New moon = new month. Definition??

[iouae]

When Christ returns, He is going to surround himself with the Israelites who were in slavery at the end time. Would you have any objection to them keeping the Feast of Tabernacles in the Millennium?

 

[Yoḥanon-benYaʿăqov]

B’mid’bar 10:10 – וּבְרָאשֵׁיכֶם חָדְשֵׁיכֶם– uv’raʾshéyḵem ḥad’shéyḵem – “and at the start of your new moons.”

Sh’muél Alef 20:5 – הִנֵּה־חֹדֶשׁ מָחָר– hinnéh-ḥodesh maḥar – “behold, the new moon is tomorrow.”

Sh’muél Alef 20:18 – מָחָר חֹדֶשׁ– maḥar ḥodesh – “tomorrow is the new moon.”

Sh’muél Alef 20:24 – וַיְהִי הַחֹדֶשׁ– vay’hiy haḥodesh – “and [when] it was the new moon.”

Sh’muél Alef 20:27 – וַיְהִי מִמָּחֳרַת הַחֹדֶשׁ הַשֵּׁנִי– vay’hiy mimmaḥŏrat haḥodesh hashéniy – “and it was on the morning of the second [day] of the new moon”

Sh’muél Alef 20:34 – בְּיוֹם־הַחֹדֶשׁ הַשֵּׁנִי– b’yom-haḥodesh hashéniy – “and on the second day of the new moon.”

M’laḵiym Béyt 4:23 – לֹא־חֹדֶשׁ וְלֹא שָׁבָּת– loʾ-ḥodesh v’loʾ Shabbat – “neither the new moon nor the Sabbath.”

Y’sha’yahu 66:23 – וְהָיָה מִדֵּי־חֹדֶשׁ בְּחָדְשׁוֹ– v’hayah middéy-ḥodesh b’ḥad’sho – “and it will be from new moon until new moon.”

Y’ḥez’qél 46:1 – וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ– uv’yom haḥodesh yippatéaḥ - “and on the day of the new moon it will be opened.”

Y’ḥez’qél 46:6 – וּבְיוֹם הַחֹדֶשׁ– uv’yom haḥodesh – “but on the day of the new moon.”

Hoshéa 2:13 – חָדְשָׁהּ– ḥad’shah – “her new moon.”

T’hilliym 81:4 – תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר– tiq’u vaḥodesh shofar – “blow your horn on the new moon.”

Ezra 3:5 – וְלֶחֳדָשִׁים– v’leḥŏdashiym – “and for the new moons.”

As you can see, the Hebrew Scriptures speak of the new moon quite frequently. The word – חֹדֶשׁ– ḥodesh, or in modern Hebrew – הוֹדֶשׁ– ḥodesh literally means “new moon,” but it also means “month.”

Also there are no months with “30+” days. Nisan – 30 Days; Iyyar – 29 days; Siyvan – 30 days; Tammuz – 29 days; Av – 30 days; Elul – 29 days; Tish’riy 30 days; Mar’ḥesh’van – 29 days; Ḵis’lev – 30 days; Tévét – 29 days; Sh’vat – 30 days; Adar 29 days.

On a short year, 353 days, one day is subtracted from Kis’lev. On a long year, 355 days, one day is added to Mar’ḥesh’van. On a leap year the 30 day month Adar I is added and regular Adar becomes Adar II.
Another thing I should point out is that – יָרֵחַ מָלֵא– yaréaḥ maléʾ is Hebrew for “full moon;” and that term appears nowhere in the Hebrew Scriptures. The word – כֵּסֶה– késeh means “mark,” “distinction,” “marked,” or “appointed time;” it has nothing to do with any moon full or otherwise.

The average cycle of the moon is 29 days 12 hours 44 minutes and 3 seconds. However an actual lunar month can be as short as 29 days 6 hours 14 minutes and 24 seconds; or as long as 29 days 19 hours and 12 minutes. If one were to calculate two consecutive average lunar months the sum would be 59 days 1 hour 28 minutes and 6 seconds. A short month added to a long month would be 59 days 1 hour 26 minutes and 24 seconds. Perhaps now you can understand why the Hebrew months alternate 30 days and 29 days.

Another thing most people fail to realize is that the period of time between the disappearance of the last sliver of light and the appearance of the first sliver of light at the time of the new moon is roughly 72 hours. It is equally true for the disappearance of the last sliver of darkness until the appearance of the first sliver of darkness at the time of the full moon. So regardless of whether it is a standard year of 354 days, a short year of 353 days, a long year of 355 days, a standard leap year of 384 days, a short leap year of 383 days, or a long leap year of 385 days the first day of the month always occurs during the 72 hour phase of the new moon, and the 15th always occurs during the 72 hour phase of the full moon.

 

[jamie]

...Nisan – 30 Days; Tish’riy 30 days;

Yes, because Nisan and Tishri each have 30 days the 15th falls at mid-month when the moon is full.

 

[iouae]

Another thing I should point out is that – יָרֵחַ מָלֵא– yaréaḥ maléʾ is Hebrew for “full moon;” and that term appears nowhere in the Hebrew Scriptures. The word – כֵּסֶה– késeh means “mark,” “distinction,” “marked,” or “appointed time;” it has nothing to do with any moon full or otherwise.

The average cycle of the moon is 29 days 12 hours 44 minutes and 3 seconds. However an actual lunar month can be as short as 29 days 6 hours 14 minutes and 24 seconds; or as long as 29 days 19 hours and 12 minutes. If one were to calculate two consecutive average lunar months the sum would be 59 days 1 hour 28 minutes and 6 seconds. A short month added to a long month would be 59 days 1 hour 26 minutes and 24 seconds. Perhaps now you can understand why the Hebrew months alternate 30 days and 29 days.

Another thing most people fail to realize is that the period of time between the disappearance of the last sliver of light and the appearance of the first sliver of light at the time of the new moon is roughly 72 hours. It is equally true for the disappearance of the last sliver of darkness until the appearance of the first sliver of darkness at the time of the full moon. So regardless of whether it is a standard year of 354 days, a short year of 353 days, a long year of 355 days, a standard leap year of 384 days, a short leap year of 383 days, or a long leap year of 385 days the first day of the month always occurs during the 72 hour phase of the new moon, and the 15th always occurs during the 72 hour phase of the full moon.

Thank you for that wonderfully thorough post on the calendar.

My e-sword software for "kehseh" as used in Ps 81:3 said it meant "full moon" and festival appointed time. Strong's H3677.

I was hopping that it definitely meant full moon, but you say it means...
"means “mark,” “distinction,” “marked,” or “appointed time;” it has nothing to do with any moon full or otherwise."

So there is nothing simple about the Hebrew calendar.

I know that I could not just sit down with the Bible and from this alone devise the current Hebrew calendar.

I am an avid moon watcher and I have noticed that Succoth and Pesach Holy Days often do not fall on the exact night of the full moon but are off by a day.

 

[iouae]

[So regardless of whether it is a standard year of 354 days, a short year of 353 days, a long year of 355 days, a standard leap year of 384 days, a short leap year of 383 days, or a long leap year of 385 days the first day of the month always occurs during the 72 hour phase of the new moon, and the 15th[/SIZE] always occurs during the 72 hour phase of the full moon.[/FONT]

What do you think of postponements?
Do you think these are correct in some instances?
Nowhere in the Bible is there mention of postponements?

Most folks have never even heard of postponements of Holy Days?

 

[Yoḥanon-benYaʿăqov]

This year Pésaḥ began at sunset on Friday April 3rd and the apex of the full moon occurred at 2:05 PM Saturday April 4th Jerusalem time. Sukkot began at sunset on Sunday September 27th and the apex of the full moon occurred at 4:50 AM Monday September 28th Jerusalem time. Next year Pésaḥ begins at sunset on Friday April 22nd and the apex of the full moon occurs at 7:24 AM Friday April 22nd Jerusalem time. Sukkot begins at sunset onSunday October 16th and the apex of the full moon occurs at 6:23 AM Sunday October 16th.

Incidentally, the year 5775 which ended about 2 months ago was a standard 354 day year. This year 5776 is a long 385 day leap year.

But as I stated before, the first of every month always falls within the 72 hour phase of the new moon, and the 15th within the 72 hour phase of the full moon. Today is Rosh Ḥodesh of the month of Kis’lev; it began at sunset last night, and the apex of the new moon occurred at 6:47 PM Wednesday November 11th 21 hours and 56 minutes before Rosh Ḥodesh began. The 15th begins at sunset on Thursday November 26th and the apex of the full moon occurs at 11:44 PM Wednesday November 25th Jerusalem time.

 

[Yoḥanon-benYaʿăqov]

What do you think of postponements?
Do you think these are correct in some instances?
Nowhere in the Bible is there mention of postponements?

Most folks have never even heard of postponements of Holy Days?

I am not entirely certain as to what you mean by "postponements." There is one occasion mentioned that Pésaḥ was held one month later on Iyyar 15th due to the fact that the second Temple wasn't ready in time. However, Torah does give the provision for celebrating festivals one month later on an individual basis due to ritual impurity.

But again I am not sure if this is what you are talking about.

 

[iouae]

This year Pésaḥ began at sunset on Friday April 3rd and the apex of the full moon occurred at 2:05 PM Saturday April 4th Jerusalem time.

OK let's examine this one. The moon would be FULL on Saturday night rather than Friday night since the astronomical full moon is 4 hours from Sat night, and 20 hours from Fri night. I would probably have chosen Sat sunset as Pesach, making Sunday the Passover Sabbath.

Sukkot began at sunset on Sunday September 27 th and the apex of the full moon occurred at 4:50 AM Monday September 28 th Jerusalem time.

That sounds correct to me since sunset on Sunday is 10 hours before the full moon making this sunset closer than the next which is 14 hours from the full moon apex.

 

[iouae]

I am not entirely certain as to what you mean by "postponements." There is one occasion mentioned that Pésaḥ was held one month later on Iyyar 15th due to the fact that the second Temple wasn't ready in time. However, Torah does give the provision for celebrating festivals one month later on an individual basis due to ritual impurity.

But again I am not sure if this is what you are talking about.

This is what I mean. It is taken from....
https://en.wikibooks.org/wiki/Mathe...lendar/The_four_postponements_of_the_New_Year

"Mathematics of the Jewish Calendar/The four postponements of the New Year
< Mathematics of the Jewish Calendar
The four postponements of the New Year
The first day of Tishri, which is Rosh Hashana or New Year (literally, "Head of the Year"), should be on the day on which the molad falls, 12 months (or if the previous year was a leap year, 13 months) after the molad for the previous Rosh Hashana. However, more often than not the first day of Tishri is postponed by one or two days, following four rules known as the dechiyot (singular dechiyah).

Once the date of Rosh Hashana for that year and the following year have been calculated, we know how many days there need to be in that year. If there should be 354 or 384, the year is regular, so as noted above, so Cheshvan has 29 days and Kislev has 30. If there should be 355 or 385, Cheshvan has an extra day, and if there should be 353 or 383, Kislev loses a day.


Rule 1

If the time of the molad is after noon, Rosh Hashana is postponed to the next day.


Rule 2

If Rosh Hashana would fall on a Sunday, Wednesday or Friday, then it is postponed to the next day. If it has already been postponed to Sunday, Wednesday or Friday by Rule 1, it is thus postponed for two days.

The reason for this rule is that if Rosh Hashana fell on a Wednesday or Friday, then Yom Kippur (the Day of Atonement), which is on 10th Tishri, would be a Friday or Sunday. Since both Yom Kippur and the Sabbath, which occurs every Saturday, are days when virtually all work is forbidden, it would be very inconvenient to have them on consecutive days. However, it is all right for Yom Kippur and the Sabbath to coincide, as then they are only one day.

If Rosh Hashana fell on a Sunday, then Hoshana Rabba, which is 21st Tishri, would be a Saturday, the Sabbath. It is traditional on that day to walk seven times round the Synagogue carrying a palm branch; this ritual could not be performed on the Sabbath.

This rule is often called Lo ADU Rosh. "Lo" is the Hebrew for "no". "ADU" represents the first, fourth and sixth letters of the Hebrew alphabet, and means that Rosh (Hashana) cannot fall on the first, fourth or sixth days of the week.

If these were the only postponement rules, it would be possible for an ordinary year to have 356 days or a leap year to have 382 days. To avoid this, there are two further rules.


Rule 3

If the calculated day of the New Moon is Tuesday, the calculated time is at least 9 hours 204 chalakim, and the year will be ordinary, the New Year is postponed; it cannot be on Wednesday by Rule 2 so it is moved to Thursday.

Molad Tishri of the following year will fall on Saturday at or after 18hr (noon), so by rules 1 and 2 the next Rosh Hashana would be postponed to Monday. Without this rule, the year would then have 356 days. This rule ensures that it has only 354.

A year postponed by this rule always becomes type 4, and the previous year becomes type 7 or 12, depending on whether itis an ordinary or a leap year.

Rule 4

If the calculated day of the New Moon is Monday, the calculated time is at least 3 hours 589 chalakim, and the year will be the year after a leap year, the New Year is postponed to Tuesday.

Molad Tishri of the previous leap year fell on or after Tuesday at 18hr (noon), so by rules 1 and 2 the previous Rosh Hashana was postponed to Thursday. Without this rule, that year would then have had only 382 days. This rule ensures that it has 383.

A year postponed by this rule always becomes type 3, and the previous year becomes type 11.

How frequently is Rosh Hashana postponed?[edit]
If the Molad of Tishri falls on any of three days of the week, i.e. Sunday, Wednesday or Friday, Rosh Hashana is always postponed. Clearly, this happens on average in 3/7 of all years or about 43%.

If the Molad of Tishri falls on any of the other four days of the week, Rosh Hashana is only postponed if the Molad falls in the last quarter of the day. This happens on average in (4/7)/4 = 1/7 of all years or about 14%. Thus in total, from the first two rules, it is postponed in 4/7 or about 57% of all years.

If the Molad falls after noon on Saturday, Tuesday or Thursday, Rosh Hashana is postponed by two days. This happens on average in (3/7)/4 = 3/28 of all years or about 11%.

Rules 3 and 4 take effect more rarely. Rule 3 only affects ordinary years, i.e. 12 in a 19 year cycle. The range of Molads affected is 8 hours 876 chalakim or 5.24% of a week, so on average it applies to about 12/19 x 5.24% or 3.31% of years. Rule 4 only affects ordinary years that follow a leap year, i.e. 7 in a 19 year cycle. The range of Molads affected is 2 hours 491 chalakim or 1.46% of a week, so on average it applies to about 7/19 x 1.46% or 0.54% of years. (The last such year was 5766 and the next is 6013.) Thus only 3.85% of Rosh Hashanas are postponed for these reasons, so in total 61.0% of Rosh Hashanas are postponed.

Leap years are postponed less often than ordinary years, since rules 3 and 4 do not apply. Thus they are only postponed 57.1% of the time. Years immediately following leap years, where all rules apply, are postponed 63.8% of the time; other years, where rule 4 does not apply, are postponed 62.4% of the time."

 

[Jacob]

The moon is new when the moon and sun rise at the same time.

Shalom.

This is incorrect. As far as I know and understand (it), this is incorrect.

Shalom.

Jacob