¿Porque los adherentes del Judaismo son los "hijos falsos" guardan el "Sabado Romano"?

Hope of Israel Ministries (Ecclesia of YEHOVAH):

Philo and the Lunar Sabbath

In the quest for historical evidence to prove the lunar Sabbath, we have noticed that Philo is not mentioned very often by those who support Saturday Sabbaths. The writings of Philo are very important for establishing Judean practice and belief both before and during the Messiah’s time here on earth. Philo lived from approximately 20 BC until about 50 AD. Thus, his lifetime spanned not only the years prior to the Messiah’s birth, but also the years following his resurrection (not to mention the years in between).

The evidence reveals that Philo’s beliefs were representative of those of Judaism during that period of time. Philo, who was born and raised in Alexandria, Egypt, was one of more than 100,000 Judeans living in that city. When the prefect Flaccus initiated a massacre of the Judeans in the year 39 AD, Philo was selected to head the Judean delegation that went to Rome to plead their case before Gaius Caligula.

Now let's pause for a moment and reflect on the significance of Philo having been chosen from among his peers for such a monumental task. Would Philo have been chosen for such a mission IF his practice and beliefs HAD NOT squared with those of normative Judaism? No, he would not have been chosen unless his views matched those of his peers. We know from Philo’s writings that he observed LUNAR SABBATHS. If normative Judaism had practiced SATURDAY SABBATHS while Philo rebelliously observed LUNAR WEEKS AND SABBATHS, don't you think this detail would have affected their decision to select him to lead a delegation to Rome? Absolutely!

Sabbath observance is one of the most distinguishing marks of Judaism, or as author Dayan Grunfeld put it, the Sabbath "epitomizes the whole of Judaism."

For Philo to have gone against the grain of Judaism with regard to Sabbath observance would have signaled a break with Judaism. We can thus discern that if Philo observed the lunar weeks and Sabbath by the phases of the moon each week, so did the rest of his fellow Judeans, including Yeshua the Messiah, because there was NO controversy between our savior and the Judeans concerning the weekly Sabbath. Many scriptures prove that he kept the SAME weekly Sabbath day as they did.

It is evident that Philo did a good job of explaining how the weeks are connected to the moon -- which is covered in his book.

It is a major blow to Saturday-sabbatarian theology to realize that Philo LEFT OUT of his writings anything pertaining to Saturday Sabbaths. Not once did Philo mention another week other than the LUNAR cycle in determining the Sabbath day. In fact, the word SATURDAY or SATURN’S DAY isn’t mentioned even ONCE in Philo’s entire book. This is significant, as elsewhere in Philo’s writings, he devotes much space to discussing the cycle of the moon and the #7. In fact, the day of the New Moon is listed separate from the weeks as one of the major feasts, and he never counted the New Moon when counting the 28 days of the 4 weeks or 4 Sabbaths each month/moon.

It is very interesting that Philo mentioned the MOON and it’s phases of waxing and waning in his commentary regarding the Sabbath. In his writings, Philo distinguishes New Moon observance as a separate feast from the weekly Sabbath, and that is why he never includes the New Moon in counting out the weeks.

Study Philo carefully and prayerfully because Philo was an “eye witness” of how things were done by the Judeans in the Messiah’s day, including when a week begins and ends. We should not ignore the testimony of eye witnesses when searching for the truth. Here are a few of the many proofs of how the Judeans in Yeshua’s day understood weeks and Sabbaths.

In order to have a lunar Sabbath, you must have a lunar WEEK -- did Philo link the Sabbath or the WEEK with the phases of the moon? The answer is YES -- in fact the lunar week and lunar Sabbath is the only week or Sabbath mentioned in Philo’s entire writings. Let us begin in his writings.

ON MATING WITH THE PRELIMINARY STUDIES, X1X (102) it says,

"For it is said in the Scripture: On the tenth day of this month let each of them take a sheep according to his house; in order that from the tenth, there may be consecrated to the tenth, that is to God, the sacrifices which have been preserved in the soul, which is illuminated in two portions out of the three, until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the height of its increase at the end of the second WEEK…"

Stop for a moment and let what Philo just said sink in. His readers and fellow Judeans of that era, or in those days, understood that the weeks were by the moon, and that at the end of the second week there would be a full moon. This statement needs no interpretation. The people understood that the weeks were by the moon, same as in the Bible. If this is so, then the sacred seventh day of the week, which comes at the end of the second week must be a FULL MOON SABBATH (Psalms 81:3-6). Why? Because in many places Philo speaks of the weekly seventh day, and we all know that the seventh day comes at the end of the week. Many uninformed people would like for us to believe that the months were originally by the moon but the weeks were not!

Philo was making an observation of how a person can be spiritually illuminated to a full brilliance just like a full moon at the height of its increase at the END of the second week.

Philo did not count the New Moon when counting out the weeks -- like some churches do today. This statement is very easily proven from Philo's writings because he states in other places throughout his book that THE FULL MOON IS ON THE 15th EACH MONTH! He also separates the New Moon from the weeks. Unfortunately, many writers today would include the New Moon day in counting their weeks, but it is obvious from Philo that he DID NOT count the New Moon day when counting out the weeks. If the New Moon was included in the count, the full moon at the end of the second week would fall on the 14th instead of the 15th as Philo plainly declares many times. In other words you have your New Moon worship day, then six workdays and then the weekly Sabbath on the 8th day of the moon (Ezekiel 46:1). You then have six more workdays and a full moon on day 15 or at the end of the second week or second seven, i.e. at the end of 14 days after the New Moon worship day.

This proves the New Moon was not included when counting out the weeks. In a similar fashion, YEHOVAH God did not count it in Exodus the 16th chapter when He made the Sabbath known to Moses. If the New Moon was ever included when counting out the weeks in Scripture, the weekly Sabbaths would fall on the 7th, 14th, 21st, 28th etc. Yet, you cannot find these days mentioned anywhere in Scripture because these days are ALWAYS PREPARATION DAYS FOR THE WEEKLY SABBATH. When Philo spoke of the 10th or 15th day of the month, he was including the New Moon day in his count, but it is an absolute fact that when he counted out the week, he DID NOT include the New Moon -- which in itself proves lunar weeks. Remember, Philo is just stating HOW things were done in his day.

Getting back to the main thrust of this article, we must remember that the works of Philo are very significant in that he walked the earth before, at the same time, and twenty years after the resurrection of Yeshua the Messiah. He was one of the most influential men of that time, living as a Judean in Alexandria, Egypt, and read from the Septuagint Bible. The Septuagint was quoted often by our Yeshua and his apostles.

With this in mind, did Philo ever mention that the weekly Sabbath could be found by counting from the New Moon?

The answer is YES. Philo’s writings about such things as the Priesthood, festivals etc. are in complete harmony with the Bible as we read it today. At one point in his writings he did make mention that some states or provinces were keeping only one Sabbath per month counting from the New Moon, whereas we know all four should be observed. Here is Philo on this issue:

THE DECALOGUE, XX (96) It says,

”The fourth commandment has reference to the sacred seventh day that it may be passed in a sacred and holy manner. Some states keep the holy festival [the Sabbath] only once in the moon, COUNTING FROM THE NEW MOON, as a day sacred to God; but the nation of the Jews KEEP EVERY SEVENTH DAY REGULARLY, after each interval of six days”.

Notice carefully what Philo wrote above. First, one must realize that Philo understood that the New Moon was a festival ALL BY ITSELF and was not one of the six ordinary working days (Ezekiel 46:1-3). The gate of the inner court was to be shut on the six working days and opened on the Sabbath and New Moon. Philo here says that some provinces were observing the holy Sabbath day festival only once in the month. Notice how he centers in on ONLY ONCE in the month. He also mentions that they were keeping it by COUNTING FROM THE NEW MOON and recognizing it as a day sacred to YEHOVAH. Now, if counting from the New Moon to find the weekly Sabbath is erroneous, how did these states keep the holy festival once a month? Think about this. Philo DID NOT say they kept A Sabbath or THEIR Sabbath or a BOGUS Sabbath, but rather he said they kept the holy festival sacred to YEHOVAH! This has to mean that the proper way to find the holy festival of the Sabbath is TO COUNT FROM THE NEW MOON!

Philo continues by saying that the Judean nation kept every seventh day holy after each interval of six days. This poses no problem at all to lunar sabbatarians as we too do what Philo did. Philo has already given us the proof that counting from the New Moon was the proper way to find the holy festival of the weekly Sabbath. Therefore, when he says the Judeans kept every seventh day holy, he is speaking of every seventh day after each interval of six working days periods from New Moon to New Moon. This is the only logical way to understand this particular passage in Philo.

If Saturday keepers were to say that "some churches keep the holy Sabbath only once a month counting on today's calendar, but we keep every seventh day after six workdays," the only possible way to construe what they're saying is that their (and "some churches") holy Sabbath day was found by counting on the same calendar -- today's Gregorian calendar.

The Saturday keepers just acknowledged that "some churches" kept the holy Sabbath day "only once" a month and that they found it by using today's calendar that Julius Caesar introduced and was later modified by Pope Gregory. But that obviously means that they used the SAME calendar, now doesn't it? The same is true with Philo. Both parties counted from the New Moon, but some were keeping it only once each month/moon. It is common knowledge most people today use the calendar of today, but when Philo made the very same statement, the weeks and holy Sabbath days were BY THE MOON -- that too was common knowledge.

When Philo made the statement that "some states keep the Holy Sabbath/festival only once a month/moon counting from the new moon" and follows it up by saying that the Judeans keep every Sabbath day after six days clearly means that both parties counted the holy Sabbath/festival in the SAME WAY, i.e. FROM THE NEW MOON!

The same thing applies today if you said that some people keep the holy Sabbath/Saturday only once a month by the calendar but you keep every Sabbath after six workdays. (That DOESN'T MEAN that you counted a different way or had a different calendar than they).

I know a Baptist Church that has a service every third Sunday counting on today's calendar, and I know another Baptist church that keeps every Sunday after six workdays. Are we to suppose that there are not counting by the same calendar? Of course not!

Notice how Philo acknowledges that some states were finding the sacred holy Sabbath by counting from the NEW MOON but were keeping it "only once" EVERY MOON. He didn't use the word "month," which proves that the weekly Sabbaths were by the moon. You have to acknowledge that some people were keeping all of the weekly Sabbaths by the moon, (not month) and that others kept at least one of the holy Sabbaths each moon (not month).

Philo used the word "intervals" and we know that there are approximately 12 monthly "intervals" each year, and each month has four Sabbaths with "intervals" of six work days between each with a Sabbath at the end of each. Philo kept every one of them -- not just one per moon.

Speaking of INTERVALS or after six work day LUNAR intervals Philo, in The Special Laws 1. (178), writes,

(178) "…there is one principle of reason by which the moon waxes and wanes in equal INTERVALS, both as it increases and diminishes in illumination; the seven lambs because it receives the perfect shapes in PERIODS OF SEVEN DAYS -- the HALF-MOON in the first seven day period AFTER its conjunction with the sun, FULL MOON in the second; and when it makes its return again, the first is to HALF-MOON, then it ceases at its conjunction with the sun."

Let's continue with Philo’s writings:

ALLEGORICAL INTERPRETATION, 1 IV (8)

”Again, the PERIODICAL CHANGES OF THE MOON, take place according to the number seven, that star having the greatest sympathy with the things on earth. And the changes which the MOON works in the air, it perfects chiefly in accordance with its own configurations on each “seventh day”. At all events, all mortal things, as I have said before, drawing their more divine nature from the heaven, are moved in a manner which tends to their preservation in accordance with this number seven....Accordingly, on the seventh day, God caused to rest from all his works which he had made...."

Had a Hebrew speaking Judean wrote this he would have said “it perfects chiefly in accordance with its own configurations on each 'Sabbath' day” instead of each “seventh” day. This is because elsewhere in his writings Philo clearly states that when he mentions the seventh day he is speaking of the Sabbath day. Above, he tells us that the moon perfects its own configurations on each seventh day. It was understood that at the end of each period of six work days there would be a weekly Sabbath. The Greek speaking Judeans referred to the Sabbath as the seventh day or the sacred seventh day, while in the language of the Hebrews it was termed Shabbat, or the Sabbath. Continuing on with Philo:

THE DECALOGUE XXX (159)

”But to the seventh day of the week he has assigned the greatest festivals, those of the longest duration, at the periods of the equinox both vernal and autumnal in each year; appointing two festivals for these two epochs, each lasting seven days; the one which takes place in the spring being for the perfection of what is being sown, and the one which falls in autumn being a feast of thanksgiving for the bringing home of all the fruits which the trees have produced”…

Let’s look carefully at what Philo is saying here. "But to the seventh day of the week He [YEHOVAH God] has assigned the greatest festivals." In other words, the greatest (longest) festivals (the Feast of Unleavened Bread and the Feast of Tabernacles) have been assigned to the seventh day of the week (the 15th -- Sabbath) which begins the Festival and lasts for seven days. We know both of these seven day feasts begin on the 15th (Sabbath). Each of them lasts for seven days, and each one of these events begins on the seventh day of the week (15th) or weekly Sabbath and lasts for seven days. Philo goes on to say that each month (Nisan and Tishri) should receive an especial honor of one sacred day of festival, for the purpose of refreshing and clearing the mind with its holiday.

Notice he DID NOT say they would receive two holy days of festivals, but one, the 15th. To prove the seventh day of the week is the same as the 15th, Philo elsewhere states, "Again the beginning of this feast is appointed for the fifteenth day of the month (or seventh day of the week) on account of the reason which has already been mentioned respecting the Spring season might receive special honor of one sacred day of festival."

In other words, Philo is saying the WEEKLY SABBATH BEGINS THESE TWO FEASTS, and is on the 15th. This proves that the Sabbaths are kept by the lunar calendar because there is no way the weekly Sabbath (15th) can begin these two festivals on the 15th of Nisan and the 15th of Tishri each year, on a continuous seven day cycle by the calendar of today.

Further proof of this found in John 19:31 which states "for that SABBATH was a HIGH DAY." My New King James Bible refers the phrase "high day" to Exodus 12:16, which explains: "On the FIRST DAY [of the Feast of Unleavened Bread] there shall be a holy convocation....No manner of work shall be done..." So here, just like Philo says, the first day of the Feast (whether of Unleavened Bread or Tabernacles) ALWAYS falls on the weekly Sabbath at the end of the second week, that is the 15th of the lunar month.

Let’s continue:

F.H. Colson’s translation of THE DECALOGUE XXX (159) reads,

”The fourth [commandment], which treats of the SEVENTH DAY, must be regarded as nothing less than a gathering under ONE HEAD of the feasts and the purifications ordained for each feasts, the proper lustrations and the acceptable prayers and flawless sacrifices with which the ritual was carried out. By the seventh I mean both the seventh which INCLUDES the most creative of numbers, six, and that which does NOT INCLUDE it but takes precedence of IT and RESEMBLES the unit. BOTH these are employed by Him in reckoning the feast-times.” (Colson’s translation of Philo.)

What can be plainer than that? Let's analyze it. "The fourth, which treats of THE SEVENTH DAY, must be regarded as nothing less than a gathering under one HEAD of the feasts." How can the weekly Sabbath day be regarded as a gathering under one head of the feasts unless it heads these feast -- i.e. begins them each year? This proves lunar Sabbaths. Philo continues by saying,

“By the seventh I mean BOTH the seventh which INCLUDES the most creative of numbers, six, and that which does NOT INCLUDE it but takes precedence of it and RESEMBLES the unit."

The word precedence means it comes BEFORE the number six during the feasts, i.e. one of the sevenths comes before the number six during the 7 day feast and the other seventh comes after it and is combined with it. This is IMPOSSIBLE if he used the count for the Sabbath as the people of today do. The word precedence also has a footnote that has the actual Greek word and states, "the verb, derived from the adverb..., seem to be used as a thing which gets in front of something else and obscures it so here the idea may be that the unit or monad does not need six to make it equivalent to seven." (Spec. Leg. Iv.52).

This seventh is the weekly seventh and is in front of the six days during the feasts because to the weekly seventh day He has assigned these feasts. The footnote that says "…here the idea may be that the unit or monad does not need six to make it equivalent to seven…" is because this single unit or monad does not need six to make it equivalent to seven because it is a seventh, and both Yonge's and Colson’s translation say it is made to resemble the unit/first or number one. Last but not least it says, "BOTH these are EMPLOYED by Him [YEHOVAH God] in reckoning the feast-times." You cannot reckon feast-times with a seventh that jumps around during the 7 day feast, on a man-made calendar. Both the sevens have to be fixed -- not just the one that is on the 21st because He employed both sevens in reckoning the feast-times. If one of the sevenths could move it would also fall on the 21st at times and would also be combined with the number six and there would be only one seventh.

To close we will place the facts from Philo from both the Yonge and Colson translations.

FACT #1: Both translations state that the full moon is at the end of the second week, whereas it has been argued by those determined to oppose YEHOVAH's truth that the weeks have nothing to do with the moon.

FACT #2: They both state that the full moon is on the 15th.

FACT #3: They both teach that the 15th begins both of the 7-day feasts/festivals each year (Feast of Unleavened Bread and the Feast of Tabernacles), which is the same 15th/full moon that is at the end of the second week. (This is impossible with the Roman or Gregorian calendar we keep today).

The question is, could this same 15th be the weekly seventh day that the festivals are assigned to? Philo clearly says both of these festivals have been assigned to the seventh day of the week Yes, it is the 15th that is at the end of the second week and it is the 7th day of the lunar week and the same seventh day that begins these feasts. They were keeping lunar weeks. Let’s examine fact number four and see.

FACT #4: Both translations conclusively teach that there are two sevenths in each of these festivals and both are connected in some way with the number six.

When Philo states that there are two sevenths in both the Festival of Unleavened Bread and the Festival of Booths (Tabernacles) is he somehow missing the point Saturday sabbatarians would bring up today -- that there is a third seventh that will hit in between the 15th and the 21st the majority of years that the feasts come around? Why does Philo not mention this third seventh? It is because none exists. Philo only mention two sevenths in relation to the feast and the first of these two sevenths is none other than the weekly seventh day Sabbath that leads the feasts and is considered the first day of the feast -- the 15th.

Does Philo speak about the Sabbaths in connection with the waxing and waning of the moon?

On page 17 of Ralph Marcus' translation of Philo’s work entitled “Questions and Answers, Exodus, Book 1”: it says,

“9. (Ex. xii. 6a) Why does He command (them) to keep the sacrifice until the fourteenth (day of the month)?

(Consisting of) two Sabbaths, it has in its nature a (special) honour because in this time the moon is adorned. For when it has become full on the fourteenth (day), it becomes full of light in the perception of the people. And again through (another) fourteen (days) it recedes from its fullness of light to its conjunction, and it wanes as much in comparison with the preceding SABBATH as the second (waxes) in comparison with the first. For this reason the fourteenth (day) is pre-festive, as though (it were) a road leading to festive rejoicings, during which it is incumbent upon us to meditate”.

 

-- Edited By John D. Keyser.

domingo 11 de septiembre de 2011

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Shabat Lunar Versus Sábado Romano.

EL CALENDARIO HEBREO

Por Avdiel Ben Oved

Guardando el Shabat (lunar) conforme a la

Torá, no de acuerdo a calendarios extranjeros

 CONTENIDO:

Introducción

LOS MESES DEL CALENDARIO HEBREO DEPENDEN DEL CICLO LUNAR

ROSH JODESH (LUNA NUEVA) NO ES PARTE DE LA SEMANA

LA ENCICLOPEDIA JUDÍA UNIVERSAL CONFIRMA QUE EL SHABAT DEPENDE DEL CICLO LUNAR

EL SHABAT SEGÚN LA TORÁ DEPENDE DEL CICLO LUNAR

EJEMPLO 1 Breshit 1.14 y Vaiqrá 23.1-3
EJEMPLO 2 Comienzo del Mana
EJEMPLO 3 Fin del Mana
JEMPLO 4 La muerte y resurrección del Mashíaj

PRETEXTOS

PRETEXTO 1 Si la luna fue creada el 4to día de la creación, ¿cómo pudo haber una semana lunar?
PRETEXTO 2 Hay que obedecer a las autoridades según Deut. 1:17 y si ellas dicen que el séptimo día es el sábado, así debe ser
PRETEXTO 3 Los 50 días hasta Shavuot

ERRORES QUE NECESITAN SER CORREGIDOS EN EL CALENDARIO JUDÍO ACTUAL
EL ORIGEN DE LOS ERRORES EN  EL CALENDARIO JUDÍO ACTUAL
LOS CALENDARIOS ROMANOS CRISTIANOS

Introducción

         El calendario es un sistema que divide al tiempo en días, semanas, meses y años. El Calendario Hebreo, como todo lo nuestro, tiene su base en la Torá, ya desde las primeras palabras de la Torá se nos habla sobre él y se nos especifica que éste depende de lo que el Eterno, bendito sea, creó, es decir las Meorot (Lumbreras). Es tan importante el Calendario que dijo el profeta: “Así a dicho el Eterno que da el sol para luz del día, LAS LEYES DE LA LUNA... si faltaren estas leyes delante de Mí, dice el Eterno, también la descendencia de Israel faltará como nación delante de Mí” (Irmyahu /Jer. 31.34-35)

Sin embargo es sabido que el Calendario Judío Actual difiere del Calendario según la Torá, pues ha asimilado parte del sistema de calendarios extranjeros. Es contradictorio que tengamos un mes lunar y una semana de acuerdo a calendarios extranjeros. Tómese en  cuanta las siguientes preguntas:

Si el Calendario según la Torá es lunar ¿Cómo es posible qué el día de Shabat sea el séptimo día (sábado) de calendarios extranjeros?

Si el Calendario es lunar y por ende las Convocaciones (Pesaj, Matzot, etc.) se rigen por la luna ¿Cómo es posible qué el Shabat (la primera Convocación) se rija por calendarios extranjeros?

Si el mes es lunar ¿Cómo puede la semana ser según calendarios extranjeros?

Este escrito tiene como objetivo mostrar claramente y basado en Las Escrituras que tanto el Mes como el Shabat son de acuerdo a los ciclos de la luna, y no de acuerdo a lo que otros calendarios decreten.

LOS MESES DEL CALENDARIO HEBREO

 DEPENDEN DEL CICLO LUNAR

-En 1Rey. 6.37, el Mes es llamado Iéraj, de la misma raíz de iaréaj (Luna).

-En 2Rey.4.23, el Mes es llamado Jódesh, de la raíz de jadash (Nuevo). 

-En Ezra /Esd. 5.15 el Mes es llamado Iraj, de la misma raíz de iaréaj (Luna).

Está escrito que el Eterno dijo: “Este jódesh (mes) será para ustedes rosh jodashim (cabeza de los meses)...” (Shmot /Ex.12.2), y también “Y en los principios de vuestros meses presentaréis holocausto al Eterno... éste es el holocausto de cada mes por los meses del Año” (Bmidbar /Núm. 28.11-14), así expresa el precepto de santificar los principios de los meses al presenciar la cada Jódesh (Luna nueva). También la Torá usa la frase: “ ... Jódesh Iamim...” (mes-días) (Bmidbar 11.20,21); dándonos a entender que los meses deben componerse de días completos como vimos anteriormente en la sección.

ROSH JODESH (LUNA NUEVA)

NO ES PARTE DE LA SEMANA

Pongamos estas palabras en el calendario:

Un mes con un día de Rosh Jodesh:

Un mes con dos días de Rosh Jodesh:

Como podemos apreciar los días de Shabat (7mo día de la semana) en un mes con un día de Rosh Jodesh son los 8, 15, 22 y 29. En un mes con dos días de Rosh Jodesh son los 9, 16, 23 y 30. No hay confusión, todos los días de Shabat de cada mes coinciden con las misas fases lunares.

LA ENCICLOPEDIA JUDÍA UNIVERSAL CONFIRMA

QUE EL SHABAT DEPENDE DEL CICLO LUNAR

La obra ‘The Universal Jewish Enciclopedia’, de Isaac Landman, editada por Ktav Publishing House, en el Vol. 5, Pag. 410, sección Holidays, dice:

La cita de la Enciclopedia Judía Universal NO es la base que demuestra que el Shabat es de acuerdo al ciclo lunar, simplemente confirma lo que la Torá estableció:

EL SHABAT SEGÚN LA TORÁ

DEPENDE DEL CICLO LUNAR

EJEMPLO 1

Breshit 1.14 y Vaiqrá 23.1-3

La Luna fue creada para marcar Otot (Señales) y para Moadim (Convocaciones)

El Shabat es llamado Moed (Convocación)

El Shabat es llamado Ot (Señal)

Conclusión: La Luna fue creada para marcar Otot (Señales) y Moadim (Convocaciones), si el Shabat es llamado Ot (Señal) y Moed (Convocación), obviamente esto indica que el Shabat depende de la Luna. Si la Luna fue creada para marcar las Moadim (Shabat, Pesaj, Matzot, Biqurim, Shavuot, Iom Terua, Iom Hakipurim, y Sukot), es contradictorio que se dependa de la luna para algunas Moadim y para otras no.

EJEMPLO 2

Comienzo del Mana

          “Y partieron de Elim y llegó toda la congregación de los hijos de Israel al Desierto de Sin, que está entre Elim y Sinai, a los 15 días del segundo mes de su salida de la tierra de Egipto. Y se murmuró toda la congregación de los hijos de Israel contra Moshe y Aharón… Y dijo el Eterno a Moshe, he aquí que haré llover sobre vosotros pan desde los cielos… y sucederá que en el día sexto, cuando preparen lo que van a traer, será el doble de lo que suelen recoger cada día… Oí las quejas de los hijos de Israel; háblales diciendo: A la caída de la tarde comeréis carne, y por la mañana os hartaréis de pan, y sabréis que Yo soy el Eterno, vuestro Elohim. Y sucedió que el día sexto recogieron doble cantidad de pan, dos ómer para cada persona…” (Shmot 16.1-22)

Del texto podemos apreciar que el día 15 del 2do mes en que los hijos de Israel murmuraron era un día de Shabat, pues durante 6 días después caería pan de los cielos. Pongamos estas palabras en el calendario:

“Y el respondió: Esto es lo que ha dicho el Eterno: "Mañana es día de descanso, SHABAT santo consagrado al Eterno; lo que habéis de cocer, cocedlo, y lo que habéis de guisar, guisadlo; y todo lo que sobre ponedlo aparte para vosotros, guardándolo hasta mañana… Dijo Moshe: Comedlo hoy porque hoy es SHABAT al Eterno; hoy no lo hallaras en el campo” (Shmot 16.23,25).

Basados en el texto de la Torá, a partir del día 15 del mes, 6 días después fue el 21 del mes, por ende el día siguiente, en el que no cayo mana fue el 22, fue día de Shabat. Pongamos estas palabras en el calendario:

Como podemos apreciar, según la Torá los días de Shabat coinciden con las fases de la Luna, no con los sábados de calendarios extranjeros.

EJEMPLO 3

Fin del Mana

         En Iehoshúa 5.10-12 dice: “Estando los hijos de Israel acampaos en Guilgal, celebraron la Pesaj en la noche del día 14 del mes, en los llanos de Jericó. Y después de la Pesaj (o sea el día 15) ese mismo día, comieron del producto de la tierra, Panes sin levadura... Y el maná cesó el día después que habían comido del producto de la tierra, y los hijos de Israel no tuvieron más maná”. Pongamos estas palabras en el calendario:

Como podemos notar, los hijos de Israel celebran Pesaj el 14, luego el 15 Panes sin levadura, y el 16 al comenzar la semana notaron la ausencia del mana pues era costumbre que después del Shabat cayera nuevamente el mana; mostrandose así que el Shabat fue el día 15 del mes.

http://natzratim.com/estudios/Calendario_Hebreo.htm

EJEMPLO 4

La muerte y resurrección del Mashíaj

         Según los escritos de los primeros discípulos de Iehoshúa de Natzrát, el Maestro comió la Pesaj al caer el sol del día 14 y comenzar el día 15 de Aviv, esa misma noche del comienzo del 15 fue arrestado y en la mañana colgado. Rápidamente sus discípulos lo bajaron del madero y lo pusieron en un sepulcro antes que cayese el sol del día 15 y comenzara el Shabat en el día 16. Luego del Shabat, el primer día de la semana, el 17, las mujeres lo ven, cumpliéndose así los 3 días que estaría en el vientre de la tierra.

Pongamos esta narración en el calendario hebreo:

Como podemos apreciar, este suceso confirma que el Shabat es de acuerdo a los ciclos lunares.

PRETEXTOS

            Pese a lo obvio que es, de acuerdo a la Torá, no solo que los meses dependen de la luna, sino también las semanas, hay quienes persisten en llamar Shabat a los días que los calendarios extranjeros llaman séptimo día, poniendo como pretexto algunos textos de la Torá. Aquí clarificaremos dichos pretextos.

PRETEXTO 1

Si la luna fue creada el 4to día de la creación,

¿cómo pudo haber una semana lunar?

Si queremos pensar que literalmente el Eterno hizo la obra de la creación en seis días, y el séptimo descansó, como si a EL, bendito sea, le hiciese falta descansar, entonces basados en esa postura (la cual dio origen al PRETEXTO 1) deberíamos de preguntarnos: ¿Cómo pudo haber una semana si el sol, que marca el día, no fue creado hasta el 4to día?

Si nos basamos en esa postura, la respuesta al PRETEXTO 1 sería la siguiente pregunta: ¿En que fase fue creada la luna? ya que cuando la Torá nos dice en Shmot 31.15-17: “seis días se hará trabajo y en el día séptimo es Shabat...”, es obvio que el lector se pregunta: ¿seis días a partir de que? Si el lector sabe que el calendario según la Torá es lunar entonces es obvio que sabrá que la semana depende de la luna. Pero si el lector está habituado a calcular de acuerdo a un calendario romano que llama a su séptimo día ‘sábado’, obviamente pensará que el séptimo día que habla la Torá es su sábado; y así sucesivamente, si un chino lee la Torá de igual manera pensará que el Séptimo día que habla la Torá es de acuerdo a su calendario chino.

Sin embargo, si hacemos el cálculo contando los días de la Semana a partir del primer filo de la Luna, entonces tendremos 4 días de Shabat en cada Mes, y cada uno de ellos coincidirán con una Fase de la Luna:

 1er Shabat: Cuarto Creciente 

 2do Shabat: Luna Llena 

 3er Shabat: Cuarto Menguante  

 4to Shabat: Último filo de la Luna antes de pasar a Rosh Jódesh

Enseguida después del 4to Shabat, al otro día comienza Rosh Jódesh, y este durará uno o dos días, dependiendo de los días en que no se vea la Luna.

PRETEXTO 2

Hay que obedecer a las autoridades según Deut. 1:17

y si ellas dicen que el séptimo día es el sábado, así debe ser

Se espera que los Sabios no contradigan la Torá, pues en Dvarim /Deut. 1.17 dice que el MISHPAT (juicio que dictaran) es de Elohim, aunque sean jueces humanos los que estén ‘dictándolos’, y también en II Divre Hayamim /2Cron. 19.6 dice: “y dijo a los jueces: “Mirad lo que hacéis, pues no juzgáis en lugar de los hombres, sino en lugar del Eterno que está con vosotros cuando hacéis justicia”. El hecho de que el Eterno de autoridad a los jueces para dictar JUSTO juicio, no significa que la autoridad sea para dictar juicios que dejen sin efecto los mandamientos de la Torá, pues como escrito: “Pero mi pueblo no conoce el Mishpat (Juicio de la Torá) del Eterno ¿Cómo decís “Somos sabios y tenemos la Torá del Eterno”? Cuando he aquí lo ha cambiado en mentira la pluma mentirosa de los escribas. Los sabios son avergonzados, están abatidos y atrapados; he aquí ellos han desechado la Palabra del Eterno” (Irmyahu /Jer. 8.7-9). No existe base en la Torá que respalde el seguir un dictamen que vaya en contra de la Torá, al contrario, la Torá dice: “Todo cuanto os ordeno, eso cuidaréis de hacer; no añadiréis a ello ni quitaréis de ello nada” (Dvarim /Deut. 13.1).

De manera que la respuesta al PRETEXTO 2 sería la siguiente pregunta: ¿A quién obedecemos: A la Torá o a los sabios que la contradicen?

         Hasta ahora la Luna sigue vigente, como está escrito: “...La Luna... testigo fiel”, no hay razón para no santificar el Mes adecuadamente. En Shmot /Ex. 31.14-17 leemos que el Shabat es una Señal que identificará a los hijos de Israel en todas las generaciones el Pacto Perpetuo, por lo que es necesario ser muy exigentes con esta Señal que nos marca como pueblo.

Las palabras de Iehoshúa el Mashíaj siguen vigente: “ustedes transgreden los decretos del Poderoso por vuestras reglas... desprecian los decretos del Poderoso por vuestras reglas” (Toldot Iehoshúa 67/ Mat. 15.2,6), también decía “Descendencia de líderes ciegos estrictos en los asuntos del mosquito (asuntos pequeños, como reglamentos tradicionales del Shabat) y se tragan el camello (asuntos mayores, como el Calendario)” (Toldot Iehoshúa 89/ Mat. 23.23.). El Calendario Judío Actual tomó en cuenta los mandamientos de los hombres por encima de los mandamientos del Eterno. Por esta razón los primeros discípulos de Iehoshúa el Mashíaj al estar frente al Sanedrín con ‘autoridades’ no respaldadas por la Torá, declararon “Es necesario obedecer al Eterno antes que a los hombres” (Maase Hashlujim /Hech. 5.29).

Concluimos en que el Calendario que dio el Eterno, bendito sea, a través de la Torá, es un Calendario Lunar, y alterar el tiempo establecido por el Eterno, implantando por nosotros mismos métodos que dejen sin efecto los mandamientos de la Torá es un grave ERROR, como está escrito: “Así a dicho el Eterno que da el sol para luz del día, LAS LEYES DE LA LUNA... si faltaren estas leyes delante de Mí, dice el Eterno, también la descendencia de Israel faltará como nación delante de Mí” (Irmyahu /Jer.31:35)

PRETEXTO 3

Los 50 días hasta Shavuot

La Torá dice:

“Contaras para ti siete semanas; desde cuando empiezan a segar la mies con la hoz, principiaras a contar siete semanas, y harán la Celebración de Shavuot (Semanas)”. (Dvarim /Deut. 16.9-10)

“Y contaréis para ustedes desde el día posterior al Shabat, desde el día que presentaron la gavilla de ofrenda mecida, siete Shabatot completos serán. Hasta el día siguiente del sétimo Shabat contaréis el día cincuenta y presentaréis ofrenda vegetal  nueva al Eterno”. (Vaiqrá /Lev. 23.15)

         Hay quien pone como pretexto que debido al conteo de siete semanas o lo que es igual, siete Shabatot, más un día que es el 50, significa que es imposible que exista una semana lunar que deje fuera los días de Luna Nueva. Dicho pretexto no tiene sentido alguno cuando se entiende que los días de Rosh Jodesh (Luna Nueva) no son contados con las semanas, como está escrito en Iejezqel (Ezequiel) 46.1-3 “Así dice Adonai el Eterno: La puerta del atrio interior que mira al oriente estará cerrada los 6 días de trabajo; pero se abrirá el día de Shabat y el día de Luna Nueva… El pueblo de la tierra adorará a la entrada de esa puerta delante del Eterno los días de Shabat y en Lunas Nuevas”.

De manera que en efecto la Torá no dijo ‘cuenten 50 días’, sino cuenten 7 semanas o 7 Shabatot, y al día siguiente del 7mo Shabat, el 50 es Shavuot, en nada contradice al Shabat lunar.  

ERRORES QUE NECESITAN SER CORREGIDOS

EN EL CALENDARIO JUDÍO ACTUAL

A continuación presentaremos en donde es que el Calendario Judío Actual discrepa con el Calendario establecido por la Torá, y más adelante veremos que dio origen de estos errores.

El calendario judío actual es un calendario que mezcla dos calendarios, el Calendario Lunar de la Torá y Calendarios romanos cristianos:

A.    Error en el comienzo del conteo de los Meses del Año

El Calendario Judío Actual tiene como Cabeza del Año al Séptimo Mes (llamado Tishri) en vez del Primer Mes. Sin embargo la Torá específica: “Este jódesh (el mes de Aviv) será para ustedes rosh jodashim (cabeza de los meses), el primero para ustedes de los meses del año” (Shmot /Ex.12:2), y también dice: “Guarda el mes de Aviv  y harás Pesaj al Eterno tu Elohim, pues en el mes de Aviv (primavera) te sacó el Eterno tu Elohim de Egipto de noche” (Dvarim /Deut.16:1).