Jewish Calendar

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Jewish calendar, showing Adar II between 1927 and 1948 Today. 7. 5779 The Hebrew or Jewish calendar ( הַלּוּחַ הָעִבְרִי, Ha-Luah ha-Ivri) is a used today predominantly for religious observances.

It determines the dates for and the appropriate of, (dates to commemorate the death of a relative), and daily readings, among many ceremonial uses. In, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the. The present Hebrew calendar is the product of evolution, including a influence. Until the period (approximately 10–220 CE), the calendar employed a new, with an additional month normally added every two or three years to correct for the difference between twelve lunar months and the solar year. The year in which it was added was based on observation of natural agriculture-related events in Israel. Through the period (200–500 CE) and into the period, this system was gradually displaced by the mathematical rules used today.

The principles and rules were fully codified by in the in the 12th century. Maimonides' work also replaced counting 'years since the destruction of the Temple' with the modern creation-era. The Hebrew lunar year is about eleven days shorter than the solar year and uses the 19-year to bring it into line with the solar year, with the addition of an month every two or three years, for a total of seven times per 19 years.

Even with this intercalation, the average Hebrew calendar year is longer by about 6 minutes and 40 seconds than the current mean, so that every 216 years the Hebrew calendar will fall a day behind the current mean tropical year; and about every 231 years it will fall a day behind the mean Gregorian calendar year. The era used since the is the ( for 'in the year of the world';: לבריאת העולם‎, 'from the creation of the world'). As with (A.D. Or AD), the words or abbreviation for Anno Mundi (A.M. Or AM) for the era should properly precede the date rather than follow it. AM 5779 began at sunset on 9 September 2018 and will end at sunset on 29 September 2019.

Further information: The Jewish day is of no fixed length. The Jewish day is modeled on the reference to '.there was evening and there was morning.' In the account in the first chapter of.

Based on the classic rabbinic interpretation of this text, a day in the rabbinic Hebrew calendar runs from sunset (start of 'the evening') to the next sunset. Halachically, a day ends and a new one starts when three stars are visible in the sky.

The time between true sunset and the time when the three stars are visible (known as 'tzait ha'kochavim') is known as 'bein hashmashot', and there are differences of opinion as to which day it falls into for some uses. This may be relevant, for example, in determining the date of birth of a child born during that gap.

There is no clock in the Jewish scheme, so that the local civil clock is used. Though the civil clock, including the one in use in Israel, incorporates local adoptions of various conventions such as, and, these have no place in the Jewish scheme.

The civil clock is used only as a reference point – in expressions such as: 'Shabbat starts at.' The steady progression of sunset around the world and seasonal changes results in gradual civil time changes from one day to the next based on observable astronomical phenomena (the sunset) and not on man-made laws and conventions. In Judaism, an hour is defined as 1/12 of the time from sunrise to sunset, so, during the winter, an hour can be much less than 60 minutes, and during the summer, it can be much more than 60 minutes. This proportional hour is known as a (lit. A timely hour). Is divided into 1080 halakim (singular: ) or parts.

A part is 3⅓ seconds or 1/ 18 minute. The ultimate ancestor of the helek was a small Babylonian time period called a barleycorn, itself equal to 1/ 72 of a Babylonian time degree (1° of celestial rotation). These measures are not generally used for everyday purposes. Instead of the convention, there are varying opinions as to where the day changes.

One opinion uses the of. (Jerusalem is 35°13' east of the, so the antimeridian is at 144°47' W, passing through eastern.) Other opinions exist as well. (See.) The weekdays start with Sunday (day 1, or Rishon) and proceed to Saturday (day 7),. Since some calculations use division, a remainder of 0 signifies Saturday. While calculations of days, months and years are based on fixed hours equal to 1/ 24 of a day, the beginning of each halachic day is based on the local time of. The end of the Shabbat and other is based on nightfall ( Tzeth haKochabim) which occurs some amount of time, typically 42 to 72 minutes, after sunset.

According to Maimonides, nightfall occurs when three medium-sized stars become visible after sunset. By the 17th century, this had become three-second-magnitude stars.

The modern definition is when the center of the sun is 7° below the geometric (airless) horizon, somewhat later than civil twilight at 6°. The beginning of the daytime portion of each day is determined both by dawn. Most halachic times are based on some combination of these four times and vary from day to day throughout the year and also vary significantly depending on location. The daytime hours are often divided into or 'Halachic hours' by taking the time between sunrise and sunset or between dawn and nightfall and dividing it into 12 equal hours. The nighttime hours are similarly divided into 12 equal portions, albeit a different amount of time than the 'hours' of the daytime. The earliest and latest times for, the latest time to eat on the day before and many other rules are based on Sha'oth Zemaniyoth. For convenience, the modern day using Sha'oth Zemaniyoth is often discussed as if sunset were at 6:00 pm, sunrise at 6:00 am and each hour were equal to a fixed hour.

For example, halachic noon may be after 1:00 pm in some areas during. Within the, however, the numbering of the hours starts with the 'first' hour after the start of the day. Weeks Shavua שבוע is a weekly cycle of seven days, mirroring the of the in which the world is created. The names for the days of the week, like those in the creation account, are simply the within the week, with being the seventh day.

Each day of the week runs from sunset to the following sunset and is figured locally. Names of weekdays. A bronze Shabbat candlestick holder made in in the 1940s.

Jewish Calendar 2017 2018 Printable

The Hebrew calendar follows a seven-day weekly cycle, which runs concurrently with but independently of the monthly and annual cycles. The names for the days of the week are simply the day number within the week.

Jewish Holidays 2018 Dates

In Hebrew, these names may be abbreviated using the of the Hebrew letters, for example יום א׳‬ ( Day 1, or Rishon ( יום ראשון‬)):. Yom Rishon – יום ראשון‬ (abbreviated יום א׳‬), meaning 'first day' corresponds to Sunday (starting at preceding sunset of Saturday).

Yom Sheni – יום שני‬ (abbr. יום ב׳‬) meaning 'second day' corresponds to Monday. Yom Shlishi – יום שלישי‬ (abbr. יום ג׳‬) meaning 'third day' corresponds to Tuesday. Yom Reviʻi – יום רביעי‬ (abbr. יום ד׳‬) meaning 'fourth day' corresponds to Wednesday.

Yom Chamishi – יום חמישי‬ (abbr. יום ה׳‬) = 'fifth day' corresponds to Thursday. Yom Shishi – יום ששי‬ (abbr.

יום ו׳‬) meaning 'sixth day' corresponds to Friday. Yom Shabbat – יום שבת‬ (abbr. יום ש׳‬), or more usually, simply Shabbat – שבת‬ meaning 'rest day' corresponds to Saturday Yom Shabbat ( יום שבת‬) is also known as Yom Shabbat Kodesh – יום שבת קודש‬ meaning 'holy rest day.' The names of the days of the week are modeled on the seven days mentioned in the story. For example, '.

And there was evening and there was morning, one day'. One day ( יוֹם אֶחָד‬) in Genesis 1:5 is translated in as first day, and in some other contexts (including KJV) as day one. In subsequent verses, the Hebrew refers to the days using ordinal numbers, e.g., 'second day', 'third day', and so forth, but with the sixth and seventh days the Hebrew includes the definite article ('the'). The rest day, has a special role in the Jewish weekly cycle as being a special and set apart day, where no work is done. There are many special rules that relate to Shabbat, discussed more fully in the Talmudic tractate. In (Talmudic) Hebrew, the word Shabbat ( שַׁבָּת‬) can also mean 'week', so that in ritual liturgy a phrase like 'Yom Reviʻi bəShabbat' means 'the fourth day in the week'.

Days of week of holidays. Main articles: and was a chief consideration in the study of astronomy among the Jews; sacred time was based upon the cycles of the Sun and the Moon. The Talmud identified the twelve constellations of the with the twelve months of the Hebrew calendar.

The correspondence of the constellations with their names in Hebrew and the months is as follows:. – Taleh –. – Shor –. – Teomim –. – Sartan –. – Arye –. – Betulah –.

– Moznayim –. – 'Akrab –. – Keshet –. – Gdi –. – Dli –. – Dagim – Some scholars identified the 12 signs of the zodiac with the 12 sons of /. It should be noted that the 12 of the Hebrew calendar are the normal months from new moon to new moon: the year normally contains twelve months averaging 29.52 days each.

The discrepancy compared to the mean of 29.53 days is due to Adar I in a leap year always having thirty days. This means that the calendar year normally contains 354 days.

It is a year. Years The Hebrew calendar year conventionally begins on. However, other dates serve as the beginning of the year for different religious purposes. There are three qualities that distinguish one year from another: whether it is a leap year or a common year, on which of four permissible days of the week the year begins, and whether it is a deficient, regular, or complete year. Mathematically, there are 24 (2×4×3) possible, but only 14 of them are valid.

Each of these patterns is called a keviyah ( קביעה for 'a setting' or 'an established thing'), and is encoded as a series of two or three Hebrew letters. In Hebrew there are two common ways of writing the year number: with the thousands, called לפרט גדול‬ ('major era'), and without the thousands, called לפרט קטן‬ ('minor era'). Thus, the current year is written as ה'תשע'ט ‎(5779) using the 'major era' and תשע'ט ‎(779) using the 'minor era'.

The Jewish calendar's reference point is traditionally held to be about one year before the of the world. In 1178 CE, wrote in the, Sanctification of the Moon (11.16), that he had chosen the epoch from which calculations of all dates should be as 'the third day of Nisan in this present year. Which is the year 4938 of the creation of the world' (March 22, 1178). He included all the rules for the calculated calendar and their scriptural basis, including the modern epochal year in his work, and beginning formal usage of the anno mundi era. From the eleventh century, anno mundi dating became dominant throughout most of the world's Jewish communities. Today, the rules detailed in Maimonides' calendrical code are those generally used by Jewish communities throughout the world.

Since the codification by Maimonides in 1178, the Jewish calendar has used the ( for 'in the year of the world,' abbreviated AM or A.M., Hebrew לבריאת העולם‬), sometimes referred to as the 'Hebrew era', to distinguish it from other systems based on some computation of creation, such as the. There is also reference in the Talmud to based on the calculation in the of Rabbi in about 160 CE.

By his calculation, based on the, was created in 3760 BCE, later confirmed by the Muslim chronologist as 3448 years before the. An example is the c. According to rabbinic reckoning, the beginning of 'year 1' is not, but about one year before Creation, with the new moon of its first month (Tishrei) to be called molad tohu (the mean new moon of chaos or nothing). The Jewish calendar's epoch (reference date), 1 Tishrei AM 1, is equivalent to Monday, 7 October 3761 BC/BCE in the, the equivalent tabular date (same daylight period) and is about one year before the traditional Jewish on 25 Elul AM 1, based upon the Seder Olam Rabbah. Thus, adding 3760 before or 3761 after to a year number starting from 1 CE (AD 1) will yield the Hebrew year.

For earlier years there may be a discrepancy see:. The Seder Olam Rabbah also recognized the importance of the and cycles as a long-term calendrical system, and attempted at various places to fit the Sabbatical and Jubilee years into its chronological scheme. Occasionally, Anno Mundi is styled as Anno Hebraico (AH), though this is subject to confusion with notation for the Islamic. Previous systems Before the adoption of the current AM year numbering system, other systems were in use.

In early times, the years were counted from some significant historic event. (e.g., ) During the period of the monarchy, it was the widespread practice in western Asia to use era year numbers according to the accession year of the monarch of the country involved. This practice was also followed by the united kingdom of Israel (e.g., ), kingdom of Judah (e.g., ), kingdom of Israel (e.g., ), Persia (e.g., ) and others. Besides, the author of Kings coordinated dates in the two kingdoms by giving the accession year of a monarch in terms of the year of the monarch of the other kingdom, (e.g., ) though some commentators note that these dates do not always synchronise. Other era dating systems have been used at other times.

For example, Jewish communities in the Babylonian diaspora counted the years from the first deportation from Israel, that of in 597 BCE, (e.g., ). The era year was then called 'year of the captivity of Jehoiachin'. (e.g., ) During the Hellenistic Maccabean period, counting was used, at least in the Greek-influenced area of Israel.

The used Seleucid era dating exclusively (e.g., ). Writing in the Roman period also used Seleucid era dating exclusively. During the Talmudic era, from the 1st to the 10th century, the center of world Judaism was in the Middle East, primarily in the. Jews in these regions used Seleucid era dating (also known as the 'Era of Contracts'). The states: then put this question: How do we know that our Era of Documents is connected with the Kingdom of Greece at all? Why not say that it is reckoned from the Exodus from Egypt, omitting the first thousand years and giving the years of the next thousand?

In that case, the document is really post-dated! Said: In the Diaspora the Greek Era alone is used. He the questioner thought that Rav Nahman wanted to dispose of him anyhow, but when he went and studied it thoroughly he found that it is indeed taught in a : In the Diaspora the Greek Era alone is used. The use of the era of documents (i.e., Seleucid era) continued till the 16th century in the East, and was employed even in the 19th century among the Jews of Yemen. Occasionally in Talmudic writings, reference was made to other starting points for eras, such as destruction era dating, being the number of years since the 70 CE. In the 8th and 9th centuries, as the center of Jewish life moved from Babylonia to Europe, counting using the Seleucid era 'became meaningless'.

There is indication that Jews of the Rhineland in the early Middle Ages used the 'years after the destruction of the Temple' (e.g., ). A made from a ram's horn is traditionally blown in observance of, the beginning of the Jewish civic year. And set Aviv (now ) as 'the first of months': this month shall be unto you the beginning of months; it shall be the first month of the year to you.

Nisan 1 is referred to as the ecclesiastical new year. In ancient Israel, the start of the ecclesiastical new year for the counting of months and festivals (i.e., Nisan) was determined by reference to. Passover is on 15 Nisanwhich corresponds to the of Nisan. As Passover is a spring festival, it should fall on a full moon day around, and normally just after, the. If the twelfth full moon after the previous Passover is too early compared to the equinox, a leap month is inserted near the end of the previous year before the new year is set to begin.

According to normative Judaism, the verses in require that the months be determined by a proper court with the necessary authority to sanctify the months. Hence the court, not the astronomy, has the final decision. According to some Christian and Karaite sources, the tradition in ancient Israel was that 1 Nisan would not start until the barley is ripe, being the test for the onset of spring. If the barley was not ripe, an intercalary month would be added before Nisan. The day most commonly referred to as the 'New Year' is 1 Tishrei, which actually begins in the seventh month of the ecclesiastical year. On that day the formal New Year for the counting of years (such as and ), ('head of the year') is observed.

(see, which uses the phrase 'beginning of the year'.) This is the civil new year, and the date on which the year number advances. Certain agricultural practices are also marked from this date. In the 1st century, stated that while – Moses.appointed Nisan.as the first month for the festivals.the commencement of the year for everything relating to divine worship, but for selling and buying and other ordinary affairs he preserved the ancient order i. The year beginning with Tishrei.' Has concluded that the ancient northern counted years using the ecclesiastical new year starting on 1 Aviv (Nisan), while the southern counted years using the civil new year starting on 1 Tishrei.

The practice of the Kingdom of Israel was also that of, as well as other countries of the region. The practice of Judah is still followed. In fact the Jewish calendar has a multiplicity of new years for different purposes. The use of these dates has been in use for a long time. The use of multiple starting dates for a year is comparable to different starting dates for civil 'calendar years', 'tax or ', ', 'religious cycles', etc. By the time of the redaction of the, (c. 200 CE), jurists had identified four new-year dates: The 1st of Nisan is the new year for kings and feasts; the 1st of Elul is the new year for the tithe of cattle.

The 1st of Tishri is the new year for years, of the and, for the planting and for vegetables; and the 1st of Shevat is the new year for trees—so the school of Shammai; and the school of Hillel say: On the 15th thereof. The month of is the new year for counting ( ma'aser behemah). ('the 15th of ') marks the new year for trees (and agricultural tithes). For the dates of the Jewish New Year see or calculate using the section 'Conversion between Jewish and civil calendars'. Leap years The Jewish calendar is based on the of 19 years, of which 12 are common (non-leap) years of 12 months and 7 are leap years of 13 months. To determine whether a Jewish year is a leap year, one must find its position in the 19-year Metonic cycle.

This position is calculated by dividing the Jewish year number by 19 and finding the. (Since there is no year 0, a remainder of 0 indicates that the year is year 19 of the cycle.) For example, the Jewish year 5779 divided by 19 results in a remainder of 3, indicating that it is year 3 of the Metonic cycle. Years 3, 6, 8, 11, 14, 17, and 19 of the Metonic cycle are leap years. To assist in remembering this sequence, some people use the mnemonic Hebrew word GUCHADZaT 'גוחאדז'ט'‬, where the Hebrew letters gimel-vav-het aleph-dalet-zayin-tet are used as equivalent to 3, 6, 8, 1, 4, 7, 9. The keviyah records whether the year is leap or common: פ for peshuta (פשוטה), meaning simple and indicating a common year, and מ indicating a leap year (me'uberet, מעוברת).

Another memory aid notes that intervals of the follow the same pattern as do Jewish leap years, with do corresponding to year 19 (or 0): a in the scale corresponds to two common years between consecutive leap years, and a to one common year between two leap years. This connection with the major scale is more plain in the context of: counting the tonic as 0, the notes of the major scale in 19 equal temperament are numbers 0 (or 19), 3, 6, 8, 11, 14, 17, the same numbers as the leap years in the Hebrew calendar.

A simple rule for determining whether a year is a leap year has been given above. However, there is another rule which not only tells whether the year is leap but also gives the fraction of a month by which the calendar is behind the seasons, useful for agricultural purposes. To determine whether year n of the calendar is a leap year, find the remainder on dividing (7 × n) + 1 by 19. If the remainder is 6 or less it is a leap year; if it is 7 or more it is not. For example, the remainder on dividing (7 × 5779) + 1 by 19 is 3, so the year 5779 is a leap year. The remainder on dividing (7 × 5780) + 1 by 19 is 10, so the year 5780 is not a leap year. This works because as there are seven leap years in nineteen years the difference between the solar and lunar years increases by 7/19-month per year.

When the difference goes above 18/19-month this signifies a leap year, and the difference is reduced by one month. Rosh Hashanah postponement rules Day of week Number of days Monday 353 355 383 385 Tuesday 354 384 Thursday 354 355 383 385 Saturday 353 355 383 385 To calculate the day on which Rosh Hashanah of a given year will fall, it is necessary first to calculate the expected (moment of or ) of Tishrei in that year, and then to apply a set of rules to determine whether the first day of the year must be postponed. The molad can be calculated by multiplying the number of months that will have elapsed since some (preceding) molad whose weekday is known by the mean length of a (synodic) lunar month, which is 29 days, 12 hours, and 793 parts (there are 1080 'parts' in an hour, so that one part is equal to 3​ 1⁄ 3 seconds).

The very first molad, the, fell on Sunday evening at 11.11​ 1⁄ 3, or in Jewish terms Day 2, 5 hours, and 204 parts. In calculating the number of months that will have passed since the known molad that one uses as the starting point, one must remember to include any leap months that falls within the elapsed interval, according to the cycle of leap years. A 19-year cycle of 235 synodic months has 991 weeks 2 days 16 hours 595 parts, a common year of 12 synodic months has 50 weeks 4 days 8 hours 876 parts, while a leap year of 13 synodic months has 54 weeks 5 days 21 hours 589 parts. The two months whose numbers of days may be adjusted, Marcheshvan and Kislev, are the eighth and ninth months of the Hebrew year, whereas Tishrei is the seventh month (in the traditional counting of the months, even though it is the first month of a new calendar year).

Any adjustments needed to postpone Rosh Hashanah must be made to the adjustable months in the year that precedes the year of which the Rosh Hashanah will be the first day. Just four potential conditions are considered to determine whether the date of Rosh Hashanah must be postponed. These are called the Rosh Hashanah postponement rules, or deḥiyyot:. If the molad occurs at or later than noon, Rosh Hashanah is postponed a day. This is called deḥiyyah molad zaken (literally, 'old birth', i.e., late new moon). If the molad occurs on a Sunday, Wednesday, or Friday, Rosh Hashanah is postponed a day.

If the application of deḥiyyah molad zaken would place Rosh Hashanah on one of these days, then it must be postponed a second day. This is called deḥiyyah lo ADU, an acronym that means 'not weekday one, four, or six.' The first of these rules (deḥiyyah molad zaken) is referred to in the Talmud. Nowadays, molad zaken is used as a device to prevent the molad falling on the second day of the month.

The second rule, (deḥiyyah lo ADU), is applied for religious reasons. Another two rules are applied much less frequently and serve to prevent impermissible year lengths.

Their names are Hebrew acronyms that refer to the ways they are calculated:. If the molad in a common year falls on a Tuesday after 9 hours and 204 parts, Rosh Hashanah is postponed to Thursday.

This is deḥiyyah GaTaRaD, where the acronym stands for '3 Tuesday, 9, 204.' . If the molad following a leap year falls on a Monday, more than 15 hours and 589 parts after the Hebrew day began (for calculation purposes, this is taken to be 6 pm Sunday), Rosh Hashanah is postponed to Tuesday. This is deḥiyyah BeTUTeKaPoT, where the acronym stands for '2 Monday, 15, 589.' At the innovation of the sages, the calendar was arranged to ensure that would not fall on a Friday or Sunday, and would not fall on.

These rules have been instituted because Shabbat restrictions also apply to Yom Kippur, so that if Yom Kippur were to fall on Friday, it would not be possible to make necessary preparations for Shabbat (such as ). Similarly, if Yom Kippur fell on a Sunday, it would not be possible to make preparations for Yom Kippur because the preceding day is Shabbat. Additionally, the laws of Shabbat override those of Hoshana Rabbah, so that if Hoshana Rabbah were to fall on Shabbat certain rituals that are a part of the Hoshana Rabbah service (such as carrying willows, which is a form of work) could not be performed.

To prevent Yom Kippur (10 Tishrei) from falling on a Friday or Sunday, Rosh Hashanah (1 Tishrei) cannot fall on Wednesday or Friday. Likewise, to prevent Hoshana Rabbah (21 Tishrei) from falling on a Saturday, Rosh Hashanah cannot fall on a Sunday. This leaves only four days on which Rosh Hashanah can fall: Monday, Tuesday, Thursday, and Saturday, which are referred to as the 'four gates'. Each day is associated with a number (its order in the week, beginning with Sunday as day 1). Numbers in Hebrew have been traditionally denominated by Hebrew letters. Thus the keviyah uses the letters ה,ג,ב and ז (representing 2, 3, 5, and 7, for Monday, Tuesday, Thursday, and Saturday) to denote the starting day of the year. Deficient, regular, and complete years The postponement of the year is compensated for by adding a day to the second month or removing one from the third month.

A Jewish common year can only have 353, 354, or 355 days. A leap year is always 30 days longer, and so can have 383, 384, or 385 days.

A chaserah year (Hebrew for 'deficient' or 'incomplete') is 353 or 383 days long. Both Cheshvan and Kislev have 29 days. The Hebrew letter ח 'het' is used in the keviyah. A kesidrah year ('regular' or 'in-order') is 354 or 384 days long.

Cheshvan has 29 days while Kislev has 30 days. The Hebrew letter כ 'kaf' is used in the keviyah. A shlemah year ('complete' or 'perfect', also 'abundant') is 355 or 385 days long. Both Cheshvan and Kislev have 30 days. The Hebrew letter ש 'shin' is used in the keviyah. Whether a year is deficient, regular, or complete is determined by the time between two adjacent Rosh Hashanah observances and the leap year. While the keviyah is sufficient to describe a year, a variant specifies the day of the week for the first day of Pesach in lieu of the year length.

A Metonic cycle equates to 235 lunar months in each 19-year cycle. This gives an average of 6939 days, 16 hours, and 595 parts for each cycle. But due to the Rosh Hashanah postponement rules (preceding section) a cycle of 19 Jewish years can be either 6939, 6940, 6941, or 6942 days in duration. Since none of these values is evenly divisible by seven, the Jewish calendar repeats exactly only following 36,288 Metonic cycles, or 689,472 Jewish years. There is a near-repetition every 247 years, except for an excess of about 50 minutes (905 parts). Four gates The annual calendar of a numbered Hebrew year, displayed as 12 or 13 months partitioned into weeks, can be determined by consulting the table of Four gates, whose inputs are the year's position in the 19-year cycle and its. The resulting type ( keviyah) of the desired year in the body of the table is a triple consisting of two numbers and a letter (written left-to-right in English).

The left number of each triple is the day of the week of 1 Tishrei, Rosh Hashanah (2 3 5 7); the letter indicates whether that year is deficient (D), regular (R), or complete (C), the number of days in Chesvan and Kislev; while the right number of each triple is the day of the week of 15 Nisan, the first day of Passover or Pesach (1 3 5 7), within the same Hebrew year (next Julian/Gregorian year). The keviyah in Hebrew letters are written right-to-left, so their days of the week are reversed, the right number for 1 Tishrei and the left for 15 Nisan. The year within the 19-year cycle alone determines whether that year has one or two Adars. This table numbers the days of the week and hours for the limits of molad Tishrei in the Hebrew manner for calendrical calculations, that is, both begin at 6 pm, thus 7d 18h 0p is noon Saturday.

The years of a 19-year cycle are organized into four groups: common years after a leap year but before a common year (1 4 9 12 15); common years between two leap years (7 18); common years after a common year but before a leap year (2 5 10 13 16); and leap years (3 6 8 11 14 17 19), all between common years. The oldest surviving table of Four gates was written by (892–942). It is so named because it identifies the four allowable days of the week on which 1 Tishrei can occur. Comparing the days of the week of molad Tishrei with those in the keviyah shows that during 39% of years 1 Tishrei is not postponed beyond the day of the week of its molad Tishrei, 47% are postponed one day, and 14% are postponed two days. This table also identifies the seven types of common years and seven types of leap years.

Most are represented in any 19-year cycle, except one or two may be in neighboring cycles. The most likely type of year is 5R7 in 18.1% of years, whereas the least likely is 5C1 in 3.3% of years. The day of the week of 15 Nisan is later than that of 1 Tishrei by one, two or three days for common years and three, four or five days for leap years in deficient, regular or complete years, respectively. Four gates molad Tishrei ≥ Year of 19-year cycle 1 4 9 12 15 7 18 2 5 10 13 16 3 6 8 11 14 17 19 7d 18h 0p 2D3 בחג 2D5 בחה 1d 9h 204p 1d 20h 491p 2C5 בשה 2C7 בשז 2d 15h 589p 2d 18h 0p 3R5 גכה 3R7 גכז 3d 9h 204p 5R7 הכז 3d 18h 0p 5D1 החא 4d 11h 695p 5d 9h 204p 5C1 השא 5C3 השג 5d 18h 0p 6d 0h 408p 7D1 זחא 7D3 זחג 6d 9h 204p 6d 20h 491p 7C3 זשג 7C5 זשה Holidays See History. The, a stone (2.43×1 m) with inscription 'To the Trumpeting Place' is believed to be a part of the Second Temple.

The contains several related to the keeping of the calendar and the lunar cycle, and records changes that have taken place to the Hebrew calendar. It has been noted that the procedures described in the Mishnah and Tosefta are all plausible procedures for regulating an empirical lunar calendar. Fire-signals, for example, or smoke-signals, are known from the pre-exilic Lachish ostraca. Furthermore, the Mishnah contains laws that reflect the uncertainties of an empirical calendar. Mishnah Sanhedrin, for example, holds that when one witness holds that an event took place on a certain day of the month, and another that the same event took place on the following day, their testimony can be held to agree, since the length of the preceding month was uncertain. Another Mishnah takes it for granted that it cannot be known in advance whether a year's lease is for twelve or thirteen months.

Hence it is a reasonable conclusion that the Mishnaic calendar was actually used in the Mishnaic period. The accuracy of the Mishnah's claim that the Mishnaic calendar was also used in the late period is less certain. One scholar has noted that there are no laws from Second Temple period sources that indicate any doubts about the length of a month or of a year. This led him to propose that the priests must have had some form of computed calendar or calendrical rules that allowed them to know in advance whether a month would have 30 or 29 days, and whether a year would have 12 or 13 months.

Modern calendar. The depicting the objects from the Temple being carried through Rome.

Between 70 and 1178 CE, the observation-based calendar was gradually replaced by a mathematically calculated one. Except for the epoch year number, the calendar rules reached their current form by the beginning of the 9th century, as described by the astronomer (c. 780–850 CE) in 823.

One notable difference between the calendar of that era and the modern form was the date of the (the fixed reference point at the beginning of year 1), which at that time was one year later than the epoch of the modern calendar. Most of the present rules of the calendar were in place by 823, according to a treatise by al-Khwarizmi.

Al-Khwarizmi's study of the Jewish calendar, Risāla fi istikhrāj taʾrīkh al-yahūd 'Extraction of the Jewish Era' describes the, the rules for determining on what day of the week the first day of the month shall fall, the interval between the (creation of Adam) and the, and the rules for determining the mean longitude of the sun and the moon using the Jewish calendar. Not all the rules were in place by 835. In 921, proposed changes to the calendar.

Though the proposals were rejected, they indicate that all of the rules of the modern calendar (except for the epoch) were in place before that date. In 1000, the Muslim chronologist described all of the modern rules of the Hebrew calendar, except that he specified three different epochs used by various Jewish communities being one, two, or three years later than the modern epoch. There is a tradition, first mentioned by (died 1038 CE), that 'in the year 670 of the Seleucid era' (i.e., 358–359 CE) was responsible for the new calculated calendar with a fixed intercalation cycle. Later writers, such as Nachmanides, explained Hai Gaon's words to mean that the entire computed calendar was due to Hillel b. Yehuda in response to persecution of Jews. Maimonides, in the 12th century, stated that the Mishnaic calendar was used 'until the days of Abaye and Rava', who flourished c. 320–350 CE, and that the change came when 'the land of Israel was destroyed, and no permanent court was left.'

Taken together, these two traditions suggest that Hillel b. Yehuda (whom they identify with the mid-4th-century Jewish patriarch Ioulos, attested in a letter of the Emperor Julian, and the Jewish patriarch Ellel, mentioned by Epiphanius ) instituted the computed Hebrew calendar because of persecution.

Graetz linked the introduction of the computed calendar to a sharp repression following a failed Jewish insurrection that occurred during the rule of the Christian emperor. A later writer, S. Lieberman, argued instead that the introduction of the fixed calendar was due to measures taken by Christian Roman authorities to prevent the Jewish patriarch from sending calendrical messengers. Both the tradition that Hillel b. Yehuda instituted the complete computed calendar, and the theory that the computed calendar was introduced due to repression or persecution, have been questioned. Furthermore, two Jewish dates during post-Talmudic times (specifically in 506 and 776) are impossible under the rules of the modern calendar, indicating that its arithmetic rules were developed in Babylonia during the times of the (7th to 8th centuries).

The Babylonian rules required the delay of the first day of Tishrei when the occurred after noon. The Talmuds do, however, indicate at least the beginnings of a transition from a purely empirical to a computed calendar.

According to a statement attributed to Yose, an who lived during the second half of the 3rd century, the feast of, 14 Adar, could not fall on a Sabbath nor a Monday, lest 10 Tishrei fall on a Friday or a Sunday. This indicates that, by the time of the redaction of the Jerusalem Talmud (c. 400 CE), there were a fixed number of days in all months from Adar to Elul, also implying that the extra month was already a second Adar added before the regular Adar. In another passage, a sage is reported to have counseled 'those who make the computations' not to set the first day of Tishrei or the Day of the Willow on the sabbath.

This indicates that there was a group who 'made computations' and were in a position to control, to some extent, the day of the week on which Rosh Hashanah would fall. Observance in Auschwitz While imprisoned in, Jews made every effort to observe Jewish tradition in the camps, despite the monumental dangers in doing so. The Hebrew calendar, which is a tradition with great importance to Jewish practice and rituals was particularly dangerous since no tools of telling of time, such as watches and calendars were permitted in the camps. The keeping of a Hebrew calendar was a rarity amongst prisoners and there are only two known surviving calendars that were made in Auschwitz, both of which were made by women.

Before this, the tradition of making a Hebrew calendar was greatly assumed to be the job of a man in Jewish society. Usage in contemporary Israel Early pioneers were impressed by the fact that the calendar preserved by Jews over many centuries in far-flung diasporas, as a matter of religious ritual, was geared to the climate of their original country: the Jewish New Year marks the transition from the dry season to the rainy one, and major Jewish holidays such as, and correspond to major points of the country's agricultural year such as planting and harvest.

Accordingly, in the early 20th century the Hebrew calendar was re-interpreted as an agricultural rather than religious calendar. After the creation of the, the Hebrew calendar became one of the official calendars of Israel, along with the. Holidays and commemorations not derived from previous Jewish tradition were to be fixed according to the Hebrew calendar date.

For example, the Israeli Independence Day falls on 5, Jerusalem Reunification Day on 28 Iyar, on 10 Nisan, and the Holocaust Commemoration Day on 27. Nevertheless, since the 1950s usage of the Hebrew calendar has steadily declined, in favor of the Gregorian calendar. At present, Israelis—except for the religiously observant—conduct their private and public life according to the Gregorian calendar, although the Hebrew calendar is still widely acknowledged, appearing in public venues such as banks (where it is legal for use on cheques and other documents, though only rarely do people make use of this option) and on the mastheads of newspapers. The Jewish New Year (Rosh Hashanah) is a two-day public holiday in Israel. However, since the 1980s an increasing number of secular Israelis celebrate the Gregorian New Year (usually known as ' Night'—'ליל סילבסטר') on the night between 31 December and 1 January. Prominent rabbis have on several occasions sharply denounced this practice, but with no noticeable effect on the secularist celebrants.

Wall calendars commonly used in Israel are hybrids. Most are organised according to Gregorian rather than Jewish months, but begin in September, when the Jewish New Year usually falls, and provide the Jewish date in small characters. Other practices Outside of, evidence shows a diversity of practice.

Karaite calendar Karaites use the lunar month and the solar year, but the Karaite calendar differs from the current Rabbinic calendar in a number of ways. The Karaite calendar is identical to the Rabbinic calendar used before the Sanhedrin changed the Rabbinic calendar from the lunar, observation based, calendar to the current, mathematically based, calendar used in Rabbinic Judaism today. In the lunar Karaite calendar, the beginning of each month, the, can be calculated, but is confirmed by the observation in of the first sightings of the new moon.

This may result in an occasional variation of a maximum of one day, depending on the inability to observe the new moon. The day is usually 'picked up' in the next month.

The addition of the leap month (Adar II) is determined by observing in Israel the ripening of barley at a specific stage (defined by Karaite tradition) (called ), rather than using the calculated and fixed calendar of. Occasionally this results in Karaites being one month ahead of other Jews using the calculated rabbinic calendar. The 'lost' month would be 'picked up' in the next cycle when Karaites would observe a leap month while other Jews would not. Furthermore, the seasonal drift of the rabbinic calendar is avoided, resulting in the years affected by the drift starting one month earlier in the Karaite calendar. Also, the four rules of postponement of the rabbinic calendar are not applied, since they are not mentioned in the. This can affect the dates observed for all the Jewish holidays in a particular year by one or two days.

In the Middle Ages many outside Israel followed the calculated rabbinic calendar, because it was not possible to retrieve accurate aviv barley data from the land of Israel. However, since the establishment of the, and especially since the, the Karaite Jews that have made can now again use the observational calendar. Samaritan calendar The community's calendar also relies on lunar months and solar years. Calculation of the Samaritan calendar has historically been a secret reserved to the priestly family alone, and was based on observations of the new crescent moon. More recently, a 20th-century transferred the calculation to a computer algorithm. The current High Priest confirms the results twice a year, and then distributes calendars to the community.

The epoch of the Samaritan calendar is year of the entry of the into the with. The month of Passover is the first month in the Samaritan calendar, but the year number increments in the sixth month. Like in the Rabbinic calendar, there are seven leap years within each 19-year cycle. However, the Rabbinic and Samaritan calendars' cycles are not synchronized, so Samaritan festivals—notionally the same as the Rabbinic festivals of Torah origin—are frequently one month off from the date according to the Rabbinic calendar. Additionally, as in the Karaite calendar, the Samaritan calendar does not apply the four rules of postponement, since they are not mentioned in the. This can affect the dates observed for all the Jewish holidays in a particular year by one or two days.

The Qumran calendar. This article's use of may not follow Wikipedia's policies or guidelines. Please by removing or external links, and converting useful links where appropriate into. (February 2012). chabad.org. scientific explanation at the web site. website.

Dates and Holydays (Diaspora or Israel) for both the Traditional and the Rectified calendars. yeshiva.co Date converters. – List of all Jewish holidays for the current year (or any given year). – Jewish Calendar with Zmanim and holidays for. at the (archived November 25, 2007).

which accompanies Dershowitz & Reingold's Calendrical Calculations 3rd ed. Click 'Ancillary materials' tab., including a full Hebrew calendar., including a full Jewish Calendar.