The New Moon...2019/10/02 · The New Moon Series ש דח •The New Moon Series Contains 5 parts: 1. The New Moon [s Significance 2. Historical Practice and Debate of the New Moon

Historical Practice and Debate of the New Moon

The New Moon Series Part 2

ש ֶדֶ חֹ

The New Moon Series ֹש ֶדֶ ח

• The New Moon Series Contains 5 parts:

1. The New Moon’s Significance

2. Historical Practice and Debate of the New Moon

3. Astronomy

4. Calendars Including the Metonic Cycle

5. A Calendar for YHVH’s People

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Attempts that Inconclusively Prove Conjunction is the New Moon:

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1

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3• Use of

definitions for new moon.

• Interpretation of Psalm 81:3

• The meaning of the root word כסא is debated.

• 3 periods of historical practice


• As we shall see, these attempts to prove the new moon is conjunction DOES NOT accomplish their goal.

• For our purposes, the term “new moon” should refer to the new crescent moon, not conjunction.

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• We will examine all three of these attempts to prove whether or not the term “new moon,” as it pertains to Torah observant believers, means conjunction or not.

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1 We will begin by looking at a variety of terms:• Yerach• Yereach• Chadash• Chodesh• New moon – in American English, British English, and

astronomy


• The Hebrew root חיר takes two forms:

• OT3391 י ַרח = yerach: a period of time, a month.

• OT:3394 ַיֵָרח = yareach: moon, the lesser light created by God. (Gen 1:16). It helped mark out the signs, seasons, festivals, days, and months of the year as well as giving light on the earth (Gen 1:16; 37:9; Ps 136:9; Isa 3:10; Joel 2:10,31[3:4]). CWSDOT

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• The second Hebrew term for moon is ש ֶדח (chadash).

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• The Hebrew root ש ֶדח takes 3 forms:

• 1. Verb:

• OT:2318 ש ֶדֶַחָ = chadash; to be new, renew, repair (of items)

• The physical moon (yareach) is renewed (chadash) each month.

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• 2. Adjective:

• OT:2319 (masculine): ש ֶדֶָחָ = chadash; new, renewed

• OT:2322 (feminine) ֲהש ָדֶָח = chadashah; new, renewed

• The new covenant (brit chadashah) is a renewed covenant.

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• 3. Noun:

• OT:2320 ֹש ֶדֶ ח = chodesh; new moon, month

• Most of the time it is translated as “month.”

• Sometimes it is translated as “new moon.”

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• In astronomy, “new moon” means:

• One of the four principal phases of the moon, occurring when it lies between the earth and the sun (conjunction).

• Collins English Dictionary

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• In British English, “new moon” means:

• the moon when it appears as a narrow waxing crescent

• the time at which this occurs

• Collins English Dictionary

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• In American English, “new moon” means:

• the first phase of the moon when it is between the earth and the sun, with its dark side toward the earth: it is followed by the waxing crescent phase.

• the time of the new moon

• Webster’s New World College Dictionary, 4th Edition.

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• It appears there is a difference of opinion between Americans, Brits, and astronomers as to what the new moon is and when it takes place.

• It’s either a narrow waxing crescent or lunar conjunction.

• This confusion contributes to our debate.

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• In astronomy, conjunction is when the moon is between the sun and the earth so that the moon appears completely dark to the inhabitants of the earth.

• A full moon occurs when the earth is between the sun and moon, so the moon is fully visible.

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• Knowing these definitions does not resolve our problem because the term “new moon” means different things to different people.

• The best thing for us to do when talking about the subject of the new moon is to be specific about what we are talking about.

• We should use the appropriate term when talking about a specific phase of the moon – either conjunction or new crescent moon.

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2Now we will look at Psalm 81:3, which contains the word כ ס א (H3677, keseh). This word is from the primitive root כ ָסָה (H 3680, kasah). Those who debate the word kesehwant to use kasah instead of keseh to prove their point.

• When using the pointed text that contains כ ס א (H3677, keseh) it is read, it means fullness or full moon.

• In non-pointed texts, people pronounce כ ס א (H3677, keseh) as the different word כ סָה (H 3680, kasah), which means to plump up or cover.


• As I’ve said, some Torah observant believers who agree with the conjunction as being the correct definition of the new moon use Psalms 81:3 as support for their position.

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• Bear in mind the literary style of the Psalms; it often contain couplets that either:

• Parallel the original thought or expand it.

• Oppose the original thought.

• Ellipsis can also be employed in the text.

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• Let’s break Psalm 81:3 down and see what it means.

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• Psalms 81:3 (In the Hebrew version, it is Psalms 81:4)

• A. Blow the trumpet at the time of the New Moon ( ש ֶדֹ ֶחֹֹ֣בַ = va-chodesh),

• B. At the full moon/appointed time (ב ַַּ֜כ ֵס ה = bak-keseh), on our solemn feast day.

No one really takes issue with the Hebrew translation in part A of this verse.

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• Notice the difference in part B of these 2 English versions:

• Psalm 81:3 (KJV)

• Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

• Psalm 81:3 (NKJV)

• Blow the trumpet at the time of the New Moon, At the full moon, on our solemn feast day.

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• Some people feel there is a problem with the translation of the Hebrew word keseh because they say it should be kasah (כ ס א) .(כ ָסָה)

• B. At the full moon/appointed time (ב ַַּ֜כ ֵס ה = bak-keseh, OT3677), on our solemn feast ( ו ֶג ֵנחַ ) day.

• Note:

• The aleph (א) is now a heh (ה). Also, the Hebrew word moed ( עֵדוֶֹמ ) is not used here for “appointed time.” That doesn’t necessarily mean this definition/translation can’t be used; however, it’s not exactly expected.

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• BDB 4558 ]כ ֶּ֫ס א 4559[ )Hebrew( )page 490 )( Strong 3677(

• כ ֶּ֫ס א † Pr 7:20, כ ֶּ֫ס ה Psalm 81:4 n.]m.[ full moon )cf. Aram. kesÀoÀ;

• orig. dubious, cf. Lag:Symn. i. 93; perh. As. loan-word; cf. As. kusêu, headdress or cap, = agú, id., and also full moon (as tiara of moon-god ?(, Dl:HWB, sub kusêu, kubšu, agú; yet v. Brock(—לְיֹום הַכ ׳ Pr 7:20;

• as a feast-day, ב ַכ ׳ Psalm 81:4 )opposite ֶ ש .)at the new moon ,ב ַחֹד

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• Those who oppose the definition of “full moon” for ceseh focus on the root word כ ָסָה casah (Strong 3680) which means to cover, conceal, or hide. To them, this implies conjunction.

• Because of the difference in vowel-pointings, casah (Strong 3680) is just not the same word as keseh (Strong 3677(, which is in Psalms 81:3.

• The Masoretes vowel-pointed keseh differently to specifically distinguish it from casah for future generations.

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• If you are troubled by a Hebrew root that gives opposite meanings, consider another Hebrew word:

• ש ֶיָרֶַ yarash (OT3423) -- can mean to possess or dispossess depending on the context of the passage. Either way the vowels are the same.

• Possess, inherit: Numbers 13:30, 14:24, 21:24, 27:11, 33:53, etc.

• Dispossess, disinherit: Numbers 14:12, 21:32, 32:21, 32:39, 33:53, etc.

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• We have to consider the full context of Psalm 81:3 to know which meaning of כסא (kaph-samekh-aleph)/ כסה (kaph-samekh-heh) is correct.

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• Remember, the root כסה (kaph-samekh-heh) means either full moon or to hide.

• Some people say it can’t refer to hiddenness or conjunction because Yom Teruah, which occurs on a new moon, is NOT a chag.

• B. At the full moon (ב ַַּ֜כ ֵס ה = bak-keseh, OT3677), on our solemn feast ( ו ֶנג ֵֶחַ = chag-genu) day.

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Appointed Times(Moedim)

Leviticus 23

Holy Convocations(Miqraei Kodesh)

Feast(Chag)

Deut. 16:16

Shabbat Every 7th day 1 No

Pesach (Passover) 14th of Nisan 0 No

Chag HaMatzot (UB) 15th – 21st of Nisan 2 Yes – HaMatzot

Yom HaBikkurim (Firstfruits) Day after weekly Sabbath 0 No

Chag HaShavuot (Pentecost) 50th day after omer 1 Yes – HaShavuot

Yom Teruah (Trumpets) 1st of Tishrei 1 No

Yom HaKippurim (Atonements) 10th of Tishrei 1 No

Chag HaSukkot (Tabernacles) 15th – 21st of Tishrei 1 Yes – HaSukkot

Yom Shemini Atzeret (8th day assembly)

22nd of Tishrei 1 No

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• Since this verse appears to refer to a chag (feast), let’s do a process of elimination to see if that helps.

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• The 3 feasts (chagim) are:

• Chag HaMatzot (Feast of Unleavened Bread

• Chag Shavuot (Day of Pentecost)

• Chag HaSukkot (Feast of Tabernacles)

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• Chag HaShavuot would not be during:• A conjunction, • A new crescent moon, • A full moon.

• There is potentially 3-9 days between Shavuot and the next full moon.

• Therefore, Psalm 81:3b is not referring to Chag HaShavuot.

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• Two of the three feasts (chagim), HaMatzot and HaSukkot, occur on the 15th of the months of Nisan and Tishrei, respectively, which is about the time a full moon occurs.

• Therefore, ַ כ ֵס הב = bak-keseh, means in the full moon.

• On HaMatzot and HaSukkot, the moon is not in its hiddenness; therefore, it is not during a conjunction. Obviously, Psalms 81:3b is referring to the full moon of either HaMatzot or HaSukkot.

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• It is quite likely that the second half of this verse is referring to ChagHaSukkot, which is in the same season and month as Yom Teruah.

• Other references in Psalm 81 are referring to the time in which Israel was in the wilderness living in sukkot (booths); therefore, we can eliminate Chag HaMatzot as a possibility.

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• Now lets look at the Greek Septuagint for further confirmation:

• Psalm 80:4 in the LXX (Is Psalm 81:3 NKJ and LXE):

• σαλπίσατε ἐν νεομηνίᾳ σάλπιγγι

• ἐν εὐσήμῳ (dative case of εὔσημος) ἡμέρᾳ ἑορτῆς ἡμῶν.

• Psalm 81:3 LXE:

• Blow the trumpet at the new moon,

• in the glorious day of your feast.

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• The Greek word (G3561) νεομηνίᾳ means new moon.

• It comes from two words:

• Νεος (G3501) = new

• Μην (G3376) = month, moon

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• Friberg 12247 εὔσημος, ον strictly, of something that gives an easily recognizable sign; hence clear, distinct; of language intelligible

• Abbott-Smith NT:2154 εὔσημος, ον (< εὔ + οημ̑ος, a sign)• [in LXX for כ ס א [OT:3677], Ps 81:3 (-ως, from LXX 219)*;]

• conspicuous (cf. Ps, l.c.).• clear to the understanding, distinct: 1 Cor 14:9.†

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• A moon in the conjunction phase is just NOT:

• An easily recognizable sign

• Clear

• Distinct

• But, a full moon IS a clear, distinct, conspicuous, and easily recognizable sign.

• I do not know why the English version is translated “in the glorious” other than the fact that a full moon is a glorious sight.

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• The Greek Septuagint version obviously supports the vowel-pointing of the Masoretes.

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• What do the Rabbis have to say about this verse?

• Let’s look at Midrash Rabbah, volume Leviticus.

• This is Aggadah, or narrative text, in which the writer is inviting discussion and offering explanations or elaboration of the text.

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• Midrash Rabbah, Leviticus (Emor) XXIX. 6.

• “R. Berekiah opened his discourse with the text, Blow the horn at the new moon when it is concealed for our feast day (Ps LXXXI, 4)2

• 2 So lit., E.V. ‘At the full moon’.

• But is there not new moon every month? Or will you answer, ‘When it is concealed’? And are not all new moons concealed? Or will you answer, ‘For our feast-day’? Is not Nisan a month in which the moon is concealed and has a festival of its own?3 …”

• 3 So how do we know which new moon is meant?

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• Citation #2 in Midrash Rabbah readily admits the Hebrew word in question (keseh) literally means “full moon” yet they are saying “concealed” instead. They also repeatedly say the new moon is concealed.

• This is most likely because of the issue we have been discussing; therefore, this rabbi is likely reading from a non-pointed text.

• Let’s see how this quote is concluded on the following slide.

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• Midrash Rabbah, Leviticus (Emor) XXIX. 6. p. 373.

• “R. Berekiah opened his discourse with the text, Blow the horn at the new moon when it is concealed for our feast day (Ps LXXXI, 4)2 But is there not new moon every month? Or will you answer, ‘When it is concealed’? And are not all new moons concealed? Or will you answer, ‘For our feast-day’? Is not Nisan a month in which the moon is concealed and has a festival of its own?3

• The meaning can only be as follows: which month is it where the moon is concealed and has a festival, and the festival falls on that very day [of new moon]? You will not find any other than the month of Tishrei.”

44Midrash Rabbah Leviticus is Aggadah (narrative literature) probably from the 3rd-5th century.


• The Midrash Rabbah for Leviticus notes the two meanings of this root .כ סה

• It takes the view of hiddenness for new moon, and ultimately says the first half of this verse is about Yom Teruah whose month is referred to in the second half of the verse.

• Remember, their footnote acknowledges keseh as meaning “full moon” and not “concealed” – kasah.

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• So is the new moon concealed or not?

• This literature is written during a time period when the Jews are observing a new moon based on conjunction. We’ll see more on that shortly.

• For now, let’s look at Midrash Rabbah again, but now in the volume for Exodus…

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• Midrash Rabbah, Exodus (Bo) XV. 26. p. 196.

• “…The moon begins to shine on the first of Nisan and goes on shining till the fifteenth day, when her disc becomes full; from the fifteenth till the thirtieth day, her light wanes, till on the thirtieth it is not seen at all.”

• This quote is not describing conjunction on the first of Nisan; it’s describing a new crescent moon.

47Exodus Rabbah is Aggadah (narrative), most likely from the 9th – 11th century.


• These quotes give us the impression that the Jews in the early centuries of the common era couldn’t make up their minds whether or not the new moon is concealed or visible.

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Psalm 81:3 (BCM)

Blow the shofar at the time of the new moon (…)

when the moon is full on our feast day...

My expanded translation:

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Psalm 81:4 (MT)

פָרוֶֹש ֹש ֶדֹ חֹֹ֣בַּ ות ִּקְעֹ֣

ו ֶנג ֵֶחַםוֶֹלְיכ ֵס הב ַַּ֜

Psalm 80:4 (LXX)

σαλπίσατε ἐν νεομηνίᾳσάλπιγγι

ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆςἡμῶν

Blow the shofar on Yom Teruah [in the month of Tishrei], when a clear distinct full moon takes place during Chag HaSukkot [on Tishrei 15th].


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3 There are 3 rough time periods in history regarding the sighting of the new moon and the transition to a calculated calendar:A. Until the Tannaitic period -- approximately 10-220 CEB. Through the Amoraic period (220-500 CE) and into Geonic

period (589-1038 CE)C. Time of Hillel II (330-365 CE) – however, it may not have

been fully fixed until 922-924 CE, and not codified by Maimonides (Rambam) until the 12th century CE.


• The first historical time period regarding the new moon was until the Tannaitic period, which was until approximately 10-220 CE.

• This period includes Yeshua’s day. During this time, witnesses of the new crescent moon testified to a High Court who sanctified the new crescent moon each month.

Illumination 1.5%By Giuseppe Pappa (Own work) [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)], via Wikimedia Commons

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A


• Let’s look at some quotes regarding this time period.

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• Babylonian Talmud, Tract Rosh Hashana, Ch. 2, Mishnas I-IV., p. XXVI.

• “Each Israelite took a torch in his hand and ascended to the roof of his house. Great feasts were made for (the witnesses) in order to induce them to come frequently. How were the witnesses examined? The sun never faces the concave of the crescent or the concave of a rain bow. (If the witnesses say) "We have seen the reflection (of the moon) in the water, or through a metal mirror, or in the clouds," "their testimony is not to be accepted.”

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• Philo of Alexandria (Philo Judaeus, ~ 25 BCE – 50 CE) was a Hellenistic Jewish philosopher who lived in Alexandria, in the Roman province of Egypt.

• He had the following to say about the new moon.

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• Philo: De specialibus legibus (The Special Laws) 2:41

• …The third (festival out of 10) is that which comes after the conjunction, which happens on the day of the new moon in each month...

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• Philo: De specialibus legibus (The Special Laws) 2:141

• Thirdly, because at that period the more powerful and important body gives a portion of necessary assistance to the less important and weaker body; for, at the time of the new moon, the sun begins to illuminate the moon with a light which is visible to the outward senses, and then she displays her own beauty to the beholders…

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• Kiddush HaChodesh chapter 1, section 3:

• The first night when the moon is sighted in the west after being hidden is the beginning of the month.

• Afterwards, 29 days are counted from that day.

• If the moon is sighted on the night of the thirtieth [day], the thirtieth day will be Rosh Chodesh [of the following month].

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• Kiddush HaChodesh chapter 1, section 3 (cont.):

• If it is not sighted, Rosh Chodesh will be on the thirty-first day, and the thirtieth day will be included in the previous month.

• There is no need [to sight] the moon on the thirty-first night; whether or not [the moon] is sighted [the new month begins that night].

• For there are no lunar months longer than thirty days.

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• Once the High Court sanctified the new moon, they sent messengers to inform the people when Rosh Chodesh was observed for Nisan (Passover), Av (Tish B’Av), Elul (Rosh HaShanah), Tishrei (Fall festivals), Kislev (Chanukah), and Adar (Purim).

• Before this practice, they used to light bonfires until the Samaritans lit bonfires at incorrect times, which caused confusion.

• The original bonfires allowed the people to celebrate the festivals on the appropriate day.

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• The 2nd historical time period regarding the new moon was through the Amoraicperiod (220-500 CE) and into Geonic period (589-1038 CE).

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B


• During this time, the sightings of the new moon were gradually replaced by calculations which were made to determine the time of conjunction based on the sightings of the new moon.

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Following are some quotes for this time period.


• Kiddush HaChodesh Chapter 1, section 6:

• The [High] Court would make calculations in a manner resembling the calculations of the astronomers, who know the location of the stars and their paths [in their orbits].

• They would perform careful research to determine whether or not they would be able to sight the moon at the appropriate time - i.e., the thirtieth night.

• Citation # 11 removed.

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• Kiddush HaChodesh Chapter 1, section 6 (continued):

• If, according to their calculations, [the judges] knew that it was impossible for the moon to be sighted, they would not sit [in session] on the thirtieth day, nor would they await [the arrival] of witnesses.

• If witnesses came, they would know that they are false witnesses, or that clouds appeared to them in a form resembling the moon, but it was not the real moon.

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• If [the judges] determined that it was possible to sight [the moon], they would sit waiting for witnesses [to come and testify] throughout the entire thirtieth day. If witnesses came, and [the court] examined their testimony according to law, and verified the truth [of their statements], the court would sanctify [the new month].

• If [the moon] was not sighted, and witnesses did not come, they would complete the thirtieth day, thus making the month full.

• Citation # 12 removed.

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• The court would make calculations in a manner resembling the calculations of the astronomers, and would know whether the position of the moon - when it would be sighted - would be to the north of the sun, or to its south, if its [crescent] would be wide or narrow, and the direction in which its corners would be pointed.

• Citation # 11, 12, and 20 removed.

• See Kiddush HaChodesh Chapter 19 for expected answers. If you read it, be aware that constellations are now different due to precession.

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• When the witnesses came to testify, they would ask them: "Where did you see [the moon]: to the north or to the south [of the sun]?", "In which direction were its corners pointed?", "How high and how wide did it appear to you?" If their replies were suitable, their testimony was accepted. If their replies were not suitable, their testimony was not accepted.

See Kiddush HaChodesh Chapter 19 for expected answers. If you read it, be aware that constellations are now different due to precession.

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• When [the new moon] was sanctified [based on the testimony of witnesses regarding] the sighting of the moon, the court would calculate the time of the conjunction of the sun and the moon in an exact manner, as the astronomers do. [This enabled them] to know whether or not the moon would be sighted.

• Citation #1 removed.

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• The first level of these calculations represent approximations of the time of the conjunction, and their accuracy is not great. This approximation of the time of the conjunction is calculated according to the mean rates of movements. The time of the conjunction as calculated in this manner is referred to as the molad.

• Citation #2 removed.

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• The phrase “mean rates of movements” refers to the Ptolemaic concept of planetary motion called epicycles (a circle within a circle).

• This concept has since been replaced by Kepler’s law of planetary motion – that of an elliptical orbit.

• The time of the conjunction, as calculated using the outdated Ptolemaic model, is referred to as the molad, which is a Hebrew term that means “birth.”

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• The essentials of the calculations that are used when a court to sanctify [the new moon based on the testimony of witnesses of] the sighting [of the moon] does not exist - i.e., the calculations we use today - are referred to as ibbur.

• Pardon the translation of this direct quote. Basically, the essentials of the calculations used during this 2nd time period no longer exist.

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• The High Court could sanctify the new moon if they had seen it at the end of the 29th day and before a star had emerged the 30th night.

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• Back in ancient times, as is still true today, the new crescent moonwas not always visible at its expected time.

• This may be due to factors such as the landscape, rain, cloud coverage, pollution, humidity, perigee vs. apogee, etc.

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• It can be extremely difficult to see the new crescent moon each month. The Jews and other ancient Near Eastern nations did not always see it.

• The Jews knew that they could not rely only on sighting the new crescent moon on the 29th and 30th night of the month.

• They had to have rules for when they did not see it on the 29th or 30th

of the month. Remember, they were not determining the exact time of conjunction like astronomers do today.

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• Remember:

• The Jews were only attempting to sight the moon on two nights, the 29th and if necessary, the 30th.

• If witnesses saw it on either night, that night was considered the 1st

of the month.

• If the moon was not seen on the 29th or 30th night, the 31st night was automatically the 1st day of the month.

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• We now come to the 3rd time period in history regarding the new moon.

• Traditionally, Hillel II (330-365 CE) is credited for creating the current Hebrew calendar.

• Even though Hillel II is considered the creator of the Hebrew calendar, it was based on the 19-year Metonic cycle, which is named after a Greek astronomer named Meton. This cycle is believed to have been devised around 433 BCE, but it was already known by Babylonian astronomers.

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C


• By the 12th century CE, the calculations for the Hillel II calendar were codified by Maimonides (Rambam) in the Mishneh Torah (specifically in Kiddush HaChodesh in Sefer Zemanim).

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• Generally, Rosh Chodesh is instituted on the day of conjunctioninstead of the first sighting on the 29th or 30th day of the month.

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• There are 4 NON-Scriptural exceptions in which the first of Tishrei is established on the day that follows conjunction or on the day after that.

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• Kiddush HaChodesh Chapter 7, sections 1-8:

• The day of the conjunction will be the day of Rosh Chodesh Tishrei, except in the following instances:

• a) [The conjunction] takes place on Sunday, Wednesday, or Friday;

• b) The conjunction takes place at noon or after noon;

• c) In an ordinary year, [the conjunction] takes place on the night of the third day, after 204 units of the tenth hour have passed, or later [that day];

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• Kiddush HaChodesh Chapter 7 , sections 1-8 (continued):

• d) In an ordinary year that follows a leap year, the conjunction takes place on Monday past 589 units of the fourth hour after daybreak has passed or later [that day].

• If the conjunction occurs in one of these four instances, [Rosh Chodesh] is not established on the day of the conjunction, but rather on the day that follows, or on the day following that.

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• These non-Scriptural postponement rules are not observed by all Karaite Jews; they are followed only by those who follow the Hillel II calendar.

• We should be observing the feasts at their appointed times no matter what day the conjunction or new crescent moon is on.

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• As we will see in a future presentation, debate between the various sects of the Jews has long taken place over when and under what circumstances to sanctify the new moon. THEREFORE, what we are facing today is nothing new.

• I believe that YHVH does not want us to remain divided on this issue.

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Attempts that Inconclusively Prove Conjunction is the New Moon:

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1

2

3• Use of

definitions for new moon.

• Interpretation of Psalm 81:3

• The meaning of the root word כסא is debated.

• 3 periods of historical practice

Remember:


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1 The definition of new moon depends on who you are.• New Crescent moon – first century Jew.• Conjunction – fourth century Jew, astronomers.


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2The English text (Psalm 81:3 ) and Greek text (Psalm 80:4) agree with the Masoretic text (Psalm 81:4):

This verse tells us to blow the shofar on the new moon, Yom Teruah, in the month when the moon is full and not conjunction -- Chag HaSukkot.

Therefore, this verse can’t be used as evidence to support the new moon being conjunction.


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3 There are 3 rough time periods in history regarding the sighting of the new moon and the transition to a calculated calendar:A. Until the Tannaitic period (approximately 10-220 CE) – new

crescent moon was sighted.B. Through the Amoraic period (220-500 CE) and into Geonic

period (589-1038 CE) – new moon was sighted and calculations were performed.

C. Time of Hillel II (330-365 CE) – calculated calendar based on conjunction was used. This calendar was codified in 12th

century.


• When there was a Sanhedrin in the land of Israel, the monthly calendar was established according to the sighting of the moon.

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• When there was no Sanhedrin in the land of Israel, the monthly calendar was established according to a fixed calendar based on the Metonic Cycle.

• The Sanhedrin moved several times after the destruction of the temple in Jerusalem.

• Eventually, witness testimony had become to dangerous to collect, so Hillel II recommended the Jews moved to a calculated calendar in 358 CE during their final meeting.

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Summary:

Due to the difficulty in sighting the new crescent moon, it seems suitable to use a method that captures the timing of the new crescent moon once the conjunction is known.

The calculation of the conjunction today is based on Kepler’s law of planetary motion – not the inaccurate model based on epicycles.


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Summary:

We need to understand and accept the significance we found through thematic analysis for conjunction (death of the moon) and new crescent moon (birth or resurrection of the moon).


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Summary:

The day of conjunction, from sunset to sunset, should be the last day of the month.

Therefore, the day of the new crescent moon, from sunset to sunset, is the first day of the month; this would be the day following the conjunction.


Next presentation in the New Moon Series:

#3 Astronomy

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• REFERENCES:

• Abbott-Smith Manual Greek Lexicon of the New Testament. PC Study Bible formatted electronic database Copyright © 2014 by Biblesoft, Inc. All rights reserved.

• Babylonian Talmud, Tract Rosh Hashana, Ch. 2, Mishnas I-IV., p. XXVI.

• Collins English Dictionary. Copyright © HarperCollins Publishers https://www.collinsdictionary.com/dictionary/english/new-moon

• Hillel II https://en.wikipedia.org/wiki/Hillel_II

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https://www.collinsdictionary.com/dictionary/english/new-moonhttps://en.wikipedia.org/wiki/Hillel_II


• REFERENCES (CONTINUED):

• Kiddush HaChodesh (in Sefer Zemanim of Mishneh Torah). Englishtranslation by Eliyahu Touger. Published and copyright by MoznaimPublications, all rights reserved. https://www.chabad.org/library/article_cdo/aid/947915/jewish/Kiddush-HaChodesh.htm

• Midrash Rabbah. https://www.myjewishlearning.com/article/midrash-rabbah/

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https://www.chabad.org/library/article_cdo/aid/947915/jewish/Kiddush-HaChodesh.htmhttps://www.myjewishlearning.com/article/midrash-rabbah/



• Midrash Rabbah translated under the editorship of Rabbi Dr. H. Freedman, B.A., PH.D. and Maurice Simon, M.A. Exodus translated by Rabbi Dr. S. M. Lehrman, M.A., Ph.D., London Soncino Press 5 Gower Street 1939.

• Midrash Rabbah translated under the editorship of Rabbi Dr. H. Freedman, B.A., Ph.D. and Maurice Simon, M.A. Leviticus Chapters I-XIX translated by Rev. J. Israelstam, B.A., Chapters XX_XXXVII translated by Judah J. Slotki, M.A., London Soncino Press 5 Gower Street 1939.

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• Modern Attempt to Revive Sanhedrin. https://en.wikipedia.org/wiki/Modern_attempts_to_revive_the_Sanhedrin#The_dissolution_of_the_classical_Sanhedrin

• Philo: De specialibus legibus (The Special Laws). http://www.earlyjewishwritings.com/text/philo/book28.html

• The Complete Word Study Dictionary: Old Testament Copyright © 2003 by AMG Publishers. All rights reserved.

• The Cultic Calendars of the Ancient Near East by Mark E. Cohen CDL Press Bethesda, Maryland 1993. p. 4.

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https://en.wikipedia.org/wiki/Modern_attempts_to_revive_the_Sanhedrin#The_dissolution_of_the_classical_Sanhedrinhttp://www.earlyjewishwritings.com/text/philo/book28.html



• Webster’s New World College Dictionary, 4th Edition. Copyright © 2010 by Houghton Mifflin Harcourt. All rights reserved. https://www.collinsdictionary.com/dictionary/english/new-moon

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https://www.collinsdictionary.com/dictionary/english/new-moon


The New Moon Series Part 2

ש ֶדֶ חֹ

Compiled by: Beth C. Mehaffeyhttps://holyhiway.wordpress.comContact: betmeh2 at gmail.com

Prepared for: fotVA 2018

HODF

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Documents

The New Moon...2019/10/02 · The New Moon Series ש דח •The New Moon Series Contains 5 parts: 1. The New Moon [s Significance 2. Historical Practice and Debate of the New Moon