Miryam's cousin, Elisheva Bat- Zᵊkharyah ha-Kohein (who became pregnant in Firstmonth), gives birth to Yokhanan 'ha-Matbil' Ben-Zᵊkharyah ha-Kohein.

B.C.E. 519 – Zᵊkharyah Ben-Berekhyah Ben-Ido ha-Nâ•viꞋ teaches that obeying Torah is better than fasting, Zᵊkhar•yâhꞋ 7.1ff.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Note: next Shab•âtꞋ is ùÑÇáÌÇú çÂðËëÌÈä

If there is a second Shab•âtꞋ during çÂðËëÌÈä, then Second Shab•âtꞋ of çÂðËëÌÈä

øÉàùÑ çÉãÆùÑ Tenthmonth (in years in which Ninthmonth has 29 days)

(Custom: øÉàùÑ çÉãÆùÑ following 30-day months is observed for two days (30^th day of previous month plus 1^st day of this month) due to ancient uncertainty, outside of Israel and in this month, concerning which signal fires (Sanhedrin or Samaritan) were communicating the exact time of the new moon. This extra day became superfluous once better communications and precise calculations were implemented.)

B.C.E. 2458 – Noakh sees the tops of mountains after the waters of the Mabul recede, bᵊ-Reish•itꞋ 8.5.

B.C.E. 480 – (day of month uncertain) Iranian king Akhashveirosh (Xerxes I) makes Esteir queen of Iran in the seventh year of his reign (B.C.E. 486-465), Esteir 2.6.

Annually – Wood offering by Ben-Adin Ben-Yᵊhudah family – again on the Qum•ran′  kha•sid•im′  Tzᵊdoq•im′  calendar.

B.C.E. 459 – Ezra appoints a Beit-Din to consider what to do about intermarriages, Ezra 10.16.

Ninthmonth 30 or Tenthmonth 1: 6^th Day of çÂðËëÌÈä

B.C.E. 575 – A refugee from Yᵊrushâ•laꞋyim comes to Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ in Iraq (under the rule of Nᵊvu-khad-netzar), reporting to him how bad the conditions were in Yᵊrushâ•laꞋyim (Yᵊkhëz•qeilꞋ 33.21).

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

öåí (see Zᵊkhar•yâhꞋ 8.19)

B.C.E. 598 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ given his vision of the stewpot, Yᵊkhëz•qeilꞋ 24.1.

B.C.E. 588 – Iraqi king Nᵊvu-khad-netzar sets siege on Yᵊrushâ•laꞋyim, Mᵊlakhim Beit 25.1; Yirmᵊyahu ha-Nâ•viꞋ 39.1; 52.4.

Commemorates the siege of Yᵊrushâ•laꞋyim by Iraq (Bavel) (Mᵊlakhim Beit 25.1-2; Yirmᵊyahu ha-Nâ•viꞋ 42.4ff; Yᵊkhëz•qeilꞋ 24.1-2).

B.C.E. 597 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesies against Mitzrayim, Yᵊkhëz•qeilꞋ 29.1.

éåÉí ìÀàåÌîÄé ìÀùÒÈôÈä äÇòÄáÀøÄéú, initiated by Yi•sᵊ•râ•eilꞋ in 2010.01 commemorating the birth of àÁìÄéòÆæÆø áÅÌï-éÀäåÌãÈä, who was most responsible for reviving Hebrew as a living language again in the modern world.

B.C.E. 1412 – Bᵊnei-Yis•râ•eilꞋ are camped on the east bank of NᵊharꞋ ha-Yar•deinꞋ, Dᵊvâr•imꞋ 1.1-3.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Note: Shab•âtꞋ pâ•râsh•atꞋ bᵊ-Sha•lakhꞋ is ùÑÇáÌÇú ùÑÄéøÈä

"[è"å ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ, popularly "T"u bᵊ-Shᵊvât"] is the new year for the purpose of calculating the age of trees for tithing. See [wa-Yi•qᵊr•âꞋ] 19.23-25, which states that fruit from trees may not be eaten during the first three years; the fourth year's fruit is for [ha-SheimꞋ], and after that, you can eat the fruit. Each tree is considered to have aged one year as of [è"å ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ], so if you planted a tree on [é"ã ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ], it begins its second year the next day, but if you plant a tree two days later, on [è"æ ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ], it does not reach its secrond year until the next [è"å ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ].

[è"å ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ] is not mentioned in [Ta•na"khꞋ]. I have found only one reference to it in the MishꞋnâh, and the only thing said there is that it is the new year for trees, and there is a dispute as to the proper date for the holiday (Beit Sha•maiꞋ said the proper day was the first [ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ]; Beit Hi•leilꞋ said the proper day was [è"å ìÀòÇùÑÀúÌÅé-òÈùÒÈø äÇçÉãÆùÑ]. As usual, we follow Beit Hi•leilꞋ." (Adapted from jewishvirtuallibrary.org).

B.C.E. 521 – Zᵊkharyah Ben-Berekhyah Ben-Ido ha-Nâ•viꞋ sees the vision of a man riding a sorrel horse among the hadas (myrtle) bushes, along with other horses: an assortment of sorrel, chestnut and white; Zᵊkhar•yâhꞋ 1.7ff.

Sometime during the winter of 29-30 C.E. – RibꞋi Yᵊho•shuꞋa teaches Halakhah with his fellow rabbinic Pᵊrushim; he tends the ill and teaches (cf. NHM 19.3 – 20.3).

"Whatever happens in (Leapmonth or) Twelfthmonth stays in Twelfthmonth"

not in this Eleventh-b = Leapmonth. Important events that occur in this Leapmonth are, thereafter, commemorated in Twelfthmonth. Thus, there are no birthdays, Bar-Mitz•wotꞋ, wedding anniversaries, etc. this month.

Custom: øÉàùÑ çÉãÆùÑ following 30-day months is observed for two days (30^th day of previous month plus 1^st day of this month) due to ancient uncertainty, outside of Israel and in this month, concerning which signal fires (Sanhedrin or Samaritan) were communicating the exact time of the new moon. This extra day became superfluous once better communications and precise calculations were implemented.)

"îÄùÑÌÀðÌÄëðÇñ àÂãÈø îÇøáÌÄéï áÌÀùÒÄîçÈä" (Aramaic – "From when Adar enters, rejoicing increases"; Ma•sëkꞋët Ta•an•itꞋ 29a)

B.C.E. 595 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ laments over Mitzrayim (Egypt), Yᵊkhëz•qeilꞋ 32.1.

B.C.E. 480 – Haman slanders Yᵊhudim to Akhashveirosh (Iranian king Xerxes I), Esteir 3.7.

29 C.E. – RibꞋi Yᵊho•shuꞋa predicts his death, soon after the collection of the half-sheqel tax for the maintenance of the Beit-ha-Miq•dâshꞋ ha-Sheini, NHM 17.22 – 18.35.

B.C.E. 517 – In the sixth year of the reign of Darius, restoration of the Beit-ha-Miq•dâshꞋ hâ-Rishon (after the Iraqi Exile) is completed, celebrating Khanukhah, Ezra 6.15-16.

Recite áÌÄøÀëÌÇú äÇìÌÀáÈðÈä outside, when the moon becomes visible (unless it falls on Yom Shish•iꞋ, in which case defer to Motzâ•eiꞋ Shab•âtꞋ). If the moon does not become visible due to weather, defer to the next day. If the moon does not become visible for a week, this bᵊrâkh•âhꞋ is skipped until next month.

Note: Shab•âtꞋ preceding Pur•imꞋ is ùÑÇáÌÇú æÀëÉø

B.C.E. 479 – On this date Iranian king Akhashveirosh (Xerxes I) issues the proclamation to Haman authorizing the execution of all Yᵊhudim. However, in response to the plea of his Jewess Queen Esteir (Ivrit Hadasâh), King Akhashveirosh granted that the Yᵊhudim should arm and defend themselves. Over the next two days (13^rd-14,^th), the Yᵊhudim slaughtered 500 of their enemies in Shushan, the ancient capital of Iran (Persia, land of the "magis"); as a result of which the 14^th & 15^th are declared commemorative holidays (Esteir 3.13-22).

ôÌåÌøÄéí

The annual half-ShëqꞋël tax for the up-keep of the Beit ha-Miq•dâshꞋ is commemorated, before Mi•nᵊkh•âhꞋ and the reading of the MᵊgilꞋâh, by donating a half-dollar (half-pound, etc.) local coin for tzᵊdâq•âhꞋ (before or) upon entering.

B.C.E. 595 – Yᵊkhëz•qeilꞋ ha-Nâ•viꞋ prophesies against Mitzrayim, Yᵊkhëz•qeilꞋ 32.17.

B.C.E. 550 – In his 37^th year of imprisonment, Yᵊhoyakhin, king of Yᵊhudah, is given a reprieve by Iraqi king Ëvil Mᵊrodakh, Mᵊlakhim Beit 25.27; Yirmᵊyahu ha-Nâ•viꞋ 52.31.

âÌÆæÆø

òÅîÆ÷ àÇéÌÈìåÉï (fm âÌÆæÆø facing SE toward Yᵊru•shâ•laꞋyim)

Of two annual solstices, this is the solstice of 3^rd-4^thmonth on the Judaic calendar (summer in northern hemisphere, winter in southern hemisphere). The is the longest day in Israel's hemisphere, wherein the length of daylight is extended (the sun stilled) by several hours, the moon deferred—stilled—by the same period, relative to a winter day.

The Hebrew verb root used by Yᵊho•shu′ a (10.12-13) is ãÌÈîÇí.

While the winter solstice is also a period during which the sun "stands still," that would have meant a short day. Also, battles in the middle east are more often fought during summer as cold winter rains make life difficult for armies—more so for ancient armies than better-equipped modern armies.

The D-Day Invasion of Normandy likely followed the same paradigm, commencing a couple of weeks before the solstice to take advantage of long daylight days to fight both before and after the solstice. Gen. Eisenhower, too, made the "sun stand still" for his battle. Thus, as always, the Biblical account can be appreciated as factual, yet brilliant to the point of legendary and miraculous in the eyes of human witnesses.

After a 70 day absence, perceived by the ancients as a period of "Death & Darkness," Sirius, the Dog Star rises in the heliacal arc on the eastern horizon this day, signaling the flooding of the Nile in Ancient Egypt and the scorching "Dog Days" of summer for the ancient Greeks.

The ancient Egyptian superpower in the Middle East was the crucible in which (Yo•seiph′ , Mosh•ëh′ and) Yi•sᵊ•râ•eilꞋ formed, and the mythology that shaped the symbolism of the number 70.

Over the next couple of weeks, the Iranian astrologer-astronomers organize, provision and move their caravan to Beit-Lëkhëm to set up a one-night (one-week, one month?) vigil over each house with a young male infant in Beit-Lëkhëm, repeating the cycle as necessary until confirmation of the correct house by a third conjunction. This process required only a couple of months as the third and final confirmation conjunction occurred on B.C.E. 0007.12.05.

See Xmas in our History Museum. Start preparing how to respond politely yet effectively to Christian inundations—TV commercials, promos & shows (hit the mute button), greetings, decorations, social invitations, etc. Know how to direct them to the Christmas page in our History Museum (Times & Seasons). On a few sheets of business card stock paper, print up and cut into business card-size, a short "Have a festive winter" courtesy card (see sample), with your first name (only) signed on the back, to wish a festive winter season–with this respectful, courteous and caring message–in response to folks who wish you Merry Xmas:

lᵊ-hav•dil′

(The second astronomical configuration, B.C.E. 0007.10.01 while they were in Yᵊru•shâ•laꞋyim, had earlier confirmed their identification of the village of Beit LëkhꞋëm. The first astronomical configuration, B.C.E. 0007.05.29, had initially signaled the birth of the Jewish messiah-king to the Magi back in Iran {Persia}.)

With this new information, the Iranian astronomer-astrologer scientists (of their day; Persian "Magi"), who had been conducting the vigil, went to visit the house and present the family with gifts. The astronomical configurations, caravanserie travel and vigil had taken over six months. Yᵊho•shuꞋa was born on the first astronomical configuration – 6 months and 1 week earlier, on B.C.E. 0007.05.29 (by least apparent angle; NHM 2.10-12 with notes).

Do not look at the sun. It will damage your eyes.. (Further, you're blessing é--ä for His provision of the sun, not worshipping the sun.)

While the blessing for seeing the moon is recited at every new moon, reciting a blessing upon seeing the new sun would be every morning—resembling sun worship. To avoid the appearance of sun worship, the rabbis sought a different definition for the "new sun."

"Jewish Law stipulates that a special blessing is to be recited when we see the sun at the same place, on the same day of the week, and the same time of day as when it was created [according to rabbinic calculations]. The first chapter in [bᵊ-Reish•it′ ], which tells the story of Creation, tells us that the sun was created on a [4^thday]. Precisely one solar year, or 365.25 days (52 weeks and 1.25 days) later, the sun was in the same place – but not on the same day of the week, nor at the same time of day; it was, rather, a quarter of a day later.

The 'quarter-day' problem is solved every four years, and the 'same day of the week' issue is resolved every seven years – and both problems are solved simultaneously only once every 28 (4x7) years" (IsraelNN.com), at the vernal equinox. Next time: vernal equinox.

The calculation is straightforward. Since the rabbis assert that the sun was created near the beginning of year 1 (), the year of the 28 year cycle is simply when (the current Judaic year - 1) mod 28 = 0.

Of course, among several inaccuracies, this also doesn't take into consideration the orientation of the sun, which revolves on its own axis every 25.3 days at its equator. Incorporating this into the formula would result in reciting the bᵊrâkh•âh′ only once every 708+ (28x25.3) years. Since our solar system orbits the center of our galaxy… and our galaxy is flying apart from other galaxies… This is all meaningless since the sun wasn't created ca. B.C.E. 4000 anyway. The only important aspect is periodically acknowledging é--ä as the Creator of the sun without giving the appearance of sun worship.