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ELEMENTS OF THE
JEWISH AND MUHAMMADAN CALENDARS
ELEMENTS OF
THE JEWISH AND
VIUHAMMADAN CALENDARS
RULES AND TABLES
EXPLANATORY NOTES ON
JULIAN AND GREGORIAN CALENDARS
BY THE REV.
M.A., F.R.A.S.
LONDON
GEORGE BELL & SONS, YORK STREET, COVENT GARDEN
MDCCCCI
HCKr
8<?tB
608356
LL
UNWIN BROTHERS, THE GRESHAM PRESS, WOKING AND LONDON.
PBEFACE
THE following treatises on the Jewish and Muhammadan Calendars
were not originally intended for separate publication. They were
first written as part of a more comprehensive book containing
an account of other Calendars and Eras to which reference was
frequently made. When, through the kindness of friends among
my parishioners at Hampstead, I found it possible to publish this
portion of the work, I gladly availed myself of the opportunity, and
rearranged the MS. in such a manner that it assumed its present
form. This, I thought, rendered it necessary to add some brief
explanatory notes on the Julian and Gregorian Calendars, such as
might take the place of references made to Articles in the larger
work.
A work of this kind must, of necessity, partake more or less of
the nature of a compilation. Without claim to originality, I have
endeavoured to bring to a focus materials gleaned from many
various sources, as indicated by the list of books which I have
consulted. There will, consequently, be found herein little, perhaps,
which may not be read elsewhere; but many of the books and
pamphlets which have been written on these Calendars are not easily
accessible to the general reader, and in many, though rules are given
and legal enactments respecting them are stated, the reasons for
these rules and enactments are not fully and clearly described. This
VI
PREFACE
is particularly the case with respect to the Jewish Calendar ; while,
with regard to the Muhammadan, the rules for the reduction of Hijra
dates to the Christian Era are generally of such a nature that implicit
reliance cannot be placed upon them.
I have endeavoured to simplify the rules for both Calendars, and
to explain the reasons for them in such a manner that a student who
will take the trouble to read this book may not have to encounter
the same difficulties which I myself experienced when I commenced
the study of the subject. I have perhaps used too much freedom
in my criticisms ; if that be the case, I can only express the hope that
others may be more lenient with respect to errors and imperfections
which they may detect in my own work.
I have spared no pains in trying to render the Chronological
Tables as accurate as possible by careful revision. The Christian
dates corresponding to Tishrl 1, Nlsan 15, and Muharram 1 are
not usually given beyond A.D. 2000 or thereabouts. I have computed
them for an additional thousand years.
I am much indebted to the Kev. Dr. Lowy and to the Very Kev.
Dr. Gaster for valuable assistance afforded me with respect to the
Jewish Calendar, and particularly to Mr. James Kennedy, of H.M.
Bengal Civil Service, in the first place for 'the suggestion by which
the publication of the work has been made possible, and, again, for
bringing to my notice many of the books which I have found useful.
I have also, through Mr. Kennedy, become indebted to Mr. A. G.
Ellis, Curator of Oriental MSS. in the British Museum, who was
good enough to correct my transliteration of Arabic words and names.
It must not, however, be supposed that any of these gentlemen is
answerable for errors or misprints, for none of them has seen either
my MS. or the proof sheets.
SHEKKAKD B. BUENABY,
_ Late of the Vicarage, Hampstead.
LONOFIELD,
GREAT MISSENDEN.
CONTENTS
PART I
THE JEWISH CALENDAR
CHAPTEE I.
PAGE
The Hebrews, when in Egypt, probably used the Egyptian Calendar. The " Beginning
of Months." The Abib. Names of months in Old Testament. Names of months
during and after the Captivity. Tammuz ; Ezekiel's vision. The Hebrew year is
Luni-Solar. The Passover to be celebrated at the Full Moon of the Vernal Equinox.
How did the ancient Hebrews find the time of New Moon ? In later tunes the New
Moon was found by actual observation. The Watchers. How intercalations were
determined. The sheaf of new barley. The Dispersion. Cycles employed, first of
ejghty-four, afterwards of nineteen years. Years of B. Adda and B. Samuel.
Hillel II. reforms the Calendar ... ... ... ... ... ... 3
Note to Chapter I. The Sojourn of the Israelites in Egypt ... ... 18
CHAPTEB II.
Divisions of the Hour, Chalakim and Begaim. Tribe of Isachar. Divisions of the
Day. Commencement of the Day. Correspondence and Coincidence. Synopsis
of coincident Jewish and Christian hours. Meaning of such an expression aa
" 7d. 3h. 540ch." Computation of Calendar time is for the Meridian of Jerusalem.
Astronomical and Civil months. Metonic Cycle is the basis of the Jewish Calendar.
The year of Hipparehus adopted by Hillel II. Common and Embolismic years. Bule
CONTENTS
PAGE
for (hiding position of any year in a Cycle. System of Embolismic years not arbi-
trary. Coincidence of 235 Jewish Lunations with 10 Jewish Astronomical years.
Jewish computation of the Metonic Cycle differs from the Christian. Six forms of the
Jewish year. Intercalated month is always the sixth in the Civil year, and the last
but one in the Ceremonial year. Erroneous statements on this point. Number of
days in the months according to the six forms of the year. Gregorian dates for the
months of eight Jewish years. Leading elements of the Calendar tabulated. Eetro-
gression of the Jewish from the Julian Calendar. Duration of time in a given
number of Jewish Astronomical years and Cycles 21
CHAPTER III.
The Jewish Mundane Era. Molads, definition. Computed time of Calendar New Moon
is not that of the actual Conjunction of Sun and Moon. Why the present, or
reformed, Calendar is called permanent. Commencement of the Mundane Era.
Molad ToHU ; BeHaRD. De Veil on Molad BeHaRD. Scaliger and Petavius on
Xovilunium ToHU. Folk-lore concerning rivalry between Sun and Moon.
Different views of Jewish chronologers as to the commencement of the Era.
Method of finding the Christian year corresponding to a given Jewish year ; and
the reverse. Era of Contracts. Confusion of ideas with respect to the true meaning
of Molad. Method of finding Molads for successive months. For successive years.
Molads for Cycles. General formula for Molad for any Cycle, C + n, when that for
Cycle C is known. Molad for year H 1 found from Molad for H. Computed
time of New Moon, or Molad, does not always indicate the first day of the year.
Isidore Loeb's short method of computing Molads for successive Cycles. Recur-
rence of Molads for Cycles after 689472 years 40
CHAPTER IV.
Uules of the Jewish Calendar as now established. The question of local time with
respect to commencement of Jewish days. Calendar arranged for Meridian of
Jerusalem. Regulations as to the hour at which any given day will commence.
Difference between the old and the reformed Calendar. The latter was an innova-
tion. Leading rules of the reformed Calendar. Rule with respect to Nisan 15, and
the reason ; BaDU. Feria for Tishri 1 in year H + 1 found from feria of Nisan 15
in year H. Rule with respect to Tishri 1 ; ADU. Two days of rest not to come
together. Days upon which Schabuoth, or Feast of Weeks ; Purim, or Feast of Lots ;
Kippur, or Day of Atonement, cannot occur. Forms of the Jewish year, In + x.
Postponement of Tishri 1 may be for two days, but never for more than two.
CONTENTS ix
PA.QE
Rules respecting the Astronomical postponement of Tishri 1, YaCH, OaTRaD,
BaTU-ThaKPhaT, and the reasons. Dechiyy6th. Rules for determining the
feria with which any given year can commence. Error in Lacoine's Tables. Error
in " The Perpetual Calendar " of Lazarus Bendayid. Table showing feriee with
which years, according to their form, can commence. Proofs of the statements in
the Table. Neglect of Regaim in the Molads. Table of Day-limits. Further
regulations with respect to commencement and form of year. Laylanot, or First
day of year of trees. Rule for finding the length of any given Cycle, which may
consist of 6939, 6940, 6941, or 6942 days. The last is of rare occurrence.
Examples of finding feriae with which Cycles commence, and the lengths of the
Cycles 63
CHAPTER V.
The possible and impossible sequence of years. Proofs of the ten rules with respect to
the sequence of years. Table of collected results showing how the years can follow
each other. Correspondence between Jewish and Christian dates, obtained by
actual interval of time elapsed ; with examples. Date of Nisan 15 in year H found
from that of Tishri 1 in year H + 1. Table of correspondence between the
Christian dates of Tishri 1 and Nisan 15. If D be the day of September for
Tishri 1, D + 21 is the day of March for Nisan 15. Computation for a series of
three Cycles, namely, 296, 297, and 298. Corresponding Christian dates for these
Cycles. Full particulars of the three Cycles in tabulated form. Checks upon
results obtained. The week-day for every day of every possible year. Method of
finding the week-day corresponding to any Jewish date : description of Table XI.
Week-day of any day in a Jewish month occurring in a given Christian year, with
description of Table XVI 10$
CHAPTER VI.
Kebioth ; explanation of the term. Error respecting the Iggul, or Cycle of 247 years.
Perpetual Calendars. Errors of Scaliger, and of Lazarus Bendavid. Proof of the
error. Scheme for showing when the changes in the (so called) Perpetual Calendar
take place ; providing also the means of finding the feria for Tishri 1 in the first year
of any Cycle. The only way of approaching the formation of a Perpetual Calendar
is by considering the Molads. Computation for Types of the Cycle. There are
sixty-one Types. Professor Nesselmann's method of arriving at the Types. Com-
putation according to this method. Check upon results obtained, with explanation
of Tables XIV. and XV. 146
x CONTENTS
CHAPTER VII.
PAGE
Fasts and Festivals. The Sabbath, its institution, provisions, and penalties ; announced
in later times by sound of trumpets. Sabbath is a term employed for all days of
rest. Feasts of the New Moons. Observance of two Rosh Chodesh. Detailed
account of days observed in each month of the year. Calendar of months, with
numerical order of days according to each of the six forms of the year. Explana-
tion of Tables of feriae for Hosh Chodesh, and chief Fasts and Festivals 175
CHAPTER VHI.
Formula of Dr. Gauss for finding the Christian date of Tishri 1 and of Nisan 15 ... 219
CHAPTER IX.
Megillath Ta'anith, or Scroll of Fasting. Description of the book. Title should be
"List of Festivals." List of the thirty-five commemorative days. The same
arranged chronologically in six divisions, with commentary and historical notices.
Division A : Mosaical Ordinance. B : Anterior to the time of the Hasmonaeans. C : In
the time of the Hasmoneeans. D : Disputes between the Pharisees and Sadducees.
E : In the time of the Roman Domination. F : After the destruction of the Temple.
List of twenty-five days of mourning '240
GENERAL TABLES.
I. Equivalents in minutes and seconds of Chalakim and Regai'm 278
II. Equivalents in Chalakim and Regai'm of minutes and seconds 278
III. Duration of Jewish Astronomical Common and Embolismic years ... ... 279
IV. Time elapsed at close of each year of an Astronomical Cycle 280
V. Astronomical duration of Jewish Cycles 280
VI. Additions to be made to Molad for Tishrt to obtain the Molad for any other
month in the year 281
VII. Additions to be made to Molad for first year in a Cycle to obtain that of any
other year in the same Cycle 282
VIII. Additions to be made to the Molad for any Cycle to obtain that for any
succeeding Cycle ... 283
CONTENTS xi
PAGE
IX. Molads for the Cycles 1 to 258, A.M. 1 to 10014 284
X. Day-limits, and Form of the year, according to the Molads ... ... ... 290
XI. For finding feria of any day in Jewish year ... ... ... ... ... ... 291
XII. For finding feria with which any Cycle commences... ... ... ... ... 293
XIII. The sixty-one Cyclical Types > 294
XIV. XV. For finding the feria with which any year commences ; the Molad for the
year; and Type of the Cycle ... ... ... ... ... ... ... 296
XVI. Calendar showing the feria for any date by means of day-letters... . ... ... 297
XVII. Christian dates for chief holy days according to that of Nisan 15 300
XVIII. Chronological Table of corresponding Jewish and Christian dates for Tishri 1
and Nisan 15. A.M. 4371 to 6764. A.D. 610 to 3003 .. . 301
PART II
THE MUHAMMADAN CALENDAR
CHAPTER I."
Arabian Calendar in ancient times was purely Lunar. Pilgrimage to the Ka'ba made
in the twelfth month. Inconvenience caused by the Lunar year being shorter than
the Solar. The remedy effected by addition of a thirteenth Lunar month called
Nasi. Different opinions as to when the month was added. The custom dates from
A.D. 412 ; it was abolished by Muhammad. The sacred months. Declaration of
Muhammad as to the Nasi. He sustains the character of the sacred months to
some extent. Era of the Hijra. Meaning of the word. Errors connected with its
commencement as related to the Flight of Muhammad. Date of Flight to be dis-
tinguished from date of commencement of the Era. M. Caussin de Perceval
objects to the generally received date. Special names given to the first years of
the Era . 367
CHAPTER II.
Computation of time as established by Muhammad. Calendar is based on a Cycle
of thirty years. Civil and practical reckoning. Years of Cycle which receive an
xii CONTENTS
PAGE
additional day. Computation for the system of Kabisah years. The Muhammadan
day commences at Sunset. Hours. Muhammadan and Christian time compared.
Tables of Muhammadan years, beyond A.D. 1900, condemned erroneously by
Woolhouse. His Table is the same as that in " L'Art de Verifier les Dates," which he
condemns. Errors do exist in certain Tables. The Muhammadan week. Fortunate
and unfortunate days. The months. Etymology of their names 377
CHAPTER III.
The Muhammadan Cycle of thirty years. It contains 10631 days. Great Cycle of
210 years. Sign of a Cycle. Formula for the Sign of a Cycle is 6 +
oU
Sign of a year. Formula for the Sign of any year, H, is 6 + 5N -|- 4 (R 1) + B,
where N = |sx[ an d B = -, . - j- . Method of determining the value
of B. Why Table II., which shows the Sign for each year in a Great Cycle, differs
from that of Uluigh Beigh. Method of finding the Sign of any month in a given
year ... ... ... ... ... ... ... ... ... ... ... ... 393
CHAPTER IV.
Correspondence between Julian and Muhammadan dates for initial days of successive
years. Julian dates for Muharram 1 in first thirty years of the Hijra. Method of
checking results obtained for a Chronological Table. Recurrence of Julian dates
for Muharram 1 cannot take place before 43830 years of the Hijra have elapsed.
Muhammadan dates for January 1 in A.D. 623 to A.D. 656. Results checked by
Julian dates for initial days of successive Cycles. General rules for reduction of
Muhammadan to Christian dates are frequently inaccurate. Reduction of dates by
method of Days Elapsed ... 402
CHAPTER V.
Examination of rules given for reduction of dates by various authors. That of
M. Francffiur for finding the Julian date of Muharram 1. His reverse method,
for finding the Muhammadan date of January 1. Methods are inaccurate when
CONTENTS xiii
PAGE
they are made to depend upon the ratio between a mean Julian and a mean Muham-
madan year. This ratio is expressed by H = J x -970203, and J = H x 1-103071.
Method adopted by Ciccolini. That of Le Boyer and his alternative method.
Rule given by Sir Harris Nicolas, which is also found in the " Companion to the
British Almanac," and is given by Bond in a more definite form. Examination
of the rule as given by Bond. Three rules given by Professor Wilson, of which
the third is adopted by T. P. Hughes in "A Dictionary of Islam." Method of
Woolhouse, and the "Encyclopaedia Britannica." How to reduce nominal
Gregorian dates, before the Change of Style, to the actual Julian dates. The
reverse rule of Nicolas, which is also given by Crichton in his " History of Arabia."
The reverse rule as given by Bond ... ... ... ... ... 413
CHAPTEB VI.
M. Caussin de Perceval on the Arabian year before Islam. Arabian writers not in
accord as to the system of Embolism. Arabs adopted a system of intercalation from
the Jews, but not the nineteen years' Cycle. They probably intercalated a month
at the end of every third year. The names of five months had reference to the
season of the year, and the names of four to their sacred character. The Pil-
grimage continued to be in the Autumn for half a century after the institution of the
Nasi. In A.D. 541 it occurred at the time of the Summer Solstice. It gradually
retrogressed until in A.D. 631 it took place in the beginning of March. In this
year, the tenth of the Hijra, the institution of the Nasi was abolished by
Muhammad. Arguments in support of April 19, A.D. 622, as the initial day of
the Era of the Hijra. Table showing the Julian dates for the first days of the
years of the Nasi, and for the tenth day of the Pilgrimage. Views of de Perceval
with respect to the Nasa'a 447
CHAPTEB VII.
Mahmud Effendi on the Arabian Calendar before Islam. His object is to show that a
purely Lunar year was employed without any intercalation. The word Nasi only to
be understood with reference to the occasional postponement of the sacred month.
He endeavours to fix three days: that of the death of Ibrahim, the infant son
of Muhammad, by an Eclipse of the Sun ; that of the Prophet's arrival at Medina
after the flight from Mecca ; and that of the birth of the Prophet. Five different
systems for the Calendar (before Islam) have been suggested. The result obtained
by each system. All rejected except the last, namely, that the year was purely
Lunar. The same conclusion reached by a comparison of the dates previously
established. Examination of the passage from Procopius quoted by M. de Perceval. 4(50
xiv CONTENTS
CHAPTER VIII.
THE OTTOMAN FINANCIAL CALENDAK.
PAGE
This Calendar is Solar, based upon Julian years. Introduced in Turkey A.D. 1676.
Year commences with March 1, Julian. Inconvenience of this Calendar. Modifi-
cation effected in A.D. 1840 471
GENERAL TABLES.
I. Serial enumeration of days' in the Muhamraadan year 475
II. Signs of the years for the Great Cycle of 210 years 476
III. Signs of the months, showing feria with which each commences according to that
of Muharram 1 478
IV. Days elapsed at the close of each year of a Cycle 480
V. Chronological Table 481
PART III
BRIEF NOTES ON THE JULIAN AND
GREGORIAN CALENDARS
The ancient Roman Calendar. Years of Romulus, Numa, and Decemviri. Confusion
in Roman Calendar. Correction by Sosigenes under Julius Caesar. The Julian
year. Bissextus. Alteration of months to present form by Augustus. The Gregorian
correction. Scheme for a new Calendar prepared by Aloysius Lilius. How carried
into effect by Pope Gregory. Rules of the new Calendar. Formula for number of
days nominally dropped. The artificial Moon of the Calendar. The Dominical
Letters. How employed to find the Week-day for any given date. The Golden
Numbers. Why so called. Earliest and latest dates for Easter. Paschal Terms.
Thirty-five possible forms for an Almanac. Paschal Cycle. Shifting the places
of Golden Numbers in the Calendar. Prayer-Book Tables for finding date of Easter.
The Julian period. Meaning of the initials B.C. There is no Chronological year
B.C. 0, or A.D. 0. Difference between Chronological and Astronomical reckoning of
the years. Days elapsed from commencement of Julian Period to close of year
B.C. 2. Commencement and termination of a "Completed Century." 511
CONTENTS xv
INDICES.
I'AOE
THI: JEWISH CALENDAR 533
THE MUHAMMADAN CALENDAR ... ... ... ... 545
THE JULIAN AND GREGORIAN CALENDARS ... 549
*
LIST OF AUTHORS CONSULTED 551
LIST OF SUBSCRIBERS 553
If
PART I
THE JEWISH CALENDAR
ERRATA.
Page 23, line 16, insert and after months.
29, ,, 6, for on read in the evening of.
7 , for 27 read 26.
,, 31, ,, 5, for Koenick read Kornick.
45, 8, after September 26 insert that is, for Id. 23h.
12, for which read and Gd. 14h. Och. 4d. 8h. 87Geh.
or 2d. 5h. 204ch. would be, &c.
66, 29, for ably read able.
69, 5, for Nisan 1 read Nisan 15.
,, 72, ,, 15, for Gregorian read Julian.
,, 97, 16, for requires read require.
99, 23, for superior read inferior.
114, 18, read with a Monday or a Saturday ; therefore, in
the third line from the bottom and in the
last line of the Table, &c.
120, 12, after required insert a comma.
151, 11, for 995 read 905
152, 11,' for 245-231 read 241-235.
186, 12, for Tishri read ; Tishri 1.
,, 197, ,, 6, after Succoth insert a semicolon.
,, 263, ,, 18, for upon read to.
280, in tn-o last lines of Table V., for 3775975 and 4469944 read
2775875 and 3469844.'
287, in moladfor Cycle 290, forferia 9 read 2.
( n ) , f n + 1 1 . | n | , / n + 1 1
427, wf.n.for J g J and J~J-[ re(1(1 [4] rf {~ i T"j
439, line 27, for 621-509 read 621-569.
,, in f.n. second line from bottom, for Muhammadan days
read years.
441, line 9, for -970224 read -970224 Y.
447, in heading to Ch. VI. for is read said to be.
,, 517, line 17, after number insert of days.
524, 13, for 1196 read 1196 + 1.
537, 12, for Megillak read Megillath.
. - 25, for Calandar read Calendar.
540, 14, for 36 read 46.
547, 21, for Ka'ab read Ka'ba.
CHAPTEE I
1, It is only reasonable to suppose that the Hebrews, when
dwelling in the land of Egypt, employed the Egyptian method of
reckoning time. They would naturally have acquired the custom
from a people with whom they had for a long time been familiar.
It is true that they had actually sojourned in Egypt for only two
hundred and ten years,* but their forefathers Abraham, Isaac, and
Jacob had been in constant communication with that country.
The Egyptians commenced their year with the month Thoth at the
time of the Autumnal Equinox, and whether the Hebrews had or had
not adopted this custom, it is quite certain that, so far as their
religious ceremonial observances were concerned, a change took place
at the time when they obtained their freedom. Just before their
departure from Egypt the command of God came to Moses and Aaron
that the month then current, which had not long commenced, should
be to them " the beginning of months," t that is to say, it was in
future to be accounted as the first month of the year. This occurred
in the Spring season at or about the time of the Vernal Equinox ;
and this month has been retained ever since by the Jews as the first
of the Legal or Ecclesiastical year for the regulation of all their Fasts
and Festivals.
If, however, the Hebrews had been in the habit of commencing
their year at the time of the Autumnal Equinox, in common with the
Egyptians of which there can be but little if any doubt it would
be long before the whole nation would become accustomed to the
innovation, t It was from this cause, in all probability, that for civil
* For the Sojourning of the Hebrews in Egypt, see Note at the end of this Chapter.
t Exodus xii. 1.
* Kwald, " Antiquities of Israel," p. 344.
4 THE JEWISH CALENDAR
and political purposes the year had another commencement. The first
month of this civil year was the seventh of the Legal year, and
corresponded to the Thoth of the Egyptians. After the time of the
Captivity in Babylon it was called Tishrl.
2. The first month of the Ecclesiastical year, " the beginning of
months," is called in the Hebrew Scriptures " the Abib." The article
is always used in the Hebrew text, though invariably omitted in the
English authorised version. In later times this month was called
Nisan, Nehemiah ii. 1, Esther iii. 7, and so Josephus tells us* that
" in the month Xanthicus, so called by the Macedonians, which is by
us called Nisan, on the fourteenth day of the Lunar month when the
Sun is in Aries, the Law ordained that we should every year slay that
sacrifice which was called the Passover ; for in this month it was that
we were delivered from bondage under the Egyptians." +
3. In the early Hebrew Scriptures the months are generally
described according to their numerical order in the Ecclesiastical year;
thus we have
" The first month," spoken of in Genesis viii. 13, Leviticus
xxiii. 5, Numbers xxviii. 16, and in many other passages.
" The second month," Genesis vii. 11, Exodus xvi. 1.
" The third month," Exodus xix. 1.
* " Antiq.," iii. x. 5.
f With respect to the two commencements of the year, compare the Jewish practice with
that of both the Anglican and Roman Churches. The civil year now commences on
January 1st, the liturgic year on Advent Sunday. "It is the peculiar computation of the
Church to begin her year, and to renew the annual course of her service, at the time of
Advent, therein differing from all other accounts of time whatsoever. The reason of which
is, because she does not number her days, or measure her seasons, so much by the motion of
the sun, as by the course of our Saviour : beginning and counting on her year with Him,
who, being the true Son of Righteousness, began now to rise upon the world, and as the
day-star on high, to enlighten them that sat in spiritual darkness" (Wheatley, "Book of
Common Prayer," ch. v. sect. i. p. 203).
"Tempus quod Dominicse Nativitatis memoriam antecedit, ideo Adventus nuncupatur,
quia totus ejus Ecclesiasticus ordo juxta contemplationem Adventus Domini dispositus est "
(Rupertus, " De Divin. Offic.," lib. iii. cap. i.).
In the eleventh century the custom of computing the year from Easter was introduced,
and became common from about A.D. 1300 to 1500. " Ut autem apud nos duplex anni
primordium est, alterum civile a Januario, alterum Ecclesiasticum a mense Paschali, sic illi
civilem annum auspicati sunt a Tisri mense Lunari autumnal!, Ecclesiasticum a Nisan verno.
mense " (Petavius, " Rat. Temp.," pt. ii. lib. i. cap. vi. ; torn. ii. p. 22).
THE JEWISH CALENDAR 5
" The seventh month," Leviticus xxiii. 24, 34, 39, Numbers xxix. 1.
All the twelve months are thus designated by numeration in
1 Chronicles xxvii. 2-5, where the names of David's captains for
each month are recorded.
Four times in the Pentateuch "the Abib " is mentioned without
the affix " the first month."
Exodus xiii. 4. " This day came ye out in the month Abib."
Exodus xxiii. 15. " In the time appointed of the month Abib."
Exodus xxxiv. 18. "In the time of the month Abib, for in the
month Abib thou earnest out from Egypt."
Deuteronomy xvi. 1. " Observe the month of Abib."
In the Book of Kings the names of three of the months are given,
together with their numerical order
1 iii. 1. " In the month Zif, which is the second month."
1 viii. 2. " In the month Ethanim, which is the seventh month."
1 vi. 38. " In the month Bui, which is the eighth month."
These four the Abib, Zif, Ethanim and Bui are the only months
of which the names are specified before the time of the Captivity.
The names have reference to the seasons of the year at which they
occurred.
The Abib is the month of corn,* or of new fruits ; so the Vulgate
renders Exodus xiii. 4, " Hodie egredimini mense iiovarum frugum."
And the Septuagint, lv fjujvl TMV vttuv, " the month of new things."
Zif is the month of flowers.
Ethanim may be the month of fruit, but the meaning of the word
is doubtful.
Bui is the month of rain.
4. During the Captivity in Babylon, and after that time, mention
is made of seven months by name, including Nisan, as the Abib was
now called. The numerical order of the month as it stands in the
Ecclesiastical year is also sometimes specified.
Esther iii. 7. " In the first month, that is, in the month Nisan."
In Nehemiah ii. 1 Nisan is mentioned by name, without the numerical
prefix.
* Die Gerstenreife : ripe barley. Laz. Bemlavkl, " Zur Berechnung des Judischen
Kulenders," p. 26, !>/.
6 THE JEWISH CALENDAR
Esther vii. 9. " In the third month, that is, in the month Si van.'
In Baruch i. 8, this month is mentioned by name only.
Nehemiah vi. 15, and 1 Maccabees xiv. 27. "The month 'Elul.''
without the number.
Zechariah vii. 1. " In the fourth day of the ninth month, even in
Chislthi." In Nehemiah i. 1, and 1 Maccabees i. 54, this month is
mentioned by name only.
Esther ii. 16. "In the tenth month, which is the month Tebeth."
Zechariah i. 7, and 1 Maccabees xvi. 14. "In the eleventh month,
which is the month Schebhat."
Esther viii. 12, and 2 Maccabees xv. 3G. "The twelfth month,
which is the month Adhar."
The remaining five months are not mentioned either in the sacred
Books or in the Apocrypha. They are found in the Talmud and in
other Hebrew writings. One only, Marheshwan, the eighth month, is
mentioned by Josephus, (" Antiq.," i. iii. 3).
The origin of the names used after the Captivity is said by some
writers to be Chaldaic, but is more probably Syrian. Eight of them
differ from the Syriac but slightly, as will be seen from the following
list. The names are given according to the transliteration of Dr.
Sachau in the Athar-ul-Bakiya, or " Vestiges of the Past," by
al-Birdni.
MONTHS OF THE HEBREW ECCLESIASTICAL, YEAH.
Before
tVi*>
After the Captivity.
/-^_,
bH6
Captivity.
Hebrew.
Syriac.
CO]
1
The Abib
Nte&o
Nisan
Mai-
2
Zif
Iy4r
lyar
Apr
3
Shvun
Haziran
Maj
4
Tammiiz
Tammuz
Jun
5
Abh
Abh
Julv
6
'Elul
Ilul Aug
7
Ethanim
Tishri
Teshrin I. Sepl
8
Bui
Marheshwan
Teshrin II. Octc
9
Kislew
Kanftn I. Nov
10
Tebeth
Kanun II. Deci
11
Schebhat
Shebat
Jan
12
Adhar
Adhar Feb
Corresponding to
August Septembe i
September October
October November
November December
December January
January Februa ry
February March
THE JE WISH CALENDAR 7
The Syriac names are given by Scaliger,* and by Beveridge ; t the
latter has them in both Syriac and Roman characters. The variations
in spelling are but slight.
Bevan conjectures \ that some of the Syriac names were derived
from the names of deities, and refers to Ezekiel viii. 14, where
Tammuz is mentioned : " Then he brought me to the dopr of the
gate of the Lord's house which was toward the north : and, behold,
there sat women weeping for Tammuz."
Jerome interprets the word by Adonis, who, he says, is in Hebrew
and Syriac called Tammuz. The Vulgate has " plangentes Adonidem."
The Septuagint retains Tammuz, in its Greek form. The worship of
Tammuz was general in Asia, particularly in Assyria. It spread to
Egypt, Greece, and Italy, and has been identified with that of Adonis,
the Sun-god. His death and restoration to life were celebrated by
annual festivals.
Lucian, as quoted by Parkhurst in his Hebrew Lexicon,:, gives an
account of these festivals ; he says, " The Syrians affirm that what the
boar is reported to have done against Adonis was transacted in their
country ; and in memory of this accident they every year beat them-
* " De Emen. Temp.," lib. iv. p. 241.
t " Institutiones Chronologic, " Appendix, p. 259.
\ In Smith's " Dictionary of the Bible," Art. Month., vol. ii. p. 417.
S (V. Milton, "Paradise Lost," bk. i. 446 :
" Thammuz came next behind,
Whose annual wound in Lebanon allur'd
The Syrian damsels to lament his fate
In amorous ditties all a summer's day ;
While smooth Adonis from his native rock
Kan purple to the sea, suppos'd with blood
Of Thammuz yearly wounded ; the love tale
Infected Sion's daughters with like heat ;
Whose wanton passions in the sacred porch
Ezekiel saw, when, by the vision led,
His eye surveyed the dark idolatries
Of alienated Judah."
Adonis was said to die and to revive again every year. He was killed by a wild boar in
Lebanon, from which the river named after him descends
" llepetitaque mortis imago
Annua plungoris peraget simulamina."
(Ovid, " Met.," x. 726.)
8 THE JEWISH CALENDAR
solves and lament, and celebrate frantic rites ; and great wailings are
appointed throughout the country ; and after they have beaten theni-
M>IVPS, and lamented, they first perform funeral obsequies to Adonis,
as to one dead, and afterwards on the next, or another day, they feign
that he is alive, and ascended into the air or heaven, and shave their
heads, as the Egyptians do at the death of Apis ; and whatever women
will not consent to be shaved are obliged, by way of punishment,
to prostitute themselves during one day to strangers ; and the money
thus earned is consecrated to Venus." Parkhurst adds to this trans-
lation of the passage, " From this account we may form a tolerably
just notion of the manner in which the Jewish idolatresses lamented
Thammuz."
It was one of these abominations transacted at Jerusalem that the
prophet Ezekiel beheld, in a vision, as he sat in his house with the
elders of Judah, in the sixth year of the captivity of Jehoiachin.
Rawlinson, on Herodotus i. o'15, says that the Assyrians had a
month called Sin, which may correspond to Siwan.
Marheshwan is Hebrew, and indicates a month in which rainy
weather prevails.
So far as regards the correspondence between the Hebrew months
and our own, the Table just given must be taken with some latitude.
Although the Hebrew months now fall usually as therein indicated,
partly in one of our months, partly in another, yet it is quite possible
that the whole of some Hebrew month may correspond to, or be included
by one of our own. Thus in A.D. 1897, Siwan corresponded with
June ; Siwan 1 was June 1, Siwan 30 was June 30. So, too, the whole
of Tammuz was included in July ; the first day of that month was
July 1, the last day was July 29, Tamrnuz being a month of twenty-
nine days. Such correspondence does not, however, occur fre-
quently.
5. It will be gathered from what has been said that the ancient
Hebrew year consisted, usually, of twelve Lunar months;* and, taking
the average length of a Lunation at twenty-nine and a half days, there
would be 354 days in an ordinary Lunar year. It must, however,
. ' v - 7. " Solomon had twelve officers over all Israel, which provided victuals
for the King and his household ^each man his month in a year made provision." Also,
1 Chron. xxvii. 1-15, where we find described in detail for twelve months, "the courses of
those that served the king month by month throughout all the months of the year. "
THE JEWISH CALENDAR 9
be distinctly understood that the ancient Hebrew calendar was not
permanently fixed. The Lunar year falls short of the Solar year by
nearly eleven days, and, because the Hebrew festivals were regulated
not by the Moon alone, but also by the state of the harvests which
depend upon the seasons, that is, upon the influence of the Sun, it
became necessary to reconcile the length of the year when measured
by Lunations to its length when measured by the motion of the
Sun.
For this purpose an extra month was- intercalated once in about
every three years. In later times seven months were intercalated
regularly in the course of every nineteen years. In this way the
Lunar year was brought into accord with the Solar, and the calendar
was made to correspond to the seasons.
There are indications in the Scripture that this was the case ; that
the year was accounted by Moses to be governed by the Sun as well as by
the Moon. Thus, at the very beginning, in the account of the Creation,
we read, Genesis i. 14, 16, "And God said, Let there be lights in the
firmament of the heaven to divide the day from the night ; and let
them be for signs and for seasons ; and for days and years. . . . And
God made two great lights ; the greater light to rule the day, and the
lesser light to rule the night." God did not say, "Let the lesser
light be for years." Both the greater and the lesser light are included
as the signs of the seasons.
There is clear reference to the yearly harvests, and therefore to
the seasons which are governed by the sun, in Exodus xxxiv. 22,
"Thou shalt observe the feast of ingathering at the year's end." Also
in Deuteronomy xiv. 22, " Thou shalt truly tithe all the increase of
thy seed that the field bringeth forth year by year."
Scaliger,* and Frank! show that the year was Luni-Solar, from
the precise details which are given in Genesis concerning the months
and days of the Deluge.
6. It was absolutely necessary for the due observance of the
religious ceremonies, the Fasts and Festivals of the Hebrews, that
the year should be made Luni-Solar. The great Feast of the Pass-
over, upon which all the other Feasts depend, was, by the Levitical
Ij;i\v, to commence not only " at even " on the fourteenth day of the
* " De Ememlatione Temporum," lib. iii. p. 220.
\ "Novum Systema Chronologiae," cap. i. Jj ix. p. 0.
,0 THE JEWISH CALENDAR
Abib, but it was to be kept at the same season of the year as that
which was current when it was first instituted. All tradition pointed
to the Spring season as the time, and accordingly Josephus says,
as already stated (Art. 2), that the Festival was kept when the Sun
was in Aries. Now the day when the Sun enters the Sign Aries is
called the day of the Vernal Equinox, and therefore, in the words
of Lindo,* " the proper season for keeping the Passover is the Full
Moon of the Vernal Equinox, or after the Sun has entered Aries ; it
must be kept while the Sun is in that Sign, but it is indifferent at
what period of it the Full Moon happens." It has been universally
held by the Jewish Babbis that the fourteenth day of the Abib was
intended to mean the day of the Full Moon which came next after the
day of the Vernal Equinox, and that it has always been so understood.
If that be the case the New Moon itself, of which the fourteenth day
was accounted the day of Full Moon, might be before, or upon, or
after the day of the Equinox ; and although there is a difference
of opinion as to whether the Abib began with the New Moon which
preceded, or with that which followed the day of the Equinox, it is
probable that it was made to begin with whichever of the two Moons
were the nearer to the day of the Equinox.
#
7. However this may be, there is no doubt that the Feast was kept
at the time of Full Moon, and the question naturally arises, How did
the Hebrews in the old time determine when the Moon was New, so
that they might correctly reckon the days to the fourteenth ?
The answer must be that in all probability they were sometimes, if
not often, wrong by at least one day; perhaps even by two; unless,
indeed, some special guidance were given to their Priests in this
matter. Of such guidance there is no hint in the Scriptures. No
instructions were given in the Books of the Law as to the method
by which either the New Moon, or its fourteenth day, were to be
found. No doubt it was done from the first, as we know that it was
done in later times, by actual observation, that is, the Moon was
assumed to be New when its crescent became first visible. Whether
this were so or not before and during the time that the first Temple
was standing, it is an established fact that it was so after the Captivity
in Babylon, and that great care was bestowed upon these observations.
Special watchers were appointed, men of good repute, who were sent
* " Jewish Calendar for Sixty-four Years," p. 5.
THE JE WISH CALENDAR ^ i
to the summits of the highest hills in the neighbourhood of Jerusalem
to look for the first appearance of the New Moon. So soon as the
crescent became visible they lighted fires, the smoke of which could be
seen from the city. This method after a time had to be forsaken, for
the Samaritans, in their national enmity to the Jews, deceived them
by lighting false signal-fires before the crescent of the New Moon
had become actually visible. This artifice was soon discovered, and
recourse was then had to special messengers.
Professor Graetz states * that while the custom of indicating the
first appearance of the crescent by these signals prevailed the fires
"could be seen on the Mount of Olives, on Mount Sartaba (Alexan-
drion), on Mount Tabor, and so on, as far as Beth-Beltis on the
Babylonian frontier. On the day when the New Moon was expected
the Babylonian community looked out for the signal, and repeated it
for the benefit of those who lived afar. The congregations in Egypt,
however, Asia Minor, and Greece, could not use bonfires ; they were
uncertain as to the day on which the New Moon fell, and therefore
they kept two days instead of one."
Hence arose the custom, to which further reference will be made
hereafter, of observing two Neomenise, or days for celebrating the Full
Moon t d\ post, Article 89).
8. Maimonides in the " Kiddusch hachodesch," caps. ii. and iii.,
gives an account of the Watchers and of their duties, as well as the
results of the reports that they brought to the Council at Jerusalem.
Riccioli, quoting from many authorities,! but more especially from
E. Jehuda, says that when the watchers had made their report to the
Synhedrion certain figures delineating the phases of the Moon were
exhibited to them. These figures had been drawn by Gamaliel upon
the wall of an upper chamber. They were asked by the Priest,
pointing to the different figures, which phase, or appearance, they
had seen. Is it this? Is it that? If the Rabbis were satisfied that
the witnesses had actually seen the crescent they proclaimed the New
* " History of the Jews," vol. ii. p. 366.
t It may be noted here that Latin writers are careful to distinguish between the time of
the actual or at least the computed conjunction of Sun and Moon, and the day upon which
the festival of the New Moon was observed. For the former the word Novilunium is employed,
for the latter Neomenia, from the Greek vv^r\ia.
I " Chronologia Reformata," lib. xii. p. 13. He says of K. Jehuda, that he was " Author
Misnae Talmtulicae anno fere 100 post Christi ascensionem."
I2 THE JEWISH CALENDAR
Moon by sound of trumpets, and twice repeated the word Mekudash
" Consecrated." * Swift runners were then sent to all places not more
than ten days' journey from Jerusalem to give notice that the important
day had been determined. Kiccioli adds the words, "And yet, as we
have shown previously, it is possible that the first appearance of the
Moon might not take place till the third or fourth day after the true
Conjunction." t
It is quite true that, even if the atmosphere were clear and the
sky free froiii clouds, the New Moon could not possibly be seen before
Sunset on at least the second day after the true Conjunction.
If, then, the Hebrews counted the fourteenth day of the Moon
from this first visibility, as is generally supposed, it would really
be the fifteenth or sixteenth day of the true Moon ; and in this way
would be actually nearer to the time of the true Full Moon than if
they had been able to see the Conjunction itself, and had kept the
Feast on the fourteenth day reckoned from that event.
The average interval of time between the actual New and Full
Moon is more than fourteen days and eighteen hours, so that the
Moon has not only entered upon her fifteenth day at the time she
becomes Full, but is within less than six hours of entry upon her
sixteenth day.
9. Whatever may have been the method of measuring time adopted
by the ancient Hebrews there is a want of any evidence I that, before
the time of the Babylonish Captivity, they possessed an acquaintance
with even the fundamental laws of astronomy, or of the true motions
of the earth and of the heavenly bodies. The names of the four
months, which have been given as in use before the Captivity, prove
that the year was Solar as well as Lunar, for these names have
reference to the seasons at which they respectively occurred.
In 1 Samuel xx. 5 it is recorded that David announced, " To-
morrow is the New Moon," and it has been argued from this that
he must have had some knowledge of astronomical computation, since
the Moon was not visible for one or two days before the Conjunction,
* Maimonides says that the Chief of the Council pronounced the word, and all the people
repented it twice (" Kiddusch hachodesch," cap. i. vii. p. 348).
t " Posse tamen Lunae pi-imam phasiui non contingere nisi 3 aut 4 die post verurn Novi-
lunium ostendiraus, lib. iv. Almagesti, cap. 3" (" Chron. Ref.," lib. xii. p. 13).
J Except, perhaps, some obscure passages with reference to the tribe of Isachar (c. ix>.s/.
Art. 15. p. 21).
THE JEWISH CALENDAR 13
and certainly had not yet been proclaimed. Little weight can be
attached to this ; for, although Lunations vary in length, yet the
variation between two successive Lunations never attains to two hours.
If David knew, as he would know, when the last New Moon occurred,
he must have been ignorant indeed if he could not predict with some
certainty the day upon which the next might be expected.
One thing is clear that the commencements of the Hebrew months
were governed by the New Moons, or rather by the first visibility of
the Moon the phase which she was assumed to present when New.
We know, also, that the year was rendered Luni-Solar by the inter-
calation of an extra month as necessity for it arose. In this way the
seasons at which the Fasts and Festivals were observed would be, year
by year, restored to their proper places.
10, The rules which determined these intercalations were formed
as follows :
One of the Jewish ordinances was that a sheaf of Barley should be
offered before the Lord as the first fruits of the harvest. This was
to be done in the Abib, or month Nisan, immediately after the
Passover, on the second day of unleavened bread, which is the six-
teenth day of the month.* If it were found, before this day had
arrived, that the Barley would not be then ripe it was evident that
the season, according to the reckoning by Lunar months, had been
accounted as arriving too early in the year. It must be made to come
later. The first day of the Abib is approaching ; the first day of the
new year ; the beginning of months. But, by the Sun, the Spring
season has not arrived ; the Barley is not ready for the reapers ; the
lambs for the Passover are not yet fit to be killed. The first day of
* Josephus, ' Antiq.," iii. x. 5. In Leviticus xxiii. 11 it is called " the morrow after the
Sabbath." There has always been some difference of opinion as to the meaning of this
phrase. It is generally considered, both by Jews and Christians, that the Sabbath here
mentioned is the first day of holy convocation of the Passover, to which reference is made
in verses 6 and 7 of the same chapter : " In the fifteenth day of the same month is the feast
of unleavened bread unto the LORD : seven days ye must eat unleavened bread. In the first
day ye shall have an holy convocation : ye shall do no servile work therein."
In the Septuagint version the Hebrew words are rendered by >'/ ivavpiov r//e 7rptur;e, " the
morrow of the first day," that is, the day after the first day of the festival.
There is a passage in the Book of Joshua, v. 11, which confirms the view that the day in
question was Nisan 16 : " They did eat of the old corn of the land, on the morrow after the
Passover, unleavened cakes, and parched corn in the self-same day."
For a full discussion of the question and the opinions of various authorities see the article
" Pentecost," by Samuel Clark, in Smith's " Dictionary of the Bible," Note b.
I4 THE JEWISH CALENDAR
the ceremonial year must be postponed till the next Lunation com-
mences. The current year which is coming to a close must be
increased in length by another month.
11. Some authorities state that the extra month was intercalated
whenever the first day of the Passover happened to occur before the
day of the Vernal Equinox.* This may have been the case in later
times, but it is probable that the ancient Hebrews were content with
noticing that the New Moon which, if no correction were made, would
be the first in the Spring season, w T as coming too soon ; that the
Spring had not actually arrived ; and that, in order to keep the great
Festival at the appointed time they must wait for the next Moon.
12. The method of forming the months and years which has been
indicated continued in use among the ancient Hebrews only while
they dwelt in their own land. After the dispersion f thej* were com-
pelled to employ astronomical calculations for the purpose of fixing
the times of Fasts and Festivals, as they had no means of rapid com-
munication with their co-religionists scattered throughout the civilised
world.
For this purpose Cycles were employed. The first that was used
appears to have been that of eighty-four years, formed by adding the
Octaeteris of Cleostratus to the seventy-six years of the Callippic
Cycle.! Whether this were so or not must, however, remain
* Prideaux, " Connection of History," vol. i. p. 0.
t The dispersion of the Jews throughout -the world is very commonly dated from the siege
and fall of Jerusalem, A.D. 70. It had, however, commenced long before this event. Large
colonies of Jews were formed in Egypt under the Ptolemies ; by Ptolemy Soter in particular.
After the death of Alexander the Great, B.C. 323 or 324 (the exact date is disputed) Ptolemy
took Jerusalem, and carried many Jews to Alexandria. Strabo says that they occupied a
considerable portion of that city, and were so numerous that they had a governor of their
own who protected their laws and customs, as though he were a ruler of a free republic.
There were also many Jews in Cyrene; we read in Acts of the Apostles vi. 8 that the Cyrenian
Jews had a synagogue of their own in Jerusalem. Antiochus the Great, who was very friendly
to the Jews, removed two thousand families from Mesopotamia and Babylonia where they
were in danger, and settled them in fortified places in Phrygia and Lydia ; allotted to them
lands and possessions, and discharged them from the liability to taxation for ten years
(Josephus, " Antiq.," xii. 3 ; Prideaux, " Connection of History," vol. iii. p. 155). In the time
of Cicero there were many wealthy Jews in Italy (" Orat. pro L. V. Flacco," vol. ii. p. 176).
In the Acts of the Apostles, iii. 9-11, there is a long list of countries from which foreign Jews
had assembled at Jerusalem .
\ Ideler, " Handbuch," bd. i. p. 571, gives as the authority for this statement Epiphanius,
" Ho?res," li. ch. 26, p. 448.
THE JEWISH CALENDAR 15
doubtful, because during very many years more than six centuries
after the time when astronomical computations were first made the
method by which the New Moons and Festivals were determined was
kept as a profound secret, certain astronomical rules being handed
down by tradition from Patriarch to Patriarch,* but not made public.
About the middle of the third century of the Christian Era Kabbi
'Adda bar Ahaba of Babylon t was anxious to deliver the foreign
communities from their uncertainty as to the precise days on which
the Festivals were to be observed. Hitherto they had been entirely
dependent upon the messages they received from the Synhedrion in
Palestine. With this purpose in view he made astronomical computa-
tions, adopting the calculations of Hipparchus (made circa B.C. 146),
for the length of a Lunation, namely, 29d. -l'2h. 44m. 3'3s., and for
the Tropical or true Solar year the mean length of 365d. 5h. 55m.
'2-V 4385s. (v. post, Art. 19). About the same time his contemporary,
Rabbi Samuel, or Mar-Samuel, called also Arioch and Yarchinai,t
who had studied astronomy under Persian instructors, drew up a
Calendar for determining the New Moons. He refrained, however,
from making public the method he employed, fearing to disturb the
unity of Judaism, which might suffer if the foreign communities
became independent of the chief Council in Palestine with regard to
these matters.
He adopted the less scientific Julian year of Sosigenes, 365d. 6h.
13. In A.D. 358 Eabbi Hillel II. reformed the Jewish Calendar.
According to the testimony of Rabbi Hai Gaon,;, who lived in the
eleventh century, he finally established it as it is now in use among
the Jews. Isidore Loeb says that he finds it difficult to believe that
this tradition is exact. *\ He does not contest the statement that
* Cj. Graetz, vol. ii. p. 579.
t Lazarus Bendavid, p. 32, says that he was President of the Academy of Sora [in Arabia
Deserta, on the borders of Mesopotamia] in A.D. 250. Ideler gives the date of his birth as
A.D. 183 ("Handbuch," bd. i. p. 574).
\ Graetz, ii. p. 523. Lazarus Bendavid says that he also was President of the Sora
Academy (p. 36). Ideler, bd. i. p. 574, says that he died in A.D. 250.
S Sosigenes was an Egyptian astronomer who assisted Julius Caesar in the correction of
the Roman Calendar, B.C. 46.
|| Gaon = Illustrious. It is a title of honour.
T " Tables du Calendrier Juif," p. 5. " Nous avons peine a croire cette tradition soit
parfaitement exacte. Sans contester que Hillel II. ait contribue^ dans une large mesure, a la
creation du calendrier juif, il nous parait impossible d'admettre que le calendrier actuel ait
1 6 THE JE WISH CALE.\ 7). I K
Hillel II. contributed in a large measure to the foundation of the
Jewish Calendar, but maintains the impossibility of admitting that the
actual Calendar, as it now is, could have been formed so early as the
time of Hillel. In his opinion it was not finally settled till after the
fifth century, when the Talmudic Period, so called, had come to a
close.
Whether Hillel II. did really bring the Calendar into its present
shape must remain uncertain, in spite of the efforts of many learned
scholars to solve the question. It is known that both in Palestine and
Babylon the old fashion of observing the Moon remained in use till the
middle of the fourth century.* This, in some measure, confirms the
opinion of Loeb.
It has been stated t that Hillel II. was a direct descendant from
Gamaliel, who was President of the Synhedrion when S. Peter and the
Apostles were called before that assembly (Acts of the Apostles, v. 34),
and at whose feet S. Paul was brought up and " taught according to
the perfect manner of the law of the fathers" (II)., xxii. 3). L. M.
Lewisohn has shown that this tradition is erroneous, t though it is true
that Hillel became President of the Synhedrion w r hen he was about
eighty years of age.
The following account of the circumstances which induced him to
make public his Calendar and method of computation is given by
Graetz. After describing the terrible sufferings of the Jews under
Constantius in the middle of the fourth century, this historian
continues: "The miserable condition of the Jews was the occasion of
an act of self-renunciation on the part of the Patriarch Hillel. which
has never yet been thoroughly appreciated. The custom had prevailed
up to now of keeping secret the computation of the New-Moon and
leap-year, and of making known the times of the Festivals to the
communities in the neighbouring lands by announcing them by
messengers. During the persecutions under Constantius this method
had proved itself both impracticable and useless. Whenever the
exist^, tel que nous Taverns, tlu temps de Hillel. On a de nombreuses preuves que ce calen-
drier n'etait pas encore en usage, au moins dans quelques-unes de ses parties, dans les temps
talmudiques. . . . Le calendrier actuel a done ete acheve apres 1'epoque talmudique, c'est-a-
dire apres le V e siecle."
Hamburger, " Real-Enclycopadie, 1 ' vol. ii. p. 628.
t Prideaux, vol. iv; p. 616.
J " Geschichte des jiidischen Kalenderwesens," p. 23.
" History of the Jews," vol. ii. p. 579.
THE JEWISH CALENDAR 17
Synhedrion was prevented from fixing the date of the leap-year, the
Jewish communities in distant countries were left in utter doubt
concerning the most important religious decisions. In order to put a
stop to all difficulty and uncertainty, Hillel II. introduced a final and
fixed Calendar ; that is to say, he placed at every one's disposal the
means of establishing the rules which had guided the Synhedrion up
till then in the calculation of the Calendar, and the fixing of the
festivals. With his own hand the Patriarch destroyed the last bond
which united the communities dispersed throughout the Koman and
Persian empires with the Patriarchate. He was more concerned for
the dignity of the continuance of Judaism than for the dignity of his
own house, and therefore abandoned those functions, for which his
ancestors, Gamaliel II. and Simon his son, had been so jealous and
solicitous. The members of the Synhedrion were favourable to this
innovation ; they only desired that the second day of the Festivals,
which had always been celebrated by the communities not situated
in Palestine, should not be disregarded. Jose addressetl to the
Alexandrian communities an epistle containing the following words :
' Although we have made you acquainted with the order of the
Festivals, nevertheless change not the custom of yotir ancestors '
(i.e., to observe certain of the New Moons and Festivals upon two days).
The same recommendation was also made to the Babylonians
' Adhere closely to the customs of your fathers.' This advice was
conscientiously followed, and the second day is observed by all the
non-Palestinian communities even at the present time."
14. Professor Graetz does not take the same view as Isidore Loeb
with respect to any further correction of the form and methods of the
Calendar. He says: " The method of calculating introduced by Hillel
is so simple and certain that up to the present day it has not required
either emendation or amplification, and for this reason is acknowledged
to be perfect by all who are competent to express an opinion on the
subject, whether Jews or non-Jews. The system is based on a Cycle
of nineteen years, in which seven leap-years occur.* Ten months in
every year are invariable, and consist alternately of twenty-nine and
* It must not be supposed that these, so called, leap-years are similar to our own. The
" leap-years " of the Professor's translator are generally called Embolismic or Intercalary.
They have thirteen months, and consist of either 383, 384, or 385 days, according to circum-
stances which will be explained.
3
t g THE JEWISH CALENDAR
thirty days [this should be thirty and twenty-nine] ; the two autumn
months which follow Tishri (the most important of all the months),
are left variable, as being dependent on certain circumstances in
Astronomy and Jewish Law. ... It has not been ascertained how
much of this system was invented by Hillel and how much he owed to
tradition ; for it is indisputable that certain astronomical rules were
regarded as traditional in the patriarchal house; in any case Hillel
appears to have laid Samuel's calendar under contribution."
And yet it is certain that Hillel did not adopt the year of E.
Samuel, but that of E. 'Adda. All the authorities are agreed upon
this point, and it is the astronomical length of the year which is
employed by the Jews to this day. Thus, B. Abraham Zacuth, as
quoted by Selden,* says: "The President Hillel, the son of Jehuda
the President, composed the annual computus according to the
astronomical teaching of B. 'Adda, to be employed by us even till
Messiah the Son of David shall come."
AWt'^-- SOJOURN OF THE ISRAELITES IN EGYPT. There is frequent
misapprehension concerning the duration of the sojourn in Egypt.
This arises from an imperfect understanding of the references made to
it in the Scriptures. We read in Exodus xii. 40, " The sojourning of
the children of Israel in Egypt was four hundred and thirty years."
In Genesis xv. 13 there is recorded the prediction of God to Abram
that "his seed should be afflicted four hundred years." S. Stephen,
quoting from Genesis, speaks of the seed of Abram being " evil-
entreated in a strange land for four hundred years" (Acts of the
Apostles vii. 6).
The four hundred and thirty years of Exodus xii. do not refer to
the length of time that the Israelites dwelt in Egypt, reckoned from
the date when Jacob and his sons went there out of Canaan ; they are
the number of years reckoned from the departure of Abram out of
Chaldaea. The four hundred years of Genesis xv. are reckoned from
the birth of Isaac, when the promise of God was made to Abram thirty
years after the patriarch had entered Canaan. This fact is recognised
by the Septuagint version of Exodus xii. 40, " The sojourning of the
children of Israel, which they sojourned in the land of Egypt, and in
* " Dissertatio," cap. xvii. p. 79. He quotes from the Sepher luchasln, fol. 50a, and trans-
lates the Hebrew thus: "Hillel Princeps films R. Jehudse Principis composuit rationem
Intercalationis, seu computum annalem juxta doctrinam astronomicam Rab Adda, a nostris
adhibendam usque dum venerit Messias filius David."
THE JEWISH CALENDAR i 9
the land of Canaan, was four hundred and thirty years," where the
addition of the words, " and in the land of Canaan," is to be
observed.*
This is confirmed by S. Paul, Galatians iii. 17, " This I say, that
the law which was four hundred and thirty years after, cannot dis-
annul the covenant that was confirmed before of God in Christ, that it
should make the covenant of none effect."
With reference to this, S. Augustin says,t "The prophecy was
made to Abram that his seed should sojourn in a strange country, and
be afflicted four hundred years not that they were to be under the
Egyptian persecution for four hundred years, but that it would be four
hundred years [from the time of the promise] before it came to an
end." S. Augustin also says that he computes the four hundred and
thirty years from the seventy-fifth year of the age of Abram, when the
first promise was made to him by God, till the time when the children
of Israel came out of Egypt.
The actual time that elapsed from the entry of Jacob into Egypt to
the Exodus was two hundred and ten years,! for, according to the
Jewish computation,
The interval from the birth of Abram to the
birth of Moses, was 420 years.
Moses was eighty years of age when the
Exodus took place, Exod. vii. 7 80 ,,
500
And, Abraham was one hundred years old when
Isaac was born, Gen. xxi. 5 100 ,,
Isaac was sixty when Jacob was born, Gen.
xxv. 26 60 ,,
Jacob entered Egypt when he was one hundred
and thirty years old, Gen. xlvii. 9 130 ,,
290
* // <~t KctToiKijffic; rail' i/iaij' 'l<rpj}\ >}i> Kar<i>icr]ffav 'ev yy A.lyfiirT'[t KUI ii> yi) \avaur tV//
ciKoaut rpiaKovra.
t " De Civitate Dei," lib. xvi. cap. iv.
J Josephus erroneously makes it 215 years, in " Antiq.," ii. xv. 2.
20 THJ: //:// 'ASH CALENDAR
The difference, or 500 290 = 210 = the time that the Israelites
actually dwelt in Egypt.
It is but fair to add that although this account is very generally
received by modern chronologers, yet it is not universally credited as
correct. Frankius, for example, maintains strongly that the sojourn
in Egypt lasted for four hundred years from the time that Jacob went
there, and that the four hundred and thirty is to be reckoned from the
time that Joseph was sold into bondage.*
The editors of " L'Art de Verifier les Dates " are convinced that
the belief is well founded which makes the sojourn to have been for
four hundred and thirty years from the entry of Jacob to the year of
the Exodus, exclusive,* thus adding thirty years to the period assigned
by Frankius.
* " Novum Systema Chronologies Fundamentalis," p. 155.
t Pt. i. torn. i. p. 364.
CHAPTEE II
ELEMENTS OF THE JEWISH CALENDAE
15. THE HOUR is not divided by the Jews into minutes and
seconds, but into 1080 equal parts called Chalakim. These are the
Ostenta, or Scrupulae of Scaliger and other writers.
The number 1080 possesses certain advantages ; being of the form
2 3 x 3 3 X 5, it has (3 + 1) (3 + 1) (1 + 1), or 32 divisors, including
unity and itself.*
Strauchius states t that Aben Ezra (on Exodus xii.), claims these
divisions as "the divisions of Israel," and that according to Eabbi
Samuel they were brought down from heaven by Isachar, the son of
Jacob. Selden quotes I the words of E. Samuel, according to Abraham
Zucuth in luchasin, fol. 40a, which he translates thus : "Isacharem
ascendisse in firm amentum, et secum deduxisse partes 1080."
S. Jerome says that " the sons of Isachar were learned and erudite
men skilled in the knowledge of time. They were Doctors, Computists,
and Masters, both for the celebration of the Festivals, and for other
matters ; and so in the benediction of Isachar it is said, ' He bowed his
shoulder to bear, and became a servant unto tribute ' ' (Genesis
xlix. 15).
The Septuagint Version has tytvi'iBt] avtjp -ytw/oyoe, " became an
agriculturist." Is it possible that there is a remote reference here to
* Maimonides, " Kiddusch hachodesch," cap. vi. 2 ; De Veil's trans, p. 368. " Hora autem
disti ihuitur in scrupulos mille et octaginta. Quid ita vero? quia numero in isto licet
dimidiam, quartam, et octavam pavtem reperire ; tertiam, sextain, nonans ; itemque quintam
et decimam, atque alias bene multas, qnarum suum quseque nomen habet."
t " Breviarium Chronologicum," lib. i. cap. i. 4.
* " Dissertatio," cap. i. p. 2.
22 THE JEWISH CALENDAR
the ripening of the Barley, one of the determinants in the old times for
the celebration of the Passover ?
In Deuteronomy xxxiii. 19, Moses says of Isachar, " They shall
call the people unto the mountain : there they shall offer sacrifices of
righteousness : for they shall suck of the abundance of the seas, and of
treasures hid in the sand." The Jewish commentators understand this
to mean " treasures hidden in the Law."
In 1 Chronicles xii. 32 it is said of the children of Isachar that they
were men " which had understanding of the times, to know what Israel
ought to do." This is explained as meaning, that they were skilful in
computing the periods of the Sun and Moon, and in ascertaining the
proper times for the feasts and solemnities. Josephus paraphrases the
passage thus " who foreknew what was to come hereafter."*
Maimonides refers to those who wrote in the old times, and says
that they were learned men of the tribe of Isachar, but that none of
their writings have come down to us.
Scaliger t asserts that, although the division of the hour into 1080
parts was claimed by the Jews as their own, it was employed by other
Eastern nations, including the Samaritans, Arabians, and Persians.
He gives no proof of this, and quotes no authority for the statement.
A still smaller division of time is the Bega ; 76 Begai'm are equal to
one Chalak.
It is easy to convert Chalakim and Kegai'm into minutes and
seconds, or the reverse ; for we have
1 hour = 60 min. =. 3600 sees. = 21600 thirds.
= 1080 ch. = 82080 reg.
So that 1 min. = 18 ch. = 1,368 reg.
and 1 sec. = 22'8 reg.
Tables I. and II. show, respectively, the equivalents of Chalakim in
minutes and seconds, and of minutes and seconds in Chalakim and
Regaim.
16. THE DAY is divided into twenty-four hours, which are
numbered from to 23. The Jews have no special names for the days
of the week except for the seventh day, which is Schabbath (Sabbath),
* "Antiquities," vii. 2, 2 (vol. i. p. 346).
t " De Emend. Temp.," lib. i. p. 5, D.
THE JEWISH CALENDAR 23
meaning " a day of rest." For technical purposes the days are
numbered 1, 2, 3, 4, 5, 6, 7, Sunday being the first day, Monday the
second day, and so on to Saturday, the seventh day, which is the
Sabbath.
For Calendar purposes these days may be distinguished as feria 1,
feria 2, &c.
The Jewish day commences at Sunset, but for computations of the
Calendar it is assumed to commence at 6 p.m., for the Meridian of
Jerusalem. This is in the evening of the preceding Christian Civil
day, thus anticipating by six hours the commencement, at Midnight,
of the Christian Civil day ; but six hoars later than the commencement
of the Astronomical day at Noon. This is in agreement with the
ancient record of Genesis i. 5, " The evening and the morning were the
first day." Hence the Jewish Sabbath, feria 7, commences in the
evening of our Friday and terminates in the evening of Saturday.
The commencements of the months of the years, follow the same
rule.
It may be well to notice here the difference between " Corre-
spondence" and "Coincidence" as those terms will be employed
hereafter. When a Jewish day is said to " correspond " to a Christian
day reference is made to the last eighteen hours of the former and to
the first eighteen hours of the latter, periods which in both cases
include the twelve hours of day-time as distinguished from night-time.
Thus, the Jewish feria 1 is said to " correspond" to our Sunday ;
but feria 1 does not " coincide " with Sunday. The twenty-four hours
of feria 1 " coincide " with the twenty-four hours which elapse between
6 p.m. of our Saturday and 6 p.m. of Sunday.
In the same way, the Jewish year 6179 is said to " correspond " to
the Christian year 2419, and that its first day will be Monday,
October 1, A.D. 2418. It will be seen at once that the " correspondence "
extends only to the last nine months of the Jewish year 6179, and to
the first nine of A.D. 2419. The " coincidence " is really from 6 p.m.
of Sunday, September 30, 2418, to 6 p.m. of Friday, September 21,
2419.
The following Synopsis for three days may assist in indicating the
difference between the Jewish Calendar method of noting the hours
and our own ordinary Civil notation :
THE JEWISH CALENDAR
Jewish Notation.
(1. h. ch.
3
6
9
9 540
12
18
18 810
200
260
2 12
2 18
2 19 270
300
360
1
1
1
1
1
1
1 15
1
1
3 12
&c.
equivalent to
Ordinary Civil Notation.
h. in
Saturday ... 6 p.m.
9 p.m.
Sat.-Sun. .. Midnight.
Sunday .. 30 a.m.
3 30 a.m.
6 a.m.
9 a.m.
Noon.
12 45 p.m.
6 p.m.
Midnight.
6 a.m.
Noon.
1 15 p.m.
6 p.m.
Midnight.
6 a.m.
Sun.-Mon.
Monday
Mon.-Tues.
Tuesday
d-c.
It must be very distinctly understood that such an expression as,
for example, 7d. 3h. 540ch., when used to indicate the instant of time
at which some event takes place on a particular day of the week, means
nothing more than that 3 hours 540 chalakim of the seventh day of the
week have elapsed. Thus, if any event, such as the time of a Con-
junction of the Sun and Moon, be noted as occurring at 7d. 3h. 540ch.,
this does not mean that seven whole days, together with 3h. 540ch. of
the next day have elapsed since some fixed time, but simply that the
event takes place upon the seventh day of the week when 3h. 540ch. of
that day have elapsed, the instant when the event occurs being equiva-
lent to 9h. 30m. p.m. on a Friday in our own Civil notation, because
the seventh Jewish day commences at 6 p.m. on our sixth day.
If, however, it be expressly stated that the interval of time since
some fixed standard is 7d. 3h. 540ch., then it does mean that seven
whole days, together with 3h. 540 ch. of the eighth day have elapsed.
17. All time, for purposes of the Jewish Calendar, is computed
according to local time at Jerusalem ; that is, the computations are
made for the Meridian of Jerusalem. Maimonides quotes, as the
reason for this, Isaiah ii. 3 : " Out of Zion shall go forth the law, and
the word of the Lord from Jerusalem.*
"Kiddusch hachodesch," cap. i. viii. (De Veil, trans., p. 344).
THE JEWISH CALENDAR 25
At Jerusalem, Solar time is 2h. 21m. in advance of Greenwich
time. In other words, when it is 2h. 21m. p.m. at Jerusalem, it is
only Noon at Greenwich (v. post, Chap. IV. Article 47).
18. The Jewish MONTH is of two forms Astronomical and Civil.
The Astronomical Month is the mean length of a Lunation, or
Synodical Month ; its duration is taken as
29d. 12h. 793ch.,* or 29d. 12h. 44m. 3'3s.,
which only differs from the latest computation of Elger by '649 of a
second.
No variation has ever been made from this computation in the
Jewish Calendar. It was adopted, as previously stated, by the Rabbis
Samuel and Hillel II. from the computations of Hipparchus.
The Civil months consist of either 30 or 29 days ; but, before giving
the number of days in each of the months, it will be necessary to
speak of the year which, with the Jews, varies in length to a far
greater extent than that which exists between the common and
Bissextile year of the Christian Calendar.
19. THE YEAK. Although the Jews have adopted as the basis of
their Calendar the Metonic Cycle of nineteen years, or 235 mean
Lunations, yet their computation is more accurate than that of Meton.
He reckoned the mean length of the Tropical year to be 365d. Gh.
19m. 15}^s. ; the Rabbis 'Adda and Hillel II. employed the year of
Hipparchus, consisting of 365d. 5h. 55m. 25'4385s., or 365d. 5h.
OTch. 48reg.t
Dr. Sachau, in his Annotations at the end of his translation of
al-Biruni, says * that there can be no doubt as to the origin of this
year, for it can be exactly obtained through dividing by 19 the length
of 235 Synodical months of Hipparchus, thus
235 Lunations = 6939d. 16h. 595ch.
= 19 (365d. 5h. 997ch. 48reg.).
Petavius says that some assert the year of Babbi 'Adda to have
been 363d. 5h. 595ch. 48reg. These figures are clearly erroneous.
* Maimonides, ' Kid. bach.," viii. i. p. 375. Talmud, Megillath. v. 1.
t Scaliger, lib. iv. p. 279, A. Lazarus Bendavid, Art. 27, p. H2. Ad. Schwarz, p. 65, Ac.
t P. 3H7.
5; " De Emen. Temp." lib. ii. cap. xliii. p. 5)1.
,6 THE JEWISH CALENDAR
The 3 in the units place for the days inust be a misprint for 5, and
the 5 in the units place for the chalakini should be 7, for, a few lines
further on, Petavius says that the difference between the Solar year of
E. 'Adda and twelve Lunations, or 354d. 8h. 876ch., is lOd. 21h. 121ch.
If the interval of time which, he says, some have assigned to the year
of E. 'Adda were right, the difference would be only 8d. 21h. 119ch.,
which is absurd. In other passages he gives the length correctly.*
The nineteen years of the Jewish Cycle, whether they be Civil or
Astronomical, are divided into Common and Embolismic years. Of the
former there are twelve in every Cycle, each consisting of twelve Lunar
months. Of the latter there are seven, each consisting of thirteen
Lunar months.
The Embolismic years stand, in the numerical range of the cycle,
as,
3, 6, 8, 11, 14, 17, 19.t
This order, according to Dr. Sachau,J has only become canonical
since the time of Maimonides. It is not mentioned by al-Biruni.
Scaliger, and others, give, as a Latin version of the Hebrew
memorial for this order of intercalation, the words, "Ter, ter, bis,
ter, ter, ter, bis " " third, third, second, third, third, third, second."
Insomuch as the first year of their Era is accounted by the Jews in
their chronology as the first year in the first Cycle of nineteen years, it
is only necessary, in order to find the Cycle and position in the Cycle
of any given year, to divide the number representing the given year by
19. - The quotient will give the Cycle, the remainder will give the
position of the year in the Cycle.
If the remainder be one of the numbers given above, then the year
is Embolismic. If it be any other number, the year is Common. If
there be no remainder the year is the last in the Cycle, and is therefore
Embolismic.
This maybe reduced to the following general rule: If H denote the
( 7 TT -i- IS)
year, then it is Embolismic when s - -\ [j is greater than 11.
* E.g., ii. xlv. p. 93.
t Maimonides, " Kid. hach.," vi. xi. p. 370.
I "Annotations on al-Biruni," p. 390.
S Lib. vii. p. 626, B.
|| That is, the remainder after dividing 7 H + 13 by 19.
THE JEWISH CALENDAR 27
20. The arrangement, or system, of the Embolismic years in the
Cycle is not arbitrary. They are introduced when the accumulated
excess in the estimated mean length of the Solar years over the length
of twelve mean Lunar months attains to one month, or as near to
that point as possible. The exact coincidence of the 19 years of
an Astronomical Cycle with 235 Lunations, according to the: Jewish
estimation of the mean lengths of the true Solar or Tropical year, and
of a Lunation, may be shown as follows :
d. h. ch. reg.
Estimated length of the Tropical year ... 365 5 997 48
of twelve Lunations .. 354 8 876
Excess of one Tropical year 10 21 121 48
two years 21 18 243 20
three 32 15 364 68
Consequently,.
At the end of the 3rd year there would
be a deficit 32 15 364 68
But the 3rd year has a thirteenth month 29 12 793
So that the deficit is reduced to 3 2 651 68
At the end of the 6th year there would
be a further deficit for three years ... 32 15 364 68
35 17 1016 60
But the 6th year has a thirteenth month 29 12 793
So that the deficit is reduced to 6 5 223 60
At the end of the 8th year there would
be a further deficit for two years ... 21 18 243 20
27 23 467 4
But the 8th year has a thirteenth month 29 12 793
So that now there is an Excess of 1 13 325 72
During the next three years, the 9th,
10th, llth, there would accumulate
a deficit of . 32 15 364 68
THE JEWISH CAI.EXDAR
cl. h. ch. i\r.
would be a deficit 31 2 38 72
But the llth year has a thirteenth month 29 12 793
Which reduces the deficit to 1 13 3i>:> 7'2
At the end of the 14th year there would
be a further deficit for three years ... 32 15 364 68
34 4 690 64
But the 14th year has a thirteenth month 29 12 793
So that the deficit is reduced to 4 15 977 64
The deficit for the next three years, 15th,
16th, 17th, is 32 15 364 68
So that at the end of the 17th year it
would be '. 37 7 262 56
But the 17th year has a thirteenth month 29 12 793
So that the deficit is reduced to 7 18 549 56
During the next two years, 18th, 19th,
there would accumulate a deficit for
two years 21 18 243 20
29 12 793
But the 19th has a thirteenth month 29 12 793
And the Coincidence is exact
21. The Jewish computation of the Metonic Cycle differs from that
used in the Christian Calendar, for, in the first place, the Jewish Civil
year commences in the Autumn, with the first day of the month Tishri.
In the second place, the Cycle used by the Jews does not commence
simultaneously with the Cycle of our Golden Numbers, but two years
and three to four months earlier. Hence every Number in the Jewish
Cycle of nineteen years corresponds to two of our Golden Numbers,
partly to the one, partly to the other.
For example : The Jewish year 5656 commenced in the evening of
THE JEWISH CALENDAR 29
September 18, A.D. 1895, its first day being said to correspond to
September 19. It closed in the evening of September 7, A.D. 1896.
It was the thirteenth year in a Cycle, for the remainder is 13 when
5656 is divided by 19. But the Golden Number for A.D. 1895 was xv.,
and for 1896 it was xvi.
So again, the next Jewish year 5657 commenced on September 7,
1896, and ended on September 27, 1897. It was the fourteenth year in
a Jewish Cycle ; but the Golden Number in the Gregorian Calendar for
1896 is xvi., and for 1897 it is xvii.
In the same way it will be found that every year in the Jewish
Cycle has a number which differs by 2 for the first part, and by 3 for
the latter and greater portion of the year, from the Golden Numbers
of the two corresponding Christian years.
22. There is another and more important difference between the
Calendar years of the Jews and Christians. While the latter have
only two forms for the Civil year namely, the common year of 365
days and the Bissextile of 366 the Jews have no less than six. Their
Common and Embolismic years are each subject to three different
forms. The Common year may contain 353, 354, or 355 days ; the
Embolismic may have 383, 384, or 385. This variation is rendered
necessary by a regulation of the ceremonial law, which will have to be
presently explained. It prohibits the first day of the year from falling
upon either the first, fourth, or sixth day of the week Sunday,
Wednesday, or Friday. Hence, if the first day of a year fall, by
computation, on one of these days, its commencement must be post-
poned to the following day ; in other words, the previous year must be
lengthened by one day. Sometimes the commencement of a year has
to be postponed for two days, for other reasons which also will be
explained.
On these accounts the year has three separate forms, each of which
may belong either to a Common or to an Embolismic year, so that
there are six forms in all.
COMMON YEABS, of twelve Lunar Months.
(1) The Ordinary, or Eegular Common year. The months have
thirty and twenty-nine days alternately, six of each. A year of this
form has therefore 354 days.
3
(2) The Imperfect, or Deficient Common year. A year of this
form has 353 days. The year is not shortened by taking away its last
day, but the third month, Kislew, is shortened by one day. It has
only twenty-nine days, the normal number being thirty.
(3) The Perfect, or Abundant Common year. In a year of this
form, which has 355 days, the extra day is obtained by making the
second month, Marheshwan, to have thirty instead of twenty-nine days.
EMBOLISMIC YEAES, of thirteen Lunar Months.
(4) The Ordinary, or Eegular Embolismic year has an intercalated
month of thirty days. It therefore contains seven months of thirty,
and six of twenty-nine days, or 384 days in all.
(5) The Imperfect, or Deficient Embolismic year. The third
month; Kislew, has only twenty-nine days instead of thirty as in
the Deficient Common year. This loss of one day, with the addition
of the thirty that are intercalated, gives to a year of this form 383
days.
(6) The Perfect, or Abundant Embolismic year. The second
month, Marheshwan, is increased in length from twenty-nine to
thirty days, as in an Abundant Common year. This increase, with
the addition of the thirty intercalated da} r s, gives 385 days to a year
of this form.
23. Whenever an additional month is intercalated, that is to say
seven times in every nineteen years, it invariably comes next after
the fifth month of the Civil year, the last but one of the Ceremonial
year. It comes next before Adhar, whose name and place it takes.
Adhar itself, in these Embolismic years, is called Adhar scheni, Second
Adhar, or Ve-Adhar, that is " after Adhar." The intercalated month
has always thirty days, while Adhar itself, now become Adhar scheni,
retains its usual length of twenty-nine days.*
Al-Birunl f says : " They added these days as a complete month
[i.e., thirty days] , which they called the first Adhar, whilst they called
the original month of this name the second Adhar, because of its
following immediately behind its namesake."
* Maimonides, " Kid. hach.," viii. 5. " Anno intercalari, quoniam Adar nuiuerantur
duo, primus eorum fit plenus, cavus alter." De Veil, trans., p. 376.
t P. 63.
THE JEWISH CALENDAR 31
It is necessary to be particular with respect to this fact, for the
very reverse is sometimes stated or implied. But a great mistake is
made when it is said that Ve-Adhar is the intercalated month, and
that it has only twenty-nine days, while a thirtieth day is added
to Adhar. With respect to this error, Meier Koenick says that most
of the chronologists are mistaken in supposing that Adhar II., or
Ve-Adhar, is the intercalary month ; the month Adhar in Common
years, and Adhar II. in Embolismic years are identical. He states
I distinctly that in Embolismic years Adhar I. has thirty days and is
the intercalary month, and that the second Adhar, or Ve-Adhar, has
twenty-nine days.*
Al-Biruni says : t " According to another opinion, the first Adhar
is the original month, the name of which, without any addition, was
used in the Common year, and the Second Adhar is to be the Leap-
month in order that it should have its place at the end of the
year, for this reason, that, according to the command of the Thora, t
Nisan was to be the first of their months. This, however,
is not the case. That the Second Adhar is the original month is
evident from the fact that its place, and length, the number of its
days, the feast and fast-days which occur in it, are not liable to any
changes. And of all these days nothing whatsoever occurs in the
First Adhar of a leap-year. Further, they make it a rule that, during
the Second Adhar, the Sun should always stand in the Sign of Pisces,
whilst in the First Ahhar of a leap-year he must be in Sign of
Amphora."
The fact that, in an Embolismic year, all the Fasts and Festivals
which are proper to Adhar are observed in Ve-Adhar is sufficient
proof that the additional month is formed by the intercalation of
thirty days before Adhar and not after it. It proves, moreover, that
a day is not added to Adhar in Embolismic years, but that in such
* "System der Zeitrechnung," p. xxviii. " Adar der Iste hat 30 Tage, 1st das Schaltmonat.
Der 2te Adav oder Veadar hat 29 Tage. Der meisten Chronologen irren, wenn sie der
Meinung sind, dass der Monat Adar der 2te oder Veadar der Schaltmonat sei, wo sei wohl
der veranderte Name Veadar dazu verleitete, welcher Name im Hebraischen noch einmal
Adar nur bedeutet. Der Monat Adar im gemeinen und der Monat Adar der 2te im
Schaltjahr sind identisch, beide haben nur 29 Tage, und in beiden werden auch die Feste,
die fur diesen Monat angeordnet sind, als z. B. das Hamansfest u. s. w. gefeiert. Der
Monat Adar der Iste ist der Schalt-Monat und hat 30 Tage."
t " Vestiges," p. 63.
t The Book of the Law.
32 THE JEWISH CALENDAR
years it has still twenty-nine days only ; and it is the original Adhar
which, in these years, is called Ve-Adhar, or Adhar scheni.
The authors of " L'Art de Verifier les Dates " * as w r ell as Ideler, *
Isidore Loeb, * and Lindo, appear to be in error in this respect.
24. The table on page 33 gives the number of days in the months
for each of the six different forms of the year ; the last column
contains the names as they are usually written in England.
25. It should be noticed here that the number of days from the
beginning of Nisan to the end of the year never varies. In each of
the six forms of the year the last six months contain 3 x 30 + 3 x 29,
or 177 days. The variations in the length of the year are caused by
the changes made during the first six months. In Common years the
months Marheshwan and Kislew vary from their regular length
when the year is deficient or abundant. In Embolismic years there
is the same variation in the length of these months as well as the
greater change caused by the addition of the Intercalary Adhar.
The following is the arrangement :
COMMON YEARS.
Deficient. From Tishri 1, inclusive, to Nisan 1, exclusive, 176 days.
Regular. 177
Abundant. 178
In each form : From Nisan 1, inclusive, to the end of the year,
177 days.
* Pt. ii. torn. ii. p. 115. "Dans leur annee extraordinaire il y en avait un treizieme
qu'on intercalait apres adar, et qu'on appelait par cette raison rcddur, le second adar; de
sorte que 1'annee extraordinaire avait treizemois."
t Band i. p. 541. "Man sieht also Thischri, Schebat, Adar im Schaltjahr, Xisan
Sivan und ab haben immer dreisig, Tebeth, Adar im Gemeinjahr oder Veadar im Schaltjahr,
Ijar, Thanius und Elul immer neum und zwanzig Tage."
J Tables du Calendrier luif, Paris, 1866, p. 4. "Dans les annees embolisniiques le. 6
mois a 30 jours au lieu de 29, et le mois supplemental a 29 jours ; de sorte que les aiinees
embolismiques ont 30 jours de plus que les annees communes."
S " Jewish Calendar for Sixty-four Years," p. 5. " In Embolismic years Adar has thirty
days, and the Intercalary month, Ve-Adar, twenty-nine."
THE JE WISH CALENDAR
33
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34 THE JE WISH CALENDAR
EMBOLISMIC YEARS.
Deficient. From Tishri 1, inclusive, to Nisan 1, exclusive, 206 days.
Regular. > 207 ,,
Abundant. ,, ,, 208 ,,
In each form: From Nisan 1, inclusive, to the end of the year,
177 days.
Also : Because from Nisan 1, inclusive, of any Civil year, H, to
Tishri 1, exclusive, of the following year, H + 1, there are always 177
days, therefore Tishri 1 of the year H + 1 is always the 163rd day
after Nisan 15 of the year H. For in every year, whether it be defi-
cient, regular, or abundant, Common, or Embolismic, there are
From Nisan 16 to 30 15 days.
'lyar has always 29 ,,
Sivan 30
Tamniuz ,, 29 ,,
Abh 30
'Elul 29
162
and Tishri 1 of the next year is the 163rd day. It will be found here-
after that use is made of this fact in computing the date of the
Passover.
26. The Astronomical Lunar year is also of two forms Common
and Embolismic. These forms, unlike those of the Civil years, are
constant ; they are not divided into regular, deficient, and abundant
lengths.
The Common Astronomical year is the duration of time occupied
by twelve Lunations, namely,
354d. 8h. 876ch.
or, 354d. 8h. 48m. 40s.
The Embolismic Astronomical year is the duration of thirteen
Lunations, namely,
383d. 21h. 589ch.
or, 383d. 21h. 32m. 43'3s.
35
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THE JE WISH CALENDAR
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THE JEWISH CALENDAR
37
27. In the preceding Table, which is given as an example of eight
consecutive Jewish years, the commencement of each month must be
understood as taking place six hours earlier than the corresponding
Gregorian day. Thus, Tishri, A.M. 5650, is entered in the Table as
corresponding to September 26, A.D. 1889. It commences at 6 p.m.
on September 25,* which is six hours before the commencement of
the Civil day, September 26. In fact, Tishri 1, A.M. 5650, really
coincides with six hours of September 25, and eighteen hours of
September 26. So it is throughout the Table.
28. It will be useful, for purposes of reference, to collect here in a
tabular form the leading elements of the Jewish Calendar.
(1) The Common Civil year, Eegular 354 days.
Deficient 353
Abundant 355
The Embolismic Civil year, Regular 384
Deficient 383
Abundant 385
(2) The Astronomical month 29d. 12h. 793ch.
= 29d. 12h. 44m. 3'3s.
(3) Twelve Astronomical months 354d. 8h. 876ch.
= 354d. 8h. 48m. 40s.
(4) Thirteen 383d. 21h. 589ch.
= 383d. 21h. 32m. 43'3s.
(5) Cycle of nineteen years 6939d. 16h. 595ch.
=6939d. 16h. 43m. 3'3s.
From these figures we obtain the remainders after subtracting
seven days as often as possible :
(6) For the Astronomical month Id. 12h. 793ch.
(7) Twelve Astronomical months 4d. 8h. 876ch.
(8) Thirteen ,, 5d. 21h. 589ch.
(9) Cycle of nineteen years 2d. 16h. 595ch.
(10) two Cycles 5d. 9h. HOch.
(11) three Cycles Id. Ih. 705ch.
(12) four Cycles 3d. 18h. 220ch.
* 6h. 34m. for the Latitude of London.
THE JEWISH CALENDAR
Compare with these
a. Mean Julian year . 365d. 6h. Om.
b. Cycle of nineteen mean Julian years 6939d. 18h. Om.
c. Mean Gregorian year 365d. 5h. 49m. 12s.
d. Cycle of nineteen mean Gregorian years... 6939d. 14h. 34m. 48s.
e. Cycle of 400 Gregorian years 146097d.
Hence we have-
CIS) The excess of a mean Julian year above
a Jewish Common Astronomical year
(14) The excess of a Jewish Embolismic
Astronomical year above a mean
Julian year
(15) The excess of nineteen mean Julian
years above Cycle of nineteen
Jewish years
(16) The excess of the Jewish Cycle of
nineteen years above nineteen mean
Gregorian years
lOd. 21h. llm. 20s.
= 10d. 21h. 204ch.
28d. 15h. 32m. 43'3s.
=28d. 15h. 589ch.
Od. Hi. 26m. 56'6s.
Od. Hi. 485ch.
Od. 2h. 8m. 15'3s.
Od. 2h. 148'59ch.
29. Inasmuch as the Jewish Cycle of nineteen years is shorter by
Ih. 485ch. than nineteen mean Julian years, it follows that ever since
the formation of the Jewish Calendar the close of every Cycle has
retrogressed from the Julian Calendar. In other words, the com-
mencement of every Jewish Cycle of nineteen years comes a little
nearer to the beginning of the Julian year than did the commencement
of the previous Cycle. This retrogression will amount to one day in
less than 315 years. Hillel formed the Calendar in A.D. 358 ; since
that time 1542 years have elapsed, and therefore (measuring by Jewish
Astronomical years) the commencements of the present Jewish years
ought to have approached nearer to the commencements of the Julian
years by nearly five days.
On the other hand, if the mean length of the true Solar year be taken
as 365d. 5h. 48m. 46s., the value of nineteen true Solar years will be
6939d. 14h. 26m. 34s. The length of the Jewish Astronomical Cycle
THE JEWISH CALENDAR 39
of nineteen years exceeds this interval of time by 2h. 16m. 29'3s. It
follows that the commencement of every Jewish Cycle conies a little
later, with reference to true Solar time, than the commencement of the
preceding Cycle. This advance will amount to a whole day in a little
less than 201 years. Assuming, then, that the Calendar of Hillel was
correct, both by Sun and Moon, in the year 358, it follows that all the
Jewish Fasts and Festivals are now about seven days later in the year
by the Sun than they were at that time. Unless some correction be
made, the time will arrive when the first day of the Jewish year will
have left the season of the Autumnal Equinox, and have advanced to
the Winter ; while the Feast of the Passover instead of being observed
in the Spring will be transferred to the Summer. It will not, however,
be till A.D. 6372 that the error will amount to a whole month, and
may then be easily corrected by dropping an Embolismic month.*
30. Table III. shows the Astronomical duration of time in the
Jewish Common and Embolismic years ; and Table IV. shows the
time elapsed at the close of each year of a Cycle. By Table V. the
duration of any given number of Jewish Cycles may be found. These
are all according to Astronomical computation, and must not be
confused with the lengths of the Civil years and Cycles. Table V.
will be used as follows :
Kequired the Astronomical duration of 327 Cycles.
300 Cycles = 2081906d. 21h. 300ch.
20 = 138793d. 19h. 20ch.
7 = 48577d. 19h. 925ch.
327 = 2269278d. 12h. 165ch.
* ( 'i'. Isidore Loeb, " Tables de Cal. Juif," p. 6.
CHAPTEE III
THE JEWISH MUNDANE ERA
31. MOLED, pi. MOLEDOTH, is a Hebrew word meaning renewal,
rejuvenescence. It would be properly applied to the phase of the
Moon at the instant of time when her Conjunction with the Sun takes
place. It is, however, commonly used not for the actual time of New
Moon, but for the computed time, which governs the commencement
of each month, and, thence, the commencement of each year and of
each Cycle.
Thus, the Molad* for any month is the computed time of New
Moon which determines the Astronomical commencement of the
Lunation, as distinguished from the Civil commencement of the
month, which is affected by other considerations. The Molad for
a year is the Molad for the first month of that year. The Molad for
a Cycle is the Molad for the first month of the first year of that Cycle.
The Molads are not expressed in full ; that is to say, they do not
give the whole interval of time elapsed since the commencement of
the Jewish Era, but only the feria, or day of the week, and the time
upon that day at which the computed New Moon occurs. Thus : If
it be stated that the Molad for a certain year is 5d. 13h. 259ch. it
means that the first New Moon of that year occurs, by computation,
on feria 5, at 13h. 259ch. after the commencement of that day,
corresponding to Thursday, 7h. 14m. 23s., a.m.
32. It must always be remembered that the computed time of
New Moon, for the Jewish Calendar, is not the time of the actual
Conjunction of the Sun and Moon. The length of a Lunation, as
* The Anglicised form of the word as it is usually employed.
4
THE JEWISH CALENDAR 41
adopted by the founders of the present permanent Calendar, is a
constant quantity, whereas the Lunations of the true Moon of the
Heavens are variable in their duration. The Moon of the Jewish
Calendar is a mean or average Moon moving uniformly, such as the
artificial Moon of Hilarius, which is used in the Julian and Gregorian
Calendars of the Christian Church.
The present Calendar is called permanent because no alteration
can be made in any Jewish law, including the Calendar, except by the
Great Synhedrion, and only when the Assembly is at Jerusalem. The
Calendar, therefore, must, of necessity, remain permanent, and can be
subjected to no correction until such time as the Synhedrion shall
again be able, under the Will of God, to meet in the Holy City a
time to which many look forward with hope and expectation.
33. The Jews do not reckon the commencement of their Mundane
Kni from the day upon which they believe that the world was created,
although the contrary to this is very often erroneously stated.
They hold that the world was created by God at the time of the
Autumnal Equinox, September 21, in the year of the Julian Period
954, B.C. 3760, and that the Sun and Moon were formed on the fourth
day of the week at 15h. measured from 6h. of the preceding evening,
that is, at 9h. in the morning of feria 4, Wednesday.* But the
Mundane Era, the Calendar, and the computation for New Moons do
not start from this point. They commence from 'a fictitious or
imaginary Moon, the first Moon of an imaginary or anticipative year
next preceding the year of the creation of the world. 1 The first day
of this imaginary Moon, if it had existed, would have been in the year
of the Julian Period 953, on the second day of the week, feria 2, at
5h. '204ch. after the commencement of that day, that is, at llh. 204ch.
p. m-. for the Meridian of Jerusalem.
This day corresponds to Monday, October 7, B.C. 3761, and the
time to Jlh. 20m. p.m., or 40m. before the close of that Julian day at
midnight. This day and hour is the Jewish Epoch, or Commencement
of the Era, from which all computations for the Calendar are made.
* Genesis i. 16, 19. "And God made two great lights, and set them in the firmament of
heaven . . . and the evening and the morning were the fourth day."
t Compare with this the commencement of the Dionysian Paschal Cycle ; it does not
commence simultaneously with the first year of the common Christian Era, but is reckoned
from the preceding year, its first day being January 1, B.C. 1.
4 2 THE JEWISH CALENDAR
34. It is not clear how the exact day and hour were determined,
neither is it known when this Epoch was first introduced. It is
possible that Eabbi 'Adda or Eabbi Samuel may have computed
backwards from the Molad of some year or Cycle as actually observed
by themselves or by Persian astronomers, and that their reckoning
was adopted by Hillel II. ; or Hillel himself may have made an
independent computation of the New Moons, reckoning backwards
from the first New Moon of the Cycle current when he formed the
Calendar ; that is to say, from the Molad for the Jewish year 4105,
the first in the 217th Cycle, which was 2d. 4h. 204ch. The day of the
New Moon of Tishri in that year corresponded to Monday, Sep-
tember 24, A.D. 344.
However this may be, it is from the Molad for Tishri in the year
of the Julian Period 953, 2d. 5h. 204ch., Monday, October 7, B.C. 3761,
that the commencements of all the years of the Jewish Calendar, as
determined by Hillel, are computed.*
This Molad is said by Scaliger, Petavius, and others to be called
the Molad TOHU, answering to the Greek x a( >e> " confusion," " nothing-
ness."! It is generally called the Molad BeHaRD,t or B'HaRaD.iJ
35. The passage which has just been quoted, in a footnote, from the
" Kiddusch hachodesch " may seem opposed to the statement that the
Era is reckoned from an imaginary, anticipative year the year which
would have next preceded that of the creation of the world had there
been then any measure of time.
The explanation, if indeed the matter can be explained, is some-
what complicated.
* Maimonides, "Kiddusch hachodesch," De Veil's trans., cap. vi. 8, p. 369. "Jam exordium
putandi ducendum est ab prima post constitutum mundum luna nova. Ea fuit ad secundam
hebdomadse noctem post horam quintam, et consequentis horse scrupulum quartum et ducen-
tesimuin : character est 2. 5. 204. Ab hac oportet luna nova putandi initium repeti."
t Scaliger, " De Emend. Temp.," lib. vii. p. 631, C. " Tohu enim ipsis est, quod veterebus
Graecis \uot;. J '
Petavius, lib. ii. cap. xlvi. torn. i. p. 93. " Novilunium porro conficti illius anni vocnnt
novilunium Tohu, id est confusionis, sive Nihili, quod tune luna nondum esset a Deo comlitu.
Acciditque novilunium illud feria II., hora 5, 204, ab initio noctis."
So, too, Petav., vii. cap. xvii. p. 387. "Ac novilunium Tohu, hoc est confusionis et inane,
sive fictivuni, vocant illud istum."
Adolf Schwarz, p. 50.
I Isidore Loeb, p. 5. col. 2.
S L. Bendavid, p. 13, 12. Adolf Schwarz, p. 50, note 2. According to the Hebrew
method of numeration the letter B stands f or 2 ; H for 5 ; R for 200 ; D for 4.
THE JEWISH CALENDAR 43
De Veil, in a note on the passage quoted, asks the question :
" How can it be possible that the first New Moon after the Creation
occurred on the second day, when we have it laid down in the Law that
the luminaries were created on the fourth day, and man upon the
sixth day ? " In order to " untie this knot " he consulted the Hebrew
Commentaries on Maimonides, and found that it was "very necessary
to know that God completed the creation of the first man at the third
hour of the sixth day from the foundation of the world." [He
evidently means the third hour of the day-time, as distinguished from
the night-time ; this would be more usually called the fifteenth hour,
being measured from six o'clock on the preceding evening]. "For
God gathered together the earth out of which He formed the first
man during the first [thirteenth] hour of that day ; and prepared it
during the second [fourteenth]. Since, therefore, from the time of
the first foundation of the world to that of the perfected man there
had elapsed five whole days and fourteen hours of the sixth day, we
must make it our business to know both the month to which those
days and hours belong, and also the first New Moon of that year to
which the month belongs. From the time therefore of that New
Moon, which occurred when the second [fourteenth] hour of the sixth
day was ending, there must be subtracted four days, eight hours, and
eight hundred and seventy-six chalakim (4d. 8h. 876ch.), which is the
excess of a Common Lunar year of twelve months above an exact
number of weeks ; and we find that the first New Moon of the year
which preceded the creation of man occurred on the second day of the
week, when five hours and two hundred and four chalakim of its night
had elapsed. ' Its character [Molad] is therefore 2d. 5h. 204ch. And
certainly, by computing those years which have elapsed since the
creation of the world, this anticipative year may be determined. In
this manner it seems to me that the passage is explained."
The explanation may not be quite so clear to others as it is to
De Veil. He does not say why the New Moon, from the Molad of
which he subtracts the excess of a Common year, is set down at
6d. 14h. Och., that being the time at which the creation of the first
man was completed. Scaliger and Petavius profess to throw some
light upon this point. The former says- 1 " that the New Moon, whose
Molad is 2d. 5h. 204ch., is called Novilimium Tohu. It is a mathe-
* (G<1. 14h. Och.)-(4d. 8h. 876ch.) = 'J<1. oh. '204ch.
f "De Emend. Temp.," viii. p. 631. C.
\
44 THE JEWISH CALENDAR
matical anticipation, Tr/ooXijTratg fu&qftartKfi. But by the Jews this
New Moon is called Neomenia 'rrmrXifewz ; so it is said to be 'criirAi&c
<rf A/;i>ic " [a rebuking, or upbraiding of the Moon]. "For the Jews
have a Folk-lore (fingunt) that the Moon, being jealous of the Sun,
expostulated with God because the Sun shone together with her.
For every ruling power is impatient of a consort. And, being
severely rebuked by God, was shut up in darkness, and not permitted
to shine until man was created. So for two days she did not appear,
which indeed is indicated by their New Moon Tohu."
The way in which Scaliger takes Tohu as indicative of this is clear.
If the excess of a Common year, 4d. 8d. 876ch., be subtracted from
the time recorded by tradition for the creation of the Moon, namely
4d. 15h. Och., then the Molad for the Epoch would be 7d. 6h. 204ch ;
but it is 4d. Oh. 204ch., which is obtained by subtracting the excess of
a Common year from Gd. 14h. Och. Therefore the interval of time
between 4d. 15h. Och. and 6d. 14h. Och., or two whole days all but one
hour, must have been lost to the Moon. In other words, she was
punished by being shut up in darkness for forty-seven hours !
Of course Scaliger places no faith in this Folk-lore. He speaks of
it as being utterly ridiculous. And it is hardly necessary to say that
no Jewish scholar treats the myth that has been so ingeniously
invented with any more respect.
Petavius relates very much the same story.* His method of
reasoning is somewhat complicated, but the substance of his account
is as follows : He says that such of the Jews as adopt a particular com-
putation (that is, those who take .for the Epoch, Monday, October 7,
B.C. 3761, which was not always universally adopted), consider that
the Sun and Moon were created together in the first year of the
world, at the time of the Autumnal Equinox, namely, on feria 4, at
the fifteenth hour from the beginning of the night, that is, at 9 in the
morning of Wednesday. The Moon was then endowed with a bright-
ness equal to that of the Sun ; but, when she spoke contemptuously,
and said that one luminary was quite enough for the world, she was
punished by God for her presumption, and not suffered to shine for
one day and twenty-three hours, nearly two whole days. Consequently
the beginning of the first actual Lunar month, and of the first year,
was delayed till the fourteenth hour of feria 6, that is to 8 a.m. on
Friday morning.
* " De Emend. Temp.," lib. ii. cap. xlv. p. !>;}.
45
Assume then, he continues, that the Sun and Moon were created
together on September 24, at 9h. a.m., in the year of the Julian
Period 954. The Sunday letter was E, and the day was, therefore,
Wednesday.
If this had been the commencement of the first actual Lunar
month the Molad for Tishri would have been 4d. 15h. Och. ; but the
commencement was delayed to the fourteenth hour of Friday,
September 26 : and the Molad from which to reckon would become
the sum of 4d. 15h. Och., and Id. 23h. Och., or 6d. 14h. Och.
If there had been a Lunar year preceding this it would have con-
sisted of 354d. 8h. 876ch., the excess of which above an exact number
of weeks is 4d. 8h. 876ch., which would be the Molad for Tishri in the
fictitious, anticipative year, answering to 953 of the Julian Period.
This is the Molad Tohu, from whence the Era is made to commence.
Thus it appears, he continues, that one day and twenty-three hours,
being the interval which elapsed between the first shining of the Sun
and the first shining of the Moon, is counted as though it were a whole
year ; and this, Petavius asserts, is the rule of the Jewish Masters
"Dies unus in anno pro anno computatur." The statement is
incorrect ; the Jewish masters hold no such doctrine. Moreover, the
saying does not apply, for the interval to be accounted for is not Dies
unus, but two days all but one hour.
The argument from the Molads will be better understood when the
method by which they are computed has been developed.
36. The fact is that Jewish chronologists are not in exact agree-
ment as to the year which is to be taken for the commencement of the
Era. There are three opinions with respect to it.
First, that which may be taken as the orthodox or generally
received view, that Adam was perfected on the sixth day, when five
whole days and fourteen hours had elapsed from the first instant of
creation. These days belong to the end of a year which terminated
at the moment when Adam was perfected by God, and, " Why
should they be lost ? " Why should they not be reckoned as forming a
part of the Era ? If they be counted as they ought to be we shall
have (6d. 14h. Och.)-(4d. 8h. 876ch.) as the Molad for the day, which
would have been Tishri 1 in this year, and that is the proper Epoch
from which the Era should be reckoned.
The second opinion is that the Epoch should be the instant of the
4 6 THE JE \VJSH CALENDAR
perfecting of Adam, namely, the fourteenth hour of the sixth day, and
the Era, which then might properly be called Era.Adami, must be
computed from that Epoch. This would make a difference of one
year in dating, so that, for example, Annus Mundi 5657 would be
Annus Adami 5656.
The third opinion is that no year ought to be counted at all until it
is completed, so that the year of the Creation is the year 0. This
makes a difference, from the Calendar, of two years in dating, and
those who adopt this view would call A.M. 5657 the year 5655.
This is analogous to the contention of some, who still maintain
erroneously that the first year of the Christian Era was the year 0. A
fallacy which has been repeatedly exposed.
37. The Jewish Era of the Calendar is, consequently, Mundane,
commencing with Monday, October 7, B.C. 3761.
Hence, if 3761 be subtracted from the number representing any
Jewish year, then the year of the Lord, which will be found is that
which in its Autumn season* begins to coincide with it. Thus : For
the Jewish Mundane year, or A.M., 5606, we have 5606 3761 = 1845 ;
showing that A.M. 5606 commenced some time in the Autumn of
A.D. 1845, and consequently ended some time in the Autumn of 1846.
If the procedure be reversed, the Jewish year coinciding with any
given year of the Lord may be found. That is, if 3761 be added to
the year of the Lord, then the Jewish year, which commences in the
Autumn of the given year, will be known. Thus : For A.D. 1864, we
have 1864 + 3761 = 5625, showing that in the Autumn of 1864 the
Jewish year 5625 had its commencement.
In establishing the correspondence between Jewish and Christian
dates, care must be taken to ascertain precisely the Christian year to
which the month in the Jewish date belongs. Suppose, for example,
that it were required to find the Christian year in which Nisan 15, of
A.M. 5660, occurs. It would not be correct to say that A.D. 1899 is
the year required because 56603761 = 1899. This equation only shows
that A.M. 5660 began in the Autumn of 1899.1 The last three months
of 1899 must have elapsed before Nisan 15 of A.M. 5660 could have
been reached, for this day always occurs in the Spring ; accordingly,
* August, September, October. The Je%vish Civil years are variable in length, but never
of the same length as the Julian or Gregorian Civil years.
t It began six hours before Tuesday, August 24, Julian = September 5. Gregorian.
THE JEWISH CALENDAR 47
it is in the Spring of A.D. 1890 that the Nisan 15 in question
occurred.*
The first four months of every Jewish Civil year, beginning with
Tishri 1, may have either 117, 118, or 119 days, according to whether
the year be Deficient, Kegular, or Abundant. This applies both to
Common and Embolismic years. Suppose some given year, H, to be
abundant, so that its first four months have 119 days, and let Tishri 1
correspond to September 6 in the Christian year Y. December 31 will
be the 118th day of the Jewish year H. These 118 days of the
Christian year Y will cover the 30 days of Tishri, the 30 of
Marheshwan, the 30 of Kislew, and 28 of Tebeth. The last, or 29th
day of this month Tebeth, and all the remaining months of the Jewish
year H, fall within the Christian year Y + l.
It does not appear that the custom of dating from the creation of
the world was generally employed by the Jews till towards the end of
the fourteenth century. It is possible that this Era may have been
originally suggested by Maimonides, who died A.D. 1204. Bartolocci
says that it was introduced gradually in his time,t but it is not by
any means established that it was used at all in his time.
It is very generally said that previous to the fourteenth century the
Jew employed the Era of the Seleucidae. M. Schwab is strongly
opposed to this, and insists that this Era, called by the Jews the Era
of Contracts, was only used when it was forced upon them by the
Syrian Kings. When they obtained their freedom under the Has-
monaean princes they at once abandoned this method of dating.
That is his opinion, the reasons for which are stated hereafter in
Chapter IX., Megillath Ta'anith, Day xvi.
The Era of the Seleucidae is still used by the Jews of Yemen, or
Southern Arabia.
38. Schwarz refers} to the confusion of ideas that exists with
respect to the true meaning of the Molads. In illustration of this he
* Saturday, April 1, Julian = April 14, Gregorian. With regard to the error which may
be made see pout, Article 68.
t " Bibliotheca magna Hebraica," part ii. p. 430. " ^Era contractuum maxime fuit in
usu apud Hebrseos, perduravitque usque ad tempora K. Mosis Bar Maimonis, quo tempore
jam paulatim introductus erat mos numerandi ab aera creationis mundi et seorsim dimissa
(era contractuum, ita ut hodie omnino cessaverit in Synagoga." The quotation is not taken
direct, but from Ideler, " Handbuch," bd. i. p. 568.
J " Der Jiidische Kalendnr," p. 58, footnote 1.
48
quotes the definition of the word as given by Ideler. " Molad that
is birth of the new luminary, called New Moon ; but not the true
Conjunction which we call New Moon, only the time at which the
Moon first becomes visible, after the Conjunction, in the evening
twilight, which the Greeks call vov/mrivta. The reckoning gives the
Molads so that, as a rule, the crescent of the Moon is visible on the
day which the Molad indicates."*
Thus Ideler very distinctly asserts that the Molad gives the day
upon which the New Moon first becomes visible an extraordinary
mistake, for, as previously stated, the Molad gives the time of Conjunc-
tion with the Sun of an artificial Moon moving uniformly in the
heavens, and has nothing to do with the first visibility of the crescent
of the true Moon. Ideler is correct in stating that the Molad does
not give the time of the true Conjunction ; and he is also correct
when he says beyond the passage quoted by Schwarz " that i,he
interval between any two successive Molads is the mean duration of a
Synodical month, 29d. 12h. 793ch." The very fact of this interval
being a constant quantity proves that the Moon of the Molads is sup-
posed to move uniformly, which is not the case with the true Moon of
the Heavens, whose Lunations are variable in length. But if the
Moon of the Molads move uniformly, how can the Molad indicate the
first visibility of the true Moon which does not move uniformly ?
Moreover, even if the true Moon did move uniformly, the interval of
time which elapses between her actual Conjunction with the Sun and
her first visibility in the evening twilight could not by any possibility
be a certain definite, constant quantity.
Schwarz adds that, to his regret, he is unable to refer to Lazarus
Bendavid, and therefore he cannot say whether Ideler obtained from
Bendavid or from Auerbach this " piece of wisdom " " Weiseheit."
There is no doubt but that he took it from L. Bendavid, who says :
"Moled (birth, i.e., of the Moon), New Moon, that is to say, the
instant of the visible Conjunction of the Sun and Moon.t He con-
* " Handbuch," Band 1, p. 543. " Moled, Geburt. namlich des neuen Lichts, heist der
Neumond, aber nicht gerade die Conjunction, die wir unter Neumond verstehen, sondern die
Zeit, wo der Mond nach der Conjunction zuerst wieder in der Abenddiinimerung sichtbar
wird, was die Griechen vovin]via nannten. Die Bechnung gibt namlich die Moleds so, dass
in der Kegel die Mondsichel au dem Tage erscheint, auf den der Moled trifft."
t " Zur Bevechnung und Geschichte des Jiidischen Kalenders," p. 5, 6. " Moled
(Geburth, sc. des Mondes), Neumond, heist der Augenblick der scheinbaren Conjunction von
Sonne und Mond."
THE JEWISH CALENDAR 49
tinues, as does Ideler, "The interval from one Molad to another is,
according to the Talmudists and Maimonides, fixed at 29d. 12h. 793ch."
39. COMPUTATION OF THE MOLADS. The length of a Jewish
Astronomical month, 29d. 12h. 793ch., exceeds an exact number of
weeks by Id. 12h. 793ch. Consequently, if the Molad for Tishri in
any given year be known, the Molads for all the months in that year
will be found by the successive additions of Id. 12h. 793ch.* Seven
days, and all multiples of 7, are to be rejected whenever the sum of
the days, hours, and Chalakim amounts to or exceeds 8 days. The 7
is not, however, to be rejected from such a Molad as 7d. 15h. 60ch., for
this, as previously explained, indicates a certain time upon the seventh
day, and not that the seventh day is completed and the eighth is
entered. It is evident that 7 cannot be subtracted until the last
hour of the seventh day has elapsed.
It would, perhaps, prevent a confusion of ideas upon this point if
the feriae of Molads were printed in Roman numerals, reserving the
Indian numerals for the hours and Chalakim, thus : iv. 7. 819, or
vii. 15. 60. This, however, is not the custom.
Take now, for an example, the method of obtaining the Molads for
the months of the first year of the Jewish Era, when the Molad for
Tishri was 2d. 5h. 204ch. ; in other words, this month commenced,
Astronomically, upon the second day of the week, when 5h. 204ch. of
that day had elapsed.
d. h. ch.
Molad of Tishri 2 5 204
Add 1 12 793
Marheshwan 3 17 997
Add 1 12 793
Kislew 5 6 710
Add 1 12 793
Tebeth 6 19 423
Add 1 12 793
Schebhat 1 8 136
Add 1 12 793
* Maimonides, " Kid. hach.," vi. 7. " Sicque licet consequentium reperire mensium lunam
novam vel ad infinitum tempus." De Veil, trans., p. 369.
5
5 o THE JEWISH CALENDAR
(1. h. ch.
Molad of 'Adhar 2 20 929
Add 1 12 793
Nisan 4 9 642
Add 1 12 793
'lyar 5 22 355
Add 1 12 793
Siwan 7 11 68
Add 1 12 793
Tammuz 1 23 861
Add 1 12 793
Abb 3 12 574
Add 1 12 793
'Elul 5 1 287
Add 1 12 793
,, Tishri in the next year 6 14
If this process be continued the Molads for all the months from the
commencement of the Jewish Era may be found, care being taken to
add Id. 12h. 793ch. for 'Adhar I., as well as for 'Adhar II., in the
Embolismic years.
The process may be shortened ; there is no necessity to make all
these successive additions in order to find the Molad for any given
month of a year. It is evident that for the sixth month, for example,
six times Id. 12h. 793ch. is to be added to the Molad of the first
month of the year ; while for the tenth month the addition must be
(Id. 12h. 793ch.) x 10 ; seven, and multiples of seven, being rejected
from the days when they exceed seven.
Table VI. shows the additions that are to be made to the Molad of
Tishri in any given year, H, in order to obtain the computed Molad for
any month in that year.
For example : Given that the Molad of Tishri in the year 5659 is
6d. 4h. 704ch., find the Molad for Tammuz in the same year.
First ascertain whether the year be Common or Embolismic. The
THE JEWISH CALENDAR 51
division of 5659 by 19 leaves a remainder 16 ; therefore, the year is
common. The addition to be made to the Molad for Tishri in order
to obtain that for Tammuz in a Common year is, by the Table,
6d. 18h. 657ch. The sum is 12d. 23h. 281ch., from which 7d. may
be rejected, so that it becomes 5d. 23h. 281 ch., the Molad required.
The occurrence of New Moon is thus computed, Astronomically, to be
on feria 5, at 23h. 281ch. after that day has commenced. Now, feria 5
commences, formally, at 6 p.m. on the Christian fourth day of the
week, Wednesday, and when 23h. 281ch. of feria 5 have elapsed, the
time arrived at is 5h. 281ch., or 5h. 15m. 36|s. p.m. on Thursday, for
the meridian of Jerusalem.
40. MOLADS FOR YEARS. A Jewish Astronomical Common year
of twelve months contains 354d. 8h. 876ch. ; and an Astronomical
Embolismic year of thirteen months contains 383d. 21h. 589ch. These
intervals of time exceed an exact number of weeks by 4d. 8h. 876ch.
and 5d. 21h. 589ch. respectively. Therefore, if the Molad for any given
year be known, the Molad s for all succeeding years may be found by
the successive additions of 4d. 8h. 876ch. in the case of a Common
fear, and of 5d. 21h. 589ch. in the case of an Embolismic year.
Take, for an example of the method to be pursued, the first years
of the Jewish Era.
d. h. ch.
Molad of first year 2 5 204
This year was Common, therefore add 4 8 876
Molad of second year 6 14
This year was Common, add 4 8 876
Molad of third year 3 22 876
This year was Embolismic, add 5 21 589
Molad of fourth year 2 20 385
This year was Common, add 4 8 876
Molad of fifth year 7 5 181
This year was Common, add 4 8 876
Molad of sixth year . 4 131057
This year was Embolismic, add 5 21 589
5 2 THE JEWISH CALENDAR
d. h. ch.
Molad of seventh year 3 11 066
This year was Common, add 4 8 876
Molad of eighth year 7 20 362
If this process be continued the Molads for all succeeding years
may be found.
41. Just as the process for finding the Molad for any month in a
given year is shortened by making use of the Table of Additions,
Table VI., so the above process may be shortened if it be required to
find the Molad for any year of a Cycle, assuming that the Molad for
the first year of the Cycle be known. The Common and Embolismic
years maintain constant places in every Cycle, so that it is easy to form
a Table of Additions to be made to the Molad for the first year of any
given Cycle in order to ascertain the Molad for any other year in the
same Cycle.
This Table, VII., is obtained as follows :
Let the Molad for the first year of the given Cycle be M. For the
excess of a Common year, which is 4d. 8h. 876ch., write C.
For the excess of an Embolismic year, which is 5d. 21h. 589ch.
write E.
Then
d. h. ch.
Molad for second year =M + C =M + 4 8 876
Add excess of a Com. year C 4 8 876
Molad for third year =M + 2C =M + 1 17 672
Add excess of anEmb. year E 5 21 589
Molad for fourth year =M + 2C + E=M + 7 15 181
Add excess of a Com. year C 48 876
Molad for fifth year =M + 3C + E=M + 4 23 1057
Add excess of a Com. year C 48 876
Molad for sixth year =M + 4C + E=M + 2 8 853
Add excess of an Emb. year E 5 21 589
Molad for seventh year =M + 4C + 2E =M + 1 6 362
&c. &c.
THE JEWISH CALENDAR 53
It will, of course, be noticed that the Molad for the nib year of a
Cycle is not found by adding (n 1) (4d. 8h. 876d.) to the Molad for
the first year, because the addition for an Embolismic year differs from
that for a Common year.
42. MOLADS OF CYCLES. A Cycle of nineteen years contains
6939d. 16h. 595ch., according to Jewish Astronomical computation.
This interval of time is 2d. 16h. 595ch. in excess of an exact number of
weeks. Hence, if the Molad, M, for any Cycle be known, those for all suc-
ceeding Cycles will be found by the continued addition of this excess.
The Astronomical length of the Cycle being constant, the addition to
be made never varies. This, as will be seen hereafter, is not the case
with the Civil Cycle, which is of variable length.
A general formula for the addition to be made to the Molad, M, for
any Cycle, C, in order to find the Molad for any other Cycle, C + n, is
easily obtained, for
Molad for C + l will be M + 2d. 16h. 595ch.
C + 2 M + 2 (2d. 16h. 595ch.)
C + 3 M + 3(2d. 16h. 595ch.)
And, generally,
C + )i M + n (2d. 16h. 595ch.)
Table VIII. shows the required addition for any given number of
Cycles from one to six hundred, together with the number of years in
such Cycles. It is to be read thus : For seven more Cycles add to the
Molad for the given Cycle 4d. 19h. 925ch. The second column shows
that in seven Cycles there are 133 years.
By means of this Table, together with Table VII., the feria and
hour of the computed New Moon of Tishri for any year in the Jewish
Era is readily found. The additions will, as a rule, be made to the
Molad BeHaRD of the first Cycle, namely, 2d. 5h. 204ch.
Example. Required the Molad for Tishri in the year 5357.
Before the year 5357 commences there have elapsed 5356 years, or
281 Cycles and 17 complete years. Therefore 5357 is the eighteenth
year of the 282nd Cycle.
d. h. ch.
Molad BeHaRD 2 5 204
Add, for 200 Cycles 5 22 200
80 5 4 80
1 Cycle 2 16 595
For eighteenth year (Table VII.) 6 10 210
22 10 209
54 THE JEWISH CALENDAR
From the 22 days there are rejected 21, and the Molad required is
Id. lOh. 209ch. ; that is to say, the computed New Moon of Tishri in
the year 5357 occurs at lOh. 209ch. after the commencement of ferial.
Feria 1 commences at p.m. on the Christian Saturday, therefore the
Christian time of this New Moon will be Sunday at 4h. 209ch. a.m.,
or 4h. llm. 36fs.
Example 2. Eequired the Molad for Tishri in the year 5821.
Here 5820 years, or 306 Cycles and 6 years have expired.
d. h. ch.
Molad BeHaED 2 5 204
300 Cycles 1 21 300
6 2 3 330
For the seventh year 1 G 362
Molad required 7 12 116
43. If the Molad for any year or Cycle be known, that for the
preceding year or Cycle will be obtained by subtracting from the
known Molad the excess of the preceding year or Cycle ; for, if M be
the Molad for any year or Cycle, H, then
M = Molad for (H - 1) + excess of (H - 1)
/. Molad for (H - 1) = M - excess of (H - 1).
Example. The Molad for the year 5648 is Id. Oh. 856ch. ; that for
the year 5647 is required.
Because 5647 = 19 x 297 + 4, it is the fourth in a Cycle, and,
therefore, is a Common year. The excess of an Astronomical Common
year is 4d. 8h. 876ch. This cannot be subtracted from Id. Oh. 856ch.,
which must therefore be increased by 7. This can be done without
altering the day of the week. We have, therefore
d. h. ch.
Molad for 5648 8 856
Subtract excess of 5647 .. 4 8 876
Molad for 5647 3151060
44. It should be noticed that the day of the computed, or Astro-
nomical New Moon of Tishri does not always indicate the day of the
THE JEWISH CALENDAR 55
week, or feria upon which the Civil year, as distinguished from the
Astronomical year, actually commences. There are certain ceremonial
regulations, to he hereafter explained, which frequently cause the
commencement of the year to be postponed for one day, sometimes
for two days. This postponement indeed occurs more often than not.
The same thing applies, of course, to the commencement of the Civil
Cycle of nineteen years, and has an effect upon the number of days
contained in such Cycles.
The method of finding the length of the Civil Cycles will be given
when these regulations have been described.
Hence the necessity of attending to the difference between Novi-
lunium, the computed day of New Moon, and Neomenia, the day on
which the New Moon is celebrated. (See post, Chap. IV., Art. 47.)
45. In Article 36 the additions were indicated which must be made
to the Molad BeHaED in order to find the Molads for subsequent
Cycles. These Molads may now be computed. There are certain
facts, pointed out by Isidore Loeb,* which greatly facilitate the
calculation.
1. For computing the Chalakim.
The duration of one Astronomical Cycle is 6939d. 16h. 595ch.,
and the duration of two Cycles is 13879d. 9h. llOch. Therefore
the duration of two Cycles exceeds an exact number of weeks by
od. 9h. llOch.
Hence the Chalakim in the Molad for any Cycle, C + 2, will be
110 more in number than in the Molad for the Cycle C.
Now, in the Molad for the First Cycle the number of Chalakim
is 204 ; therefore, in the Molad for the Third Cycle there will be
204 + 110, or 314 ; in the Molad for the Fifth Cycle there will be
204 + 2 (110), or 424 ; and so on. Hence, for the Molads of the suc-
cessive^ Cycles with uneven numbers we have, for the Chalakim, an
Arithmetical Series of which the first term is 204, and the common
difference 110. This series may be easily written down, care being
taken to reject 1080 whenever it is possible to do so, this being the
number of Chalakim in one hour, which will of course be carried to
the hours.
The series for the Cycles with uneven numbers will therefore be
204, 314, 424, 534, 044, 754, 864, 974, (1084 - 1080, or) 4, 114, &c.
* " Tables du Calenclrier Juif," p. 6. Probleme i.
5 6 THE JEWISH CALENDAR
Again, for the Cycles with even numbers, the first term of the
series will be the number of Chalakim in the Molad for the second
Cycle ; this is found from the sum of
a. h. ch.
MoladBeHaED 2 5 204
Addition for one Cycle (Table VIII.) 2 16 595
4 21 799
The first term of the series for the Cycles with uneven numbers is,
therefore, 799 ; and, just as in the former case, writing now C + 1 for
C, and C + 3 for C + 2, the common difference is, as before, 110.
Therefore, the series is 799, 909, 1019, (1129 - 1080, or) 49, 159,
269, &c.
A check upon results may be obtained by observing that the nth
term of any Arithmetical Series, whose first term is a, and common
difference d, is a + (n V)d. Thus, the nth term of the first series
will be 204 + (n 1) 110, or HOn + 94. That of the second series,
for the even numbers, will be 779 + (n 1) 110, or IWn + 689. In
both cases 1080 will be rejected as often as possible.
Also, because the 1st, 2nd, 3rd, 4th, &c., terms of the first series
belong to the Cycles whose numbers are 1, 3, 5, 7, 9, &c., the nth
term of this series will belong to the Cycle whose number is In 1.
Thus, if the number of the Cycle be 99, the term of the series which
belongs to it will be the fiftieth, for 99 = 2 x 50 1. In this case
n = 50, therefore the number of Chalakim in the Molad of the ninety-
ninth Cycle is 110 x 50 + 94, or 5594, which becomes 194 when
5 x 1080 is rejected.
In the same way, because the 1st, 2nd, 3rd, 4th, Arc., terms of the
second series belong to the Cycles whose numbers are 2, 4, 6, 8, &c.,
the nth term of this series, for the even numbers, will belong to the
Cycle whose number is 2n. Thus, if the number of the Cycle be 98,
the term of the series which belongs to it will be the forty-ninth, for
98 = 2 x 49. In this case n = 49, and the number of the Chalakim
in the ninety-eighth Cycle is 110 x 49 + 689, or 6079, which becomes
679 when 1080 has been rejected five times.
The result of this is that the Chalakim in the Molad for any uneven
Cycle, as 1, 3, 5, &c., can never be in number other than one of the
terms of the Arithmetical Series 4, 14, 24 .... 1074, where the common
/*
(9
*
THE JEWISH CALENDAR 57
difference is 10 ; and the Chalakim in the Molad for any even Cycle,
as 2, 4, 6, &c., can never be in number other than one of the terms of
the series 9, 19, 29 .... 1079. For the Chalakim in the Molad for
any Cycle C + 2 exceed in number those in the Molad for the Cycle C
by 110, so that, if we write down the series of which the first term is
204, and common difference is 110, rejecting 1080 from any term when
it is possible to do so, we obtain the following system, the terms being
written consecutively in the horizontal lines :
204
314
424
534
644
754
864
974
4
114
224
334
444
554
664
774
884
994
24
134
244
354
464
574
684
794
904
1014
44
154
264
374
484
594
704
814
924
1034
64
174
284
394
504
614
724
834
944
1054
84
194
304
414
524
634
744
854
964
1074
104
214
324
434
544
654
764
874
984
14
124
234
344
454
564
674
784
894
1004
34
144
254
364
474
584
694
804
914
1024
54
164
274
384
494
604
714
824
934
1044
74
184
294
404
514
624
734
844
954
1064
94
After 94 the next term would be 204, and the series recurs ; so that
every term here written is included in the series 4, 14, 24 .... 1074.
By the substitution of the digit 9 for 4, whenever the latter occurs in
the units place, we have a similar system for those Cycles which are
evenly numbered, as 2, 4, 6, &c. Every number in this system will be
covered by one of terms of the series 9, 19, 29 .... 1079.
2. For Computing the Hours.
The length of three Astronomical Cycles is 3(6939d. IGh. 595ch.),
or 20819d. Ih. 705ch. This interval of time is Id. Ih. 705ch. in
excess of an exact number of weeks.
Therefore the number of hours in the Molad for any Cycle, C + 3,
is greater by unity than the number in the Molad for the Cycle C,
assuming that nothing be carried from the Chalakim to the column of
hours. If, however, the sum of the Chalakim be equal to or be greater
than 1080, then 1 hour will be carried from such sum. In this case
the number of hours in the Molad for C + 3 will be greater by 2 than
the number in the Molad for the Cycle 3.
Now, in order to obtain the Molad for C + 3, the whole amount to
be added to that for C, on account of three Cycles, is (by Table VIII.),
Id. Ih. 705ch. ; and 705 = 1080 - 375 ; therefore it is only when the
Chalakim in Cycle C are in number equal to or greater than 375 that
THE JE WISH CALENDAR
1 hour will be carried forward. But as no term in either of the series
for the Chalakim is, or ever can be, 375, it is sufficient to say that the
hours in the Molads of the Cycles, C, C +3, C + 6, C + 9, &c.,
increase by unity if the Chalakim in the respective terms be less than
375, but increase by 2 if the number be equal to or greater than 375,
that is if the number be greater than 374.
The computation for the hours may therefore be distributed into
three series, namely, those for the Cycles whose numbers are
1, 4, 7, 10, 13, &c.
2, 5, 8, 11, 14, &c.
3, 6, 9, 12, 15, &c.
And it will be found, when the Computation is made, that for
Cycle 1 .... the hours are .... 5, and Chalakim less than 375
1 + 3, or 4, 5 + 1, or 6, ,, more
4 + 3, or 7, 6 + 2, or 8, ,,
7 + 3,orlO, 8 + 2, or 10, less
10 + 3, or 13, 10 + 1, or 11, more ,,
13 + 3, or 16, 11 + 2,01-13,
16 + 3, or 19, 13 + 2, or 15, less
., 19 + 3, or 22, 15 + 1, or 16, &c.
Ac. &c.
So, again, it will be found that for
.... 21, and Chalakim more than 375
21 + 2,oi-23, ,, ,,
23 + 2, or 25 I ,
ij iu ,, -less ,,
= Id. In. j
1-+ 1, or 2, ,, more ,,
2 + 2, or 4,
4 + 2, or 6, ,, less ,,
6 + l,oi- 7, ,, &c.
&c.
Cycle 2 . .
. . the hours are
2 + 3,
or 5,
ti
- 5 + 3,
or 8,
f
8 + 3,
or 11,
,,
,. H + 3,
or 14,
14 + 3,
or 17,
17 + 3,
or 20,
,,
Also for-
Cycle 3 ...
3 + 3, or
6 + 3, or
!> + 3, or 12,
12 + 3, or 15,
15 + 3, or 18,
18 + 3, or21,
21 + 3, or 24,
. the hours are .... 14, and Chalakim less than 375
6, 14 + 1, or 15, ,, more ,,
9,
15 + 2, or 17,
17 + 2, or 19,
19 + 1, or 20,
20 + 2, or 22,
(22 + 2, or 24
"( = Id. Oh.
+ l,or 1,
&c.
less
more
less
&c.
THE JEWISH CALENDAR
59
3. Computation for the Days.
Since the excess of three Cycles over an exact number of weeks is
Id. Ih. 705ch., the number of days in the Molad for any Cycle, C,
must be increased by unity in order to find the number of days in the
Molad for the Cycle C + 3. But, if the hours and Chalakim in the
Molad for Cycle C amount to, or are greater than 22h. 375ch., then
the number of days for the Molad of C + 3 will be two more than the
number in that for Cycle C ; because, if 22h. 375ch., or more, be added
to Id. Ih. 705ch., the sum of the hours and Chalakim will either
"amount to or be greater than 24h., so that one day would have to be
earned to the sum of days.
The computation for the days may, however, be made even more
rapidly than by this process, in the following manner :
Let H and h be the hours in the Molads for C and C + 3
respectively. If H be less than h, the days in the Molad for C are
to be increased by unity to give the days in the Molad for C + 3. If
H be greater than h, the increase is to be 2.
It is assumed that the columns of hours and Chalakim, as
exhibited in Table IX., have been written before the days are com-
puted.
This computation will be distributed into three series, in the same
way as the three series for the hours.
Thus we have, for
Cycle 1
days are
2, hours n.vfi 5 :
this is less than 6 of Cycle 4
, 1
+ 3,
or 4,
2
+
1.
or 3,
6;
8 . 7
, 4
+ 3,
or 7,
3
+
1.
or 4,
8;
.
10
10
, 7
+ 3,
or 10,
4
+
1.
or 5,
10;
:
11
13
, 10
+ 3,
or 13,
5
i
1,
or6,
il;
13
16
, 13
+ 3,
or 16,
6 +
1,
or7,
13;
,
15
19
. 16
+ 3,
or 19,
7
+
1.
or 1,
15;
,
16
22
, 19
+ 3,
or 22,
1
+
1,
or2,
16;
18
25
, 22
+ 3,
or 25,
2
1
1,
or 3, &c.
&c
tfrc.
&c.
Again, it will be found that for
Cycle 2 ..*... the days are .... 4,
2 + 3, or 5, 4+1, or 5,
5 + 3, or 8, .. 5 + 2, or 7,
8 + 3, or 11, .. + 1, or 1,
11 + 3, or 14, .. 1 + 1, or 2,
14 + H. or 17. .. 2 + 1, or 3,
17 + 3, or 20, .. 3 + 1, or 4,
<fec. &c.
4, and hours are 21 ; less than 23 of Cycle <>
23 ; more
1
2 :
4;
less
H
11
14
17
20
6o
THE JEWISH CALENDAR
f
. 7, and hours are 14;
less than 15 of Cycle 6
7+'r,
or 1, , 15 ;
,,
17
9
1 + 1,
or 2,
17;
,,
19
12
2 + 1,
or 3,
19;
,,
20
15
3 + 1,
or 4,
20;
,,
22
18
4 + 1,
or 5,
22;
more
21
5 + 2,
or7,
0;
less
1
24
0+1,
or 1,
etc.
&c.
Arid, lastly, for
Cycle 3 ..... the days are
34-3, or 6,
6 + 3, or 9,
9 + 3, or 12,
12 + 3, or 15,
15 + 3, or 18,
18 + 3, or 21,
21 + 3, or 24,
&c.
Following the method here described Table IX. is formed. The
first column gives the number of the Cycle, from 1 to 528 ; the
second gives the year which, in the Mundane Era, corresponds to the
first year of each Cycle ; and the third column gives the Molad for the
Cycle, commencing with BeHaED, 2d. 5h. 204ch., the Molad for the
first Cycle of the Era.
The Chalakim for all the Cycles with uneven numbers are first
written down ; next, the Chalakim for all the Cycles with even
numbers. The hours are then computed ; first, for the series of
Cycles with numbers 4, 7, 10, 13, &c. ; then, for those with the
numbers 2, 5, 8, 11, &c. ; and next, for those with the numbers 3, 6,
9, 12, &c. The days in the three series are computed in the same
order.
It will be remembered that 1080ch. are always to be carried forward
to the column of hours, as 1 hour ; that 24 hours are to be carried
forward as 1 day ; and that 7 is to be rejected from the feria, or
number of the day, when the number amounts to or exceeds 8 days.
The results thus obtained may be tested by employing the Table
VIII. of Additions to be made to the Molad for any Cycle in order to
find the Molad for any subsequent Cycle.
Thus, for Cycle 41,
MoladBeHaKD ........................... 2 5
Add for 40 Cycles ........................... 2 14
204
Molad for Cycle 41 4 19 244
46. It has been demonstrated by Bene Martin * that the Molad s
do not recur in the same order until 36288 Cycles, or 689472 years
* " Mgmoire sur le calendrier hebrai'que." Angers, 1863, p. 106.
6i
have elapsed. The same thing was shown by al-Birimi nine hundred
years ago.* The proof is very simple.
An Astronomical Cycle contains 6939d. 16h. 595ch. or 6939 8575 .
5184
The numerator and denominator in the fraction have no common
measure, therefore the fraction will not vanish till the whole quantity
is multiplied by 5184. In other words, 5184 is the least number of
Cycles which contains an interval of time that can be expressed in
integral days without any horary appendices. The computed Con-
junction of Sun and Moon, for the Molad of Tishrl, will not return to
the same day of the week, and same time of the day, until seven times
this number of Cycles have elapsed, that is, not till after 36288 Cycles,
or 689472 years, have passed.
Observe that 6939 - - A x 5184 = 35975251, a number which
5184
is of the form In + 4 ; the least multiple which will bring this
number to the form In is 7.
More will be said upon this subject when the question of Perpetual
Calendars, so called, is discussed.
The following is the demonstration given by Kene Martin
Molad BeHaED =2 5 204= 57444ch ......... a.
Cyclical excess =2 16 595= 69715ch .......... b.
Chalakim in 7 days = 7 x 24 x 1,080 = 181440ch .......... c.
Let x be the required number of the Cycle whose Molad is again to
be 2 5 204.
The Molad for Tishri in year 1 of Cycle 1 ...... = a.
The Molad for Tishri in year 1 of Cycle 2 ...... = a + b.
The Molad for Tishri in year 1 of Cycle 3 ...... = a + 2b.
And, generally,
The Molad for Tishri in year 1 of Cycler ...... = a + (x T)b.
The value of a + (x 1)6 must be such that, when the greatest
possible integral number of weeks is taken away from it, the remainder
may be a.
* Dr. Sachau's trans., "Vestiges," p. 153.
62 THE JEWISH CALENDAR
Let p be this number of weeks, then cp is the number of Chalakirn
in p weeks, and we have
a + (x 1)& cp = a
, _ cp _ 181440 36288
~ b ~ 69715 P ' 13943^
This fraction is in its lowest terms, therefore 13943 is the least
possible value of p, since x, and therefore x 1, is an integer. Hence,
x 1 = 36288 ; that is to say, 36288 Cycles, or 689472 years must
elapse before the Molad for Tishrl will be again 2 5 204.
CHAPTER IV
RULES OF THE JEWISH CALENDAR AS NOW ESTABLISHED
47. Hitherto the Molads, or the day of the week and the time
upon that day, when the computed New Moons will occur for the
Cycles, the years of the Cycle, and the months of the year, have been
calculated. The instant of time indicated by the Molad is the
Astronomical commencement of the month, the year, or the Cycle,
according to the estimated mean value of a Lunation in the Jewish
computation. This, of necessity, involves in the Molad the fractions
of a day ; but, as with the Julian and Gregorian Calendars, so with
the Jewish no fractions of a day can be admitted, and the Calendar
months commence, as do the days, at a fixed time, namely ; at six in
the evening for the Meridian of Jerusalem. They do not, however,
always, or indeed most frequently, commence upon the day indicated
by the Molad. The ancient ordinances which govern the Jewish holy
days compel this fluctuation.
When it is said that the Calendar days commence at six in the
evening for the Meridian of Jerusalem, it must be understood that this
formal time refers to the Calendar and the Calendar only. It does not
mean that the Civil days in any given locality, as, for example, in
London, or in Canton, commence at that particular local time which
coincides with 6 p.m. at Jerusalem. The longitudes of London and
Canton differ respectively from that of Jerusalem to the extent that when
it is six in the evening at Jerusalem, it is 3h. 39m. in the afternoon at
London, and llh. 12m. in the night at Canton ; the former being
2h. 21m. to the west, and the latter 5h. 12m. to the east of Jerusalem.*
Boughly speaking, the Civil day commences at sunset, local time, at
* Longitude of Canton, 113 20' E. of Greenwich.
64 THE JE WISH CALENDAR
any given place; so that, as Lazarus Bendavid says,* "A Calendar
composed for the Ganges can be used by the Jews on the Mississippi,
as all look to their own Meridian only." He points out that
Christopher Wolff is quite wrong with regard to this matter, t and that
a similar mistake has been made by many subsequent writers. He
says that Waser especially does not seem to have mastered the subject.
There are certain laws, to be hereafter explained, which frequently
cause the postponement of Tishri 1 from the feria indicated by the
Molad to the next day, and even to. the day after the next ; Waser,
therefore, according to Bendavid, proposes this case: "Assume that
the New Moon of Tishri occurs for the Meridian of Paris on feria 3, at
8h. 40m. 20s. ; the local time at Moscow would then be llh. 4m. 20s.
At Paris the New Moon would be celebrated on Tuesday, but the Law
which is called GaTKaD ADU " (see post, Article 52 (2) ) " would cause
the celebration to be postponed at Moscow till the Thursday following."
This, of course, could not be permitted, and upon this Wolff founds
the hypothesis that everywhere the modern Jews go by the Meridian
of Jerusalem. But, says Bendavid, "I should like to know how the
Meridian of Paris concerns the Jews in Moscow."
The facts are very simple, and there is no real difficulty involved.
The Calendar is formed according to the Meridian of Jerusalem.
Its rules are all framed with respect to that Meridian, and that only.
If Tishri 1 be postponed it is because the computed Molad has a
particular value at Jerusalem. What may be the corresponding local
time at Paris, or Moscow, or on the banks of the Ganges is not con-
sidered. The Jews everywhere, are to commence their months, and
years, and Cycles with the day determined for Jerusalem, but the hour
of that day at which they commence their service is determined by the
latitude, upon which the time of sunset depends, and the local time at
the place where they dwell. We have precisely the same effect in our
own Gregorian Calendar. That Calendar is framed for the Meridian
of Rome, which is 12 30', or, in time, fifty minutes, east of Greenwich;
our Easter Sunday does not commence at 50m. past 12h. on Saturday
night; it commences at midnight, that is, it commences when it is
midnight with us, not when it is midnight at Home. The Christians
* '' Zur Berechnung des Jiidischen Kalenders," p. 51, ft. " Ein Kalender am Ganges
verfertigt, ist fur die Juden am Mississippi-Flutz brauchbar, da alle nur auf ihren Meridian
Riictsicht nehmen."
t In the " Elementa Chronologica," 339, 6.
THE JE WISH CALENDAR 65
in Alexandria use the same Calendar and observe Easter on the same
day as the Komans and ourselves, but they commence their Sunday 69
minutes earlier than we commence it.
So it is with the Jews; their days and their Festivals begin
according to the local time, determined by the position of the place.
In regulating the time when any given day will commence the
question of twilight is taken into consideration. It is lawful to
lengthen all days, especially those of rejoicing, either at their beginning
or their end.* The only exception to this is Kippur, the great Day
of Atonement, which is unalterable. It is observed as a strict Fast,
and, as no one is allowed to fast for more than twenty-four hours, this
clay cannot be lengthened. The service on the eve is sometimes begun
a few minutes earlier, but not the Fast. On the other hand, Tishri 1,
for example, which is a Festival day, may begin at 5.30 p.m., although
sunset does not take place till after six o'clock. So with respect to the
Sabbath. It is not announced that "the Sabbath commences" but
that " the service commences " at such and such an hour. If any one
be engaged, for example, in writing a letter on Friday evening, he is
not bound to leave off his occupation at the exact time announced.
Although no work is done upon the Sabbath a license of about fifteen
minutes is allowed, and the writing, or other occupation, may be
continued during the permitted margin.
Inasmuch as the Jewish Civil and religious day is not reckoned
from an absolutely fixed time, as with ourselves, but from evening to
evening, the commencement of the day varies according to the time of
the year and according to the latitude of the place. Thus, if the Sun
set for the latitude of London at 8 p.m. in the month of June, it will
not set till 10 p.m. in the North of Scotland, and be still later in the
Shetland Isles.
Rules for the commencements of the Sabbaths and Festivals for
the latitude of London were formed by Eabbi David Nieto,t but there
was a difficulty, until recently, as to the time at which these days
should close. Dr. Joseph Jacobs, the Editor of the Jewish Year
Book, says that the ancient Eabbinical rule is that the day is at an end
when three stars of the second magnitude can be seen in the heavens, t
* With respect to lengthening Feasts and not lengthening Fasts, compare the old maxim
of the Canonists "Favores sunt ampliandi, et odiosa sunt restringenda."
t Haham of the Sephardim, that is, Chief Rabbi of the Spanish Jews. He died in
London, January 10, 1728.
\ Year Book for 5658, A.D. 1897-1898, p. 18.
6
66 THE JEWISH CALENDAR
Within the last twenty years Dr. Friedlander in England, M. Hirsch
in France, and Dr. Zuckermann in Germany, have determined astro-
nomically how many degrees T^elow the horizon the Sun must have
sunk before three stars of the second magnitude can be seen. This
was a point of the Law which had not been previously determined.
The time at which the Sabbaths close in London was settled by the
very Rev. Dr. Adler, the late Chief Rabbi, according to the formula of
Dr. Friedlander.
48. Under the reformed Calendar the ancient customs are not all
observed in their integrity. For instance, in former times watchers
were employed to observe the first appearance of the Moon's crescent,
and when their report had been received and verified the day of New
Moon was publicly proclaimed. But under the reformed Calendar the
day, not of the true Moon but of a mean Moon supposed to move
uniformly in the heavens, is Astronomically computed ; and the New
Moon is celebrated, with certain exceptions to be described, upon the
day itself when the computed Conjunction occurs. The chief of these
exceptions is that if the computed Conjunction take place upon a
Sunday, a Wednesday, or a Friday, its celebration is postponed to the
following day. For the reason of this rule see post, Article 49 (2) , and
for further exceptions Articles 51, 52.
The reformed Calendar was undoubtedly an innovation, and, as
Schwarz observes,* there is nothing in the history of the Jews with
which it can be compared. It was a necessity in order to preserve the
integrity of their religious observances, and for their very existence as
a distinct and separate people. The communities, scattered in different
countries, were no longer ably to rely upon the receipt of messages
from the chief Council in Palestine, and, without a fixed Calendar,
would have been equally unable to determine the time for their solemn
Feasts, New Moons, and assemblies, the observance of which upon
certain days was enjoined by the Law, to whose dictates they were
devotedly attached.
In order to understand how great the innovation was the rules as
now established rules which have been kept undoubtedly since the
time of Hillel, and probably for a much longer period must be con-
sidered, and compared so far as possible with the requirements of the
Mosaical Law.
* " Der Jiidische Kalender," p. 58.
THE JE WISH CALENDAR 5 7
49. LEADING RULES OF THE REFORMED CALENDAR.
1. The fifteenth day of the month Nisan, the day observed as that
of the Full Moon after the Sun has entered the Sign Aries, generally
known as the First Day of the Passover, Azyma, or the First of the
Days of Unleavened Bread, is never allowed to fall upon feriae 2, 4, or 6,
Monday, Wednesday, or Friday.
This is a Rabbinical rule. It is a fact, as Stofrler remarks,* that
the Levitical Law nowhere expressly prohibits these days for the
celebration of the First Day of the Passover. He states that the
regulation was not made till after the building of the second Temple.
If it were then made it is probable that it was because it was found
difficult, without such a rule, to carry into effect the laws which are
expressly laid down concerning other Festivals and Fasts. The
Passover regulates all other solemnities of the year, just as Easter
determines the observance of the Christian holy days ; and therefore it
is arranged in such a manner that no other Festivals or Fasts should
occur upon days when it would be in some cases impossible, in others
highly inconvenient to observe them properly.
There are good reasons for the rule. It is necessary to guard
against any day upon which work has to be done falling on the Sabbath,
feria 7, since work of every description is strictly prohibited on that day.+
Again, it was desirable to prevent a Sabbath, and any other day
upon which all work must cease, from following each other consecutively.
Two such days coming together would give rise to great practical
inconvenience in the social life of the people ; no fire could be lighted ;
no food could be cooked; nothing could be carried from one place to
another; no journey could be made exceeding two thousand paces in
length. Perhaps the most important consideration was that no dead
body could be buried, while in a hot and sultry climate like that of
Palestine it was highly essential that burial should take place so soon
as possible after death. \
* In the '' Calendarium Bomanum Magnum," Prop, xli., F. f. 74. " Deviant enim a
Mosaica constitutione qua nunquam Pascha celebrant die Lunse, die Mercurii, et die
Veneris, quos lex nusquam prohibet . . . sed per constitutiones a legis peritis et Judicibus
eorura emanatas in secunda templi instauratione, sequentibus intrudunt diebus."
t Exodus xxxv. 2. " Six days shall work be done ; but on the seventh day there shall
be to you an holy day, a Sabbath of rest to the Lord : whosoever doth work thereon shall
be put to death."
Cf. also Exodus xx. 8-11, and xxxi. 14, 15; Leviticus xxiii. 3; Deuteronomy v. 12-15.
In Numbers xv. 32-36, there is recorded the stoning of a man who gathered sticks on the
Sabbath day.
{ See post, on the Sabbath, Article 75.
68 THE JEWISH CALENDAR
The Hebrew letters forming the word BaDU are employed as
"memoria technica" to indicate the prohibited feriae for Nisan 15,
namely 2, 4, and 6, Monday, Wednesday, Fridaj 7 . In the Hebrew
method of numeration B = 2, D = 4, U = 6.
2. It will be remembered that Tishrl 1 in any Jewish Civil year,
H + 1, is always the 163rd day after Nisaii 15 in the preceding year,
H, (Article 25). Now 163 is of the form In + 2 ; therefore, rejecting
the In days, or n complete weeks, it is only necessary to add 2 to the
feria of Nisan 15 in any year H, in order to find the feria of Tishri in
the year H + 1.
Hence, if Nisan 15 were allowed to fall upon either feria 2, 4, or 6,
then the following Tishri 1 would occur either on feria 4, 6, or 1,
Wednesday, Friday, or Sunday. These days w r ould be inconvenient.
It is the first day of the Civil year, and the first day of the seventh
month of the Sacred or Religious year. It is a day upon which all work
is strictly prohibited.* Now if it were observed upon a Friday, or a
Sunday, there would be two days of rest coming together, for Friday
immediately precedes, and Sunday immediately follows the Sabbath.
Moreover, if Tishri 1 were allowed to fall upon a Sunday, then
Tishri 14 would be a Sabbath, and the next day, Tishri 15 is Succoth,
the Feast of Tabernacles, upon which no work might be done,! so that
again there would be two days of rest occurring consecutively.
If Tishri 1 were observed upon a Wednesday, then the great Day of
Atonement, the fast Kippur, which is observed upon the tenth day of
this month, would fall upon a Friday. All work upon this day is
forbidden,! and because the day following is the Sabbath there would
again be two days of rest coming together. It is chiefly with respect
to this important day that the arrangements are made.
The social inconvenience arising from the occurrence of two con-
secutive Sabbaths, or days of rest, would be more especially felt in the
* Leviticus xxiii. 24, 25. " In the seventh month, in the first day of the month, shall
ye have a Sabbath ... ye shall do no servile work therein."
t Leviticus xxiii. 34, 35. " The fifteenth day of this seventh month shall be the Feast
of Tabernacles for seven days unto the Lord. On the first day shall be an holy convocation:
ye shall do no servile work therein." Also, Numbers xxix. 12.
} Leviticus xxiii. 27, 28. "On the tenth day of the seventh month there shall be a
day of Atonement : it shall be an holy convocation unto you : and ye shall afflict your
souls, and offer an offering made by tire unto the Lord. And ye shall do no work in
that same day: for it is a day of Atonement, to make an Atonement for you before the
Lord your God."
THE JE WISH CALENDAR 69
month Tishri, which is always in the Autumn. The heat in Palestine
is then intense, so that the food cooked on the preceding working day
would not keep in good condition for the two non-working days. It
must, however, and does, frequently happen at other seasons of the
year that there are two consecutive days of rest. Thus, when Nisan 1
falls upon feria 1, Sunday, which is not prohibited, it follows imme-
diately after the ordinary weekly Sabbath. If it fall upon feria 7, the
Sabbath itself, then Schabuoth, the Feast of Weeks, which is fifty
days afterwards (Pentecost), must occur upon feria 1, Sunday, which
immediately follows the Sabbath.
In fact, the Rabbinical rule with respect to the prohibited days
appears to have been made with especial regard to the season of the
year at which the month Tishri occurs ; the month of which the tenth
day is the great Day of Atonement.
The memorial letters for the days on which it is forbidden to
celebrate Tishri 1 are ADU, feria 1, 4, and 6. A = 1, D = 4, U = 6.
3. Because the First Day of Unleavened Bread, Nisan 15 cannot
be upon either feria 2, 4, or 6, therefore Schabuoth, or Ashereth, the
Feast of Weeks, which is fifty days after Nisan 15, cannot be upon
either feria 3, 5, or 7, Tuesday, Thursday, or Saturday ; for fifty days
exceed an exact number of weeks by one day.
This rule is remembered by the letters of the word GaHaZ.
G = 3, H = 5, and Z = 7.
4. The Feast of Lots, or Purim, always precedes Nisan 15 by
thirty days, or four weeks and two days ; therefore Purim cannot be
upon either feria 7, 2, or 4, Saturday, Monday, or Wednesday.
The word for this is ZaBaD.
5. Because Tishri 1 cannot be upon either feria 1, 4, or 6, there-
fore Kippur, the Day of Atonement, observed upon Tishri 10, cannot
be upon either feria 3, 6, or 1, Tuesday, Friday, or Sunday.
The memorial letters are AGU.
Collecting the results of the above rules, it appears that the
prohibited days are, for Passover 2,4,6. BaDU.
Tishri 1 1,4,6. ADU.
Kippur 1,3,6. AGU.
Schabuoth 3,5,7. GaHaZ.
Purim 2, 4, 7. ZaBaD.
70 THE JEWISH CALENDAR
Also, if the feria of Nisan 15 be F.
that of Tishr! 1 will be F +
Kippur F + 4.
Schabuoth ,, F + 1.
Purim F + 5.
Since F indicates the same week-day as F + 7, therefore F + 4 and
F + 5 are respectively equivalent to F 3 and F 2. The Purim
whose feria is F + 5, or F 2 is the Purim which precedes Nisan 15 ;
it is in the same Civil year as Tishrl 1, but in the Sacred or Ecclesiastical
year which precedes that commencing with Nisan 1.
50. These five rules, concerning the feriae upon which certain of
the chief solemnities cannot fall, are Political. There are other rules
which may be called Astronomical, inasmuch as they are in a great
measure due to the method employed in the construction of the
Calendar. They are of importance, for the form or variety of the year,
that is the number of days which it contains, depends upon them as
well as upon ADU.
This, however, does not apply to the question, Is the year Common
or Embolismic ? The answer to that question is determined by the
position of the year in the Cycle. The places of the Embolismic years
are fixed and, as already stated, are those which stand in the numerical
order
3, 6, 8, 11, 14, 17, 19,
while the remaining twelve years in the Cycle are Common.
51. Every Jewish year is of the form In + x, where x may be
either 3, 4, 5, 6, or 0. No year can have anj ? other value for its
number of days, for the six forms of the year are :
1. Common Deficient, having days 353, or In + 3.
2. ,, Regular, ,, 354, or In + 4.
3. ,, Abundant, ,, 355, or In + 5.
4. Embolismic Deficient, ,, 383, or In + 5.
5. ,, Regular, 384, or In + 6.
6. ,, Abundant, ,, 385, or 7??
Consideration will first be given to those facts arising from Astro-
nomical computation which, like ADU, frequently cause the first day of
THE JEWISH CALENDAR 7 i
the year to differ from the day indicated by the Molad, that is, from the
day Astronomically computed for the Conjunction of the Sun and Moon.
The reason why no year is allowed to commence with either feria 1,
4, or 6 has already been assigned. If the feria of the Molad, as found
by computation, fall to either of these forbidden days, then Tishri 1 is
postponed to the next day. It will frequently happen that an Astro-
nomical postponement of Tishri 1 will have to be made from a lawful
to an unlawful day ; in that case a further postponement takes place,
so that there occurs a postponement of two days from the day indicated
by the Molad.
The postponement is never made, under any circumstances, for
more than two days.
Another fact, to which attention should be given, is that the first
day of any year or Cycle is never allowed to retrogress from the feria
indicated by the Molad. If it cannot be observed on the day found by
computation it is invariably advanced ; it is observed a day, or two
days later ; it is never observed earlier than the day indicated by the
Molad.
52. The following are the rules with respect to the Astronomical
postponement. They are given in the " Kiddusch hachodesh " of
Maimonides, vii. 2-6.
1. If the computed New Moon of Tishri occur upon any day of the
week so late as, or later than, 18h., reckoned from 6 p.m. of the pre-
ceding evening (for the Meridian of Jerusalem), that is to say, if it
occur upon any day of the week at Noon, or later than Noon, then the
following day is to be taken for the celebration of that New Moon, and
is to be Tishri 1, always provided that the following day in question is
not one of the days forbidden for Tishri 1. If it should be one of the
forbidden days, namely Sunday, Wednesday, or Friday, then Tishri 1
must be further postponed to one day later.
The memorial word for this rule is YacH. Y = 10 ; cH = 8.
The reason for the rule is as follows : Although the Jewish Civil
day commences at 6 p.m., yet, for the purpose of computing the
Conjunctions of the Sun and Moon, the days commence at the preceding
Noon. The Astronomical time, thus measured, shows an advance of
six hours upon Civil time. Hence, if Civil time upon any given day be
18h., it is Astronomically 24h. ; or, a whole day from the preceding
Noon. On that account the New Moon which occurs at Noon, or later
7 2 THE JEWISH CALENDAR
i haii Noon is not reckoned as falling upon the feria indicated by the
Molad, but upon the following feria.
For example : In the Jewish year 5340 the Molad for Tishri 1 is
by computation Id. 23h. 1079ch. " In other words, 23h. 1079ch. of
feria 1, Sunday, have elapsed before the Conjunction takes place.
These hours and parts of an hour are reckoned from six in the evening
of feria 7, Saturday ; and the time at which the computed Conjunction
takes place falls just within the limits of the Civil day, feria 1. By
Astronomical reckoning feria 1 commenced six hours earlier, and the
time elapsed since this Astronomical commencement is 29h. 1079ch. ;
in other words, feria 2 has not only been entered, but more than five
hours of its duration have elapsed.
Tishri 1 is therefore postponed to the next day ; from Sunday,
September 20, A.D. 1579, to Monday, September 21 ; these being the
corresponding Gregorian dates.
For another example : The computed Molad for the New Moon of
Tishri in the year 5797 is 7d. 22h. 35ch., or, the computed Conjunction
occurs upon a Saturday at 22h. 35ch., measured from 6 p.m. of Friday.
The time measured from Noon of Friday is therefore 28h. 35ch.,
equivalent to 4h. 35ch. in the afternoon of Saturday. By Astronomical
reckoning the next day, Sunday, feria 1, has commenced and more
than four hours of its duration have elapsed. The celebration of this
New Moon, or Tishri 1, does not take place upon the day indicated by
the Molad, but is postponed to the next day, Sunday, Astronomically.
Sunday, however, is forbidden by ADU, and therefore the celebration
has to be further postponed, Politically, to feria 2, Monday. This day
corresponds to the Gregorian date September 22, A.D. 2036.
2. If in a Common year * the computed Molad for Tishri fall to a
Tuesday, feria 3, so late as, or later than, 9h. 204ch., that is to say, if
the Molad be greater than 3d. 9h. 203ch., then Tishri 1 is to be post-
poned ; and because it cannot be upon feria 4, Wednesday, on account
of ADU it must be further postponed to Thursday, feria 5.
If the Molad be less than 3d. 9h. 204ch. by even 1 Chalak there
is no need for any postponement.
The memorial word for this rule is GaTEaD. G = 3 ; T = ( .> :
R = 200 ; D = 4.
The reason for this rule is as follows : Let the computed Molad
* Observe that this rule does not apply to Embolismic years. It belongs to Common
years only.
THE JE WISH CALENDAR 73
for Tishri in a Common year, H, have a value not less than
3d. 9h. 204ch. The duration of an Astronomical Common year is
354d. 8h. 876ch., which exceeds In weeks by 4d. 8h. 876ch. The
Molad of Tishri for the following year, H + 1, will have for its
minimum value the sum of 3d. 9h. 204ch. and 4d. 8h. 876ch., or
7d. 18h. Och. ; that is to say, if the computed Molad for H be not
less than 3d. 9h. 204ch., then, that for H + 1 will not be less than
7d. 18h. Och. The rule YacH, concerning the 18 hours, intervenes.
Feria 1 is Astronomically entered, and the celebration of the first New
Moon of H + 1 must be postponed to that day, that is, from Saturday
to Sunday. But Sunday is a prohibited day, and Tishri 1 is further
postponed Politically to Monday by ADU.
This postponement of the first day of H + 1 lengthens the pre-
ceding year, H, by two days. If, therefore, the year H had been
allowed to commence with a Tuesday, as indicated by its computed
Molad, it would have contained 356 days ; for its last day is a Sunday
(because H + 1 commences with a Monday), and it is a Common
year. But no Common year can have more than 355 days. It must
therefore be shortened by at least one day. It cannot be shortened
by cutting off its last day, for that would make H + 1 to commence
with a Sunday, which is prohibited. It cannot be shortened by
cutting off its last two days, for that would make H + 1 to commence
with a Saturday ; but the feria of H + 1 is not less than 7d. 18h. Och.,
therefore YacH prevents it from commencing with a Saturday. And
again H cannot be shortened by cutting off its last three days, for
that would not only cause H + 1 to commence with a prohibited day,
Friday, but would also cause the first day of H + 1 to retrogress from
its Molad, which is never permitted. If H were shortened at its close
by more than three days it would have less than 353 days, which is
impossible.
It appears, then, that the year H cannot be reduced from 356 days
by cutting off any of the days with which it terminates. Nothing
therefore remains possible but to shorten it at its commencement. Its
first day must be postponed from Tuesday, feria 3, to Wednesday,
leria 4 ; and, because Wednesday is a prohibited day, there must be a
further postponement to Thursday, feria 5. This reduces the number
of 356 days to 354, the year commencing with a Thursday and ter-
minating with a Sunday. It is, therefore, a Common Regular year,
and can be of no other form.
74 THE JEWISH CALENDAR
The reason why this rule does not apply to an Embolismic year is
that the Astronomical duration of such a year exceeds an exact number
of weeks by 5d. 21h. 589ch. Suppose that the Molad of an Embolis-
mic year, H, be, at the least, 3d. 9h. 204ch., and be not greater than
3d. 17h. 1079ch., so that it does not come under the rule YacH. The
Molad of the following year, H + 1, will vary from 2d. 6h. 793ch. to
2d. 15h. 588ch,* and however it may vary between these limits the
year H + 1 will commence with feria 2, Monday, to which there is no
impediment. Consequently the year H will end with a Sunday, and
if it commence with a Tuesday, as indicated by the Molad, it will
have six more days than an exact number of weeks. Being Embolis-
mic its form will be In + 6, and it will have 384 days, which is quite
consistent with the length of an Embolismic Regular year. Such a
year may therefore commence with a Tuesday, feria 3, even if the Molad
exceed 3d. 9h. 204ch., so long as it do not exceed 3d. 17h. 1079ch.
As an example, take the Embolismic year 5660. It is the seven-
teenth year of the 298th Cycle. Its computed Molad is 3d. 13h. 300ch.
By the addition of 5d. 21h. 589ch. the Molad for the next year, 5661,
is found to be 2d. llh. 9ch. Therefore, 5661 commences with feria 2,
Monday, and 5660 must terminate with a Sunday. This being the
case, if 5660 commence with a Tuesday, as indicated by the Molad, it
has In + 6, or 384 days. It is an Embolismic Regular year, and no
rule of the Calendar is transgressed.
But suppose now that the rule GaTRaD were applied to this Em-
bolismic year, and that it were not allowed to commence till Thursday.
It must still end with a Sunday, on account of the Molad for the
following year falling to a Monday. It could only have 382 days,
which is impossible because no Embolismic year ever has less than
383 days.
3. If the computed Molad for Tishri in a Common year which
follows next after an Embolismic year exceed 2d. 15h. 588ch., that is
to say, if it amount to 2d. 15h. 589ch., or be greater than this, then
Tishri 1 is to be postponed from feria 2, Monday, to feria 3, Tuesday.
If the Molad be less than 2d. 15h. 589ch. by even one Chalak then
there is no need for any postponement.
* 3 9 204 3 17 1079
5 21 589 5 21 589
2 6 793 2 15 588
THE JEWISH CALENDAR 75
The memorial words for this rule are BaTU ThaKPhaT.
B = 2 ; TU = 15 ; Th = 400 ; K = 100 ; Ph = 80 ; T = 9.
The reason for the rule is as follows : Let the Molad for some
given year, H, be 2d. 15h. 589ch., or be greater than this, and let the
preceding year, H 1, be Embolismic. The excess of an Astrono-
mical Embolismic year over an exact number of weeks is 5d. 21h.
589ch. ; if this excess be subtracted from the Molad of H, which may
be increased by 7 without altering the feria, the remainder will be the
Molad for H 1. The minimum value of this remainder will be
3d. 18h. Och.* The first day of H 1 must therefore be postponed to
feria 4, Wednesday, because the limit 18h. is reached. It must be
further postponed to feria 5, Thursday, on account of ADU.
If, therefore, the Molad of H attain to, or be greater than
2d. 15h. 589ch., the preceding year, H 1, must have commenced with
a Thursday, feria 5, and being Embolismic, that is to say, being of one
of the forms In + 5, In + 6, or In days, it must have had for its last
day either a Monday, a Tuesday, or a Wednesday. Consequently
the next year, H, could only have for its first day a Tuesday, a Wed-
nesday, or a Thursday. Wednesday is impossible, it is forbidden by
ADU. Thursday, feria 5, is impossible, for the Molad of H falls to
feria 2, and postponement can never take place for more than two
days. The only alternative is Tuesday, feria 3.
Hence the rule is that if the Molad of any year which follows an
Embolismic year fall to feria 2, and the hours and Chalakim exceed
15h. 588ch., then, Tishri 1 must be postponed to feria 3.
4. The five rules, BaDU, ADU, YacH, GaTEaD, and BaTU
ThaKPhaT, which have reference to the postponement of Tishri 1,
are called the five Dechiyyoth of the Jewish Calendar. It will be
convenient to place their results in a collective form :
(1) BaDU. . . . Nisan 15, never on Monday, Wednesday, or
Friday.
(2) ADU. . . . Tishri 1, never on Sunday, Wednesday, or Friday.
(3) YacH. ... If the Molad for Tishri* fall to any day so late as
or later than 18h., Tishri 1 is postponed to the next day.
d. h. ch.
* Minimum value = 2d. 15h. 589ch., equivalent ... 9 15 589
Subtract 5 21 589
3 18
7 6 THE JEWISH CALENDAR
(4) GaTKaD. ... If the Molad for Tisbri fall, in a Common year,
on a Tuesday so late as or later than 9h. 204ch., Tishri 1 is postponed
to the next day, and thence by ADU to Thursday.
(5) BaTU ThaKPhaT. . . .If in a Common year which follows
next after an Embolismic year the Molad for Tisbri fall upon a Monday
so late as or later than 15h. 589ch., Tishr! 1 is postponed to Tuesday.
53. The rules which determine the feria with which any given
year can possibly commence must now be considered. These rules
will, for convenience of reference, be first stated in a tabulated form ;
the reasons for them will be given afterwards. They are partly
Political, partly Astronomical.
The length or form of any given year is found by ascertaining, in
the first place, whether it be a Common or an Embolismic year, and
in the second place, by finding the ferise with which it commences and
terminates.
An example will illustrate the method to be employed.
Find the form of the Jewish year 5616.
(a) The division of 5616 by 19 gives a remainder 11, with a
quotient 295. The year is therefore the eleventh in the 296th Cycle.
Its place in the Cycle shows that it is Embolismic, and must be of the
form 378 + x, where the value of x has to be found.
(b) To find the feria with which the year commences.
Molad BeHaED 2 5 204
Add for 200 Cycles elapsed 5 22 200*
90 4 1 630
5 6 10 815
,, the eleventh year 6 (> 339t
Molad for Tishri, 5616 3 22 28
The computed New Moon occurs on feria 3, or Tuesday, and as
the hours and Chalakim attain to 18h. and more, the celebration is
postponed by YacH to Wednesday, and is further postponed by ADU
toThursday.
The first day of the year 5616 is therefore a Thursday.
(c) To find the feria with which the year terminates we must find
that with which the next commences.
* Table VIII. t Table VII.
THE JEWISH CALENDAR 77
Molad for Tishri, 5616 3 22 28
Add the excess of an Erubolismic year 5 21 589
Molad for Tishri, 5617 2 19 617
The computed New Moon for Tishri, 5617, falls to feria 2, or
[onday, and Tishri 1 is postponed to Tuesday by BaTU PhaKPhaT
well as by YacH.
(d) Insomuch as the first day of 5617 is a Tuesday the last day of
J16 must be a Monday. But it commences with a Thursday, as
lown by (b). Therefore, its integral number of weeks, or 378 days,
srminate with a Wednesday. It has five more days, namely Thurs-
day, Friday, Saturday, Sunday, and Monday. Its length is therefore
378 + 5, or 383 days. Its form is In + 5. It is an Embolismic
Deficient year.
Example 2.
Lacoine in his " Tables de Concordance des Dates," p. 36, gives
the form of the year 4668 as C.D., that is " Commune deficiente."
Isidore Loeb in his " Tables du Calendrier Juif " (Tableau XII.) gives
the form as 5a, that is, " Commune abondante," commencing with
feria 5, or Thursday. Meier Kornick in his " System der Zeitrech-
nung," p. 117, makes Nisan 15 in 4667 to be March 31, and in 4668
to be March 20, from which it may be deduced that he considers
Tishri 1 in 4668 and 4669 to have corresponded respectively to Thursday
September 10, A.D. 907 and Tuesday, August 30, A.D. 908. He there-
fore makes the year 4668 to commence with a Thursday and terminate
with a Monday, and therefore to be a Common Abundant year.
Is Lacoine right, or are Isidore Loeb and Kornick right ?
The division of 4668 by 19 gives a quotient 245, and a remainder
13. The year in question is therefore the 13th of the 246th Cycle.
BeHaED 2 5 204
Add for 200 Cycles 5 22 200
40 2 14 40
5 6 10 815
thirteenth year 2 12 724
Molad for Tishri, 4668 5 16 903
Add excess of a Common year 4 8 876
Molad, for Tishri, 4669 3 1 699
7 8 THE JF.ll/S// CALENDAR
From this it is evident that the year 4608 commenced with
feria 5, Thursday, and the next year with feria 3, Tuesday ; so that
4668 must have terminated with a Monday. It therefore has five
days more than an exact number of weeks, and is a Common Abundant
Year. Isidore" Loeb and Kornick are right ; Lacoine is in error.
Example 3.
Lazarus Bendavid, in "Zur Berechnung des Jiidischen Kalenders,"
p. 97, gives a so-called " Calendarium Perpetuum," from which it
appears that the year 4868 is to have its first day and its length
determined by the symbol hR, which means that it commences with a
Thursday and is " regel massige," or regular. Is this correct?
This year is found in the usual way to be the fourth in the 257th
Cycle.
BeHaED 2 5 204
Add for 200 Cycles 5 22 200
50 1 11 590
. 6 2 3 330
fourth year 7 15 181
Molad for Tishrl, 4868 5 9 425
Excess of a Common year 4 8 876
Molad for Tishri, 4869 2 18 221
Consequently the year 4868 commences with a Thursday, and it must
terminate with a Monday ; for the Molad of 4869 falling to feria 2, or
Monday, but having more than 18 hours, comes under the rule YacH,
causing Tishri 1 in this year to be Tuesday. The year 4868 has
therefore 355 days, and ought to be marked h.U, meaning Thursday,
" uebershussig," or abundant.*
54. The following Table shows the week-day with which a year
of given form, In + x, can commence and terminate, and the con-
sequent week-day with which the year that follows it will commence.
It may be read thus : A year of 353 days can only commence with
* This is not a misprint in the " Calendarium Perpetuum " ; hU, cannot be substituted
for hR .without vitiating the result for other years. It is a failure in this form of Perpetual
Calendar, which passes under a title to which it has no real claim. The error arises from n
source which will be explained when " Perpetual Calendars " are considered in Chapter VI.
THE JE WISH CALENDAR
79
a Monday or a Saturday. If it commence with a Monday it will
terminate with a Wednesday; if it commence with a Saturday it will
terminate with a Monday. The following year must then commence
in the one case with a Thursday, in the other with a Tuesday.
The Proof of the Statements contained in the Table will be given
directly afterwards.
FIEST AND LAST DAYS POSSIBLE FOE THE JEWISH YEARS,
AND FIEST DAYS OF THE FOLLOWING YEAE.
Length of the year H,
in days.
First day of H.
Last day of H.
First day of H + 1.
1
353 = In + 3
Monday
Saturday
Wednesday
Monday
Thursday
Tuesday
2
354 = In + 4
> M
Tuesday
Thursday
Friday
Sunday
Saturday
Monday
3
355 = In + 5
Monday
Thursday
Saturday
Friday
Monday
Wednesday
Saturday
Tuesday
Thursday
4
383 = In + 5
Monday
Thursday
Saturday
Friday
Monday
Wednesday
Saturday
Tuesday
Thursday
5
384 = 7n + 6
Tuesday
Sunday
Monday
8
385 = In
Monday
Thursday
Saturday
Sunday
Wednesday
Friday
Monday
Thursday
Saturday
PROOF OF THE STATEMENTS CONTAINED IN THE TABLE.
1. A Common Deficient year of 353 days can only commence with
a Monday or a Saturday.
It cannot commence with a Sunday, a Wednesday, or a Friday,
because these days are prohibited by ADU.
It cannot commence with feria 3, Tuesday, because if it did so
commence, its In days, containing n complete weeks, would terminate
with a Monday, and the last of its three remaining days would be a
So THE JEU'ISH CALENDAR
Thursday. In that case the following year would commence with a
Friday, which is a forbidden day for Tishri 1.
It cannot commence with feria 5, Thursday, for if it did so
commence its completed weeks would end with a Wednesday, and
the last of its three remaining days would be a Saturday. The next
year would then commence with feria 1, Sunday, which is a forbidden
day.
There is, however, nothing to prevent it from commencing with
feria 2, Monday, or with feria 7, Saturday, and with one or other of
these days it must commence. It will then end with a Wednesday or
a Monday, and the next year will commence with a Thursday or a
Tuesday, which are both lawful days.
2. A Common Eegular year, of 354 days, can only commence with
a Tuesday or a Thursday.
Such a year cannot commence with a Monday, feria 2, for if it did
so commence its In days would end with Sunday, feria 1, and the last
of its four remaining days would be a Thursday. The next year would
begin with a Friday, which is prohibited by ADU.
It cannot commence with a Saturday, feria 7, for its In days would
end with a Friday ; the last of the remaining four days would be a
Tuesday, and the next year would begin with a Wednesday, which is
prohibited.
There is nothing to prevent it from commencing with feria 3,
Tuesday, or feria 5, Thursday, in which case it would terminate with
a Friday or a Sunday, and the next year would commence with a
lawful day, Saturday or Monday.
3. A Common Abundant year, of 355 days, can only commence
with a Monday, a Thursday, or a Saturday.
Such a year commencing with one of these three days would ter-
minate either with a Friday, a Monday, or a Wednesday. The next
year would commence with one or other of the lawful days Saturday,
Tuesday, or Thursday.
But a year of 355 days cannot begin with a Tuesday, for its In days
would end with a Monday, and the last of the remaining five days
would be a Saturday. No year can end with a Saturday, because the
next year would begin with a prohibited Sunday.
4. An Embolismic Deficient year, of 383 days, contains, like a
Common Abundant year, five days more than an exact number of weeks.
It is therefore subject to the same restraint as a Common Abundant
THE JEWISH CALENDAR 8r
year, and cannot begin with a Tuesday. There is nothing to interfere
with its first day being a Monday, a Thursday, or a Saturday, and
with one or other of these three days it must begin.
5. An Embolismic Regular year, of 384 days, can only commence
with a Tuesday.
Such a year cannot commence with a Monday, a Thursday, or a
Saturday, for its In + 6 days would terminate with a Saturday, a
Tuesday, or a Thursday. The next year would begin with one of the
forbidden days, a Sunday, a Wednesday, or a Friday.
The only remaining day with which it can commence is feria 3,
Tuesday. In this case its In days would terminate with a Monday ;
the last of its remaining six days would be a Sunday. The next
year would then commence with a Monday, to which there is no
impediment.
6. An Embolismic Abundant year, of 385 days, can only commence
with a Monday, a Thursday, or a Saturday.
With respect to the years of the other five forms it has not been
necessary to consider any Astronomical reason why they cannot com-
mence with certain days. The Political rule ADU has sufficed. The
present case is different. A year of 385 days contains an exact number
of weeks, so that with whatever feria it may commence it will termi-
nate with the next preceding feria. Why, then, is it restricted as to
its commencement to the three days Monday, Thursday, and Saturday?
Why cannot it commence with a Tuesday? It would end with a
Monday, and the next year would begin with a Tuesday, which is
possible for a year of 354, or of 384 days. The latter is excluded
because there are never two consecutive Embolismic years. But why
should it not commence with a Tuesday, and be followed by a year of
354 days commencing also with a Tuesday ?
The reason is Astronomical. The impossibility arises from the
way in which the Calendar is constructed by the computation of
Molads.
In order that any year, H, may commence with a Tuesday, feria 3,
its Molad must not be less than 2d. 15h. 589ch., and not more than
3d. 17h. 1079ch. For if the Molads were less than 2d. 15h. 589ch. the
year would commence with a Monday, feria 2, as indicated by the
Molad, since the rule BaTU ThaKPhaT would not intervene to
postpone Tishri 1 to feria 3. Also, if the Molad were greater than
3d. 17h. 1079ch., that is to say, if it were 3d. 18h. Och., or more, then
7
82 THE JEWISH CALENDAR
YacH would intervene, and Tishri 1 would be postponed from Tues-
day, i'eria 8, to Thursday, feria 4.
Now the excess of an Astronomical Embolismic year above an
exact number of weeks is 5d. 21-h. 589ch. If, therefore, the Molad of
the Embolismic year, H, be from 2d. 15h. 589ch. to 3d. 17h. 1079ch.,
that of H + 1 will be from Id. 13h. 98ch. to 2d. 15b. 588ch.,* and,
whatever may be the variation between these limits, H + 1 will com-
mence with feria 2, Monday. But Monday is the day w r ith w r hich H
terminates, and it is impossible that this day can belong to both of the
years. Therefore H cannot terminate with a Monday, which is equi-
valent to saying that it cannot commence with a Tuesday, for it is
a year of 385 days, an exact number of weeks.
It can, however, commence with either a Monday, a Thursday, or
a Saturday, for the following year will commence with the same day,
and there is nothing to prevent its being followed by a year of 353 or
of 355 days, either of which may commence with a Monday or a
Saturday ; while a year of 355 days can also commence with a
Tuesday.
55. Collecting the results obtained from these rules it will appear
that the years, governed by their Molads and by the rules of the
Calendar, will commence with certain fixed days of the week according
to the annexed Table, which is to be thus read :
Tishri 1 will occur upon a Monday, when the Molad of the year is
not less than 7d. 18h. Och., and not greater than 2d. 15h. 588ch. This
rule applies to those Common years which follow next after an Embo-
lismic year, namely, the years whose numerical positions in a Cycle
are 1, 4, 7, 9, 12, 15, or 18.
It must be understood that in this, and in similar Tables, the
Regaim are neglected. There are 76 Eegaim in a Chalak, and when
the limit is given as, for example, 2d. 17h. 1079ch., the actual limit is
2d. 17h. 1079ch. 75r. It means that 2d. 18h. Och. (= 2d. 17h. 1080ch.)
must not be attained. This is the method adopted by Maimonides,
and, following him, by Petavius and others. Some modern writers, as
Dr. Adolf Schwarz or Dr. Sachau, the translator of al-Biruni, would
* 2 15 589 3 17 1079
5 21 589 5 21 589
1 13 us 2 15 588
THE JEWISH CALENDAR
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84 THE JE WISH CALENDAR
give the limits thus, from 2<1. 18h. Och. up to 2d. 15h. 589ch. When
given in this way there is some risk of supposing that the 589ch. may
be reached ; the fact being that if the Molad be greater than 2 15 588,
that is, if 2 15 589 be attained, the year will commence with a
Tuesday, and not with a Monday.
56. FURTHER EEGULATIONS WITH RESPECT TO THE COMMENCE-
MENT AND FORM OF THE YEARS.
Hitherto, the days have been considered with which the Jewish
years can commence ; these days have been determined thus far by
the Molads, and the rules ADU, YacH, GaTKaD, and BaTuThaKPhaT.
We now come to those which determine the length or form of the
successive years. These rules include the former, but they are further
developed, and place yet more restriction on the limits of the Molads.
They are given in Table X., called the Table of Day-Limits.
I. COMMON YEARS.
1. A Common year will commence with a Monday, and be Deficient,
353 days, if its Molad is found by computation to be so great as
7d. 18h. Och., and be not greater than Id. 9h. 203ch.
(a) The year will commence with a Monday if its Molad be so
great as or greater than 7d. 18h. Och., for Tishrl 1 is postponed from
feria 7 to feria 1 by YacH, and from feria 1 to feria 2 by ADU.
(6) The length of a Common year, H, is found by the addition
to its Molad of the excess of a. Common year above an exact number
of weeks, by which means the commencement of the next year, H + 1,
is found.
MoladofH 718 to 1 9 203
Excess of H.. 4 8 876 48 876
Molad of H + 1 5 2 876 to 5 17 1079
The feria for H + 1 being 5, and the maximum value of the hours
and Chalakim in the Molad not amounting to 5d. 18h., the year com-
mences with Thursday, the day indicated by , the Molad. Therefore
the last day of H must have been a Wednesday. As H commenced
with a Monday the last day of its completed weeks is a Sunday ; it
therefore contains three days more than an exact number of weeks,
THE JEWISH CALENDAR 85
namely, Monday, Tuesday, and Wednesday. It is therefore of the
form 350 + 3, or 353 days. It is Deficient.
It will be seen at once that if the superior limit of the Molad of H
had been so great as Id. 9h. 204ch., that is, if it had been even
1 Chalak greater than it is, then the limit for the Molad of H + 1
would have become 5d. 18h. Och. In such a case the commencement
of H + 1 would be postponed from feria 5, Thursday, to feria 7,
Saturday. This would have lengthened H by two days, making it to
consist of 355 days. Therefore the extreme limit for the Molad of
a Common year which commences with a Monday, and is Deficient, is
Id. 9h. 203ch.
2. A Common year which follows an Embolismic year will com-
mence with a Monday, and be Abundant, 355 days, if its Molad be not
less than Id. 9h. 204ch., and not greater than 2d. 15h. 588ch.
(a) Any year, whether it follows an Embolismic year or not, whose
Molad has these limits, will commence with a Monday. If the feria
be 1, then Tishri 1 is postponed from Sunday to Monday, by ADU.
If the feria be 2, Tishri 1 falls naturally to Monday ; it is only post-
poned by BaTU PhaKPhaT to Tuesday, when the Molad attains to
2d. 15h. 589ch.
The year in question therefore commences with a Monday.
(fc)MoladofH 1 9 204 to 2 15 588
Excess of H.. 4 8 876 48 876
Molad of H + l 6 18 to 7 384
Therefore, H+l commences with a Saturday, and the last day of
the year H must be a Friday. As H commences with a Monday its
completed weeks terminate with a Saturday, and it has an excess of
five over In days, namely, Monday, Tuesday, Wednesday, Thursday,
and Friday. It has therefore 355 days.
3. A Common year which follows a Common year will commence
with a Monday, and will be Abundant, 355 days, if its Molad be not less
than Id. 9h. 204ch., and not greater than 2d. 17h. 1079ch.
(a) If the feria be 1, Tishr! 1 is postponed to feria 2, Monday, by
ADU. If the feria be 2, Tishri 1 is not postponed by BaTU PHaK-
PhaT from Monday to Tuesday, because the year in question does not
follow an Embolismic year. Also, Tishri 1 is not postponed to Tues-
86 THE JE 1 1 y.s// C.U.E. \~D.IK
day by YacH because the maximum value of its Molad does not attain
to 2d.* 18h. Och.
The year will therefore commence witli a Monday.
(6) Molad of H 1 9 "204 to 2 171079
Excess of H 4 8 876 48 87G
Molad ofH + 1 6 18 to 7 2 875
Therefore H + 1 commences with a Saturday, and the last day of
H must be Friday. As H commences with a Monday it must have
355 days.
(c) But why is 1 9 204 the minimum Molad with which a
Common year following a Common year, and commencing with a
Monday, can have 355 days? Simply because all Common years
whose Molad is less than this have been proved under Kule 1 to have
only 353 days.
(d) And why is 2 17 1079 the maximum Molad for such a year'/
Because if the Molad attain to 2 18 Tishri 1 will be postponed to
Tuesday; so that the year could not fulfil the condition of commencing
with a Monday, no matter how many or how few days it might have.
4. A Common year which follows an Embolismic year will
commence with a Tuesday, and be Regular, or have 354 days, if its
Molad be not less than 2d. 15h. 589ch., and be not greater than 3d. 9h.
203ch.
(a) If the feria be 2, and the hours and Chalakim be not less than
15h. 589ch. Tishri 1 is postponed from Monday to Tuesday, in a year
which follows an Embolismic year, by BaTU PHaKPhaT. If the
feria be 3, Tishri 1 falls naturally to Tuesday so long as the maximum
value of the Molad does not attain to 3d. 9h. 204ch.
Therefore the year in question will commence with a Tuesday.
(6) Molad of H 2 15 589 to 3 9 203
Excess of H . 4 8 876 4 8 876
MoladofH + 1 7 385 to 7 17 1079
Hj-1, therefore, commences with a Saturday, and H ends with a
Friday. As it commenced with a Tuesday it has four days more than
an exact number of weeks. It has 354 days.
5. A Common year which follows a Common year will commence
THE JEWISH CALENDAR 87
with a Tuesday, and be Regular, 354 days, if its Molad be not less
than 2d. 18h. Och., and be not greater than 3d. 9h. 203ch.
(a) Such a year will commence with Tuesday for the reason given
in (4, a). Its Molad cannot be less than 2d. 18h. Och., for if it be less
than this it will commence with a Monday.
(b) Molad of H -218 to 3 9 203
Excess of H . 4 8 876 4 8 876
Molad ofH + 1 7 2 876 to 7 17 1079
H + l, therefore, commences with a Saturday, and the last day of H is
a Friday. As H commences with a Tuesday it must have 354 days.
From (4) and (5) it appears that all Common years which commence
with a Tuesday are Regular, or have 354 days ; and it may be noted
here that no year, whether it be Common or Embolismic, can
commence with a Tuesday except such years as are Regular that is,
no year commences with a Tuesday unless it have 354 or 384 days.
6. Every Common year whose Molad is not less than 3d. 9h. 204ch.,
and not greater than 5d. 9h. 203ch., commences with a Thursday, and
is Regular, 354 days.
(a) If the feria be 3, and the hours and Chalakim are not less
than 9d. 204ch. Tishri 1 is postponed from Tuesday to Wednesday
by GaTRaD, and further postponed to Thursday by ADU. If the
feria be 5, and the Molad be, as in this case, anything less than
5d. 18h. Och., Tishri 1 falls naturally to Thursday.
The year in question commences, therefore, with a Thursday.
(6)MoladofH 3 9 204 to 5 9 203
Excess of H 4 8 876 48 876
Molad of H + l 118 to 2 17 1079
Therefore, H + l commences with Monday, for if the Molad of H + 1
be not less than Id. 18h. Och. its first day is postponed from Sunday
to Monday ; also, Tishri 1 falls naturally to Monday if the feria be 2,
although the hours and Chalakim exceed 15h. 589ch., for H is, by
hypothesis, a Common year, so that H + l does not follow an
Embolismic year, and BaTU PHaKPhaT does not apply to it.
Because H + l commences with a Monday, H must end with a
88 THE JE WISH CALENDAR
Sunday. It has therefore 354 days, for it commences with a
Thursday.
7. Every Common year whose Molad is not less than 5d. 9h. 204ch.,
and not greater than 5d. 17h. 1079ch., commences with a Thursday,
and is Abundant, 355 days.
(a) Such a year commences naturally with a Thursday, feria 5, as
indicated by the Molad, for YacH causes no postponement till the
Molad 5d. 18h. Och. be attained.
(6) Molad of H 5 9 204 to 5 17 107 ( .)
Excess of H.. 4 8 876 48 876
MoladofH+1 218 to 3 2 875
Therefore, H + 1 commences with a Tuesday, and H terminates with
a Monday. As H commences with a Thursday it has five days more
than an exact number of weeks. It has 355 days.
8. Every Common year whose Molad is not less than 5d. 18h. Och.
and not greater than 6d. Oh. 407ch., will commence with a Saturday,
and be Deficient, 353 days.
(a) Since the minimum Molad is 5d. 18h. Och. Tishri 1 is postponed
by YacH from Thursday to Friday so long as the feria in the Molad
is 5. It is further postponed by ADU from Friday to Saturday. If
the Molad be 6, Tisrhi 1 is postponed from Friday to Saturday.
Therefore all such years must commence with a Saturday.
(6) Molad of H ' 518 to 6 407
Excess of H.. 4 8 876 48 876
MoladofH + 1 3 2 876 to 3 9 203
H + 1 commences with Tuesday, because the Molad is always less
than 3d. 9h. 204ch. H ends with Monday. It commences with
Saturday ; its In days end with Friday. It has three more days, and
therefore contains 353 days.
9. A Common year which is followed by an Embolismic year will
commence with a Saturday, and be Deficient, 353 days, if its Molad
be not less than 5d. 18h. Och., and be not greater thaii 6d. 9h. 203ch.
(a) Such a year must commence with a Saturday for the reason
assigned in (8, a).
THE JE WISH CALENDAR 89
(b) MoladofH 518 to 9 203
Excess of H.. 4 8 876 48 876
MoladofH + 1 3 2 876 to 3 17 1079
H + 1 is, by hypothesis, an Embolismic year. Although its maximum
Molad is more than 3d. 9h. 204ch. its first day is not postponed by
GaTKaD, which applies to Common years only.
The year H + 1 therefore commences with.feria 3, Tuesday, as
indicated by the Molad, and H ends with a Monday. As H
commences with a Saturday it has three days more than an exact
number of weeks. It has 353 days.
10. A Common year which is followed by a Common year will
commence with a Saturday, and be Abundant, 355 days, if its Molad
be not less than 6d. Oh. 408ch., and be not greater than 7d. 17h.
1079ch.
(a) If the feria be 6, Tishri 1 is postponed from Friday to Saturday
by ADU. If the feria be 7 there is no postponement from Saturday
because the maximum value of the Molad is less than 7d. 18h. Och.
The year, therefore, commences with a Saturday.
(6) MoladofH 6 408 to 7 171079
Excess of H 4 8 876 48 876
Molad ofH + ] 3 9 204 to 5 2 875
The year H + 1 is, by hypothesis, a Common year. Therefore when
the feria is 3, and the Molad not less than 3d. 9h. 204ch., as in this
case, Tishri 1 is postponed by GaTKaD, from Tuesday to Wednesday,
and thence to Thursday by ADU. When the feria becomes 4, Tishri 1
is postponed to Thursday by ADU. If the feria be 5 Tishr! 1 falls
naturally to Thursday so long as the Molad be less than 5d. 18h. Och.,
as it is here.
The year H + 1 begins, therefore, with a Thursday, and H ends
with a Wednesday. H, therefore, has 355 days, for it begins with
a Saturday and has five days more than an exact number of weeks.
(c) If the Molad be less than 6d. Oh. 408ch., even by one Chalak, the
Molad of H + 1 will not attain to 3d. 9h. 204ch. In such a case
H + 1 would begin with a Tuesday instead of with a Thursday. This
would shorten H by two days, reducing its number to 353. If, there-
90 THE JEWISH CALENDAR
fore, H be followed by a Common year it cannot be Abundant if its
Molad be less than Gd. Oh. 408ch.
11. Every Common year whose Molad is not less than 6d. 9h. 204ch.,
and not greater than 7d. 17h. 1079ch., will commence with a Saturday,
and be Abundant, 355 days.
(a) Such years commence with Saturday, because if the feria be 6
Tishri 1 is postponed by ADU from Friday to Saturday ; and if the feria
be 7 there is no postponement so long as the maximum value of the
Molad is less than 7d. 18h. Och.
(b) MoladofH 6 9
Excess of H . 48
Molad of H + l 318 to 5 '2 875
Therefore H + l commences with a Thursday, and H ends with a
Wednesday. It commences with a Saturday, its In days end with a
Friday. Its extra days are five, Saturday, Sunday, Monday, Tuesday,
and Wednesday. It has 355 days.
RULES EESPECTING THE COMMENCEMENT AND FOEM OF EMBOLISMIC
YEARS.
12. Every Embolismic year commences with a Monday and is
Deficient, 383 days, if its Molad be not less than 7d. 18h. Och., and
be not greater than Id. 20h. 490ch.
(a) The year commences with Monday for the reason assigned in
(1, a).
(6) MoladofH 7 18 to 1 20 490
Excess of H, Emb 5 21589 5 21 589
MoladofH + 1 6 15 589 to 7 171079
Therefore H+l commences with a Saturday, and H ends with a
Friday. As it begins with a Monday, and is Embolismic, it has 383
days.
13. Every Embolismic year commences with a Monday and is
Abundant, 385 days, if its Molad be not less than Id. 20h. 491ch., and
be not greater than 2d. 17h. 1079ch.
THE JEWISH CALENDAR 9 t
(a) ADU postpones Tishri 1 to Monday when the feria is 1. BaTU
THaKPhaT does not affect Embolismic years, therefore Tishri 1 falls
imturally to Monday when the feria is '2.
(i)MoladofH 1 20 491 to 2 171079
Excess of H 5 21 589 5 21 589
MoladofH + 1 7 18 to 1 15 588
H + 1, therefore, commences with Monday, for Tishri 1 is postponed
to that day whether the feria be 7 or 1 . H ends with a Sunday, and
as it begins with a Monday it must have 385 days.
14. Every Embolismic year whose Molad is not less than 2d. 18h.
Och., and not greater than 3d. 17h. 1079ch., commences with a
Tuesday, and is Kegular, 384 days.
(a) Because the minimum value of the Molad is 2d. 18h. Och.
Tishri 1 is postponed by YacH from Monday to Tuesday. When the
Molad becomes 3d. Oh. Och., but does not attain to 3d. 18h. Och.,
Tishri 1 falls naturally to Tuesday in an Embolismic year.
(6) Molad of H 2 18 to 3 171079
Excess of H 5 21 589 5 21 589
MoladofH + 1 1 15 589 to 2 15 588
H + 1, commences with a Monday, and H must end with a Sunday.
It therefore has six days more that an exact number of weeks. It has
384 days.
15. Every Embolismic year whose Molad is not less than 3d. 18h.
Och., and not greater than 4d. llh. 694ch., commences with a
Thursday, and is Deficient, 383 days.
(a) When the Molad is not less than 3d. 18h. Och., Tishri 1 is
postponed by YacH, and ADU, from Tuesday to Thursday. When the
feria is 4, it is postponed by ADU from Wednesday to Thursday.
Such a year must therefore commence with a Thursday.
(6) Molad of H 3 18 to 4 11694
Excess of H.. 5 21589 5 21589
Molad of H + 1 2 15 589 to 3 9 203
H + 1 follows H which is, by hypothesis, an Embolismic year;
92 THE JEWISH CALENDAR
therefore H + 1 is a Common year following an Embolismic year, and
must commence with a Tuesday, as demonstrated by (4, a). Conse-
quently H must end with a Monday, and, as it commences with a
Thursday, its In days end with a Wednesday. It has therefore five
extra days, Thursday, Friday, Saturday, Sunday, Monday, and its
form is In + 5, or it has 378 + 5 = 383 days.
This proof is given in some detail because both Dr. Adolf Schwarz
in " Der Jiidischer Kalender " p. 64, Table B, and Dr. Sachau in his
translation of the Athar-ul-Bakiya of al-Biruni, p. 152, who are
authorities, state that a year whose Molad has these limits consists,
when Embolismic, of 384 days. The former describes it as " 5r," the
figure indicating the feria, the letter standing for regelmassige, or
Regular. The latter says that it commences with feria 5, and is
" Intermediate," the term employed by this author for a Regular year.
It is beyond dispute that a year whose Molad is from 3 18 to 4 11
(594, both inclusive, must commence with feria 5, Thursday, whether
it be Common or Embolismic ; and it is equally beyond dispute that
an Embolismic year of 384 days, would, if it commenced with a
Thursday, end with a Tuesday ; for, 384 =ln + 6 ; the last day of the
completed weeks is a Wednesday ; the remaining days are Thursday,
Friday, Saturday, Sunday, Monday, and Tuesday. If therefore a year
which has 384 days commenced with a Thursday, that which next
follows would begin with a Wednesday, wiiich is impossible.
Moreover, it has been proved in Article 54, par. 5, that a year of 384
days can only commence with a Tuesday, so that an Embolismic year
which commences with a Thursday must hUve either 383 or 385 days.
That this is an error in the Table B, given by Dr. Schwarz at p. 64,
is made clear by an inspection of his Table K, pp. 82, 83, which gives
the sixty-one possible arrangements, or sequence of years for the
Jewish Cycle. This includes not only every possible form of a Cycle,
but also every possible form of a Jewish year ; there is not a single
Embolismic year which is marked 5R. Every Embolismic year in
that Table which commences with feria 5 is marked either as M.,
mangelhaft, Deficient, orU, iiberschiissig, Abundant. In fact, nothing
else is possible.
Petavius, in " De Doctrina Temporum," lib. vii. cap. xviii., under
the heading " Canones neomeniae Tisri in Embolimaeis annis," states
correctly that a year whose Molad has these limits commences with
a Thursdav and is Deficient.
THE JEWISH CALENDAR 93
16. Every Embolismic year whose Molad is not less that 4d. llh.
695ch., and not greater than 5d. 17h. 1079ch., will commence with a
Thursday, and be Abundant, 385 days.
(a) If the feria be 4 Tishri 1 is postponed to Thursday ; if it be
5 and the Molad be anything less than 5d. 18h. Och., Tishri 1 falls
naturally to Thursday.
(b) Molad of H 4 11 C95 to 5 17 1079
Excess of H . 5 '21 589 5 21 589
Molad of H + 1 3 9 204 to 4 15 588
H + 1 is a Common year, for it follows an Embolismic year, therefore
Tishri 1 is postponed by GaTRaD from feria 3 to feria 4, and thence
by ADU to feria 5 ; also when the Molad attains to 4d. Oh. Och. there is
a postponement to feria 5. If the feria be 5, and the Molad be not so
great as 5d. 18h. Och., Tishri 1 falls naturally to Thursday. H + 1
therefore, commences with a Thursday ; H ends with a Wednesday,
and as it commenced with a Thursday it has an exact number of
weeks, or 385 days.
17. Every Embolismic year whose Molad is not less than 5d. 18h.
Och., and not greater than 6d. 20h. 490ch., commences with a
Saturday, and is Deficient, 383 days.
(a) The minimum value of the Molad being 5d. 18h. Och., Tishri 1
is postponed from Thursday to Saturday by YacH and ADU. With
the Molad Gd. Oh. Och. to 6d. 17h. 1079ch. it is postponed by ADU from
Friday to Saturday, and if -it be greater than 6d. 17h. 1079ch., both
YacH and ADU are effective to postpone it from Friday to Saturday.
The year therefore begins with Saturday.
(b) Molad of H 5 18 to 20 490
Excess of H . 5 21 589 5 21 589
MoladofH + 1 4 15 589 to 5 171079
H + 1 commences with a Thursday; the last day of H is a
Wednesday, therefore it has 383, or In + 5 days for it commences
with a Saturday.
18. Every Embolismic year whose Molad is not less than 6d. 20h.
491ch., and not greater than 7d. 17h. 1079ch., commences with a
Saturday, and is Abundant, 385 days.
94 THE JE WISH CALENDAR
(a) When the feria is 6, Tishri 1 is postponed by ADU from Friday
to Saturday. When the feria is 7, Tishri 1 falls naturally to Saturday,
so long as the Molad does not exceed 7d. 17h. 1079ch. The year,
therefore, commences with a Saturday.
(b) Molad of H 6 20 491 to 7 171079
Excess of H 5 21 589 5 21 589
Molad ofH + 1 5 18 to 6 15 588
H 4- 1 commences with a Saturday, and the last day of H is a
Friday. It commences with a Saturday, therefore it has In + 0, or
385 days.
These results are called the Day-Limits of the years. They are
collected in Table X. The vertical argument in that Table refers to
the numbering of the demonstrations above.
It is important to notice that there are further restrictions on the
Day-Limits for a Common year following an Embolismic when it is
the first year in a Cycle. These restrictions will be explained in
Article 58.
57. Besides the commencement of the Civil year with Tishri, and
of the Ecclesiastical year with Nisan, the Jews have, for a particular
purpose, a third commencement, Schebhat 15, called Laylanot, the
First Day of the year of Trees, which occurs generally in one of the
Christian months January or February. It is unlawful to eat of the
fruit of a tree until the third crop is produced ; but because the crop
is produced annually, this law is so interpreted that it is made lawful
to eat of the crop of the third year. These years are reckoned from
Schebhat 15. Hence if a tree be planted at any time before that day
its first year is reckoned as terminating with that day, although the
tree may in fact have been planted for only a few wrecks, or even a few
days. Its third year w T ould then commence when it had been in
position only one year and a portion of another, and the fruit which is
produced during this nominal third year may be lawfully eaten.
To FIND THE LENGTH OF ANY GIVEN CYCLE.
58. This is done in a similar way to that by which the length of
any given year is found, namely, by ascertaining the feriae with which
the Cycle commences and terminates.
95
An Astronomical Cycle of nineteen years is a constant quantity
consisting of 6939d. 16h. 595ch., but a Civil Cycle of nineteen years is
variable in length. It must of necessity consist of an integral number
of days, and this number may be either 6939, 6940, 6941, or 6942 days,
that is, its length may be of one of the four forms 7N + 2, 7N + 3,
7N + 4, or 7N + 5, according to the feria with which it commences
and the number of times that Tishri 1 is postponed by the Dechiyyoth
in the course of the nineteen years.
6939 DAYS.
A Cycle of 6939, or In + 2 days cannot commence with a Monday,
because if it did so commence it would terminate with a Tuesday, and
the first year of the, next Cycle would commence with a Wednesday,
which is a day forbidden for Tishri 1.
It may commence with either a Tuesday, a Thursday, or a Saturday.
TUESDAY. Let C be the Cycle. It will commence with this
day if its Molad be not less than 2 15 589, and not greater than
3 1 484.
Molad of C 2 15 589 to 3 1 484
Add excess of C . 2 16 595 2 16 595
Molad of C + l 5 8 104 to 5 171079
C + l, therefore, commences with a Thursday and C ends with a Wed-
nesday; as, by hypothesis, it commences with a Tuesday, it has In + 2,
or 6939 days.
With reference to the limits assigned here to the Molad of C, it
must be noticed that although a Common year which follows an
Embolismic (as the first year of every Cycle), can commence with a
Tuesday if its Molad be from 2 15 589 to 3 9 203, (Article 56(4)),
yet when such a year is the first of a Cycle which has only 6939 days
the superior limit is reduced from 3 9 203 to 3 1 484. This
limit is obtained as follows : The next Cycle, C+l, must commence
with a Thursday if C commence with a Tuesday, and have In + 2
days. The maximum Molad for year or Cycle which commences with
a Thursday is 5 17 1079, for if the Molad be greater than this by
one Chalak the year will commence with a Saturday. Hence we have
96 THE JE WISH CALENDAR
Maximum Mclad for C + 1 5 17 1079
Subtract excess of C . . 2 16 595
Maximum Molad for C 3 1 484
THURSDAY. A Cycle of 6939 days can commence with this day if
its Molad be from 3 9 204 to 5 1 484.
Molad of C 3 9 204 to 5 1 484
Add excess of C 2 16 595 2 16 595
Molad of C + l 6 1 799 to 7 171079
C + l commences with a Saturday, therefore C terminates with a
Friday, and has In + 2, or 6939 days.
Here, again, the superior limit of the Molad for C is reduced,
namely, from 5 9 203 (Article 56(6)), to 5 1 484, obtained by
subtracting the excess of C from the maximum Molad which permits
a year to commence with a Saturday, that is, 7 17 1079. If this
Molad were increased by only one Chalak the first year of C + 1
would commence with a Monday ; C would terminate with .a Sunday,
and instead of having only 6939 days it would have 6941.
SATURDAY. A Cycle of 6939 days can commence with this day if
its Molad be from 5 18 to 6 22 1073.
MoladofC 5 18 to 6 221073
Add excess of C 2 16 595 2 16 595
Molad of C + l 1 10 595 to 2 15 588
C+l commences with a Monday, therefore C terminates with a
Sunday, and has In + 2 days.
The superior limit for the Molad of C is reduced from 7 17 1079
to 6 22 1073 in order that C + l may commence with a Monday.
The maximum limit for the Molad of C + l, which follows an
Embolismic year, is therefore 2 15 588, for if it were one Chalak
greater than this it would commence with a Tuesday. Subtracting
the excess of C from 2 15 588, to which 7 days may be added
without altering the feria, the remainder is 6 22 1073.
THE JE WISH CALENDAR 97
6940 DAYS.
A Cycle of 6940, or 7n + 3 days cannot commence with a Tuesday,
because it would terminate with a Thursday, and the next Cycle
would commence with a Friday, which is impossible.
It cannot commence with a Thursday, because the next Cycle
would commence with a Sunday, which is also impossible.
It may commence with a Monday or a Saturday.
MONDAY. A Cycle of 6940 days can commence with a Monday if
its Molad be from 7 18 to 2 15 588.
MoladofC 7 18 to 2 15 588
Excess of C . 2 16 595 2 16 595
Molad of C + l 3 10 595 to 5 8 103
C + 1 commences with a Thursday, and therefore C terminates
with a Wednesday, and has In + 3 or 6940 days.
In this case the ordinary limits for a Common year commencing
with a Monday requires no reduction.
SATURDAY. It can commence with this day if its Molad be from
6 22 1074 to 7 16 688.
MoladofC 6 22 1074 to 7 16 688
Excess of C . 2 16 595 2 16 595
Molad of C + l 2 15 589 to 3 9 203
C + l commences with a Tuesday, therefore C terminates with a
Monday, and has In + 3 days.
The ordinary limits for the Molad of a Common year following an
Embolisrnic year, to commence with Saturday, are 5 18 to
7 17 1079. Both of these limits have to be restricted for the first
year of a Cycle which is to have 6940 days. If the inferior Molad of
C + l were less than 2 15 589 by even one Chalak the year and the
Cycle would commence with a Monday, C would terminate with a
Sunday and have only 6939 days. The minimum limit for the Molad
of C is therefore 6 22 1074. With regard to the superior limit, if
it were one Chalak greater than 7 16 688 the Molad for C + l
would attain to 3 9 204, and in that case C+l would commence
with a Thursday, so that C would have In + 5 days.
98 THE JE\YISJf CALENDAR
6941 DAYS.
A Cycle of 6941, or In + 4 days cannot commence with a Monday
or a Saturday because, if it did so commence, it would terminate with
a Thursday or a Tuesday, and the next Cycle would commence with a
forbidden day, Friday or Wednesday.
It can commence with a Tuesday or a Thursday.
TUESDAY. It can commence with Tuesday if the limits for its
Molad be 3 1 485 and 3 9 203.
MoladofC 3 1 485 to 3 9 203
Excess of C . 2 16 595 2 16 595
5 18 to 6 1 798
C + 1 commences with Saturday ; C ends with Friday, and has
In + 4, or 6941 days.
The inferior limit for a Common year following an Embolismic
year is 2 15 589 ; but if it is to be the first year of a Cycle which
has 6941 days, this limit must not be less than 3 1 485, for if it
were even one Chalak less the Molad of C + 1 would not attain to
5 18 ; in that case Tishri 1 would not be postponed from feria 5
to Saturday ; C would terminate with a Wednesday, and have only
6939 days.
The superior limit requires no alteration.
THUESDAY. The ordinary limits are 3 9 204 and 5 17 1079,
but if a Cycle is to be one of 6941 days its inferior limit cannot be less
than 5 1 485.
MoladofC 5 1 485 to 5 171079
Excess of C . 2 16 595 2 16 595
Molad of C + l 7 18 to 1 10 594
C + 1 commences with Monday ; C terminates with Sunday, and has
In + 4, or 6941 days.
If the Molad of C were anything less than 5 1 485, that of C + 1
would be less than 7 18 and Tishri 1 would not be postponed from
Satin-da) 7 to Monday.
THE JE WISH CALENDAR 99
6942 DAYS.
A Cycle which has 6942 or In + 5 days can commence with a
Saturday only.
It cannot commence with a Monday, for- the Day-Limits which
permit of a year commencing with a Monday are 7 18 to
2 15 588, and it has been shown that with these limits a Cycle
is one of only 6940 days.
It cannot commence with a Tuesday, because it would terminate
with a Saturday, and the next Cycle would commence with a Sunday,
which is impossible.
It cannot commence with a Thursday, because the limits for the
Molad of a Common year so commencing are 3 9 204 to 5 17 1079.
MoladofC 3 9 204 to 5 171079
Excess of C.. 2 16 595 2 16 595
Molad of C + l 6 1 799 to 1 10 594
C + 1 would, therefore, commence with a Saturday, or with a Monday.
In the former case C would terminate with a Friday, and have only
In + 2 days ; in the latter case, it would end with a Sunday and have
only In + 4 days.
SATUBDAY. A Cycle of 6942 days can commence with this day.
The ordinary limits for the Molad of any year which commences
with a Saturday are 5 18 and 7 17 1079. In order that a Cycle
so commencing may have 6942 days the superior limit for the Molad of
its first year must be increased to 7 16 689, for if it be anything less
than this the next Cycle will not commence with a Thursday.
MoladofC 7 16 689 to 7 171079
Excess of C. 2 16 595 2 16 595
Molad of C + l 3 9 204 to 3 10 594
C + l begins with a Thursday ; C ends with a Wednesday, and has
In + 5, or 6942 days.
The fact that it is possible for a Cycle to contain so many as 6942
days is not always recognised. Dr. Schwarz, in one passage, speaks
of Cycles as though they could only contain 6939, 6940, or 6941
100
THI-: JEll'ISH CALENDAR
days,* but in line 61 of his " Tabel K," p. 83, he gives, as a possible
form of a Cycle, one which has its first year marked 7u, meaning that
it is a Common Abundant year, and commences with a Saturday ; the
last year of the same Cycle is marked as 5u, meaning that this
nineteenth year commences with a Thursday, and is an Embolismic
Abundant year. It therefore contains 385 days, or an exact number of
weeks, and because it commences with a Thursday it must terminate
with a Wednesday. In other words, the Cycle itself terminates with a
Wednesday, and as it commences with a Saturday it must contain
7N + 5, or 6942 days.
Such a Cycle is, however, of very rare occurrence. The only
Cycles which have had 6942 days since the commencement of the Era
are the 154th, and the 167th, and that only when the computation is
made according to the rules of the reformed Calendar.
The same thing will not occur again till the 547th Cycle is reached ;
its Molad is 7 17 1074. After that the 560th Cycle, whose Molad is
7 17 169, will also have 6942 days ; see Example 3, below.
The results which have been obtained are collected in the following
Table :
LIMITS FOE THE MOLADS OF CYCLES ACCORDING TO THE
NUMBER OF DAYS IN THE CYCLE.
Days in
Cycle.
First Day of
Cycle C.
. Molads :
The Limits are inclusive.
First Day of Cycle
C + l.
6939
Tuesday
Thursday
Saturday
2
3
5
lo
9
18
589
204
to
to
to
3
5
6
1
1
22
484 Thursday
484 Saturday
1073 Monday
6940
Monday
Saturday
7
6
18
2-2
1074
to
to
2
7
15
16
588 Thursday
688 Tuesday
6941
Tuesday
Thursday
3
5
1
1
485
485
to
to
3
5
9
17
203
1079
Saturday
Monday
6942
Saturday
7
16
689
to
7
17
1079
Thursday
* In the German text, " Der Jiidische Kal.," p. 78, the figures are 3639, 3640, and 3641.
" Daher riihrt auch die veranderliche Lange des Mondcyclus, der bald 3639, bald 3640,
zmveilen gar 3641 Tage ziihlt." These are evidently misprints for 6939, 6940, and 6941.
THE JEWISH CALENDAR 101
The method of finding the lengths of any given Cycle is illustrated
by the following examples :
Example 1. Required the numher of
BeHaRD
days in the 295th Cycle.
2 5 204
Add for 200 Cycles elapsed
5 22 200
4 1 630
3 18 220
Molad for 295th Cycle 1 23 174
Add for 1 Cycle 2 16 595
Molad for 296th Cycle 4 15 769
From this it appears that the 295th Cycle commences with a
Monday, because feria 1, to which the Molad falls, is forbidden by
ADU. Also it must terminate with a Wednesday, for the next Cycle
commences with feria 5, Thursday, because feria 4, Wednesday, is
forbidden.
The 295th Cycle has therefore three days more than an exact
number of weeks, and is of the form 7n + 3, or has 6940 days.
Example 2. Find upon what date the 154th Cycle of the Era
would have commenced, and the number of days it would have con-
tained, if the rules of the Jewish Calendar, as now established, had
been then in force.
BeHaKD 2 5 204
Add for 100 Cycles elapsed 2 23 100
50 1 11 590
3 11 705
Molad of 154th Cycle 7 17 519
Add for 1 Cycle 2 16 595
Molad of 155th Cycle 3 10 34
The 154th Cycle would, therefore, have commenced with a
Saturday, and it must have terminated with a Wednesday, because
the feria in the Molad for the next Cycle is 3 and the hours and
Chalakim exceed 9h. 204ch., so that the rules GaTRaD and ADU
io2 Till-. JEU'ISH CALENDAR
postpone the commencement of the first year of this Cycle to
Thursday.*
The 154th Cycle had, therefore, five days more than an exact number
of weeks, and if the rules had been in force would have had 6,942
days.
Example 3. Find the feria with which the 560th Cycle will com-
mence, and the length of the Cycle.
BeHaKD 2 5 204
Add for 500 Cycles elapsed 7 19 500
50 1 11 590
9 3 41035
Molad of 560th Cycle 7 17 169
Add for 1 Cycle 2 16 595
Molad of 561st Cycle 3 9 764
The 560th Cycle will commence with a Saturday, and it will
terminate with a Wednesday, for the next Cycle begins with a
Thursday, Tishri 1 being postponed by GaTEaD and ADU from feria
3 to feria 5. The Cycle will, therefore, have five days above an exact
number of weeks, and be of the form 7n + 5, or will have 6942 days.
* The first year of every Cycle is a Common year following an Embolismic year, and
therefore comes within the rule GaTEaD.
CHAPTEK V
THE SEQUENCE OF YEAES
59. The following statements, which refer to the possible and
impossible sequence of years, may be deduced from the rules which
have been previously given. They result, in fact, from the method in
which the Calendar is constructed by means of Molads, and from the
law which prohibits the celebration of Tishrl 1 upon certain days of
the week.
The Numbers and Letters in the margin refer to the proofs.
These will be given after the statements have been made.
I. A Deficient year, whether it be either Common or Embolismic,
cannot be followed by a Deficient year-.
a. b, 353 cannot be followed by 353.
c. d. 353 cannot be followed by 383.
e. f. g. 383 cannot be followed by 353.
II. A Regular year, whether Common or Embolismic, cannot be
followed by a Regular year.
a. b. 354 cannot be followed by 354.
c. d. 354 cannot be followed by 384.
e. 384 cannot be followed by 354.
III. An Abundant year, whether Common or Embolismic, can, with
certain exceptions, be followed by an Abundant year.
a. 355, commencing with Monday, can be followed by 355.
103
io 4 THE JEWISH CALENDAR
b. c. Not, if it commence with Thursday or Saturday.
d. e. 355, commencing with Monday or Saturday, can be followed
by 385.
/. Not, if it commence with Thursday.
g. h. 385, commencing with Monday or Saturday, can be followed
by 355.
i. Not, if it commence with Thursday.
IV. A Deficient year, whether Common or Embolismic, can, with
certain exceptions, be followed by a Kegular year.
a. b. 353, whether commencing with Monday or Saturday, can be
followed by 354.
c. 353, commencing with Saturday, can be followed by 384.
d. Not, if it commence with Monday.
e. f. 383, commencing with Thursday or Saturday, can be followed
by 354.
g. Not, if it commence with Monday.
V. A Regular Common year can be followed by a Deficient year,
with certain exceptions.
a. 354, if it commence with Thursday, can be followed by 353.
b. Not, if it commence with Tuesday.
c. 354, if it commence with Thursday, can be followed by 383.
d. Not, if it commence with Tuesday.
VI. A Regular Embolismic year cannot be followed by a Deficient
year,
a. 384 cannot be followed by 353.
VII. A Deficient year can, with certain exceptions, be followed by an
Abundant year.
a. 353, if it commence with Monday, can be followed by 355.
b. Not, if it commence with Saturday.
c. 353, if it commence with Monday, can be followed by 385.
d. Not, if it commence with Saturday.
e. f. 383, commencing with Monday or Saturday, can be followed
by 355.
g. Not, if it commence with Thursday.
THE JEWISH CALENDAR 105
VIII. An Abundant year can, with certain exceptions, be followed by
a Deficient year.
a. 355, if it commence with Monday, can be followed by 353.
b. c. Not, if it commence with Thursday or Saturday.
d. e. 355, if it commence with Monday or Saturday, can be followed
by 383.
/. Not, if it commence with Thursday.
g. h. 385, if it commence with Monday or Saturday, can be followed
by 353.
i. Not, if it commence with Thursday.
IX. An Abundant year, with certain exceptions, can be followed by
a Regular year. .
a. b. 355, if it commence with Thursday or Saturday, can be
followed by 354.
c. Not, if it commence with Monday.
d. 355, if it commence with Thursday, can be followed by 384.
e. f. Not, if it commence with Monday or Saturday.
g. 385, if it commence with Thursday, can be followed by 354.
h. i. Not, if it commence with Monday or Saturday.
X. A Regular year, whether it commence with Tuesday or Thursday,
can be followed by an Abundant year.
a. b. 354, commencing with Tuesday or Thursday, can be followed
by 355.
c. d. 354, commencing with Tuesday or Thursday, can be followed
by 385.
e. 384, which can only commence with Tuesday, can be followed
by 355.
It is hardly necessary to add that, according to the arrangement of
the Cycle in the established Calendar, it is impossible for two Em-
bolismic years, or for three Common years, to be consecutive.
PROOFS OF THE FOREGOING STATEMENTS.
The days of the week upon which the Jewish years, according to
their form, can commence, will be found in Article 54, page 79.
The limits of the Molads are taken from the colbcted Table X.
They result from the rules specified in Article 50.
ro6 THE JEWISH CALENDAR
In the following proofs H is the given year, H + 1 the next year,
and H -I- 2 the year after H + 1.
I. 353 cannot be followed by 353.
a. Let 353 commence with a Monday, and, if possible, let it be
followed by 353.
MoladofH ............... 718 to 1 9 203
Excess of H, Com. ... 4 8 876 4 8 876
Molad of H + 1 .. 5 2 . 876 to 5 17 1079^ m ,
Excess of H + 1 4 8 876 4 8 876 ( '
Molad of H + 2 211 672 to 3 2 875
Therefore H + 2 must begin with a Monday or Tuesday, and
H + 1 must end with a Sunday or Monday. It commences with a
Thursday, and may therefore have 354 or 355 days, but it cannot have
353.
b. Let 353 commence with a Saturday, and, if possible, let it be
followed by 353.
MoladofH 518 to 6 407
Excess of H, Com. ... 4 8 876 4 8 876
Molad of H + 1 3 2 876 to 3 8 203J T Be ^ ns
Excess of H + 1, Com. 4 8 876 4 8 876 1 -
Molad of H + 2 7 11 672 to 7 16 1079
Therefore H + 2 must begin with a Saturday, and H + 1 must end
with a Friday. It commences with a Tuesday, and may therefore have
354 days, but it cannot have 353 or 355.
353 cannot be followed by 383.
c. Let 353 commence with a Monday, and, if possible, let it be
followed by 383.
(See a, above.
MoladofH + 1 5 2 876 to 5 17 1079.! Begins
Excess of H + 1, Emb. 5 21 589 5 21 589 (Thursday.
Molad of H+2.. 4 385 to 4 15 588
THE JEWISH CALENDAR 107
Therefore H + 2 commences with a Thursday, arid H + 1 must end
with a Wednesday. It begins with Thursday, and therefore has 385
days, but it cannot have 383 or 384.
d. Let 353 commence with a Saturday.
(See b, above.
MoladofH + 1 ......... 3 2 876 to 3 8 203^ Begins
Excess of H + l,Emb. 521 589 521 589 [Thursday.
MoladofH + 2 ......... 1 385 to 2 5 792
Therefore H + 2 begins with a Monday, and H + 2 must end with
a Sunday. It begins with Tuesday, and therefore has 384 days, but it
cannot have 383 or 385.
383 cannot be followed by 353.
e. Let 383 commence with a Monday, and, if possible, let it be
followed by 353.
MoladofH ............... 718 to 1 20 490
Excess of H, Emb. ... 521 589 521 589
Molad of H + 1 ......... 6 15 589 to 7 17 1079 -j Q B , egms
Excess of H + 1, Com. 418 876 418 876 (k
Molad of H + 2 ......... 4 385 to 5 2 875
Therefore H + 2 commences with a Thursday, and H + 1 must end
with a Wednesday. It commences with a Saturday, and can only have
355 days. It cannot have 353 or 354.
/. Let 383 commence with a Thursday, and, if possible, let it be
followed by 353.
MoladofH ............... 318 to 4 11 694
Excess of H, Emb. ... 521 589 521 589
Molad of H + 1 ......... 215 589 to 3203
Excess of H + 1, Com. 4 8 876 48 876 ( -
MoladofH + 2 ......... 7 385 to 7 16 1079
Therefore H + 2 commences with a Saturday, and H + 1 must end
with a Friday. It commences with a Tuesday, and can only have 354
days. It cannot have 353 or 355.
io8 THE JEWISH CALENDAR
<j. Let 383 commence with a Saturday, and, if possible, let it be
followed by 353.
MoladofH ............ 518 to 6 20 490
Excess of H, Emb. ... 521 589 521 589
Molad of H + 1 ......... 415 589 to 5 17 1079 m
Excess of H + 1, Com. 4 8 876 4 8 876 ( '
Molad of H + 2 ......... 2 385 to 3 2 875
Therefore H + 2 will commence with a Monday, or a Tuesday, and
H + l must end with a Sunday or a Monday. It commences with
Thursday, so that it may have 354 or 355 days, but it cannot have
353.
II. 354 cannot be followed by 354.
a. Let 354 commence with a Tuesday, and, if possible, let it be
followed by 354.
MoladofH ............... 215 589 to 3 9 203
Excess of H, Com. ... 4 8 876 4 8 876
Molad of H + l ......... 7 385 to 7 17 1079 1 Q B , egms
Excess of H + 1, Com. 4 8 876 48 876 i bi
Molad of H + 2 ......... 4 9 181 to 5 2 875
Therefore H + 2 must commence with a Thursday, and H + l
must end with a Wednesday. It commences with a Saturday, and
therefore must have 355 days ; but it cannot have 354 or 353.
b. Let 354 commence with a Thursday, and, if possible, let it be
followed by 354.
MoladofH ............... 3 9 204 to 5 9 203
Excess of H, Com. ... 4 8 876 4 8 876
Molad of H + 1 ......... 718 to 2 17 1079
Excess of H + 1, Com. 4 8 876 4 8 876 l Monda y-
Molad of H + 2 5 2 876 to 7 2 875
Therefore H + 2 must commence either with a Thursday or a
THE JEWISH CALENDAR 109
Saturday, and H + 1 must end with a Wednesday or a Friday. It
commences with a Monday ; so that it may have 353 or 355 days, but it
cannot have 354.
354 cannot be followed by 384.
c. Let 354 commence with a Tuesday, and, if possible, let it be
followed by 384.
Molad of H + 1 .. 7 385 to 7 17 1079 | Se *' a j ve '
Excess of H + 1, Emb. 5 21 589 5 21 589 (
MoladofH + 2 ......... 521 974 to 6 15 588
Therefore H + 2 must commence with a Saturday, and H + 1 must
end with a Friday. It commences with Saturday, and therefore has
385 days ; but it cannot have 384 or 383.
d. Let 354 commence with a Thursday, and, if possible, let it be
followed by 384.
Molad of H + 1 ......... 7 18 to 2 17 1079 j Se 6 ' ^ b Ve -
Excess of H + 1, Emb. 5 21 589 5 21 589 I
MoladofH + 2 ......... 615 589 to 1 15 588
Therefore H + 2 must commence with a Saturday or with a
Monday, and H + 1 must end with a Friday or a Sunday. It com-
mences with a Monday. Therefore it may have either 383 or 385
days, but it cannot have 384.
384 cannot be followed by 354.
e. A year of 384 days can only commence with a Tuesday, and, if
possible, let it be followed by 354.
MoladofH ............... 218 to 3 17 1079
Excess of H, Emb. ... 521 589 521 589
Molad of H + 1 . , 1 15 589 to 2 15 588
Excess of H + 1, Com. 4 8 876 4 8 876 (l
MoladofH + 2 ...... 6 385 to 7 384
Therefore H + 2 must begin with a Saturday, and H + 1 must
no THE JE U'ISH CALENDAR
with a Friday. It commences with Monday, and can only have 355
days. It cannot have 354 or 353.
III. 355, if it commence with Monday, can be followed by 355 .
a. MoladofH ............ 1 9 204 to 2 15 588*
Excess of H, Com. ... 4 8 876 48 876
Molad of H + 1 5 18 to 7 384-; Q B , e ^ ms
ExcessofH + l.Com. 4 8 876 48 876 ( k
Molad of H + 2 ...... 3 2 876 to 4 9 180
Therefore H + 2 commences with a Tuesday, or with a Thursday,
and H + 1 must end with a Monday or a Wednesday. It commences
with a Saturday, so that it may have 353 or 355 days, but it cannot
have 354.
b. Let 355 commence with a Thursday.
MoladofH ............... 5 9 204 to 5 17 1079
Excess of H, Emb. ... 4 8 876 4 8 876
Molad of H + 1 . . 218 to 3 2 875 -' rp
Excess of H + 1, Com. 4 8 876 48 876 '- -
Molad of H + 2 ......... 7 2 876 to 7 11 671
Therefore H + 2 commences with a Saturday, and H + 1 must
end with a Friday. It commences with a Tuesday, and therefore can
only have 354 days ; it cannot have 355 or 353.
c. Let 355 commence with a Saturday.
MoladofH ............... 6 408 to 7 17 1079
Excess of H, Com. ... 4 8 876 4 8 876
Molad of H + l ......... 3 9 204 to 5 2 875 m
Excess of H + 1 Com. 4 8 876 4 8 876 ( ^
Molad of H + 2 ......... 718 to 2 11 671
Therefore H + 2 must commence with a Monday, and H + l must
* Notice that H must follow an Erabolismic year, because it is assumed to be itself followed
by a Common year. The superior limit is therefore 2 15 588.
THE JE WISH CALENDAR 1 1 1
end with a Sunday. It begins with a Thursday, so that it has 354
days, and cannot have 355 or 353.
355, if it commence with Monday or Saturday, can be
followed by 385.
d. Let 355 commence with Monday.
MoladofH 1 9 204 to 2 17 1079*
Excess of H. Com. ... 4 8 876 48 876
MoladofH + 1 518 to 7 2 875 ] G B . egl ? s
Excess of H + lEmb. 521 589 521 589 I b
MoladofH + 2 415 589 to 6 384
Therefore H + 2 commences with a Thursday, or with a Saturday,
and H + 1 must end w r ith a Wednesday or a Friday. It begins with
Saturday ; so that it may have 383 or 385 days ; but it cannot have
384.
e. Let 355 commence with a Saturday.
MoladofH 6 9 204 to 7 17 1079
Excess of H, Com. ... 4 8 876 4 8 876
MoladofH + 1 3 18 to 5 2 875 jm? egil j s
Excess of H + 1, Emb. 5 21 589 5 21 589 I - 1
MoladofH + 2 215 589 to 4 384
Therefore H + 2 commences with a Tuesday, or with a Thursday,
and H + 1 must end with a Monday or a Wednesday. It begins with
a Thursday, and may have 385 or 383 days. It cannot have 384.
/. Let 355 commence with a Thursday.
MoladofH 5 9 204 to 5 17 1079
Excess of H, Com 4 8 876 48 876
MoladofH+1 218 to 3 2 875J rr Be ^ ns
Excess of H + 1, Emb. 521 589 521 589 l 1
MoladofH + 2 115 589 to 2 384
* H may follow either a Common or an Embolismic year because H + 1 is, by hypothesis,
Embolismic.
1 1 2 THE JE WISH CALENDAR
Therefore H + 2 must begin with a Monday, and H + 1 must end
with a Sunday. It begins with Tuesday, and therefore has 384 days.
Hence, 355 commencing with a Thursday cannot be followed by 385
or by 383.
385, commencing with Monday or Saturday, can be
followed by 355.
ff. Let 385 commence with Monday.
MoladofH ............ 1 20 491 to 2 17 1079
Excess of H, Emb. ... 5 21 589 521 589
MoladofH + 1 ......... 718 to 1 15
Excess of H + 1, Com. 4 8 876 48 876 l iv -
MoladofH + 2 ......... 5 2 876 to 6 384
Therefore H + 2 may commence with a Thursday or a Saturday,
and H + 1 must end with a Wednesday or a Friday. It commences
with a Monday, and therefore can have 355 or 353 days ; but it cannot
have 354.
h. Let 385 commence with Saturday.
MoladofH ........ ".... 6 20 491 to 7 17 1079
Excess of H, Emb. ... 521 589 521 589
Molad of H + 1 . . 5~18 to 6 15 588 f Begi j s
Excess of H + 1, Com. 4 8 876 48 876 I b;
Molad of H + 2 ......... 3 2 876 to 4 384
Therefore H + 2 begins with a Tuesday or a Thursday, and H + 1
must end with a Monday or a Wednesday. It commences with a
Saturday, and can have 355 or 353 days, but it cannot have 354.
i. Let 385 commence w r ith Thursday.
MoladofH ............ 4 11 695 to 5 17 1079
Excess of H, Emb. ... 521 589 521 589
Molad of H + 1.. 3 9 204 to 4 15- m
Excess of H + 1, Com. 4 8 876 48 876 ( lnursda y-
MoladofH + 2... 718 to 2 384
THE JEWISH CALENDAR 113
Therefore H + 2 must begin with a Monday, and H + 1 must end
with a Sunday. It commences with a Thursday ; it can therefore only
have 354 days, so that if 385 commence with a Thursday it cannot be
followed by 355 or by 353.
IV. to X. It will be found that the proofs of these statements,
are included in those which have been given above.
IV. a. Proof included in La.
b. 1.6.
c. La".
d. I.e.
e. I/
/ - M I*-
g. ,, I.e.
V. a. Il.b.
b. ILa.
c. Il.d.
d. II.c.
VI. ll.e.
VII. a. La.
b. 1.6.
c. ,, I.e.
d. I.d.
e. I.e.
/ n 1.9.
g. I/
VIII. a. IILa.
b. Ill.b.
c. ,, III.c.
d. Ill.d.
e. ,, IlI.e.
f. HI./.
g. ,, III.*/.
7i. III./i.
i. III.2.
IX. a. III.6.
6. IILc.
c. ,, IILa.
d. III./.
ii4 THE JEWISH CALENDAR
e. Proof included in III.cZ.
/. lll.e.
g. III.*.
h. III.?.
L III A
X. a. ,, II. a.
ft. II. ft.
c. ,, II. c.
d. ILdf.
e. ,, II.c.
In the following Table of collected results all those years are entered
which can possibly follow a year of the form given in the first column
when the latter commences upon the day of the week given in the
second column.
It is to be understood that no sequence of years, other than such
as are here expressed, is possible. Thus : It is impossible that a year
of 354 days can follow a year of 385 days when the latter commences
with a Saturday ; therefore, in the third line from the bottom of the
Table, 354 does not appear.
A Year
of Days.
Having for First
Day.
Can be followed by a Year having Days in
Number.
353 Monday 354 i 355
Saturday 354 |
354 Tuesday 355
Thursday 353 355
355 Monday 353 355
Thursday 354
Saturday 354
383 Monday 355
Thursday 354
Saturday 354 355
384 Tuesday ; 355
385 Monday 353 i 355
Thursday 354
Saturday 353 355
383
383 |
383
384
384
385
385
385
385
385
Reference to
Proof.
I.n I.c
I.ft I.d
ILa II c
Il.b ll.d
Ill.fl lll.d
III.& Ill.f
III.c. Ili.e
I./
Lf
Il.e
HI..'/
m.i
III./i
THE JEWISH CALENDAR 115
60. It may be well to observe here that, in attempting to prove
statements such as the foregoing, there may be a temptation to adopt
a method which will seem to be both short and simple. It might be
said, for example If a year of 354 days commence with a Tuesday its
last day must be a Friday, and the next year will commence with a
Saturday ; this is a day which is possible for the commencement of
years having 353, 355, 383, or 385 days ; therefore 354 can be followed
by either of these years.
It has, however, been proved, in V.a, that, when the Molads are
-considered, it is impossible for 354, commencing with a Tuesday, to be
followed by 353 ; and, in V.c, that it is impossible for it to be followed
by 383.
The method, if attempted, therefore fails in this case. It fails also
in three other cases. It would show that 353 commencing with a
Monday might be followed by 383 ; that 383 commencing with a
Monday might be followed by 353 ; and that 384 commencing, as it
always does, with a Tuesday, might be followed by 353. Each of
these sequences is proved by the Molads to be impossible.
Reliance, therefore, must not be placed upon such a method, although
it gives correct results in ten out of fourteen cases. Thus : It will
show that 353 commencing with a Saturday can be followed by 354
or by 384. For if 353 commence with a Saturday it must end with a
Monday, and the next year will commence with a Tuesday ; this is
a day which is possible for the commencement of both 354 and 384,
but not possible for the commencement of any other year. This
method therefore proves, in this instance correctly, that not only can
353 be followed by 354 or by 384, but also that such must be the
sequence ; the former, if 353 be followed by a Common year ; the
latter, if it be followed by an Embolismic year.
CORRESPONDENCE BETWEEN JEWISH AND CHRISTIAN DATES.
61. Guided by the foregoing regulations the Christian dates
corresponding to Tishrl 1, for any consecutive number of years, may
be computed. If the computation be not made from the commence-
ment of the Jewish Era it must begin from some year in which the
Christian date of Tishrt 1 is known. Assuming that no such date is
known, it may be found by means of the formula of Dr. Gauss, which
u6 THE JEWISH: CALENDAR
will be described hereafter, or by the method of " Days Elapsed," of
which examples will now be given.
Required the Christian date corresponding to Tishri 1 of the year
5611.
Let it be assumed as known that the Molad BeHaRD is 2d. 5h.
204ch., that is, the Era commenced at 5h. 204ch. after the commence-
ment of feria 2, and that the day corresponded to Monday, October 7,
B.C., 3761.* The Jewish feria commences six hours earlier than our
own Civil week-day, that is to say, it commences at 6 p.m.
It is also known that, according to Jewish Astronomical computation
the mean length
d. h. ch.
Of a Lunation is 29 12 793
Of a Common year 354 8 876
Of an Embolismic year 383 21 589
Of a Cycle 6939 16 595
These, then, are the known facts by means of which the Christian
date of Tishri 1 in the given year is to be found. Attention must, of
course, be paid to the established rules of the Jewish Calendar.
1. The Christian year, in the Autumn of which A.M. 5611
commences, is A.D. (5611-3761), or 1850 ; t the Jewish year
terminates in the Autumn of 1851.
2. The division of 5611 by 19 gives a quotient 295, and a remainder
6, showing that the given year is the sixth in the 296th Cycle.
Consequently there had elapsed 295 complete Astronomical Cycles and
5 complete Astronomical years before the New Moon occurred by which
Tishri 1, A.M. 5611, is governed.
3. To find the time in days, hours, and Chalakim, contained in these
295 Cycles and five years.
In the first five years of every Cycle there are four Common years,,
and one Embolismic year.
We have then, by actual multiplication,
d. h. ch.
295 Astronomical Cycles = 2047208 10 565
4 Astro. Com. years = 1417 11 264
1 Astro. Emb. year = 383 21 589
The sum = 2049009 19
* Article 33, p. 41. f Article 37, p. 46.
THE JE WISH CALENDAR 1 1 7
The same result is obtained if the values be taken from the Tables
V. and IV., thus :
a. h. ch.
200Cycles 1387937 22 200
90 624572 1 630
5 34698 10 815
First 5 years of next Cycle 1801 8 583
The sum 2049009 19 338
This, then, is the actual interval of time elapsed, according to Jewish
Astronomical computation, since the commencement of the Era up to
the occurrence of the New Moon of Tishri, A.M. 5611.
If we add 5h. 204ch. to this interval of time the sum will denote the
time elapsed from 6 p.m. on Monday, October 7, B.C. 3761, up to the
occurrence of the New Moon of Tishri, A.M. 5611. This sum is
2049010d. Oh. 542ch. The New Moon therefore occurred upon the
2049011th day, at 542ch. after the commencement of that day.
4. This number of days, when divided by 7, is found to contain
6 days more than an exact number of weeks. The days commenced
with a Monday, feria 2, and the complete weeks terminated, therefore,
with a Sunday, feria 1. The last of the 6 remaining days would be a
Saturday, feria 7, and the Molad for Tishri A.M. 5611 is expressed by
7 542, or, Saturday at Oh. 242ch. past six o'clock in the evening.
As the same Molad is found for Tishri 1, A.M. 5611, by the ordinary
method (Article 42), it may be concluded that the work up to this point
is correct, thus :
Molad BeHaKD 2 5 204
Excess of 200 Cycles 522 200
90 4 1 630
5 6 10 815
,, for sixth year 2 8 153
7 542
The feria in this Molad being 7, and the hours and Chalakimnot
amounting to 18h., no postponement is required by any of the rules of
the Calendar. Tishri 1 is celebrated upon the day indicated, namely,
the Saturday which has been found to be the 2049011th day of the
Era ; Monday, October 7, B.C. 3761 being the first of these days.
n8 THE fEU'ISH CALENDAR
5. The corresponding day in the Christian Calendar must now be
found. This will be done, as usual, by Julian computation, in order
to avoid any difficulty which might be caused through the nominal
days dropped in the Gregorian Calendar.
Dividing 2049011 by 1461, the quotient gives 1402 quadriennial
periods, and 689 days which = 1 year + 324 days.
The interval of time is therefore 4 x 1461 + 1, or 5609 Julian years
+ 324 days.
From October 7 to December 31, both inclusive, B.C. 3761 is a
period of 86 days ; therefore 3760 Julian years and 86 days elapsed
before the Christian Era commenced ; there remain 1849 complete
years and 238 days of the next year, A.D. 1850.
The Julian date corresponding to Tishri 1, A.M. 5611 is, therefore,
the 238th day, or August 26, in A.D. 1850. The corresponding
Gregorian date is August (26 + 12), or September 7.
This demonstration has been given in considerable detail in the hope
that it may be thoroughly understood. In actual practice the work
would be much abbreviated, thus :
(1) A.M. 5611 = A.D. (5611-3761) = 1850.
(2) Jewish years elapsed = 5610 = 295 Cycles + 5 years.
= 2049009d. 19h. 338ch.
Add ........................ 5h. 304ch. in order to
obtain the time elapsed, by Astronomical computation, from 6 p.m.
Monday, October 7, B.C. 3761. The sum is
2049010d. + Oh. + 542ch.
The New Moon occurred, therefore, very shortly after the commence-
ment of the 2049011th day of the Era.
(3) For the corresponding Julian date, which is in the Autumn of
A.D. 1850.
From October 7 to Dec. 31, B.C. 3761, both inclusive = 86 d.
From January 1, B.C. 3760, to December 31, A.D. 1849) _
there are 5609 Julian years ........................... J~
2048773
Subtracting this number of days from the total number required,
namely 2049011, the remainder is 238. The day required is therefore
the 238th of the Julian year 1850 ; or August 26, A.D. 1850, Julian =
September 7, Gregorian.
THE JEWISH CALENDAR 119
As another example, with the calculation made from a different
basis, let the date be required at which Tishri 1 occurred in A.D. 1897,
to be computed from the Molad 2d. 4h. 204ch. as adopted by Hillel
for Tishri 1, A.M. 4105, corresponding to the Julian date, Monday,
September 24, A.D. 344.
(1) A.D. 1897 = A.M. (1897 + 3761) = 5658.
(2) The number of Astronomical years elapsed be'tween the New
Moons of Tishrl, A.M. 4105 and A.M. 5658, is 1553, or 81 Cycles + 14
years.
These 14 years are the first fourteen in a Cycle because the division
of 4105 by 19 shows that 4105 was the first year in a Cycle. Five of
the fourteen years are therefore Embolismic, and nine are Common.
The interval of time between the computed New Moons is, therefore,
the sum of
d. h. ch.
80 Cycles 555175 4 80*
1 Cycle 6939 16 595
9 Common years 3189 7 324 t
5 Embolismic years 1919 11 785
567223 15 704
that is, the New Moon of Tishri, A.M. 5658, occurred on the 567224th
day, at 15h. 204ch. after that day had commenced.
This number of days is an exact number of weeks, and because the
first of these days was a Monday, the last of them was a Sunday ; but if
the computed New Moon occur upon a Sunday Tishri 1 is postponed
to Monday, which will be the 567225th day. This feria is confirmed
by the Molad of A.M. 5658, which may be found in the usual way.
Dividing 5658 by 19 the quotient is 297, and the remainder is 15.
It is therefore the fifteenth year of the 298th Cycle.
BeHaKD 2 5 204
Add for 200 Cycles 5 22 200
90 4 1 630
7 4 19 925
,, fifteenth year 5 19 29
7 19 908
* Table V. t Table III.
120 THE JEWISH CALENDAR
As the hours exceed 18, Tishrl 1 is postponed to Sunday, and thence
to Monday.
(3) The time elapsed from Monday, September 24, A.D. 344,
inclusive, to the end of that year is 99 days, and from the commence-
ment of 345 to the end of 1896 there are 1552 Julian years, or 566868
days. The total number of days up to the end of 1896 is, therefore,
566967.
Subtracting this total from 567225, the remainder is 258. The
required date for Tishrl 1 is, therefore, the 258th day of A.D. 1897,
Monday, September 15, Julian; the corresponding Gregorian date is
Monday, September 27. The week-day is found to be correct, if a
further test be required by the Sunday Letter for 1897, Julian E,
Gregorian C.
To FIND THE CHRISTIAN DATE CORRESPONDING TO NISAN 15 OF
ANY GIVEN JEWISH YEAR.
62. It will be remembered that Nisan 15 in any Jewish year, H,
invariably precedes Tishri 1 of the year H + 1 by 163 days.
Consequently, to find the date of Nisan 15 in the year H nothing
more is required than to subtract 163 from the Christian date of
Tishri 1 in the year H + 1, this date being expressed by its serial
number as a day of the year.
The idea may occur to some that it would be just as easy to add to
the date of Tishri 1 the number of days that elapse before Nisan 15 in
the same Jewish year is reached. This indeed may be done ; but
it must be kept in mind that the number of days from Nisan 15 to
Tishri 1 is constant, while the number from Tishri 1 to Nisan 15 is
variable. Thus :
Tishri 1 to Nisan 15 in a year of 353 days 190 days.
354 191
355
383
384
385
192
220
221
222
The former method is therefore to be preferred as less liable to error.
Much less labour is involved, especially when the work is consecutive.
A Table of consecutive days, for which it is only necessary to
calculate (by subtraction of 163) the first line, may very easily be
THE JEWISH CALENDAR
formed ; by its means the date of Nisan 15 may be written down at
once when the date of Tishri 1 is known.
It must always be remembered that the months of Nisan and
Tishri which occur in any one given Christian year belong, the former
to the Jewish year H 1, the latter to the Jewish year H.
Calculation for the first line of the Table.
August 20 = January 232 in a Christian Common year,
Subtract 163
January 69 = March 10.
August 20 = January 233 in a Leap-year.
163
January 70 = March 10.
In fact, no difference in the date assigned to Nisan 15 can, in any case,
arise from Leap-years, because the intercalated day occurs before the
interval between March and September.
The Table is to be read thus : If, in any given Christian year the
Tishri 1 which belongs to the Jewish year H occur upon August 20,
then, in the same Christian year the Nisan 15 which belongs to the
preceding Jewish year H 1 will have occurred upon March 10.
TABLE FOE COEEESPONDENCE OF DATES BETWEEN TISHEI 1
AND NISAN 15.
Tishri 1 of
year H.
Nisan 15 of
H-l.
Tishri 1 of year
H.
Nisan 15 of
H-l.
Tishri 1 of year
H.
Nisan 15 oi
H-l.
August 20
March 10
September 6
March 27
September 23
April 13
21
11
7
28
24
14
22
12
8
29
25
15
23
13
9
30
26
16
24
14
10
31
27
17
25
15
11
Ap
il 1
28
C
18
26
16
12
2
29
;
-,
19
27
17
13
3
30
20
28
18
14
4 Oct
ber 1
21
29
19
15
5
2
22
30
20
16
6
o
23
31
21
17
7
4
24
Septei
nber 1
22
18
8
5
25
2
23
19
9
6
M
3
24
20
10
7
27
4
25
21
11
8
28
5
26
22
12
it
n
122 THE JEWISH CALENDAR
From these figures it appears that if D be the day of September in
any Christian year which corresponds to Tishri 1, then D + 21 is the
day of March which corresponds to the Nisan 15 which occurs in the
same Christian year. Thus :
Let Tishri 1 = October 3 = September 33 = D
Then Nisan 1 = March (D - 21) = March 54 = April 23.
On the other hand, if d be the day of March which corresponds to
Nisan 15, then d 21 is the day of September which corresponds to
Tishri 1. Thus :
Let Nisan 15 = April 4 = March 35 = d
Then Tishri 1 = September (d-21) = September (35-21) = 14.
As a check upon the feria, or week-day found for Nisan 15, it may
be noticed that, because 163 is of the form In + 2, the feria of Nisan
15 in any given Christian year is always less by 2 than the feria of the
Tishri 1 which occurs in the same Christian year. In other words the
feria of Nisan 15 in the Jewish year H is less by 2 than the feria of
Tishri 1 in the year H + 1. Thus :
If Tishri 1 be on Monday, feria 2, (or 9), Nisan 15 is on Saturday, feria 7.
,, Tuesday, ,, 3, ,, Sunday, ,, 1.
Thursday, 5, Tuesday, ,, 3.
Saturday, ,, 7, ,, Thursday, ,, 5.
63. The computation for a^series of years may now be made. This
will be done, by way of example, for three Cycles, the 296th, 297th,
and 298th, commencing with A.M. 5606 (see pp. 123-125).
The first object is to find the Molads for the successive years, by
means of which the feria for Tishri 1 is determined. This will be
effected by, first, finding the Molad for A.M. 5606, and then, as usual,
by the successive additions of 4d. 8h. 876ch. as the excess for Common
years, and of 5d. 21h. 589ch. as the excess for Embolismic years.
As the work now proposed is consecutive it will not be necessary
to employ the shortened method of finding the Molads, which was
described in Article 41. If, however, there be any doubt as to the
correctness of the results obtained they may be tested from time to
CYCLE 296.
Years of
Cycle.
A.M.
Molad.
Week-day.
Tishri l.
Cause of Postponement,
if any take place.
1
5606
4 15 701)
4 8 876
Wednesday
Thursday
ADI .
2
5607
2 565
4 8 876
Monday
Monday
3 Emb.
5608
6 9 361
5 21 589
Friday
Saturday
ADU.
4
5609
5 6 950
4 8 876
Thursday
Thursday
5
5610
2 15 746
4 8 876
Monday
Monday
6 Emb.
5611
7 542
5 21 589
Saturday
Saturday
7
5612
5 22 51
4 8 876
Thursday
Saturday
YacH and ADU.
8 Emb.
5613
3 6 927
5 21 589
Tuesday
Tuesday
9
5614
2 4 436
4 8 876
Monday
Monday
10
5615
6 13 232
4 8 876
Friday
Saturday
ADU.
11 Emb.
5616
3 22 28
5 21 589
Tuesday
Thursday
YacH and ADU.
12
5617
2 19 617
4 8 876
Monday
Tuesday
YacH.
13
5618
7 4 413
4 8 876
Saturday
Saturday
14 Emb.
5619
4 13 209
5 21 589
Wednesday
Thursday
ADU.
15
5620
3 10 798
4 8 876
Tuesday
Thursday
GaTBaD and ADU.
16
5621
7 19 594
4 8 876
Saturday
Monday
YacH and ADU.
17 Emb.
5622
5 4 390
5 21 589
Thursday
Thursday
18
5623
4 1 979
4 3 876
Wednesday
Thursday
ADU.
19 Emb.
5624
1 10 775
Sunday
Monday
ADU.
4 15 769
3 19 6
Molad of 5624
1 10 775
CYCLE 297.
Cause of Postponement
if any take place.
Years of . ,,
Cycle.
Molad.
\Veek-day. Tishri 1.
Ill
1
2
3 Emb.
4
5
<} Emb.
7
8 Emb.
<>
10
11 Emb.
12
13
14 Emb.
15
16
17 Emb.
18
I'.i Emb.
5624
5625
5626
5627
5628
5629
5630
5631
5632
5633
5634
5635
5636
5637
5638
5639
5640
5641
5642
5643
1 10 775
5 21 589
Saturday
Wednesday
Monday
Saturday
Thursday
Monday
Sunday
Thursday
Wednesday
Monday
Friday
Thursday
Monday
Saturday
Friday
Tuesday
Saturday
Friday
Wednesday
Saturday
Thursday
Monday
Monday
Thursday
Monday
Monday
Saturday
Thursday
Monday
Saturday
Thursday
Tuesday
Saturday
Saturday
Thursday
Monday
Saturday
Thursday
ADU.
YacH and ADU.
ADU.
YacH and ADU.
ADU.
ADU.
YacH.
ADU.
GaTRaD and ADU.
YacH and ADU.
ADU.
ADU.
7 8 284
4 8 876
4 17 80
4 8 876
2 1 956
5 21 589
7 _>;) 4<;r>
4 8 876
5 8 261
4 8 876
2 17 57
5 21 589
1 14 646
4 8 876
5 23 442
5 21 589
4 20 1031
4 8 876
2 5 827
4 8 876
6 14 623
5 21 589
5 12 132
4 8 876
2 20 1008
4 8 876
7 5 804
5 21 589
6 3 313
4 8 876
3 12 109
4 8 876
7 20 985
5 21 589
6 18 494
4 8 876
4 3 290
Test for the last Molad f M ], ft ? o ( 5 t
( Add for 1 (
Molad
024
1 10 775
2 16 595
3ycle
of 5643
4 3 290
Years of
Cycle.
HI
3 Emb.
6 Emb.
7
s Kmb.
1
10
11 Emb.
14 Emb.
IS
10
17 Emb.
is
19 Emb.
A.M.
Molad.
Week-day.
Tishri 1.
Cause of Postponement
if any take place.
5643
4 3 290
5 21 589
5644
3 879
4 8 876
Tuesday
Tuesday
5645
5646
7 9 675
4 8 876
4 18 471
5 21 589
Saturday
Wednesday
Saturday
Thursday
ADU.
5647
3 15 1060
4 8 876
Tuesday
Thursday
GaTRaD and ADU.
5648
1 856
4 8 876
Sunday
Monday
ADU.
5649
5 9 652
5 21 589
Thursday
Thursday
5650
4 7 161
4 8 876
Wednesday
Thursday
ADU.
5651
1 15 1037
5 21 589
Monday
Monday
5652
7 13 546
4 8 876
Saturday
Saturday
5653
4 22 342
4 8 876
Wednesday
Thursday
ADU.
5654
2 7 138
5 21 589
Monday
Monday
5655
1 4 727
4 8 876
Sunday
Monday
ADU.
5656
5 13 523
4 8 876
Thursday
Thursday
5657
2 22 319
5 21 589
Monday
Tuesday
YacH.
5658
1 19 908
4 8 876
Sunday
Monday
ADU.
5659
6 4 704
4 8 876
Friday
Saturday
ADU.
5660
3 13 500
5 21 589
Tuesday
Tuesday
5661
2 11 9
4 8 876
Monday
Monday
5662
6 19 885
5 21 589
Friday
Saturday
ADU.
Cycle
5 17 394
Thursday
Thursday
I. '^ Mo,ad of 5626
4 3 290
2 IB 595
Molad of 5662 . . G 19 885
i 2 6 THE JEWISH CALENDAR
time by means of Table VIII. of " Additions to be Made." It will
certainly be wise to test the Molad of every last year of a Cycle, for if
a mistake be made anywhere in this consecutive work it will of
necessity run on unless it be corrected.
To find the Molad for Tishri, A.M. 5606.
The division of 5606 by 19 gives a quotient 295, and a remainder 1.
The year is therefore the first in the 296th Cycle, and 295 complete
Cycles had elapsed before its commencement.
d. h. ch.
Molad BeHaKD 2 5 204
Excess for 200 Cycles 5 22 200
90 4 1 630
5 6 10 815
Molad for Tishri, A.M. 5606 = 4 15 769
This affords a point of departure, and the computation for the feriae
of Tishri 1 can now be made for the whole Cycle.
64. The corresponding Christian dates for Tishri 1 must now be
found. Reference should be made to the method of finding the length
of the Jewish year described in Article 53. The question whether
the Christian year in which Tishri 1 occurs be Bissextile or not must
be taken into account.
The year with which the computation commences is A.M. 5606.
It is necessary to find, by the process illustrated in Article 61, the
Christian date of Tishri 1 for this year.
1. A.M. 5606 = A.D. (5606-3761) = 1845.
2. Years elapsed = 5605 = 295 Cycles.
d. h. ch.
200 Cycles = 1387937 22 200
90 = 624572 1 630
5 = 34698 10 815
295 Cycles = 2047208 10 565
THE JEWISH CALENDAR 127
This is the actual time elapsed from the commencement of the Era
to the computed New Moon of Tishri, 5606.
The day of New Moon by computation is therefore the 2047209th
day of the Era = (In + 3)rd day ; it must be a Wednesday, because
the first day of the Era "was a Monday, so that the completed weeks
end with a Sunday. The celebration of this Moon, on Tishri 1, is
postponed by ADU to Thursday, day 2047210 of the Era.
3. The Christian date required is in the Autumn of A.D. 1845.
From October 7, B.C. 3761, to the end of that year = 86 days, and
from the commencement of B.C. 3760 to the close of A.D. 1844 there
are 5604 Julian years, or 2046861 days ; the sum of the two intervals
is 2046947 days. The difference between this number and 2047210
is 263. The day required is, therefore, the 263rd of A.D. 1845
= Thursday, September 20, Julian = October 2, Gregorian. The
Julian Sunday Letter is G ; the Gregorian is E.
Having thus obtained a basis from which the computation can
commence, the work may proceed. Gregorian dates will be now
employed, the years being subsequent to A.D. 1582. The Sunday
Letter of the Christian year is added, in order that the day of the week,
as given, may be verified if it be thought necessary.
A.M. 5606. The first day is Thursday ; the last must be Sunday,
for the next year has been found (Table, above) to commence with a
Monday. The form of the year is, therefore, In + 4, so that it has
354 days, being a Common year, for it is the first in a Cycle.
The Gregorian date for Tishri 1 in this year has been found to be
October 2, 1845.
The date for Nisan 15 will be found when that for Tishri 1 in the
next year has been determined.
A.M. 5607. First day Monday. This day must be October
(2 + 354), A.D. 1845, because the last year, A.M. 5606, was found to
contain 354 days.
October (2 + 354) = October 356 = September 386 *
Subtract for the year 1846 t 365
Tishri 1, 5607 = September 21, 1846. Monday. D.
* The 356th of October is the 386th of September ; the latter is used because 365 cannot
be subtracted from 356.
t This subtraction is really for the number of days from September 1, 1845, to September
1, 1846, including the month of February, 1846, which has no day intercalated.
J2 8 THE JEWISH CALENDAR
For the length of the year : It begins with a Monday, and ends
with a Friday because Tishri 1, in the next year, has been found to be
a Saturday. It, therefore has 5 days more than an exact number of
weeks, and being a Common year its form is 350 + 5. It has 355
days.
Nisan 15 of 5606 occurs 163 days earlier than Tishri 1 of 5607, and
may now be found.
September 21, 1846 = January 264
Subtract 163
January 101 = April 11, Saturday.
This date might be taken direct from the Table in Article 62, and,
because by the use of that Table, the dates for Nisan 15 can be written
down at once when the results of the computation are collected, it will
not be necessary to continue calculating them.
5608 Emb, First day, Saturday. This day must be September
21, 1846 + 355 days, for the last year was found to contain 355 days.
September 21 + 355 = September 376
Subtract for 1847 365
Tishri 1, 5608 = September 11, 1847. Saturday. C.
Length of the year : It commences with a Saturday, and ends with a
Wednesday, for the next year has been found to begin with a
Thursday. It is Embolismic, and is of the form In + 5. It has 383
days.
The method of computing ought now to be understood, and the
work may be continued in an abbreviated manner. It should be
remarked that the Last day, and the Length of each year is not to be
written until the first day of the following year has been noted.
THE JE WISH CALENDAR
129
Years
of
Cycle.
A.M.
First Day.
Sun-
day
Letter.
Last Day.
Length.
4
5609
Thursday, Sep. 11 + 383 = Sep. 394
Days in 1848... 366
A
Sunday
350+4=354
September 28,1848
5
5610
Monday, Sep. 28 + 354 = Sep. 382
365
G
Friday
350+5 = 355
September 17, 1849
G
5611 Emb.
Saturday, Sep. 17 + 355 = Sep. 372
365
F
Friday
378+7 = 385
September 7, 1850
1
5612
Saturday, Sep. 7 + 385 = Sep. 392
365
E
Monday
350+3 = 353
September 27,1851
S
5613 Emb.
Tuesday, Sep. 27 + 353 = Sep. 380
Days in 1852... 366
C
Sunday
378+6 = 384
September 14,1852
r9
5614
Monday, Sep. 14 + 384 = Sep. 398
365
B
Friday
350+5 = 355
Sep. 33
= October 3,1853
10
5615
Saturday, Sep. 33 + 355 = Sep. 388
365
A
Wednesday
350+5 = 355
September 23, 1854
11
5616 Emb.
Thursday, Sep. 23 + 355 = Sep. 378
365
September 13,1855
G
Monday
378+5 = 383
12
5617
Tuesday, Sep. 13 + 383 = Sep. 396
Days in 1856... 366
September 30, 1*56
E
Friday
350 + 4 = 354
10
130
THE JE \VISH CALENDAR
Years
of
Cycle
A.M.
First Day.
Sun-
day
Letter.
Last Day.
Length.
13
5618
Saturday, Sep. 30 + 354 = Sep. 384
365
D
Wednesday
350+5 = 355
September 19, 1857
14
5619 Emb.
Thursday, Sep. 19 + 355 = Sep. 374
365
C
Wednesday
378+7 = 385
September 9, 1858
15
5(520
Thursday, Sep. 9 + 3&5 = Sep. 394
365
B
Sunday
350+4 = 354
September 29, 1859
16
5621
Monday, Sep. 29 + 354 = Sep. 383
Days in 1860... 366
-
G
Wednesday
350+3 = 353
September 17, 1860
17
5622 Emb.
Thursday, Sep. 17 + 353= Sep. 370
365
September 5, 1861
F
Wednesday
378+7 = 385
18
5623
Thursday, Sep. 5 + 3a5 = Sep. 390
365
September 25,1862
E
Sunday
350+4 = 354
19
5624 Emb.
Monday, Sep. 25 + 354 = Sep. 379
365
September 14,1863
D
Friday
378+5 = 383
CYCLE 297.
1
5625
Saturday, Sep. 14 + 383 = Sep. 397
Days in 1864... 366
Sep. 31
= October 1,1864
B
Wednesday
350+5 = 355
2
5626
Thursday, Sep. 31 + 355 = Sep. 386
365
September 21,1865
A
Sunday 350 + 4 = 354
THE JE ll'ISH CALENDAR
Years
of
Cycle.
A.M.
First Day.
Sun-
day
Letter.
Last Day.
Length.
3
5627 Emb.
Monday, Sep. 21+354 = Sep. 375
365
September 10,1866
G
Sunday
378+7 = 385
4
5628
Monday, Sep. 10+385 = Sep. 395
365
September 30,1867
F
Wednesday
350+3 = 353
5
5629
Thursday, Sep. 30+353 = Sep. 383
Days in 1868... 366
September 17,1868
D
Sunday
350+4 = 354
6
5630 Emb.
Monday, Sep. 17+354 = Sep. 371
365
September 6, 1869
C
Sunday
378+7 = 385
7
5631
Monday, Sep. 6+385 = Sep. 391
365
September 26, 1870
B
Friday
350+5 = 355
8
5632 Emb.
Saturday, Sep. 26+355 = Sep. 381
365
A
Wednesday
378+5=383
September 16, 1871
9
5633
Thursday, Sep. 16+383 = Sep. 399
Days in 1872... 366
F
Sunday
350+4 = 354
Sep. 33
= October 3, 1872
10
5634
Monday, Sep. 33+354 = Sep. 387
365
September 22,1873
E
Friday
350+5 = 355
11
5635 Emb.
Saturday, Sep. 22+355 = Sep. 377
365
September 12,1874
D
Wednesday
378+5 = 383
132
THE JE WISH CALENDAR
Years
of
Cycle.
A.M.
First Day.
Sun-
day
Letter.
Last Day.
Length.
12
5636
Thursday, Sep. 12 + 383 = Sep. 395
365
C
Monday
350 + 5 = 355
September 30,1875
13
5637
Tuesday, Sep. 30 + 355 = Sep. 385
Days in 1876... 366
A
Friday
350 + 4 = 354
September 19, 1876
14
5638 Emb.
Saturday, Sep. 19+354 = Sep. 373
365
G
Friday
378+7 = 385
September 8, 1877
15
5639
Saturday, Sep. 8 +385 = Sep. 393
365
September 28, 1878
F
Wednesday
350+5 = 355
16
5640
Thursday, Sep. 28 +355 = Sep. 383
365
E
Sunday
350+4 = 354
September 18, 1879
17
5641 Emb.
Monday, Sep. 18 + 354 = Sep. 372
Days in 1880... 366
September 6, 1880
C
Friday
378+5 = 383
18
5642
Saturday, Sep. 6 +333 = Sep. 389
365
B
Wednesday
350+5 = 355
September 24, 1881
19
5643 Emb.
Thursday, Sep. 24 + 355 = Sep. 379
365
A
Monday
378+5 = 383
September 14,1882
THE JE WISH CALENDAR
CYCLE 298.
133
Years
of
Cycle.
A.M.
First Day.
Sun-
day
Letter.
Last Day.
Length.
1
5644
Tuesday, Sep. 14+383 = Sep. 397
365
G
Friday
350+4 = 354
Sep. 32
= October 2,1883
2
5645
Saturday, Sep. 32+354 = Sep. 386
Days in 1884... 366
E
Wednesday
350+5 = 355
September 20, 1884
3
5646 Emb.
Thursday, Sep. 20+355 = Sep. 375
365
September 10, 1885
D
Wednesday
378+7 = 385
4
5647
Thursday, Sep. 10+385 = Sep. 395
365
C
Sunday
350+4 = 354
September 30, 1886
5
5648
Monday, Sep. 30+354 = Sep. 384
365
September 19, 1887
B
Wednesday
350+3 = 353
6
5649 Emb.
Thursday, bep. 19 +353 = Sep. 372
Days in 1888... 366
September 6, 1888
G
Wednesday
378+7 = 385
7
5650
Thursday, Hep. 6+385 = Sep. 391
365
F
Sunday
350+4 = 354
September 26,1889
8
5651 Emb.
Monday, Sep. 26+354 = Sep. 380
365
September 15, 1890
E
Friday
378+5 = 383
'34
Yean
of
Cycle
A.M.
First Day.
Sun-
day
Letter
Last Day.
Length.
9
5652
Saturday, Sep. 15+385 = Sep. 398
365
Sep. 33
= October 3,1891
D
Wednesday
350+5 = 355
10
5653
Thursday, Sep. 33+355 = Sep. 388
Days in 1892... 366
September 22,1892
B
Sunday
350+4 = 354
11
5654 Emb.
Monday, Sep. 22+354 = Sep. 376
365
A
Sunday
378+7 = 385
September 11, 1893
12
5655
Mondav, Sep. 11 +385 = Sep. 396
365
G
Wednesday
350+3 = 353
Sep. 31
= October 1,1894
13
5656
Thursday, Sep. 31 +353 = Sep. 384
365
F
Monday
350+5 = 355
September 19, 1895
14
5657 Emb.
Tuesday, Sep. 19+355 = Sep. 374
Days in 1896... 366
D
Sunday
378+6 = 384
September 8, 1896
15
5658
Monday, Sep. 8 +384 = Sep. 392
365
September 27,1897
C
Friday
350+5 = 355
16
5659
Saturday, Sep. 27+355 = Sep. 382
365
B
Monday
350+3 = 353
September 17, 1898
THE JE WISH CALENDAR
'35
Years
of i A.M.
Cycle.
18
19
First Day.
17 5660 Emb. , Tuesday, Sep. 17+353 = Sep. 370
5661
5662 Emb.
1 i 5663
Monday, Sep. 5+384 = Sep. 389
Days in 1900, Greg.... 365
Saturday, Sep. 24+355 = Sep. 379
Thursday
Sun-
day
Letter.
Last Day.
Length.
;p. 370
365
er 5, 1899
A
Sunday
378+6 = 384
jp. 389
... 365
G
Friday
350+5 = 355
>er 24,1900
:p. 379
365
F
Wednesday
378+5 = 383
>er 14,1901
Collecting the results thus found, we obtain the following
Calendar, with respect to Tishrl 1 and Nisan 15, for the three
Cycles 296, 297, 298, A.M. 5606 to 5662; A.D. 1845 to 1901.
Julian and Gregorian dates are now both inserted.
136
JEWISH CALENDAR
^co
'S
ft
53
Pn
w
02
Length
of Year.
CO CO CO CO CO CO CO CO CO CO CO CO CO CO CO CO CO CO CO
00000000000600060600060606000000000000
1845-1864.
2
5
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5
w
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'g^ t^^t^^ g^^^'S^^I 1 !^
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rH rH(?q 1 1 C* i-l i 1 l-t fH i-(
CO t- X OS -| <N CO - - - t- / - = - r, r-: -
S
s si 1 1 Is
THE JE WISH CALENDAR
'37
ength
f Year.
cococo
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_
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56
I 1 " 1 !
s i a
a 4 a ?
l i
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SHE
11 1 1
-*
1 1
2 : 2
iHi-H(M
138
THE JE WISH CALENDAR
s -~
sg
g*
K re
re
O X O 00 C C
co co co co cc co
x io s x
CO CO CO CO
c 5 ' -s s a
CO CO CO CO CO
Jo
x x oc
X
X 1 X X X X GO
i 1 1 1
1 1 1 1 i
rH
cT
2 ^
of
t-- ^
I s
1
'*" 'R '^
. < en" *< <!
^J w
T i i - *
' .. "S
1 b? _L *
?: a '
h^
cc
^; d
S
Q "?
^^
< i
B
CO co
w
a
1 1 1 i 1 1 1 1 1 1
*
O o: X w o c:
i I i 1 C<I
WI C ? C O LO 1C
H
1C ts
>o >c
"a
a
W? UJ U5 US 5 IQ >O >C W 5
THE JEWISH CALENDAR 139
CHECKS UPON KESULTS.
65. In addition to the tests suggested in Article 62 for the feria of
Nlsan 15, and for the Molads in Article 63, a useful check upon the form
or length of the successive years is obtained in the following manner:
Let the seven feriae be treated as in repeated order, thus :
1, 2, 3, 4, 5, 6, 7, 1, 2, 3, 4, 5, 6, 7, 1, &c.
Take the feria of any year H, and count from it, exclusive, in the
positive direction, that is to say, from left to right, to the place of the
feria, inclusive, of the next year, H + 1. Call the number of places
so counted " the difference " of the year H.
For example : Let H commence with a Thursday, feria 5, and H + 1
with a Monday, feria 2. The number of places counted in the positive
direction from 5 exclusive, to 2, inclusive, is four. Again, if H com-
mence with a Saturday, feria 7, and H + 1 with a Tuesday, feria 3,
the difference in the number of places from 7 to 3 is three.
Then, for a Common year, H :
If difference be 3, H is Deficient 353 days.
,, 4, ,, Eegular 354 ,,
5, ,, Abundant 355 ,,
For an Embolismic year, H :
If difference be 5, H is Deficient 383 days.
,, 6, ,, Kegular 384 ,,
,, 7, ,, Abundant 385 ,,
Thus, for Cycle 297,
AM. 5625 begins with feria 7, next year with 5, d = 5 ... 355
5626 5, 2, 4 ... 354
5627 Emb. 2, 2, 7 ... 385
5628 2, 5, 3 ... 353
5629 5, 2, 4 ... 354
5630 Emb. 2, 2, 7 ... 385
5631 2, 7, 5 ... 355
5632 Emb. 7, 5, 5 ... 383
5633 5, 2, 4 ... 354
5634 2, 7, 5 ... 355
5635 Emb. 7, 5, 5 ... 383
5636 5, 3, 5 ... 355
140 THE JE WISH CALENDAR
5637 begins with feria 3, next year with 7, d = 4 ... 354
5638 Emb. 7, 7, 7 ... 385
5639 7, 5, 5 ... 355
5640 5, '2, 4 ... 354
5641 Emb. 2, 7, 5 ... 383
5642 7, 5, 5 ... 355
5643 Emb. 5, 3, 5 ... 383
66. A check upon the Christian dates found, in successive years,
for Tishri 1 is obtained from a consideration of the respective lengths
of the Jewish and Christian years. There are only two forms of the
latter, 365 and 366 days, while there are six different forms of the
Jewish year 353, 354, 355, 383, 384, and 385 days. Hence, there are
twelve possible combinations that can be made between a Jewish and
a Christian year ; for the months which are covered by the Jewish
year, commencing and terminating always in the Autumn, invariably
include the whole of the month of February, and this February may,
or may not, have an intercalated day.
Let the Jewish year H have 353 days, and let Tishri 1 of the year H
occur on a day whose serial, number is D in the Christian Y. Then
1. If Y + 1 be a common Christian year of 365 days, February
29 will not occur in the course of the 353 days of H, and H + 1 must
commence in Y + 1 earlier than H commences in Y, that is, earlier
than D,'by 365-353, or 12 days.
2. But if Y + 1 be a Bissextile year, February 29 will be included
in the course of the 353 days of H, and H + 1 must commence in the
year Y + 1 earlier than D by 366353, or 13 days.
3, 4. If the year H have 354 days, H + 1 will commence in
Y + 1 earlier than H commences in Y by 365 354, or 11 days, if
Y + 1 be a Common year, but 366354, or 12 days, if Y + 1 be
Bissextile.
5, 6. If the year H have 355 days, H + 1 will commence in
Y + 1 earlier than H commences in Y by 365 355, or by 366 355,
that is, by 10, or by 11 days according to whether Y + 1 be a Common
or a Bissextile year.
7, 8. On the other hand, if the Jewish year H be Embolismic,
and have 383 days, then Tishri 1 of H + 1 will occur later than
Tishri 1 of H by either 383-365, or 383-366 days, that is, by 18
or by 17 days, according to whether Y r + 1 be a Common or a Bissextile
year.
THE JEWISH CALENDAR 141
9, 10, 11, 12. So too with respect to the Jewish years of 384
and 385 days. In the one case Tishrl 1 of H + 1 will be either 19 or
18 days later than Tishri 1 of H ; in the other case it will be either
20 or 19 days later.
These twelve possible combinations may be reduced to a very
simple rule.
Let 7w + x be the value in days of a Jewish Common year, H, so
that x may be either 3, 4, or 5. Also, let 7N + x be the value in days
of a Jewish Embolismic year, so that x may be either 5, 6, or zero.
Then
For Common years,
(a) If H commence in the Christian year Y, and Y + 1 has 365
days, H + 1 will commence in Y + 1 earlier than H commenced in Y
by 365 (In + x) days.
(6) If Y + 1 has 366 days, H + 1 commences in it earlier than H
commenced in Y by 366 (In + x} days.
For Embolismic years,
(c) If Y + 1 has 365 days, then H + 1 commences in it later than
H commenced in Y by (7N + x) 365 days.
(d) If Y + 1 has 366 days, then H + 1 commences in it later than
H commenced in Y by (7N + #) 366 days.
67. It appears from the Tables given in Articles 54, 55, pp. 79, 83,
that there are fourteen possible combinations of the forms of the year
with the week-days upon which those years can commence. A Table
can be formed which will show the week-day for every day in every
month of these fourteen combinations.
The first two columns in Part I. of this Table XI. are a repetition
of the first two in the Tables above. The remaining columns, headed
with the names of the months, show which column of week-days in
Part II. is to be employed.
Although thirty days are given in each of these seven columns,
only twenty-nine, of course, are required for those months which have
only that number of days. It must also be remembered that in
Deficient years, whether Common or Embolismic, Kislew has only
twenty-nine days instead of the thirty which it contains in Kegular
and Abundant years ; while in Abundant years, both Common and
Embolismic, Marheshwan has thirty days instead of the twenty-nine
which it has in Deficient and Kegular years.
142 THE JEWISH CALENDAR
The following example, of which the full work is given, will illus-
trate the way in which the Table is to be used.
Find the week-day for Kislew 13 in the Jewish year 5611.
a. The division of 5611 by 19 gives a quotient 295, and a
remainder 6. It is therefore an Embolismic year.
b. The Molad of 5611 is the sum of
d. h. ch.
BeHaKD 2 5 204
Excess of 200 Cycles 5 22 200
90 4 1 630
5 , 6 10 815
For a sixth year 2 8 853
7 542
There is no reason for postponing Tishri 1 from feria 7 ; the first
day of the given year is, therefore, Saturday.
c. An Embolismic year which commences with a Saturday may
be one of either 383 or 385 days. To ascertain which of these forms
appertains to A.M. 5611 it will be necessary to find the day of the
week with which the next year commenced.
Moladfor5611 7 542
Excess of an Emb. year 5 21 589
Molad for 5612 5 22 51
Tishri 1 is postponed by YacH and ADU from feria 5 to feria 7,
Saturday. The previous year, 5611, therefore, ended with a Friday,
and as it commenced with a Saturday, it is of the form In + 0, or has
385 days.
All the required facts are now established, and we may proceed to
use the Table.
Eefer to Line 14 of Part I., which is for an Embolismic year of
385 days commencing with a Saturday. Under the heading Kislew
the figure 4 appears in this line. Therefore, Column 4 in Part II. is
to be employed. It shows that Kislew 13 is a Monday.
THE JEWISH CALENDAR 143.
If the question had been proposed with the required facts given
the day would have been found thus :
Tishri 1, 5611 is a Saturday = feria 7
Add for Tishri 2 to Tishri 30 29
,, ,, Marheshwan 30
Kisle\v 1 to Kislew 13 13
79
and because 79 = In + 2, the week-day required is Monday.
68. If the feria, or week-day, be required for any date in a Jewish
month occurring in some given Christian year, care must be taken to
ascertain precisely the year to which the Jewish month belongs (see
Article 37, p. 46) ; if this be not done there is liability to error.
Example.
Upon which day of the week does Nlsan 15 occur in A.D. 1900?
By the addition of 3761 to 1900, we find that the Jewish year
corresponding in part to A.D. 1900 is 5661 ; that is, the year 5661
commences at some time in the Autumn of A.D. 1900.
It is very clear that the Nisan 15 which occurred during the course
of A.D. 1900 must have belonged to the Jewish year 5660.
The division of 5660 by 19 gives a quotient 297, and a remainder
17. The year is therefore the seventeenth in a Cycle, and is Embolis-
mic. Its Molad is the sum of :
d. h. ch.
BeHaKD 2 5 204
Excess of 200 Cycles 5 22 200
90 4,1 630
7 4 19 925
And, for a seventeenth year 7 12 701
3 13 500
There is nothing to cause the postponement of Tishri 1 from feria 3,.
Tuesday.
For the Molad of the next year, the addition of 5 21 589 gives
2 11 9, and Tishri 1 is a Monday. Consequently 5660 must have
i 4 4 THE JEWISH CALENDAR
ended with a Sunday ; and, as it begins with a Tuesday and is
Embolismic, it is of the form In + 6, or has 384 days.
Line 11 of the Table, Part I., refers us to Column 7 of Part II. for
the month Nisan, from which it is seen that Nisan 15 occurs upon a
Saturday.
It may perhaps be well to show how the error may arise, to the
possibility of which reference was made at the commencement of this
Article, and in Article 37.
Suppose that the Nisan 15 occurring in A.D. 1900 has been
erroneously taken as belonging to the Jewish year 1900 + 3761, or
5661 ; the week-day would have been found to be Thursday, which is,
of course, wrong. Thus :
BeHaKD .................................... 2 5 204
Excess for 297 Cycles ..................... 7 19 675
17 years elapsed ............... 6 10 210
Moladof5661 .............................. 2 11 9 Monday.
Add for a Com. year ........................ 4 8 876
Moladof5662 .............................. 6 19 985
Tishri 1 of 5662 is postponed by ADU from feria 6, Friday, to
feria 7, Saturday. Therefore 5661 terminates with a Friday ; and, as
it began with a Monday and is a Common year, it is of the form
350 + 5, or has 355 days.
Refer to Line 5 of Part I. of the Table ; it tells us that Column 5
of Part II. is to be used for Nisan ; the 15th day of the month appears
to be Thursday, which is wrong.
69. There is, however, a simpler method even than this ; for, by
the employment of the seven first letters of the Alphabet as Day-Letters,
a Calendar may be formed Table XVI. which will show the day of
the week for any day of any month when the feria for Tishri 1 and
the form of the year are known.
Numerical values must be given to the seven Letters according to
the feria for Tishri 1 : Thus, if Tishri 1 be feria 5, A will be 5 and
THE JEWISH CALENDAR 145
be the Thursday Letter, B will be 6 and be the Friday Letter, C
will be 7 and be the Saturday Letter, &c., according to the following
system :
TlSHBI 1.
= Feria 2.
= Feria 3.
= Feria 7.
A .
B .
C .
D .
E .
F .
G
A
3
A
5
A .
7
B
4
B
6
B .
1
C
5
C
7
C .
2
D
6
D
1
D .
3
E
7
E
2
E .
4
F
1
F
3
F .
5
G
2
G
4
G .
6
The Calendar, Table XVI., is to be used as in the following
examples :
1. Kequired the week-day for Kislew 13 in the year 5611, which has
385 days ; Tishri 1 is a Saturday.
Part VI. of the Calendar, which belongs to a year of this form,
must be used.
Because Tishri 1 = feria 7, and Kislew 13 is in a line with C, it is
a Monday, for C = '2 when A = 7.
2. Required the week-day for Tammuz 29 in the year 5659, which
commenced with a Saturday, and had 353 days.
Part I. of the Calendar must be used.
Here again Tishri 1 is on feria 7, .'. A = 7, and Tammuz 29, which
is on the line with G, is feria 6, or Friday.
3. Nisan 15, in the year 5660, which commenced with a Tuesday
and had 384 days.
Part V. of the Table. A = 3 ; Nisan 15 = E = 7 = Saturday.
11
CHAPTEK VI
KEBIOTH. PERPETUAL CALENDARS. SIXTY-ONE FORMS OF THE CYCLE
70. It is usual in Jewish Calendars and Year-Books to describe
the year by means of three characters. The first on the right (the
Hebrew language is written from right to left), gives the feria with
which the year commences ; that in the middle is the initial letter of
the word which defines the form or length of the year; and that
on the left gives the feria for Nisan 15, the First Day of Unleavened
Bread.
The combination of these three characters is called the Kebia of
the year, a word derived from the Aramaic root Keba, meaning " Settle-
ment, ""or "Determination (sc., of the Feasts)."*
Tables have been formed of the Kebioth for a series of years. One
of these is given by al-Birunit for A.M. 4754 to 5285 inclusive,
A.D. 993 to 1524. This Table, however, so far as the Jewish years
are concerned, contains only the feria for Tishri 1, and the form of
the year.
The old chronologists seem to have believed that such Tables,
formed for a period of 247 (= 13 x 19) years, would serve in per-
petuity, because they thought that after that time had elapsed all the
Kebioth would return in the same cyclical order as before. This,
however, is erroneous, as will be proved.
The fourteen possible combinations of the year, in its different
forms, with the four week-days which are lawful for Tishri 1, would
be expressed as Kebioth in the following manner, the feriae for
Tishri 1 and Nisan 15 being here transposed, in order that the Table
* Ideler, i. p. 561. f Sachau, trans, p. 154.
146
THE JEWISH CALENDAR 147
may be read according to the customary way, that is, from left
to right :
The small letters indicate Common, and the capital letters indicate
Embolismic years : a, A = Abundant ; r, K = Regular ; d, D =
Deficient.
1 1 a 5
2 Id?
3 1 D 5
4 3 d 2
5 3 a 7
6 3 D 7
7 3 A 5
8 5 a 2
9 5 r 3
10 5 D 2
11 5 A 7
12 7 r 5
13 7 A 2
14 7 R 3
If, therefore, a year were described as having the Kebla, or Sign,
1, a, 5, it would indicate that Tishri 1 occurs on feria 1, Monday, that
the year is Common Abundant, or has 355 days, and that Nisan 15 is
on feria 5, Thursday.
PERPETUAL CALENDARS.
71, It is almost self-evident, perhaps quite self-evident, that the
old chronologists must have been perfectly aware of the fact that the
duration of the Civil Cycle of nineteen Civil years is a variable, while
that of the Astronomical Cycle is a constant quantity. Schwarz says*
that they consoled themselves under the idea that after every thirteen
Cycles, that is, after every 247 years, there takes place almost an exact
equalisation. In other words, they believed not only that every such
Cycle of 247 years contained the same. number of days, but also that
after every such 247 years the Kebioth would all return in the same
* " Der Jiidische Kalender," p. 78. " Schon die alien Chronologen f iihlten diese Unebenheit,
undsieberuhigten sich iiber dieses Schwanken bei clem Gedanken, dass nach 13 Mondcykeln,
<1. h. nach 247 Jahren, ein moglichst genauer Ausgleich eintritt. Ja, man ging in dieser
Behauptung so weit, anzunehmen, dass in clem unter clem Namen Iggul des R. Nachshon
Gaon bekannten grossen Cyklus alle Conjunctionen sich in derselben Ordnung wiederholen."
148 THE JEWISH CALENDAR
order. He says that this Cycle is known as the Iggul of Rabbi
Nachson Gaon (A.D. 881-889), and that they even went so far as to
believe that all the Conjunctions of the Sun and Moon were repeated
in the same order, after every 247 years.
Scaliger fell into this error. Though he is explicit in stating that
the Conjunctions do not return in the same order with respect to the
hours and the Chalakim, till after the lapse of many centuries,* yet he
positively asserts that after every 247 years the celebrations of the
New Moons will come back to the same days of the week.* As he
particularly addresses his communications to the young students it is
possible that he intends it for them only. If his statement were
allowed to pass without notice it might probably mislead some who
would not be at the trouble of ascertaining w r hether it can be verified.
The fact is that the commencement of the first year of these,
so-called, Great Cycles of 247 years has already changed its week-day
five times since the commencement of the Era, and a change will take
three times more before the year 7678 commences in A.D. 3917.
The changes which have already taken place are as follows :
Cycle 35 commenced with Tuesday ; Cycle 48 with Monday.
,, 83 ,, Saturday; ,, 96 ,, Thursday.
,, 141 ,, Monday : ,, 154 ,, Saturday.
168 Thursday ; ,, 181 ,, Tuesday.
,, 238 ,, Tuesday"; ,, 251 ,, Monday.
Those which will take place are
Cycle 286 commenced with Saturday ; Cycle 299 with Thursday.
,, 344 will commence with Monday ; ,, 357 ,, Saturday.
,, 358 ,, ,, Thursday; ,, 371 ,, Tuesday.
The ferise are computed according to the mean length of a Lunation
as estimated by Hipparchus, and adopted by Hillel II. for the Jewish
Calendar. They are also assumed as subject to the Dechiyyoth, or
* " De Emend. Temp.," lib. ii. p. ISf, B. ' Cum clico neomeniarum ferias in orbem redire
periodo 247 annorum, intelligo feriani, non autem horas. Nam in decem millibus, ant
amplius annorum, nunquam reperies duas neomenias, feria, horis, et scrupulis inter se
convenientes."
t Ib., p. 132, C et D. " Sciant igitur, adolescentes, in 247 annis, hoc est, Cyclis xiii, cmnes.
neomenias in easdem ferias recurrere. Nam periodus Judaica est annorum (591(5, qui 28
divisi dant 247 annos, in quibus fit orbis neomeniarum et feriarum, sicut feriarum tanlum
in 28 annis Solaribus."
THE JEWISH CALENDAR 149
rules which govern the postponement of Tishri 1 ; for it is upon these
data that the statement of Scaliger is based.
72. Lazarus Bendavid, to whom reference is frequently made by
Dr. Sachau in his Annotations on al-Biruni, though he is not considered
a great authority by the majority of Hebrew scholars, is equally mis-
leading. He gives a " Kalendarium Perpetuum," so called, by means
of which, he says, may be found the feria for the first day of any year
in the Jewish Era, as well as the form of any such year. He furnishes
full directions as to the way in which it is to be used, together with
several examples.*
This Calendar consists of thirteen lines for thirteen ordinary Cycles,
divided into nineteen columns for the years of the Cycle, thus forming
247 cells in which are placed the feria of Tishri 1, and the letter
indicating the form of the year for 247 consecutive years.
Bendavid goes beyond this. At p. 58, 45, he states plainly that
the Kebioth return after every 247 years, that is, after every thirteen
Cycles ; in other words, that the year P is in every respect identical
with the year P + 247. To show that this is so (which it is not), he
says that in 13 x 19 years there are 13 x 19 x 235 Lunations, or
New Moons, and, because the excess of a Lunation is Id. 12h. 793ch.
above an exact number of weeks, the retrograde movement of the
feria in the Molad after 247 years will be (Id. 12h. 793ch.) x 3055, or
4695d. 23h. 175ch., which is 6d. 23h. 175ch., or very nearly one whole
week, above an exact number of weeks. And so, the first day of
P + 247 must fall to the same feria as the first day of P ; also, that
which is true for P and P + 247 is true f or P + 1 and P + 248 ; for
P + 2 and P + 249 ; and so on throughout.
To this argument he adds a footnote,! " The Perpetual Calendar
attached to this work is based upon the above [argument] . It is
taken out of the book ' Lebusch Haschacor ' (The Black Eobe), No. 428,
p. 151, by the Rabbi Mardochai Japhi. The inventor of this Calendar,
* " Zur Berechnung uncl Geschichte des Jiidischen Kalenders," p. 97, "Calendarium Per-
petuum ; " and pp. 98, 99, " Schliissel und Gebrauch des ewigen Kalenders."
t P. 61. " Darauf grtindet sich das Calendarium Perpetuum, das diesem Werke ange-
hiingt 1st. Es ist aus dem Buche Lebushch Haschachor (Schwarzes Gewand), No. 428, p. 151,
des K. Mardochai Japhi entnommen. Der Erfinder desselben ist nach Bartoloccius ein mir
unbekannter R. Gabriel de Sorano. Nirgends findet man aber einen Beweis dafiir. Ich
weist nicht, was Waser, a. a. o. meint, wenn er sagt : ' Es komine erst alles in 689472
Jahien wieder in Ordnnng.'"
according to Bartolocci, was Kabbi Gabriel de Sorano,* but I have
never found a proof of that. I know not what Waser, in another
passage, means when he says : ' It comes all over again in order in
689472 years.'"
All this is most remarkable. No account whatever is taken of the
905 Chalakim required to bring 6d. 23h. 175ch. up to seven complete
days ; and yet these 905ch., occurring as they do once in every 247
years, must in process of time accumulate till they amount to an
interval of time sufficient to shift the week-day, and so entirely destroy
the perpetuity of the Calendar.
Our author's difficulty about the 689742 years, to which Waser
makes reference, would have been removed if he had made the simple
calculation which was given in Article 46, page 61.
73. It is quite easy to show that the belief of the old chronologers,
and the statements of Scaliger and Lazarus Bendavid are erroneous.
The duration of an Astronomical Cycle of 235 Lunations, or 19
years, is 6939d. 16h. 595ch. Its excess above a complete number of
weeks is 2d. 16h. 595ch. Consequently, the excess of thirteen Astro-
nomical Cycles will be (2 16 595) x 13, or 34 23 175 ; this is
6d. 23h. 175ch. more than an exact number of weeks, as Bendavid
says, and will be the excess after 13 x 19, or 247, years have elapsed.
The addition of 905ch. would bring the excess to exactly one week.
This being the case, it is evident that the Molad for Tishri at the
commencement of every Cycle of 247 years will have retrogressed, or
been diminished, by 905ch., and the question becomes, simply, How
long can this retrogression continue before it has amounted to a length
of time sufficient to change the week-day for Tishri 1 ? In some cases
the retrogression may continue for many hundreds, even thousands, of
years, without producing a change. In other cases the change will
occur after a comparatively short period.
Assume, for the sake of the argument, that the Molad of some year
H is 7 18 904 ; then, the Molad of the year H + 247 will be 905ch.
less, that is, it will be 7 17 1079. Clearly, H will commence with a
Monday, and H + 247 with a Saturday. Here a period of one Great
Cycle of 247 years has been sufficient to shift the week-day for Tishri 1.
Assume, again, that the Molad of H is 7 20 554; the year will
* Rabbi Gabriel de Sorano is utterly unknown.
THE JEWISH CALENDAR 151
commence with a Monday. Before the week-day for Tishri 1 can be
shifted to Saturday this Molad must be reduced, at least, to 7 17 1079.
The necessary reduction amounts to 2h. 555ch., or 2715 Chalakim.
This is exactly 3 x 905. Therefore the retrogression must take place
three times, which will occupy 3 x 247, or 741 years.
Once more, assume that the Molad of H is 7 17 1079 ; this year will
commence with a Saturday ; in order that the week-day for Tishri 1
may be shifted to the next possible day in retrogression, namely,
Thursday, the Molad must retrogress to, at least, 5 17 1079 ; that is, it
must retrogress to the extent of 48 hours, or 51840 Chalakim. Now,
57 x 995 is not sufficient to cover this amount, and therefore it will
require no less than 58 x 13 x 19, or 14326 years to effect the change.
This is a long period ; but, however long it may be, the change
must come if time endure. And no Calendar can be properly called
" Perpetual " whether it fail after 247, or after a thousand times 247
years.
From the examples thus given it will be seen that, in order to find
when a change of week-day for the commencement of a Great Cycle of
13 x 19 years will take place, it is only necessary to consider the limits
of the Molad which, together with the Dechiyyoth, or five laws, deter-
mine the feria for Tishrt 1. Take the difference between these limits ;
reduce the days and hours to Chalakim ; divide the whole number of
Chalakim by 905. If there be no remainder the quotient will give the
number of times that 247 years must be repeated before a change of the
week-day, which will always be retrogressive, can take place. If there
be any remainder, even of only one Chalak, the quotient must be
increased by unity, for in that case it will take another Cycle of 247
years to effect the change.
74. In Table XII., which is a scheme for showing when the
changes have taken place, and when they will again take place, the
horizontal argument gives the number of the ordinary Cycles of
nineteen years, from 1 up to 391, in an Arithmetical Series whose
common difference is 13. The vertical argument gives the inter-
mediate years.
It may be used for finding the feria with which any Cycle of the
Jewish Era commences, up to the 403rd, that is, up to the year 7639
inclusive.
If the number of the given Cycle, for which the feria of Tishri 1
THE JEU'ISff CALENDAR
is required, be amongst the numbers in the horizontal argument, then
the feria is found immediately beneath it in the first line of the Table,
which is marked by the zero in the vertical argument. If, however,
the number of the given Cycle be not found in the horizontal argument,
search for the next less number which does appear ; and, in the vertical
argument, find the number representing the difference between the
given Cycle and the next less. In the same line with this number,
and in the column under the next less number to that of the given
Cycle, will be found the feria with which the given Cycle commences.
Thus : For the 241st Cycle The next less number in the horizontal
argument is 235, and 245 231 = 6. In the line which is marked 6,
and in the column under 235, is the figure 5. The 241st Cycle com-
mences with feria 5, Thursday.
The ferise are in Roman characters when a change takes place,
namely, for Cycles 48, 96, 154, 181, and 251, which have already elapsed,
and for Cycles 299, 357, and 371, which are in the future.
The feriae are calculated according to the reformed Calendar, that
is, on the assumption that the Molad of the first Cycle of the Jewish
Era was 2 5 204, that the excess of a Cycle above an exact number of
weeks is 2 16 595, and that, for purposes of computation, the Dechiy-
yoth have always been in force. This method of computation is analogous
to that for the Julian Period, which assumes that Leap-years have
been observed regularly once in every four years, from B.C. 4713, and
will so continue to be observed for a total period of 7980 years.
The following is the computation for the Molads of Cycles where
changes of the feria occur.
Cycle 35. BeHaRD 2 5 204 Cycle 48. BeHaRD 2 5 204
30 Cycles 3 16 570 40 Cycles 2 14 40
4 , 3 18 220 7 4 19 925
35th Cycle 2 15 994
Tishri 1 is postponed by BaTU ThaK-
PhaT to feria 3.
Cycle 83. BeHaRD 2 5 204
80 Cycles 5 4 80
2 59 110
48th Cycle 2 15 89
Tishri 1 is not postponed from feria 2.
83rd Cycle 5 18 394
Tishri 1 is postponed by YacH to feria
6, and by ADU to feria 7.
Cycle 96. BeHaRD.
90 Cycles
2 5 204
4 1 630
6 10 815
96th Cycle 5 17 569
Tishri 1 is not postponed from feria 5.
THE JEWISH CALENDAR
'S3
Cycle 141. BeHaED 2 5 204
100 Cycles 2 23 100
40 . 2 14 40
141st Cycle 7 18 344
Tishri 1 is postponed by YacH and
ADU to feria 2.
Cycle 154. BeHaED 2 5 204
100 Cycles 2 23 100
50 1 11 590
3 1 1 705
154th Cycle 7 17 519
Tishri 1 is not postponed from feria 7.
Cycle 168. BeHaRD 2 5 204
100 Cycles 2 23 100
60 7 9 60
7 . 4 19 925
168th Cycle 3 9 209
Tishri 1 is postponed to feria 5, by
GaTBaD.
Cycle 181. BeHaED 2 5 204
100 Cycles 2 23 100
80 . 5 4 80
181st Cycle 3 8 384
Tishri 1 is not postponed from feria 3.
Cycle 238. BeHaED 2 5 204 Cycle 251. BeHaED 2 5 204
200 Cycles 5 22 200
30 3 16 570
7 4 19 925
238th Cycle 2 15 819
Tishri 1 is postponed to feria 3 by
BaTU PhaKPhaT.
200 Cycles 5 22 200
50 1 11 590
251st Cycle 2 14 994
Tishri 1 is not postponed from feria 2.
Cycle 286. BeHaED 2 5 204 Cycle 299. BeHaED 2 5 204
200 Cycles 5 22 200 200 Cycles 5 22 200
80 5 4 80 90 , 4 1 630
5 6 10 815 8 7 12 440
286th Cycle 5 18 219
Tishri 1 is postponed by YacH and
ADU to feria 7.
299th Cycle 5 17 394
Tishri 1 is not postponed from feria 5.
Cycle 344. BeHaED 2 5 204 Cycle 370. BeHaED...
300 Cycles 1 21 300 300 Cycles
40 2 14 40 60
3 1 1 705 9
344th Cycle 7 18 169
Tishri 1 is postponed to feria 2, by
YacH and ADU.
2 5 204
1 21 300
7 9 60
3 4 1035
370th Cycle 7 16 519
Tishri 1 is not postponed from feria 7.
1 54 THE JEWISH CALENDAR
Cycle 358. BeHaBD ,. 2 5 204 Cycle 371. 370th Cycle as
300 Cycles 1 21 300
50 1 11 590
7 , 4 19 925
above 7 16 519 1
1 Cycle 2 16 595
358th Cycle 3 9 939 371st Cycle 3 9 34
Tishri 1 is postponed from feria 3 to Tishri 1 is not postponed from feria 3.
feria 5 by GaTRaD.
The change of style in the Christian Calendar, made in October,
A.D. 1582, took place during the course of the 282nd Jewish Cycle
just after the year 5343, the fourth of that Cycle, had commenced.
This change does not affect the present question, for it made no altera-
tion in the feriae or current names of the week-days, but affects their
monthly date only.
75. It should now be evident that the only way in which any
approach to a Perpetual Calendar can be made is by considering the
Molads of the successive Cycles, and the limits to which they are con-
fined in order that the first year of a Cycle may commence with one of
the four days which are not forbidden by ADU, and also that the
remaining eighteen years of the Cycle may follow each other according
to some particular sequence.
Such a Calendar, instead of containing only thirteen lines, will be
found to contain sixty-one.
The limiting values for the Molads which allow Tishri 1 to fall upon
a given week-day, and also the form or length of the year when Tishri 1
does so fall, are given in Table X. This, however, is not sufficient for
the present purpose. It is necessary that the limits be further
developed ; for it is quite possible that the Molad for Tishri may be
such as would cause the first day of a Cycle to be, say, Monday, the
number of days in the first year to be 355, the total number of days in
the Cycle to be 6940,* and yet the forms of the remaining years vary in
their sequence.
It remains, then, to investigate the Molads, and to ascertain the
* There are no less than 4624 variations in the Molad for Tishri which permit of these
three conditions being fulfilled. The Molad, as will be seen hereafter, may be from 1 9 204
to 2 15 589, both inclusive ; that is to say, it may be 1 9 204, 1 9 209, 1 9 214,
1 9 219, &c., up to 2 15 589. The figure in the units place of the Chalakim must always,
be either a 4 or a 9, for the first year in a Cycle.
THE JE WISH CALENDAR
'55
sequence of years which they, in connection with the Dechiyyoth, will
permit. In other words, it is required to find the limits within which
the Molads must be confined in order that a Cycle may be of a
particular type.
The work may appear somewhat tedious, and will involve some
repetition of what has been said before ; but the subject requires careful
attention if it is to be understood.
In the first'place, consider the limiting values of the Molads which,
combined with the Dechiyyoth, cause a year to commence with a
given week-day. These are explained in Article 55, and stated in
the Table on page 83, as well as in Table X. ; it will save
trouble if those Tables be repeated in an abbreviated form here.
The twentieth year, which is the first of the next Cycle, is included
because the length of the nineteenth depends, when its first day is
fixed, upon the day with which the next year commences.
TABLE A.
Years of the Cycle.
Monday.
Tuesday.
Thursday.
Saturday.
1
3 6
8 11
14 17
19
7
18
2 18
3 18
5 18
1 4
7 9
12 15
18 20
7
18
2 15
589
3 9
204
5 18
2 5
10 13
16
7
18
2 18
3 9
204
5 18
The Table is to be read thus : The years 3, 6, 8, &c., . . . 19, will
commence with a Monday if the Molad be so great as or greater than
7 18 0, but so soon as the Molad attains to 2 18 0, that is, when
it exceeds 2 17 1079, the year will commence with a Tuesday. The
column for Monday is supposed to recur after that for Saturday.
76. Take now the very earliest limit which will permit a year to
commence with a Monday, that is, 7 18 0, and commencing with
this limit compute the Molads for the successive years of the Cycle,
adding also that for the twentieth year, which is the first of the next
Cycle.
Note the week-day with which each year commences, and thence
deduce the length of the year, thus determining the Sign for the year,
as 2d, 5r, &c.
The following is the result of the computation, the Molads being
156 THE JEWISH CALENDAR
obtained in the usual way by the addition of 4 8 87(5 for a Common
and of 5 21 589 for an Embolismic year.
The sixth and last columns of this computation, though inserted
here with the object of saving space, cannot be added at present.
TABLE B. TYPE 1.
Year of the
Cycle.
Molads.
First Day of
the Year.
Days in
Year.
Sign of
Year.
Molafl might be.
Possible
Addition.
1
7 18
Monday
353
2d
2 15 588
1 21 588
2
o 2 876
Thursday
354
5r
5 17 1079
15 203
3E
2 11 672
Monday
3a5
2 A 2 17 1079
6 407
4
19 181
Monday
353
2d 2 15 588
1 6 407
5
5 17 1057
Thursday
355
5 a 5 17 1079
22
6E
3 2 853
Tuesday
38*
3R
3 17 1079
15 226
7
2 362
Monday
355
2 a
2 15 588
15 226
8E
6 9 158
Saturday
383
7D
7 17 1079
1 8 921
9
5 6 747
Thursday
354
5r
5 17 1079
11 332
10
2 15 543
Monday
355
2a
2 17 1079
2 536
HE
7 339
Saturday
385
7 A
7 17 1079
17 740
12
5 21 928
Saturday
353
7d
7 17 1079
1 14 151
13
3 6 724
Tuesday
354
3r
3 9 203
2 559
14 E
7 15 520
Saturday
385
7A
7 17 1079
2 559
15
6 13 29
Saturday
355
7a
7 17 1079
1 4 1050
16
3 21 905
Thursday
354
5r
5 17 1079
1 14 174
17 E
1 6 701
Monday
383
2D
2 17 1079
1 11 378
18
7 4 210
Saturday
355
7 a 7 17 1079
13 869
19 E
4 13 6
Thursday
385
5 A
5 17 1079
1 4 1073
20
3 10 595
Thursday
5 17 1079 2 7 484
Every Cycle, the Molad of whose first year is 7 18 0, assuming
for the moment the possibility of such a Molad, will be of this Type,
which may be called the first Type.
TYPE 1.
Year of Cycle...
Sign of year ...
I
2d
2
or
3
2A
4
2d
5
5a
6
3B
7
2a
8
7D
9
oi-
lO
2a
11
7A
12
7d
13
3r
14
7A
15
7a
16
5r
17
2D
18 19
7a 5A
No Cycle, however, can possibly have 7 18 for its Molad. The
Molad may be 7 18 4, 7 18 9, 7 18 14, &c., and the question
THE JEWISH CALENDAR 157
arises whether any, and, if so, what addition may be made to the
Molad of the first year without altering the Type, that is, without
altering the feria with which any year in the Cycle commences, and
without altering the length of any year : in fact, without altering the
Sign of any one of the years : remembering always that any addition
made to the Molad of the first year will be the source of a similar
increment to the Molads of all the remaining years, including the
twentieth, or first of the next Cycle.
Such alteration will take place if the increment be sufficient to
raise the Molad of any one of the years to that limit which would
cause its first day to pass from its present to another feria.
We must therefore now ascertain what increment each of the
Molads can receive without causing any such passage to occur. This
must be done for each year throughout the Cycle. The least of all the
increments that can be made to the respective years will evidently be
the maximum increment that the original limit, 7 18 0, with which
we start, can receive. The sixth and last columns of Table B can
now be added as the computation goes on.
1. The first year will still commence with a Monday if its Molad
be increased from 7 18 to 2 15 588, which is the same as
9 15 588, since feria 2 and feria 9 represent the same week-day.
The first Molad may therefore be increased by 1 21 588.
2. The Molad of the second year is 5 2 876 ; this might be
increased to 5 17 1079 without altering the day, Thursday, with
which this year commences, and therefore without altering the length
of the first year. The possible increment is therefore 15 203.
The computation for the first two years in Table B would then
become
7 18 + 15 203 = 1 9 203 .'. Monday.
Add for a Common year. . . 4 8 876
Molad of second year 5 17 1079 Thursday.
3. The Molad of the third year is 2 11 672; this might be
increased to 2 17 1079, without altering the day, Monday, with
which the third year commences, and therefore without altering the
length of the second year. Consequently the possible increment to
the Molad of this third year is 6 407, and the original Molad y
'58
THE JEWISH CALENDAR
7 18 0, may be increased by this amount without causing, as yet,
any alteration : notice that it has already been ascertained that the
Molad of the second year, and therefore of the first so far as the
second is concerned, may be increased by 15 203 ; much more
then may it be increased by 6 407.
The computation for the first three years in Table B will now
become
7 18 + 6 407 = 1 407 Monday.
4 8 876
Molad of second year 5 9 203 Thursday.
4 8 876
Molad of third year 2 171079 Monday.
There is no alteration, as yet, in the days with which these three
years respectively commence, and therefore no alteration in the
lengths of the first two years.
4. The Molad of the fourth year is 1 9 181 ; this may be
increased to 2 15 588 without altering the day, Monday, with
which this year commences, and therefore without altering the
length of the preceding year. The possible increment is 1 6 407.
This increment is greater than can be allowed. It can only accrue
through the addition of 1 6 407 to the original Molad, 7 18 ;
and we have seen that any addition greater than 6 407 to that
Molad would alter the Type of the Cycle.
This will be seen at once if we compute the first four years under
the idea that this larger addition can be made :
7 18 + 1 6 407 = 2 407 Monday.
4 8 876
Molad of second year ...6 9 203 Saturday.
4 8 876
Molad of third year, E.... 3 17 1079 Tuesday.
5 21 589
Molad of fourth year 2 15 588.
.Monday.
THE JEWISH CALENDAR 159
The Type is altered ; instead of being 2 d, 5 r, 2 A, 2 d, it becomes
2 a, 7d, 3R, 2 a.
Clearly this addition is too great, and it need not be further
considered.
5. The Molad of the fifth year is 5 17 1057; this might be
increased to 5 17 1079 without altering the day, Thursday, with
which the year commences, and therefore without altering the length
of the fourth year. The possible increment is 22. This
increment, being less than that which has been already found pos-
sible for the preceding years, will not make any alteration in the Type,
as yet. The computation will become
7 18 + 22 = 7 18 22 Monday.
4 8 876
Molad of second year ... 5 2 898 Thursday.
4 8 876
Molad of third year, E . . . 2 11 694 Monday.
5 21 589
Molad of fourth year ... 1 9 203 Monday.
4 8 876
Molad of fifth year 5 17 1079 Thursday.
The sequence of the Signs of the years remains precisely the same.
The Type is not altered.
If the increase to the original Molad, 7 18 0, were only one
Chalak more than 22, then the Type would be altered ; the
Molad of the fifth year would become 5 18 0, and this year would
commence with a Saturday. The length of the fourth year would be
increased by two days ; its Sign would become 2 a instead of 2 d ; the
Type would be vitiated.
It is evident, then, that, so far as we have yet ascertained, the
maximum increment to the Molad of the first year can only be
22 Chalakim, if the Type is to be preserved. As this is but a small
increment it is not unlikely that nothing smaller will be required.
The remaining years must, however, be tested.
160 THE JE WISH CALENDAR
It is not necessary to give the full details for the remaining years.
The possible increments for each of them are set down in the last
column of Table B. They are all greater than 22, and there-
fore they are all too great.
It appears, then, that this addition of 22 Chalakim still retains
the function of being the maximum that can be made to the
original Molad, 7 18 0, without altering the Sign of any one of the
years of the Cycle. In other words, all Cycles which have for the
Molad of their first year any value which is not less than 7 18-0,
and not greater than 7 18 22, will be of the same Type. This
is given as Type I. in the first line of the collected Types, Table
XIII.
By adding together the number of days specified by the Signs of
the years, or the number pertaining to each year as actually stated
in Table B, above, the total number of days in the Cycle is ascer-
tained. In the present case Type 1 the sum of the days is 6940 ;
and every Cycle whose Molad is within the limits 7 18 and
7 18 22, both inclusive, will consist of this . number of days
according to the Civil computation.
The possible Molads within these limits are 7 18 4, 7 18 9,
7 18 14, and 7 18 19. It so happens that during the first 7650
years of the Jewish Era there is no Cycle which commences with a
Monday whose Molad comes within this range. There is consequently
no Cycle, amongst all those years, which is of Type 1, so far as the
arrangement or sequence of the years is concerned, though there are
many which, with a different sequence, have 6940 days.
77. TYPE 2.
The inferior limit for the Molad of the first year of a Cycle of the
second Type will be 7 18 23. The superior limit will be found in a
similar way to that for Type 1.
The computation is given below, by which it will be seen that
the increment, 2 513, which may be made to the Molad of
the tenth year is the least, and therefore this is the greatest that
can be made to the original Molad, 7 18 23, which then becomes
7 20 536.
The limits for a Cycle of Type 2 are therefore 7 18 23 and
7 20 536, both inclusive.
THE JEWISH CALENDAR
TYPE 2.
161
Year of the
Cycle.
Molads.
First Day of
the Year.
Days in
Year.
Sign of
Year.
Molad might be.
Possible
Addition.
1
7 18 23
Monday
353
2d
2 15 588
1 21 565
2
5 2 899
Thursday
354
5r
5 17 1079
15 180
3E
2 11 695
Monday
385
2 A
2 17 1079
6 384
4
1 9 204
Monday
355
2a
2 15 588
6 384
5
5 18
Saturday
353
7d
7 17 1079
1 23 1079
6E
3 2 876
Tuesday
384
3E
3 17 1079
15 203
7
2 385
Monday
355
2 a
2 15 588
15 203
8E
6 9 181
Saturday
383
7D
7 17 1079
1 8 898
9
5 6 770
Thursday
354
5r
5 17 1079 11 309
10
2 15 566
Monday
355
2a
2 17 1079
2 513
HE
7 362
Saturday
385
7 A
7 17 1079
17 717
12
5 21 951
Saturday
353
7d
7 17 1079
1 14 128
13
3 6 747
Tuesday
354
3r
3 9 203
2 536
14 E
7 15 543
Saturday
385
7A
7 17 1079
2 536
15
6 13 52
Saturday
355
7a
7 17 1079
1 4 1027
16
3 21 928
Thursday
354
5r
5 17 1079
1 14 151
17 E
1 6 724
Monday
383
2D
2 17 1079
1 11 355
18
7 4 233
Saturday
355
7a
7 17 1079
13 846
19 E
4 13 29
Thursday
385
5 A
5 17 1079
1 4 1050
20
3 10 618
Thursday
5 17 1079
2 7 461
If the course of the years be traced through any Cycle whose
Molad is not less than 7 18 23 and not greater than 7 20 536,
it will be found that such Cycle is of this Type, and, like Type 1,
has 6940 days.
This forms the second line in Table XIII.
78.
TYPE 3.
This Type will commence with 7 20 537 as the inferior limit for
the Molad of the first year of the Cycle.
The computation, made as before, gives the following result :
12
162
THE JE WISH CALENDAR
Year of the
Cycle.
Molads.
First Day of
the Year.
Days in
Year.
Sign of
Year.
Molad might be.
Possible
Addition.
1
7 20 537
Monday
353
2d
2 15 588
1 19 51
2
5 5 333
Thursday
354
5r
5 17 1079
12 746
3E
2 14 129
Monday
385
2 A
2 17 1079
3 950
4
1 11 718
Monday
355
2a
2 15 588
3 950
5
5 20 514
Saturday
353
7d
7 17 1079
1 21 565
6E
3 5 310
Tuesday
384
3B
3 17 1079
12 769
7
2 2 899
Monday
355
2a
2 15 588
12 769
8E
6 11 695
Saturday
383
7D
7 17 1079
6 384
9
5 9 204
Thursday
355
5 a
5 17 1079
8 875
10
2 18
Tuesday
354
3r
3 9 203
15 203
11
7 2 876
Saturday
385
7A
7 17 1079
15 203
12
6 385
Saturday
353
7d
7 17 1079
17 694
13
3 9 181
Tuesday
354
3r
3 9 203
22
14 E
7 17 1057
Saturday
385
7 A
7 17 1079
22
15
6 15 566
Saturday
355
7a
7 17 1079
1 2 513
16
4 362 | Thursday
354
5r
5 17 1079
1 17 717
17 E
1 9 158 i Monday
383
2D
2 17 1079
1 8 921
18
7 6 747 i Saturday
355
7 a
7 17 1079
11 332
19 E
4 15 543
Thursday
385
5 A
5 17 1079
2 537
20
3 13 52
Thursday
5 17 1079
2 4 1027
From this computation it appears that the least of all the
increments that can be made is 22, which can be added to
the Molads of both the years 10 and 11. The original Molad with
which this Type commences may therefore be increased by this
amount, and the limits for Type 3 are 7 20 537, and 7 20 559,
both inclusive.
There are only six possible Molads which can come within these
limits ; the feria and hours being in each 7 20, and the Chalakim,
respectively, 534, 539, 544, 549, 554, 559.
In the first 403 Cycles, covering 7647 years of the Era, there
occurs no Cycle of this Type.
The fourth Type will commence with 7 20 560 as the inferior
limit for the Molad of its first year.
79. If this process be continued it will be found that there are,
in all, 61 possible Types for the Cycles, and 61 only. It is perhaps
unnecessary to give the computations for the remaining Types, as the
method has been sufficiently indicated. The computation for Type 61
will, however, be stated. It starts with 7 16 689 for the Molad
THE JE WISH CALENDAR
163
of its first year, and it will be seen that the maximum increment
which this Molad can receive, without changing the Type, is
1 390, being the increment that can be made to the Molad
of the first year.
This raises the superior limit to 7 17 1079, and the next Type
would start with 7 18 0, which is the inferior limit for Type 1, so
that the whole series of Types will now recur in the same order
as before.
TYPE 61.
Y-roJtiio Molad ,
First Day of
the Year.
Days in
Year.
Sign of
Year.
Molad
might be.
Possible
Addition.
1 7 16 689
Saturday
355
7a
7 17 1079
1 390
2 51 485
Thursday
354
5r
5 17 "1079
16 594
3E 2 10 281
Monday
3a5
2 A
2 17 1079
7 798
4 1 7 870
Monday
353
2d
2 15 588
7 798
5 5 16 666
Thursday
355
5a
5 17 1079
1 413
6E 3 1 462
Tuesday
384
3B
3 17 1079
16 617
7 1 22 1051
Monday
353
2d
2 15 588
16 617
8E 67 847
Saturday
383
7D
7 17 1079
10 232
9 5 5 356
Thursday
354
5r
5 17 1079
12 723
10 2 14 152
Monday
355
2a
2 17 1079
3 927
HE 6 22 1028
Saturday 385
7 A
7 17 1079
19 51
12 5 20 537
Saturday
383
7d
7 17 1079
1 21 542
13 3 5 333
Tuesday
354
3 r
3 9 203
9 950
14 E 7 14 129
Saturday
385
7 A 7 17 1079
3 950
15 6 11 718
Saturday
355
7 a
7 17 1079
6 361
16 3 20 514
Thursday
354
5 r
5 17 1079
1 21 565
17 E 15 310
Monday
383
2D
2 17 1079
1 12 769
18 72 899
Saturday
355
7 a 7 17 1079
15 180
19 E 4 11 695
Thursday
385
5 A
5 17 1079
6 384
20 3 9 204
Thursday
5 tt 1079
2 8 875
The final results for all the Types are set out in Table XIII.
80. The following Table C will, so far as the limits are concerned,
supply the want of the computations for Types 4 to 60. It shows,
in the last column, the year of the Cycle which is capable of receiving
that increment which is the least. It will be observed that in nineteen
of the Types there are two years, each of which may receive the same
increment. This is an important fact of which further notice will be
taken.
164
THE JE WISH CALENDAR
TABLE C.
Type.
First Limit.
Possible Increment.
Second Limit.
Year, of which
Molad may be
increased.
1
7
18
22
7
18
22 5
2
7
18
23
2
513
7
20
536 10
3
7
20
537
22 7
20
559 13 or 14
4
7
20
560
3
927
1
407 3
5
1
408
4
1004
1
5
332 9
6
1
5
333
2
536
1
7
869 18
7
1
7
870
1
413
1
9
203 2
8
1
9
204
22
1
9
226 6 or 7
9
1
9
227
2
518
1
11
740 10 or 11
10
1
11
741
11
309
1
22
1050 15
11
1
22
1051
22 1
22
1073 19
12
1
22
1074
1
413
2
407 3 or 4
13
2
408
2
513
2
2
921 7 or 8
14
2
2
922
2
536
o
5
378 17
15
2
5
379
8
852
2
14
151
12
16
2
14
152
22
2
14
174
16
17
2
14
175
1
413
2
15
588 1
18
2
15
589
2
513
2
18
22 4 or 5
19
2
18
23
2
536
2
20
559 14
20
2
20
560
4
1004
3
1
484
20
21
3
1
485
3
927
3
5
332 9
22
3
5
333
22
3
5
355 13
23
3
5
356
22
3
5
378
17 or 1*
24
3
5
379
3
904
3
9
203
1 or 2
25
3
9
204
22 3
9
226
6
26
3
9
227
2
513 3
11
740
11
27
3
11
741
8
875
3
20
536
10
28
3
20
537
22 3
20
559
14 or 15
29
3
20
560
2
513 3
22
1073
18 or 19-
30
3
22
1074
1
413 4
407
3
31
4
408
2
513
4
2
921
8
32
4
2
922
8
875
4
11
717
7
33
4
11
718
22
4
11
740
11 or 12
34
4
11
741
2
513
4
14
174
15 or 1&
35
4
14
175
3
927
4
18
22
5
36
4
18
23
7
461
5
1
484 20
37
5
1
485
1
413
5
2
898 4
38
5
2
899
22
5
2
921
8 or 9
39
5
2
922
2
513
5
5
355
12 or 13
40
6
5
356
22
5
5
378
17
41
5
5
379
3
904
5
9
203
2
42
5
9
204
22
5
9
226
5 or 6
43
5
9
227
8
852
5
17
1079
1
44
5
18
2
536
5
20
536
9 or 10
45
5
20
537
22 5
20
559 14
THE JEWISH CALENDAR
TABLE C. (continued}.
165
Type.
First Limit.
Possible Increment.
Second Limit.
Year, of which
! Molad may be
increased.
46
5
20
560
2
513
5
22
1073
19
47
5
22
1074
1
413
6
407
2 or
3
48
6
408
7
461
6
7
869
18
49
6
7
870
3
927
6
11
717
7
50
6
11
718
22
6
11
740
11
51
6
11
741
2
513
6
14
174
16
52
6
14
175
8
875
6
22
1050
15
53
6
22
1051
22
6
22
1073
19 or 20
54
6
22
1074
3
904
7
2
898
4
55
7
2
899
22
7
2
921
8
56
7
2
922
2
513
7
5
355
13
57
7
5
356
22
7
5
378
16 or 17
58
7
5
379
3
927
7
9
226
6
59
7
9
227
4
1004
7
14
151
12
60
7
14
152
2
536
7
16
688
20
61
7
16
689
1
390
7
17
1079
1
1
7
18
The
Types
now
recur in
order.
81. Professor Nesselmann, in his " Beitrage zur Chronologic," *
gives a method of finding the sixty-one limits for the Molads of first
years which determine the sixty-one types of the Cycles. This method
is adopted by Adolf Schwarz, t who refers also to the " Jesod Olam," t
p. 216, and to Berl Goldberg's Chronological Tables, but relies chiefly
upon Nesselmann. The reckoning is not given by either of these
writers, but both supply the Table of results, which is similar to
Table XIII., though not precisely in the same form. It is not very
easy to follow their explanations of the process pursued.
Starting with the earliest Molad which permits a year to commence
with a Monday, 7 18 0, the successive years of a Cycle are computed
precisely as for Type 1, Table B, above.
Although an Astronomical, as distinguished from a Civil Cycle, may
commence with any one of the seven days of the week, as indicated by
its Molad (see Table IX.), yet a Civil Cycle can only commence with
some one of the four days which are lawful for Tishri 1. Also, before
* " Crelle Journal fur die Mathematik," Band 26, p. 59. Berlin, 1843.
t " Der Jiidische Kalender," p. 79.
\ By Rabbi Isaac Israeli ; an edition in Hebrew and German was published in Berlin in
1848.
1 66 THE JE ll'ISff CALENDAR
any change can take place from one day to another, whether it be for
the first or for any subsequent year of the Cycle, the Molad for the
year must pass the limit which confines Tishri 1 to the former of the
two days.
Thus : If the Molad for the year be 5 17 1079, the first day of the
year will be a Thursday, but so soon as the Molad passes this limit,
and attains to 5 18 0, the first day of the 'year is changed to
Saturday.
Now, there is nothing to prevent a Molad from indicating any one
of the seven week-days as the commencement of some Astronomical
year, and there is nothing to prevent a Civil year from commencing
with some one or other of the four possible week-days.
Thus, the first year of a Cycle may commence with a Monday, as
in Type 1 ; or it may commence with a Tuesday, as in Type 18 ; or
with a Thursday, as in Type 25 ; or with a Saturday, as in Type 44.
The same thing applies to every other year of the nineteen of the
Cycle, and also to the twentieth year, which must be taken into con-
sideration, because the day with which it commences is one of the
factors that determine the length of the nineteenth year.
Again : The value of the Molad for the first year of a Cycle, and
the week-day with which that year commences, determine the whole
Type, that is to say, determine the Molad, and thence the week-day, for
each of the remaining years of the Cycle, as well as for the twentieth
year, because the Molads of the successive years are found by making
certain additions, which are constant, to the Molad of the first year.
These additions are 4 8 876 for every Common year, and 5 21 589
for every Embolismic year. The result of these additions for any par-
ticular year of the Cycle has been given in Table VII.
It is evident, therefore, that there are 20 x 4, or 80 variations
which can take place in the Types, because a change in the Sign for
any one year will cause a change in the Type, and each one. of the
twenty years is capable of commencing with any one of four different
days.
It is, however, found, when the computation is made, that nineteen
of these 80 variations occur twice, thus reducing the total number of
different Types to 61.
The limits, within which the Mo-lads of the Cycles must fall, for
these sixty-one Types are found by Nesselmann in the following
manner :
THE JEWISH CALENDAR 167
The Molad of each year in Type 1, Table B (Article 76), is to be
subtracted from the particular day-limit (Table A, Article 75), the
attainment to which would cause the postponement of Tishrl 1.
The remainder is to be added to 7 18 0, the Molad taken for the
origin of the computation, and the sum gives the inferior limit for
the first year of one of the Types. The superior limit will, of course,
be less by one Chalak than the inferior limit of the next succeeding
Type ; not of the next Type that is found, but of the next Type after
all the inferior limits have been found and arranged in the numerical
order of their magnitude.
For example : A year will commence with a Saturday, whatever
may be its position in the Cycle, if the Molad be so great as or greater
than 5 18 0. Therefore all the Molads in Type 1 , Table B, are to
be subtracted from 5 18 0, and the remainder is to be added to
7 18 0. Thus, the Molad of year 11 in Type l.is 7 339 ; if
this be subtracted from 5 18 0, the minimum day-limit for Saturday,
the remainder is 5 17 741.* This, being added to 7 18 0, gives
the sum 6 11 741 as the inferior limit for one of the sixty-one
Types. When the Types are numbered in order of the magnitudes of
the Molads, it will be found that this is number 51.
With respect to Tuesday and Thursday, care must be taken to
make the subtractions from those day-limits which are proper to the
different years of the Cycle. Thus, Table B shows that those Common
years which follow next after an Embolismic year will commence with
a Tuesday if the Molad attain to 2 15 589 : this is under the rule
BaTU ThaKPhaT ; all other years, whether Common or Embolismic,
commence with a Tuesday, when the Molad attains to 2 18 0.
82. The process thus described will, perhaps, be better understood
when the following computations, which I have thought it well to-
give, are examined. The numbers on the left are the years of the
* Observe that 5 18 0, treated as a Molad, is identical with 12 18 0, because feria 5-
and feria 12 are identical ; so we have
12 18
- 7 339
5 17 741
+ 7 18
6 11 741
1 68
Cycle, and the twentieth year, the first of the next Cycle, is added.
The numbers on the right are the numbers which are attached to the
Types when they are arranged in order of magnitude, as in Tables C
(Article 80), and XIII.
I. MONDAY.
The day-limit for Monday in all years is 7 18 0.
the
or,
All the Molads in Table B are to be subtracted from 7
remainder is to be increased by 7 18 0.
This is equivalent to subtracting each of the Molads from
for it is the same thing, from 15 11 1080.
18
15
0, and
12 0,
i.
2.
3.
4.
5.
6.
7.
15
7
12
18
8.
9.
10.
11.
12.
13.
15 11
6 9
1080
158
14
14. lo
7
11
15
1080
520
4
7
15
5
18
11
2
1
2 2
15 11
5 6
922.
7
15. 15
6
20
11
13
560
1080
29
1080
876
204 25
1080
747
22
11
3
15
2
9
11
11
3 5
15 11
2 15
333.
1
16. 15
3
22
11
21
1051
1080
905
1080
672
1080
543
45
35
6
15
1
11
9
408 48
5 20
15 11
7
537.
4
17. 15
1
14
11
6
175
1080
701
1080
181
1080
339
10
58
7
15
5
2
11
17
899 55
1 11
15 11
5 21
741
7
18. 15
7
5
11
4
379
1080
1057
1080
928
...16
1080
210
7
2
15
3
18
11
2
23... 19
2 14
15 11
3 6
152
1
19. 15
4
7
11
13
870
1080
853
1080
724
40
1080
6
30
5
15
2
9
11
227 43
5 5
356
3
20. 15
3
22
11
10
1074
1080
362
1080
595
6
11
718 50
5
1
485
THE JE WISH CALENDAR
169
II. TUESDAY.
The day-limit for years 1, 4, 7, 9, 12, 15, 18, and 20 is 2 15 589.
For years 2, 3, 5, 6, 8, 10, 11, 13, 14, 16, 17, and 19 it is 2 18 0.
All the Molads in Table B which belong to the former years are to
be subtracted from 2 15 589, and the remainder is to be added to
7 18 0. This is equivalent to subtracting these Molads from
10 9 589, or, for it is the same thing, from 10 8 1669.
All the Molads in Table B which belong to the remaining years are
to be subtracted from 2 18 0, and this, through the addition of
7 18 to the remainders, is equivalent to the subtraction of the
Molads from 10 12 0, or from the same value, 10 11 1080.
7.
9.
12.
15.
18.
10
7
9
18
589
20. 10
3
8
10
1669
595
10. 10
2
11
15
1080
543
9
15
589 18
6
9,9,
1074 54
7
*>0
537
3
10
1
9
9
589
181
11. 10
7
11
1080
339
i
408 13
3
11
741
27
10
2
9
589
362
2. 10
5
11
2
1080
876
13. 10
3
11
6
1080
724
1
q
227 9
5
9
204 42
7
6
356
57
10
5
8
6
1669
747
3. 10*
2
11
11
1080
672
14. 10
7
11
15
1080
520
.->
a
922 39
1
408 5
2
*>0
560
9/n
10
8
21
1669
928
5. 10
5
11
17
1080
1057
16. 10
3
11
21
1080
905
4
11
741 34
4
18
23 36
6
14
175
52
10
6
9
13
589
29
6. 10
3
11
2
1080
853
17. 10
1
11
6
1080
701
8
20
560 29
7
9
227 59
2
5
379
15
10
7
9
4
589
210
8. 10
6
11
9
1080
158
19. 10
4
11
13
1080
6
3
5
879 24
4
9
922 32
5
99,
1074
47
170
THE JEWISH CALENDAR
III. THURSDAY.
The day-limit for the years 1, 2, 4, 5, 7, 9, 10, 12, 13, 15, 16, 18,
and 20 is 3 9 204.
For the years 3, 6, 8, 11, 14, 17, and 19, the day-limit is 3 18 0.
The Molads in Table B which belong to the former years are to be
subtracted from 3 9 204, and when 7 18 is added to the re-
mainder, the equivalent will be subtracting the Molads from 11 3 204,
which is the same as 11 2 1284.
The Molads which belong to the latter years are to be subtracted
from 3 18 0, and when 7 18 is added to the remainder an
equivalent is obtained by subtracting the Molads from 11 12 0.
1.
11
7
3
18
204
12. 11
5
2
21
1284
928
3. 11
2
11
11
1080
672
3
q
204 25
5
ej
356 ...40
2
408....
....13
2.
11
5
2
2
1284
876
13. 11
3
2
6
1284
724
6. 11
3
11
2
1080
853
6
o
408 48
7
90
560 4
1.
9
227....
.... 9
4.
11
1
3
9
204
181
15. 11
6
3
13
204
29
8. 11
6
11
9
1080
158
2
18
23 9
4
14
175 35
5
2
922....
39
5.
11
5
2
17
1284
1057
16. 11
8
2
21
1284
905
11. 11
7
11
1080
339
5
9
227 43
7
5
379 58
4
11
741....
....34
7.
11
2
2
1284
362
18. 11
7
2
4
1284
210
14. 11
7
11
15
1080
520
2
922 14
3
99
1074 30
3
30
560....
....29
9.
11
5
2
6
1284
747
20. 11
3
2
10
1284
595
17. 11
1
11
6
1080
701
-
90
537 45
7
16
689 61
3
,-
379
24
10.
11
2
2
15
1284
543
19. 11
4
11
13
1080
6
1
11
741... . 10
6
99
1074...
. 54
THE JE WISH CALENDAR
IV. SATURDAY.
The day-limit for Saturday in all years is 5 18 0.
All the Molads in Table B are to be subtracted from 5 18 0, and
the remainder is to be added to 7 18 0.
This is equivalent to subtracting the Molads from 13 12 0, and
insomuch as the subtractions for the Monday day-limit were all made
from 15 12 0, all that need be done is to throw back the feria in each
of the limits so found by two days. This gives the following result :
i.
2.
3.
4.
5.
6.
7.
8.
9.
10.
5
18
... 44
1
9
204
8
4
408 ..
31
5
fl
899
38
7
18
23
2
3
9
227
26
4
11
718. . .
. 33
7
9,
922
56
1
6
333
6
3
20
537
28
11.
12.
13.
14.
15.
16.
17.
18,
19.
20.
6
11
741
51
7
14
152
60
3
5
356
23
5
20
560
46
<;
22
1051
53
2
14
175
17
5
5
379
41
(i
7
870
49
1
22
1074
12
3
1
485
21
Eighty limits, or variations, have thus been found ; but when they
come to be arranged, and numbered in the order of their magnitude, so
as to form a Table identical with the first and second columns of
Table C, it is found that only 61 numbers are required, for 19 of these
variations occur twice.
Those which occur twice, and the computations under which they
occur, are the following :
Types.
Computations.
Types.
Computations.
4
Monday, 14, and Thursday, 13
34
Tuesday, 12, and Thursday, 11
9
Tuesday, 7,
6
35
Monday, 16,
15
10
Monday, 11,
10
39 Tuesday, 9,
8
13
Tuesday, 4,
3 40 Monday, 13,
12
14
Monday, 8,
7 43 Monday, 6,
5
19
Monday, 5,
4 45
Monday, 10,
9
24
Tuesday, 18,
17
48
Monday, 3,
2
25
Monday, 2,
1
54
Tuesday, 20,
19
29
Tuesday, 15,
14
58
Monday, 17,
16
30
Monday, 19,
18
172
The numbers attached to the ieriae in this Table are those of the
years of the Cycle, under the headings Monday, Tuesday, Thursday,
and Saturday, in the Computations I. II., III., and IV., which have
just been made. If this Table be compared with Table C, it will be
noticed that the Types which are here found to be duplicated are
always in advance by unity of those Types in Table C against which
are written, in the last column of that Table, the years of which the
Molads are capable of receiving the same increment.
The process of Nesselmann, which I have thus endeavoured to
explain, may appear to be shorter and simpler than that previously
suggested. It is shorter, so far as obtaining the limits for the Types is
concerned ; but, insomuch as each Type has afterwards to be computed
in full to obtain the Signs of the years, the work is not in reality
abbreviated.
It would be interesting to obtain a mathematical proof that there
must be sixty-one Types for the Cycles, and that there are not more
than sixty-one. This, however, cannot be done by any direct method.
The number can only be ascertained by actually counting how many
out of the 4 x 20 occur twice; this number being found to be nineteen,
the fact that there are sixty-one Types, and not more, must be accepted
as an arithmetical coincidence.
A check upon results which have been obtained may be made
by the use of Table XIII. combined with Tables XIV. and XV.
The first column, A, of Table XIV. is an Arithmetical Series
having zero for its first term, and 13 x 19, or 247, for its common
difference.
The second column, B, commencing with the Molad BeHaRD, is
an Arithmetical Series whose terms decrease regularly by 905 Chalakim,
the amount by which the Molads of Tishri retrogress after every 247
years (Article 73, page 150).
The first column, C, of Table XV. is an Arithmetical Series whose
first term is zero, and common difference 19.
The second column, D, of this Table is a repetition of part of
Table VIII., and shows the addition which has to be made to the
Molads for the multiples of 19.
These Tables are especially intended for finding the feria with
which any given Jewish year commences, and the form or length of
the year ; but, in the course of the process, there will also be found
the Molad for the first year of the Cycle to which the given year
THE JEWISH CALENDAR i 7s
belongs, the Type of the Cycle, and the position of the given year in
the Cycle.
The following is the method of using the Tables :
Let H be the given year.
1. In the first column, A, of Table XIV. search for the next less
number, N, to H, and note the Molad attached to it in column B,
which may be called b.
2. Subtract the number, N, from H, and note the remainder, R.
3. Find the number, n, next less to R in column C of Table XV. ,
and note, in column D, the addition to be made, which may be called d.
4. Add d to b ; the Sum, b + d, is the Molad of the Cycle to which
the given year H belongs.
5. Subtract n from R ; the remainder, r, is the place of the given
year in the Cycle.
6. In the column headed "Limits of the Molads," Table XIII. ,
find among the inferior limits that which is next less to b + d. The
Type of the Cycle is that in a line with this limit, and the form of the
year is that in the column headed by the number r, being the place of
the given year in the Cycle.
Examples.
(1) The year 1279.
H= 1279 = 19x67 + 6.
N = next less in Table XIV. = 1235 ... 2 1079 = b
R= 44 "
n = next less in Table XV. = 38... 5 9 110 = d
r= 6... 7 10
= Molad of first year of
the 68th Cycle.
The next limit less than b + d in Table XV. is 7 9 227, which
belongs to Type 59. This then is the Type to which the 68th Cycle
belongs.
The form of a sixth year in a Cycle of this Type is 3R ; therefore,
the given year 1279 commences with feria 3, Tuesday, and is a Regular
Embolismic year of 384 days. It therefore ends with a Sunday, and
i 7 4 THE JE WISH CALENDAR
the next year commences with a Monday, feria 2. Therefore Nisan
15 in the given year occurs on feria 2 2, or 9 2, = 7 = Saturday.
(2) The year 4372.
H = 4372 = 19 x 230 + 2
N = 4199 . . 1 14 1019 = b.
K= 173
n = 171 . .34 1035 = d.
r= 2 4 19 974 = Molad of Cycle 231.
The given year is the second in a Cycle.
The next less limit is 4 18 23, Type 36. The form of a second
year in a Cycle of this Type is 2a ; the given year commences with a
Monday and has 355 days. It therefore ends with a Friday, and the
next year commences with feria 7. Nisan 15 in 4372 occurs on feria
7 2, or Thursday.
(3) The year 5665 = 19 x 298 + 3.
H = 5665
N = 5434 . . 1 10 814 = b.
E= 231
n = 228 . .4 6 660 = d.
r = 3 5 17 394 = Molad of Cycle 299.
The given year is the third in a Cycle.
The next less limit is 5 9 227, Type 43. The form of a third
year in a Cycle of this Type is 7 A. The year begins with a Saturday,
has 385 days, and ends with a Friday. The next year begins with a
Saturday, and Nisan 15 in 5665 is on feria 7 2, or Thursday.
CHAPTER VII
JEWISH FASTS AND FESTIVALS
83. One of the leading features of the Jewish Law is the strict
observance demanded for the seventh day. It is to be a Sabbath, or
Day of Best from work of every kind. Brief reference was made to
this in Article 49, page 67.
It is impossible to determine with any positive accuracy whether
one day in seven was or was not observed by the Patriarchs. Some
consider that the " sanctification " of the day mentioned in Genesis ii.*
is only proleptic, or in anticipation, and is therefore to be understood
of the Sabbath which was afterwards enjoyed. This is supposed to be
the case because it is never mentioned during the time covered by
the patriarchal narrative. This, however, is but negative evidence,
and is no proof of the non-existence of the Sabbath as an institution
from the earliest times, any more than against its existence during the
four hundred and forty years from the time of Moses to that of David
during which, also, it is not mentioned.
The first actual record of the institution of the day as one to be
kept holy by the Israelites is in Exodus xvi. 22-30, in connection with
the gathering of manna. But, in that passage, Moses seems to speak
as though the institution had been previously made, and as though it
were already clearly known and recognised: "This is that which the
Lord hath said, To-morrow is the rest of the holy sabbath unto the
LORD." Others think there is reason for believing that " the statute
and ordinance " which God made, when He proved the people by the
* Genesis ii. 3. "And God Blessed the seventh day and sanctified it: because that in
it He had rested from all His work which God created and made."
J 7 6 THE JEWISH CALENDAR
waters of Marah, were with respect to the observance of this day,
Exodus xv. 25.
In the Fourth Commandment, which was given shortly after the
event at Marah, the ordinance is set forth distinctly, Exodus xxi. 8-11 ;
the reason there assigned for it being that "in six days the LORD made
heaven and earth, the sea, and all that in them is, and rested the
seventh day : wherefore the LORD blessed the seventh day and
hallowed it." When Moses, not long before his death, called all
Israel together, and rehearsed to them the statutes and judgments of
the LORD, he did not repeat this reason for the commandment, but
substituted the words, " Remember that thou wast a servant in the
land of Egypt, and that the LORD thy God brought thee out thence
through a mighty hand and by a stretched out arm, therefore the
LORD thy God commanded thee to keep the sabbath day,"
Deuteronomy v. 15.
84. We may gather from other passages in the Old Testament of
what kind were the provisions and penalties made respecting the
abstinence from labour. There are many such passages, but it is not
necessary to refer to more than a few of the most striking.
1. It was forbidden to do any work therein, and the penalty for
transgression was death.
Exodus xxxv. 2. " Whosoever doeth work therein shall be put to
death." We have an instance of the way in which this law was
carried into effect, Numbers xv. 32 : " And while the children of Israel
were in the wilderness, they found a man that gathered sticks upon
the sabbath day. And all the congregation brought him without the
camp, and stoned him with stones, and he died : as the LORD
commanded Moses."
2. No fire might be lighted.
Exodus xxxv. 3. "Ye shall kindle no fire throughout your
habitations upon the sabbath day."
3. No burden might be carried.
Jeremiah xvii. 21. "Thus saith the LORD : Take heed to yourselves
and bear no burden on the sabbath day, nor bring it in by the gates
of Jerusalem. Neither carry forth a burden out of your houses on the
sabbath day, neither do ye any work, but hallow ye the sabbath day,
as I commanded your fathers."
4. It was forbidden to buy or sell goods.
THE JEWISH CALENDAR 177
Neherniah x. 31. "If the people of the land bring ware or any
victuals on the sabbath day to sell, that we would not buy it of them
on the sabbath, or on the holy day."
Ib. xiii. 15. "In those days saw I in Judah' some treading wine-
presses on the sabbath, and bringing in sheaves, and lading asses ; as
also wine, grapes, and figs, and all manner of burdens, which they
brought into Jerusalem on the sabbath day : and I testified against
them in the day wherein they sold victuals."
5. Travelling was forbidden.
Exodus xvi. 29. " Abide ye every man in his place, let no man go
out of his place on the seventh day. So the people rested on the
seventh day."
The Jews were not permitted to make a journey on the Sabbath,
or on any of the great festivals which were kept as Sabbaths. The
distance that it was lawful to travel is not mentioned by Moses, but
it was considered by the Rabbins that it must never exceed two
thousand cubits, about seven hundred and fifty paces, or two-thirds of
a mile. Josephus, "Antiquities," xviii. cap. viii. 4, " Nor is it lawful
for us to journey, either on the sabbath day, or on a festival day."
Reference to this rule is made by Christ in His address to His
Apostles, S. Matthew xxiv. 20, " Pray that your flight be not in the
winter, neither on the sabbath day." It was usual to close the gates
of the cities and towns on this day, so that Christ might have had in
view the actual impediments that would have to be encountered if the
flight were on the Sabbath ; cf. Nehemiah xiii. 19 : " And it came to
pass, that when the gates of Jerusalem began to be dark before the
sabbath, I commanded that the gates should be shut, and charged that
they should not be opened till after the sabbath."
On the other hand, a blessing was promised to those who duly
observed the Sabbath.
Isaiah Iviii. 13, 14. "If thou turn away thy foot from the sabbath,
from doing thy pleasure upon My holy day ; and call the sabbath a
delight, the holy of the LORD, honourable ; and shalt honour Him, not
doing thine own ways, nor finding thine own pleasure, nor speaking
thine own words ; Then shall thou delight thyself in the LORD ; and I
will cause thee to ride upon the high places of the earth, and feed thee
with the heritage of Jacob thy father : for the mouth of the Lord hath
spoken it."
In Ezekiel xx. 12-24, the pollution of the Sabbath is described as
13
i 7 8 THE JEWISH CALENDAR
one of the great national sins which brought the wrath of God upon
the people. In verse 15 it is set down as one of the reasons why those
who rebelled in the wilderness were not allowed to enter the promised
land.
85. From the time when Nehemiah, after the return from the
Captivity in Babylon, " made a sure covenant, and wrote it, and the
princes, Levites, and priests set their seal unto it " (Nehemiah ix. 38),
from that time forward the Sabbath was most strictly observed. The
national sin, in this respect was eliminated. There was indeed one
sad exception in the apostacy, when " Wicked men went out of Israel,
who persuaded many, saying, Let us go and make a covenant with the
heathen that are round about us " [the Greeks under Antiochus
Epiphanes], 1 Maccabees i. 11 ; and when, six years later, Antiochus
in the hundred forty and third year of the kingdom of the Greeks,*
went up against Jerusalem, and defiled the sanctuary, and two years
afterwards burnt the city, so that " her feasts were turned into
mourning, her sabbaths into reproach, her honour into contempt,"
1 Maccabees i. 39. Yet even in this time of woe and desolation there
were many in Israel who remained faithful, " who were fully resolved
and confirmed in themselves, not to eat any unclean thing. Where-
fore they chose rather to die, that they might not be defiled with
meats, and that they might not profane the holy covenant : so then
they died," 1 Maccabees i. 62, 63.
The Sabbath was then, indeed, so scrupulously observed by the
faithful, that they would not even defend themselves from their
enemies on that day ; and we are told in 1 Maccabees ii. 34-38, as well
as by Josephus, " Antiquities," xii. cap. vi. 2, that "there were about
a thousand with their wives and children, w r ho were smothered and
burnt in certain caves to which they had fled, without resistance, and
without so much as stopping up the entrances into the caves. They
avoided to defend themselves on that day, because they were not
willing to break in upon the honour they owed the sabbath, even in
such distresses, f or our law requires that we rest upon that day."
Mattathias the Hasmonaean, the father of the great Judas who was
called Maccabaeus, decreed, in consequence of this event, that it was
lawful to fight even on the Sabbath. He told his followers " that
unless they would do so they would become their own enemies, by so
* Era of the Seleucidse, B.C. 170.
THE JEWISH CALENDAR 179
rigorously observing the law, while their adversaries would still
assault them on this day, and they would not then defend themselves,
and that nothing could then hinder but they all must perish without
fighting," "Antiq.," xii. cap. vi. 2. ''At that time therefore they
decreed saying, Whosoever shall come to make battle with us on the
sabbath day, we will fight against him : neither will we die all, as our
brethren that were murdered in the secret places," 1 Maccabees ii. 41.
86. Josephus tells us that in later times it was usual to spend the
'Sabbath day in the study of the Law, When Herod and Agrippa
were in Ionia, Nicolaus pleaded before them for the privileges of the
Jews, and said in the course of his speech, " The seventh day is set
apart from labour ; it is dedicated to the learning of our customs and
our laws, we thinking it proper to reflect on them as well as on any
[good] thing else, in order to our avoiding of sin," "Antiquities," xvi.
cap. ii. 3. In fact, from the time when the New Testament history
opens the strict observance of the Sabbath had become one of the
Jewish characteristics, so that in whatever country a Jew might be
found his nationality could be recognised by this alone.
Hospitality was encouraged on the Sabbath day. Indeed it was
not unusual for rich men to give a dinner upon the day ; but every-
thing had to be eaten cold, since nothing might be cooked upon
a Sabbath. It was such a feast that was attended by our Lord,
" when He went into the house of one of the chief Pharisees to eat
bread on the sabbath day," S. Luke xiv. 1. Nehemiah expressly
desired the people not to mourn and weep, but " Go your way, eat the
fat, and drink the sweet, and send portions unto them for whom
nothing is prepared : for this day is holy unto the Lord : neither be ye
sorry ; for the joy of the LOED is your strength," viii. 10.
Josephus, in the "Wars of the Jews," iv. cap ix. 12, speaks of the
.announcement of the beginning and ending of the Sabbath by the
sounding of a trumpet. This ceremony is not mentioned elsewhere.
He had been narrating the methods adopted by the Zealots against
Simon, during the sedition and civil war when Vespasian was pre-
paring to besiege the city. He says, " The Zealots threw their darts
easily from a superior place, and seldom failed of hitting their
enemies ; but having the advantage of situation, and having withal
erected four very large towers aforehand, that their darts might come
from higher places, one at the north-east corner of the court, one
i8o THE JEWISH CALENDAR
above the Xystus, the third at another corner, over against the lower
city, and the last was erected above the top of the Pastophoria, where
one of the priests stood, and gave a signal beforehand, with a trumpet
at the beginning of every seventh day, in the evening twilight, as also
at the evening when that day was finished, as giving notice to the
people when they were to leave off work, and when they were to go-
to work again."
Whiston, in his note upon this passage, vol. iv. p. 112, says that
Reland's conjecture here is not improbable that this was the very place
that has puzzled our commentators so long, called "Musach Sabbati,"
the " Covert of the Sabbath," if that be the true reading of 2 Kings
xvi. 18, "And the covert for the sabbath that they had built in the
house, and the king's entry without, turned he from the house of the
LORD for the king of Assyria"; because here the appointed priest
stood under a "covering" to proclaim the beginning and ending of
every Jewish Sabbath.
87. In addition to specifying especially the seventh day as a Day of
Best, the word Sabbath is also used for all the Jewish Feasts and Fasts
upon which work was forbidden. Thus :
Leviticus xix. 3. "Ye shall fear every man his father and his
mother, and keep my sabbaths," and verse 30, " Ye shall keep my
sabbaths, and reverence my sanctuary."
Leviticus xvi. 30, 31. " That day (the Day of Atonement), shall be
a sabbath of rest unto you, and ye shall afflict your souls by a statute
for ever." Also xxiii. 32.
Leviticus xxiii. 24. " In the seventh month, in the first day of the
month (Tishri 1), shall ye have a sabbath, a memorial of blowing of
trumpets, an holy convocation."
From the fifteenth day of the same month to the twenty-second,
inclusive, was the Feast of Tabernacles; "On the first day shall
be a sabbath, and on the eighth day shall be a sabbath," Leviticus
xxiii. 39.
88. THE FEASTS OF THE NEW MOONS.
Rosh-chodesh, or Renewal of the Month. On the first day of every
month the New Moon is celebrated with great ceremony, in accordance
with the Mosaical law, though these Festivals are not enumerated
among the days of solemn Feasts in Leviticus xxiii. In fact, the days.
of New Moon are not mentioned at all in that Book, or in Exodus, or
in Deuteronomy. Reference is, however, made to them in Numbers,
and frequently in other parts of the Scriptures. From the fact of their
being generally mentioned specifically it would seem that they were
distinguished from the other Feasts, and from the Sabbaths. Thus, in
1 Chronicles xxiii. 31, " And to offer all burnt sacrifices unto the LORD
in the sabbaths, in the new moons, and on the set feasts by number."
So also 2 Chronicles ii. 4, " . . . for the burnt offerings morning and
evening, on the sabbaths, and on the new moons, and on the solemn
feasts of the LOUD our God." They are separately mentioned in the
same way in 2 Chronicles viii. 13 and xxxi. 3 ; Ezra iii. 5 ; Nehemiah
x. 33 ; Isaiah i. 13, 14 ; Ezekiel xiv. 17 ; Hosea ii. 11, and elsewhere.
S. Paul recognises that there is a distinction, "Let no man judge
you in respect of an holy day, or of the new moon, or of the sabbath
days," Colossians ii. 16.
With respect to the ceremonies upon these days, they were
1. The sounding of trumpets. Numbers x. 10. " In the beginnings
of your months ye shall blow with the trumpets over your burnt
offerings, and over your peace offerings that they may be to you a
memorial before your God."
Psalms Ixxxi. 3. " Blow up the trumpet in the new moon, in the
time appointed, and on our solemn feast day."
Isaiah x. 10. " In the beginnings of your months ye shall blow with
the trumpets over your burnt offerings."
Cf. also 1 Samuel xx. 5 ; 2 Chronicles ii. 4 ; Ezra iii. 5 ; Nehemiah
x. 33.
2. Additions to the daily sacrifice were made, namely, two young
bullocks, a ram, and seven lambs, as a burnt offering, a kid as a sin
offering, with wine, and flour mingled with oil. Numbers xxviii. 11-15.
3. The purchase and sale of merchandise was stopped, as upon the
Sabbath.
Amos viii. 5. " When will the new moon be gone, that we may sell
corn?"
It would appear that it was customary for the people to attend the
service in the Temple, and to receive instruction in their religion and
laws from their prophets and teachers, for we read, in 2 Kings iv. 23,
that when the Shunammite was about to visit Elisha her husband
asked her, " Wherefore wilt thou go to him to-day? It is neither new
moon nor sabbath."
1 82 THE JEWISH CALENDAR
Isaiah Ixvi. 23. " And it shall come to pass that from one new moon
to another, and from one sabbath to another, shall all flesh come to-
worship before Me, saith the LORD."
Ezekiel xlvi. 3. " Likewise the people of the land shall worship at
the door of this gate before the LORD, in the sabbaths and in the new
moons."
89. The manner in which the day of New Moon, so called, was
determined by actual observation, and then consecrated, has been
described in Article 7, page 10. Although Hillel II. in A.D. 358 had
made known the method of Astronomical computation, yet the
custom of watching the heavens for the first appearance of the
crescent was retained for many years, and the New Moons were
announced as heretofore, messengers being dispatched to carry the
information. Special permission was given to these messengers to
break the law concerning the limit of a Sabbath-day's journey with
respect to the months Tishri and Nlsan, the most important as regards
the Festivals. It is reported that on a certain occasion Rabbi Akiba,
kept back no less than eighty messengers at Lydda, on account of the
Sabbath day, to the great indignation of Gamaliel II.
Those who lived in the neighbourhood of the Holy City kept the
celebration during one day ; but those who lived farther off, in places
which could not be reached by messengers, observed two days on certain
occasions, namely, the last day of every month which had thirty days,
as well as the first day of the next month.*
Maimonides says t that there were six months of which the New
Moons were indicated by messengers :
Nisan on account of the Passover.
Abh ,, ,, Fast for the destruction
of the Temple.
Elul New Moon of Tishri.
Tishri ,, Feast of Tabernacles.
Kislew ,, ,, Feast of Purification.
Adhar ,, ,, Purim.
* Horace refers to this custom in Sat. i. 9 :
" Memini bene ; sed meliore
Tempore dicam : hodie tricesima Sabbata : vin' tu
Curtis Judeeis oppedere ? "
t " Kiddusch hachodesch," cap. 3.
THE JEWISH CALENDAR 183
While the Temple was standing lyar was added on account of the
Second Passover, which those who were unable to keep the Feast on
Nisan 15 were allowed to celebrate on lyar 15.
The following are the months which have two Rosh-chodesh,
namely, their own first day, and the last day of the preceding month :
Marheshwan, in all years.
Kislew, in Abundant years, both Common and Embolismic.
Tebeth, in Regular and Abundant years, both Common and
Embolismic.
Adhar I., in Embolismic years.
Adhar II., in all years.
lyar, in all years.
Tammuz, in all years.
'Elul, in all years.
The five months Tishri, Schebhat, Nisan, Siwan, andAbh have only
one Rosh-chodesh.
90. The reason why two Rosh-chodesh were observed for certain
months, as explained by al-Blruni,* Lazarus Bendavid,t and Lindo,t
was this : A mean Lunar month, by Jewish Astronomical computation,
consists of 29d. 12h. 793ch., so that a Civil month of twenty-nine days
is 12h. 793ch. shorter, while one of thirty days is llh. 287ch. longer
than a Lunation. If, then, a Civil month has thirty days, these
llh. 287ch. really belong to the Lunar month which follows it, and
this part of a day ought to be observed as part of the first actual
twenty-four hours of the Lunation ; but it is contrary to principle to
keep a holy day during part only of a day, therefore the whole of the
thirtieth day must be kept. Again, the remaining 12h. 793ch. of the
first actual twenty-four hours of the Lunation fall within the first day
of the next Civil month ; these hours must be kept sacred ; and, for the
same reason that the whole of the thirtieth day is kept, the whole of
the first day is kept also.
Another cause for assuming the two Rosh-chodesh, especially after
the method of Astronomical computation had come into use, would be
the scrupulous anxiety of the Jews to fulfil the Law. The observance
of the New Moons was required, and if any error had crept into the
computation by which the day was determined, the observance of two
days would tend to its elimination.
* P. 156. t P. 11, 2. J P- 6-
184 THE JEWISH CALENDAR
In this connection an extra day is allotted to certain of the
Festivals.
Tishri 1 and 2 are both observed as Bosh Ha-schanah, the Com-
mencement of the year.
Tishri 15 and 16, as Succoth, or the Feast of Tabernacles.
Tishri 22 and 23. Feast of the Eighth day ; but the second day is
called the Feast of the Law.
The Passover has eight days in all, instead of seven, Nisan 15 to 22
inclusive.
Siwan 6 and 7 are both kept as Schabuoth, the Feast of Weeks.
This custom has existed since the time of the Babylonish Captivity,
and is still practised by the strict Jews. In the reformed Synagogue
the Festivals are observed upon one day only.
91. A detailed list of the days observed in each month of the Jewish
year will now be given.
All the Hebrew Sabbaths, Festivals, and Fasts commence in the
evening which precedes the midnight from which the corresponding
Christian Civil day begins.
TISHRI.
The first month of the Civil Year. The seventh month of the
Sacred or Religious year. The Sabbatical year, and the year of
Jubilee, both commence with this month.
Tishri has 30 days in all years.
Day of the
month.
1 and 2. Rosh Ha-schanah, " Caput Anni," or New Year. The first
and second days of this month are treated as though they were
but one day. In their combination they are termed " Yorna
Arichta," that is, " A day lengthened out," or "A long day."
Both days are kept with equal solemnity.
The Feast of Trumpets. Leviticus xxiii. 24, 25. "In the
seventh month, in the first day of the month, shall ye have a
sabbath, a memorial of blowing of trumpets, an holy convo-
cation. Ye shall do no servile work therein, but ye shall offer
an offering made by fire unto the LORD." Cf. also Numbers
xxix. 1-6 ; Ezra iii. 1 ; Nehemiah vii. 2, 9.
THE JEWISH CALENDAR 185
Day of the
month.
This Feast differed in several respects from the ordinary
Festivals of the New Moon. In addition to the usual daily
sacrifices, and to those which were offered at the celebration of
every New Moon, namely, two young bullocks, one ram, seven
lambs of the first year, and a kid,* it appears from Numbers
xxix. 1-6, that the latter offerings were doubled with the
exception of one bullock.
This was one of the seven days of Holy Convocation, Leviticus
xxiii. 24 ; the other six being Tishri 10, Tishri 15, Tishri 22,
Nisan 15, Nisan 21, and Siwan 6.
On ordinary occasions trumpets were blown in the Temple at
the time when the sacrifices were offered, but this was to be
" a day of blowing of trumpets," Numbers xxix. 1. There were
trumpets of two kinds, the straight and the ram's horn. The
former were used in the Temple only, but it was lawful for any
one, even for a child, to blow the ram's horn during this festival
unless it happened to fall upon the Sabbath day ; in that case,
the trumpets were blown in the Temple only.f
It was upon this day, according to tradition, that Abraham
prepared to offer his son Isaac for a burnt offering, Genesis
xxii. 2.
Theodoret, Comment, in Leviticus, Quoestio xxxii., says that
the feast was kept in commemoration of the thunder and
lightning on Mount Sinai at the giving of the Law.
The Rabbins have taught that upon these two days God
judges all men with respect to their actions during the past year,
and disposes the events of the year which is commencing.
Hence, these days have been called Days of Judgment, Days
of Remembrance, Days of Tribulation, Days of Penitence, and
Terrible days.
3. Fast of Guedaliah. In memory of his slaughter, and that of
the Jews who were with him at Mizpah, by Ishmael, " of the
seed royal." After King Zedekiah had been blinded and carried
away to Babylon, Guedaliah was appointed by Nebuchadnezzar
to rule over the people that were left in the land. Josephus
describes him as being of a kind and gentle disposition. He was
* Numbers xxviii. 11-15. f Maimonides, "R&sh Ha-schanah," bk. iv. 1.
1 86 THE JEWISH CALENDAR
Day of the
month.
warned by Johanan and others that Ishmael had been sent by
Baalis, King of the Ammonites, to kill him in order that
Ishmael himself, who was of the royal family, might rule in
Israel. He did not believe what they said, and was slain by
Ishmael and ten men who were his accomplices, after a great
feast at which he had entertained them ; 2 Kings xxv. 22-26 ;
Jeremiah xli. 1-3; Josephus, "Antiquities," x. cap. ix. 2, 3.
Al-Blruni says that Guedaliah was killed, together with
eighty-two people who were with him, in a cistern in which
the water collected until it rose above their heads.*
If this Fast fall upon the Sabbath, which will be the case
when Tishri falls upon a Thursday, it is observed on the
following day.
It appears from Megillath Ta'anith (see post, Article 115,
Day xvii.), that in the time of the Hasmonseans, Tishri 3 was
appointed to be a semi-festival on account of the suppression of
the Divine name from official documents.
7. Fast for the Golden Calf which the people compelled Aaron
to make in Horeb, when Moses was in the Mount. Exodus
xxxii. 1-35 ; Deuteronomy ix. 12-21 ; Nehemiah ix. 18 ;
Psalms cvi. 19.
10. Fast of Kippur, called also Ashura. The great day of
Atonement, or Expiation. One of the days of Holy Convocation.
The Fast commences half an hour before sunset on the evening
of the ninth day, and lasts till half an hour after sunset on the
tenth. It is sometimes called the White Fast. It is observed
in commemoration of the day upon which Moses came down
from Mount Sinai with the renewed Tables of the Law, after he
had obtained pardon for the sin of the Israelites in making and
worshipping the Golden Calf. The Fast was instituted that
atonement might be made for all the sins committed during the
past year, from the High Priest down to the humblest of the
people.! The account is given in Leviticus xvi. 29, xxiii. 27 ;
and Numbers xxix. 7.
* " Vestiges," p. 269.
t Al-Blrftni, p. 270, says sins " committed by mistake," as opposed to wilful sin.
THE JEWISH CALENDAR 187
Day of the
month.
Fasting upon this day is observed with the utmost strictness.
It is obligatory, while all other Fasts are voluntary. It is kept
as a Sabbath, or day of rest ; it is not lawful to wash, to anoint
oneself with oil, even to put on leather shoes. Women who-
have been recently confined, invalids who are dangerously ill,
and children under three years of age, are exempted from
the rule.
In the Talmud, Tishri 10 is called simply "the day." In
Acts xxvii. 9, it is 7j vrjorefa, " the fast " " when sailing was now
dangerous because the fast was now already past." The Rhem&
New Testament * has a marginal note on this passage : "It may
signify the Jews' fast of the seventh month, September, after
which navigation was perilous, winter approaching." So
Elsley, "Annotations," in loco, "This was the great fast of
Expiation." Dean Alford, in loco, says the same, and in his
" Chronology of the Book of the Acts," Prolegomena, ch. i. vi.
he gives the date as A.D. 58, A.U.C. 811. The corresponding
Jewish year, commencing with Tishri, was therefore A.M. 3819,
which was Embolismic. Consequently A.M. 3818 was a
Common year, and had only one Adhar. Therefore Tishri 10
in 3819 must have fallen about the time of the Autumnal
Equinox, when the weather is often stormy, and " sailing was
now dangerous." Dean Alford quotes Vegetius, "De Re Mili-
tari," iv. 39, to show that the usual season for sailing did not as
a rule close so early, "Ex die igitur tertio iduum Novembris
(November 11), usque in diein sextum iduum Martiarum, maria
clauduntur."
It was upon the Day of Atonement that the Scape-goat wa&
sent out into the wilderness, Leviticus xxi. 15, 20, 21. Two
goats were presented to the High Priest, at the door of the
Tabernacle, for a sin offering. He cast lots as to which should
be sacrificed, and which should be set at liberty. The latter,
after certain prayers had been said, and ceremonies performed,,
was charged with all the transgressions of the children of Israel,
was taken to the wilderness by a man appointed for the purpose,,
and was then suffered to escape.
* Fol. Ed. " printed in the year 1737," p. 319.
1 88 THE JE WISH CALENDAR
Day of the
month.
This is the only fast which was actually ordained by Moses.
All the other Fasts were instituted at later times.
15 and 16. Succoth. First and second days of the Feast of Taber-
nacles, or ingathering of harvest. Gk. amivoTriryla. This was
one of the three great Feasts upon which every male of the
children of Israel was commanded to appear before the Lord,
and to make their offerings, Exodus xxiii. 14-17 ; Deuteronomy
xvi. 16, " Three times in a year shall all thy males appear
before the LORD thy God in the place that he shall chose : in the
feast of unleavened bread, and in the feast of weeks, and in the
feast of tabernacles : and they shall not appear before the LORD
empty : every man shall give as he is able."
The Feast was kept in memory of the dwelling in tents in the
wilderness. Leviticus xxiii. 34-43 ; Deuteronomy xvi. 13 ;
Ezra iii. 4 ; Nehemiah ix. 15, 18. Josephus, "Antiq.," iii.
cap. x. 4.
The Feast lasted for seven days, but the first and last days
were the most solemn. The first day, Tishri 15, is a day of
Holy Convocation.
21. Hosana Raba, the Great Hosana. The seventh day of the
Feast of Tabernacles, which now lasts for nine days, the next
two being reckoned as a part of the Feast.
22. Schemeni Azereth. The Feast of Benediction. The day of
Solemn Assembly of the Congregation after the Feast of Taber-
nacles had been kept for seven days. Leviticus xxiii. 36,
" Seven days ye shall offer an offering made by fire unto the
LORD : on the eighth day shall be an holy convocation unto you :
it is a solemn assembly : and ye shall do no servile work
therein." Cf. also Nehemiah viii. 18. This is sometimes
called the Feast of the Eighth Day, i.e., of Tabernacles.
N 23. Simchath Thorah, the Feast of Rejoicing for the Law ; the
ninth day of the Feast of Tabernacles.
30. First Rosh-chodesh of Marheshwan.
THE JEWISH CALENDAR 189.
Day of the
month.
92. MARHESHVVAN.
Second month of the Civil, Eighth of the Sacred year.
It has thirty days in Abundant years : in Regular and Deficient
years it has only twenty-nine.
1. Second day of Rosh-chodesh.
6. Fast of Zedekia. His children were slain in his presence by
Nebuchadnezzar, and his own eyes were then put out ; 2 Kings
xxv. 7 ; Jeremiah xxxix. G, and lii. 10, 11.
30. In Abundant years only, this intercalated day is the first
Rosh-chodesh of Kislew.
93. KISLEW.
Third month of the Civil year ; ninth month of the
Sacred year.
It has thirty days in a Regular and in an Abundant year. It
has only twenty-nine in a Deficient year.
1. Rosh-chodesh. In Abundant years this is the second Rosh-
chodesh of Kislew.
8. Fast on account of the burning of the book written by Baruch
at the dictation of Jeremiah the prophet. Jeremiah xxxvi. 20-25.
20. Day of Prayer for rain.
25. Chanukka. First day of the Feast of the Dedication, or
Purification of the Temple. Lat. Encoenia. This Feast was
instituted by Judas Maccabaeus, and is celebrated for eight days
in honour of the restoration of the Temple after it had been
profaned by Antiochus Epiphanes, A.M. 3632, B.C. 128 ;
1 Maccabees i. 59, Josephus, " Antiq.," xii. cap. v. 4. Antiochus
had taken away all the treasures of the Temple. See post,
Article 115, Megillath Ta'anith, Day vi.
30. Eliminated in Deficient years. In Abundant and Regular
years it is the first Rosh-chodesh of Tebeth.
1 9 o THE JEWISH CALENDAR
Day of the
month.
94. TEBETH.
Fourth month of the Civil, tenth of the Sacred year. It
has twenty-nine days in all years.
1. In Deficient years this month has only one Rosh-chodesh.
In Kegular and Abundant years this day is the second Rosh-
chodesh.
8. Fast on account of the translation of the Holy Scriptures into
the Greek language : the Septuagint version.
Al-Blrunl gives an interesting account of the transaction.*
' ' After Nebukadnezar had conquered Jerusalem part of the
Israelites emigrated from their country, took refuge with the
King of Egypt, and lived there under his protection till the time
when Ptolimaeus Philadelphus ascended the throne. This King
heard of the Thora, t and its divine origin. Therefore he gave
orders to search for this community and found them at last in a
place numbering 30,000 men. He afforded them protection, and
took them into his favour, he treated them with kindness, and
allowed them to return to Jerusalem, which meantime had been
rebuilt by Cyrus, who had also revived the culture of Syria.
They left Egypt, accompanied by a body of his (Ptolimseus
Philadelphus') servants for their protection. The King said to
them : ' I want to ask you for something. If you grant me the
favour, you acquit yourselves of all obligations towards me. Let
me have a copy of your book, the Thora.' This the Jews
promised, and confirmed their promise by an oath. Having
arrived at Jerusalem, they fulfilled their promise by sending
him a copy of it, but in Hebrew. He however did not know
Hebrew. Therefore he addressed himself again to them, asking
for people who knew both Hebrew and Greek, who might
translate the book for him, promising them gifts and presents
in reward. Now the Jews selected seventy-two men out of
their twelve tribes, six men of each tribe, from among the
Rabbis and priests. These men translated the Thora into
Greek, after they had been housed separately, and each couple
had got a servant to take care of them. This went on till they
* " Vestiges," p. 24. f The Books of the Law.
THE JEWISH CALENDAR 19 j
Day of the
month.
had finished the translation of the whole book. Now the King
had in his hands thirty-six translations. These he compared
with each other, and did not find any difference in them, except
those which always occur in the rendering of the same ideas.
Then the King gave them what he had promised, and provided
them with everything of the best. The Jews asked him to
make them a present of one of these copies, of which they
wished to make a boast before their own people. And the King
complied with their wish. Now this is the copy of the Christians,
and people think that in it no alteration or transposition has
taken place. The Jews however give quite a different account,
viz., that they made the translation under compulsion, and that
they yielded to the King's demand only from fear of violence
and maltreatment, and not before having agreed upon inverting
and confounding the text of the book."
Josephus gives very much the same account, though some of
the details are varied.* He quotes a letter from Ptolemaeus to
Eleazar, the High Priest, in which the King expresses a wish to
do what he can for the benefit of the Jews settled in Egypt, and
to obtain for them a copy of the Hebrew Scriptures translated
into Greek. He asks that seventy-two elders may be chosen
out and sent to him for this purpose. Eleazer complied with
the request, and sent the elders with a copy of the Law written
in golden letters, of which " they made an accurate interpre-
tation, with great zeal, and great pains."
In consequence of this translation being made darkness was
spread over the world during three days and nights. The eighth
day of Te"beth was the last of the three dark days, and is
observed as a Fast.
There is some confusion of ideas with respect to this Fast, for
by some authors it is spoken of as a Feast ; thus Philo, who lived
in the first century, in the reign of Caligula, says that down to
his day there was a great annual festival held on the Island of
Pharos, in which not only Jews but others also took part, and
that it was celebrated in honour of the translation, t
Graetz, i., ch. xxiv. p. 530, makes the matter quite clear, and
explains the origin of the different views. " The Greek trans-
* " Antiquities," xii. cap. ii. 5. t "De Vita Mosis," lib.ii.
1 92 THE JEWISH CALENDAR
Day of the
month.
lation of the Torah might be looked upon as a temple erected to
the glory of God in a foreign land. The accomplishment of this
task rilled the Alexandrian and Egyptian Judseans with intense
delight : and they thought, with no little pride, that now the
vainglorious Greeks would at last be obliged to concede that
the wisdom taught by Judaism was at once more elevating and
of more ancient date than the philosophy of Greece. Their
satisfaction was doubtless enhanced by the fact that the noble
work owed in part its successful termination to the warm
sympathy of the friendly King, who then, as it were, opened a
new path for Judaism into Greece. It was natural, therefore,
that great rejoicings should take place among the Egyptian
Judseans on the day of presentation of the version to the King,
and that its anniversaries should be observed as holidays. On
that day it was customary for the Judseans to repair to the
Island of Pharos, where they offered up prayers of joyful thanks-
giving. . . . Later on this anniversary became a national
holiday, in which even the heathen Alexandrians took part.
" But far different was the effect produced by the translation
of the Torah into Greek upon the pious inhabitants of Judaea.
Greece was the object of their hatred on account of the sufferings
they had endured at her hands, and the indignities she had
inflicted upon their sanctuaries ; and they now feared, not
unnaturally, that the Law would be disfigured and perverted
by its translation into Greek. The Hebrew language in w r hich
God had revealed Himself upon Mount Sinai, alone appeared to
them worthy of being the means by which to transmit the
Divine teaching of the Torah. When the Law was presented
in a foreign tongue, the pious Judseans deemed Judaism itself
altered and profaned. Consequently the commemoration of the
translation, which was celebrated as a festival by the Judaeans in
Egypt, was kept by their brethren in Judaea as a day of national
mourning, similar to that upon which the golden calf had been
worshipped in the desert, and the day became numbered amongst
their fasts."
For further information concerning the Septuagint version,
and the traditions connected with it, reference may be made to
Ewald, " The History of Israel," vol. v. p. 249. He shows
that the translation effected under Ptolemy Philadelphus was
THE JEWISH CALENDAR 193
Day of the
month.
confined to the Pentateuch, and perhaps the Book* of Joshua.
The remaining Books of the Old Testament were translated at
a later, unknown time, and by unknown authors.
9. The Fast of Tebeth. The origin is unknown.
10. Fast. Nebuchadnezzar arrived at Jerusalem and commenced
the siege. Asarah Beteketh. 2 Kings xxv. 1, 2, "It came to-
pass in the tenth month, in the tenth day of the month, that
Nebuchadnezzar, king of Babylon, came, he, and all his host,
against Jerusalem and pitched against it ; and they built forts
against it round about. And the city was besieged unto the
eleventh year of king Zedekiah."
95. SCHEBHAT.
Fifth month of the Civil, eleventh month of the Sacred
year. It has thirty days.
1. Rosh-chodesh.
5. Fast for the death of the Elders who were coeval with Joshua,
the son of Nun. Judges ii. 10, " All that generation were
gathered unto their fathers : and there arose another generation
after them, which knew not the LORD, nor yet the works which
he had done for Israel."
15. Laylanot, First day of the new year of trees. See Article
57, p. 94.
23. Fast for the rebellion of the tribe of Benjamin. Judges
xix. 16 to xxi. 24.
30. First Rosh-chodesh of Adhar in Common years.
96. ADHAR I.
The intercalary month in Embolismic years. It has no
number as a month ; that is, it is not called the sixth month of
the Civil year, or the eleventh of the Sacred year. It has thirty
days.
14
i 9 4 THE JEWISH CALENDAR
Day of the
month.
There are no Festivals or Fasts observed in this month.
30. First Rosh-chodesh of Adhar II. in Embolismic Years.
97. ADHAR II., OB ADHAR SHENI.
The sixth month of the Civil year, the twelfth and last of
the Sacred year. This month is the original Adhar, and in
Common years is simply so called. It has twenty-nine days.
1. Bosh-chodesh, second day.
7. Fast for the death of Moses. Deuteronomy xxxiv. 5, 6, " So
Moses, the servant of the LORD, died there in the land of Moab,
according to the word of the LORD. And He buried him in a
valley in the land of Moab, over against Beth-peor ; but no man
knoweth of his sepulchre unto this day."
9. Fast in memory of the schism between the followers of
Shammai and Hillel. Al-Biruni says that 28,000 men were
killed, but this number is a great exaggeration.
Hillel, a Babylonian, was appointed by Herod in the year
B.C. 31 to be one of the presidents of the Synhedrion. He was
born about B.C. 75, and traced his descent on the mother's
side from the house of David. He was distinguished for
extraordinary gentleness, and for a profound trust in God, that
never wavered in the midst of trouble. The presidency of the
Synhedrion became hereditary in his family during four gene-
rations. The second place of honour, that of deputy to Hillel,
was given, at Herod's request, to Menahem, an Essene. He
soon withdrew in favour of Shammai, who was strict even to
excess in his religious observances.
The two Synhedrists, Hillel and Shammai, founded separate
schools, opposed to one another in many religious, social, and
judicial questions.* Graetz says nothing of the warfare which,
according to al-Btruni occurred between their respective fol-
lowers. The latter may perhaps refer to the subsequent strife
of the Zealots Kannaim a religious faction of whom Zadok,
of the school of Shammai, was the head.
* Graetz, vol. ii. pp. 96, 100, 131.
THE JE 1 1 7.S // CALENDAR 1 95
Day of the
month.
13. Thanith Esther. Fast of Esther. Esther iv. 16 and ix. 31.
Josephus, "Antiq.," xi. cap. vi. 8,9, "Esther sent to Mordecai
[to desire him] to go to Shushan, and to gather the Jews that
were there together to a congregation, and to fast and abstain
from all sorts of food, on her account, and [to let him know that]
she with her maidens would do the same. . . . Accordingly,
Mordecai did as Esther had enjoined him, and made the people
fast."
If the thirteenth be a Sabbath this Fast is kept on the
eleventh day.
14. Purim. The Feast of Lots. In memory of the deliverance of
the Jews from 4he plot of Hainan. Esther iii. 7, and ix. 24.
Haman, the Agagite, the enemy of the Jews, had devised a plan
for their destruction, and had cast lots, that is, Pur (a Persian
word), "to consume them and to destroy them." These lots
were cast by Haman in the first month of the year, and the lot
fell upon the twelfth month as favourable for his design. The
Jews therefore had time to prepare, and by help of Esther to
remove the bad impressions against them which had been raised
in the mind of Ahasuerus. It was upon Adhar 14 that the Jews,
led by Mordecai, smote their enemies and the ten sons of
Haman. Esther ix. 5-17.
15. Schuschan Purim. The second Purim ; the feast was kept at
Susa on the day after Adhar 14. Esther ix. 18.
On this day the half-shekel, payable by every Israelite, was
collected in the cities ; but on the twenty-fifth day in the
Temple. Exodus xxx. 13, " This they shall give, every one
that passeth among them that are numbered, half a shekel, after
the shekel of the sanctuary : an half shekel shall be the offering
of the LORD."
98. NISAN.
The seventh month of the Civil year, the first of the
Sacred year. It has thirty days.
1. Kosh-chodesh.
196 THE JEWISH CALENDAR
Day of the
month.
2. Fast for the sons of Aaron, Nadab and Abihu, who " died
before the LORD, when they offered strange fire before the
LORD in the wilderness of Sinai," Numbers iii. 4, and xxvi. 61.
The story of the offering of strange fire is told in Leviticus x. 1-7.
10. Fast for the death of Miriam, the sister of Moses and Aaron,
Numbers iii. 4.
The lamb of the Passover selected, and " kept up until the
fourteenth day," Exodus xii. 3, 6.
In the year when the Israelites were delivered from the
Egyptian bondage, this tenth day of Nisan fell upon the Sabbath.
The Sabbath next before the Passover is, upon that account,
called the Great Sabbath, and it is lawful to select the lamb for
the Paschal service even on the Sabbath day, should the 10th of
the month fall upon such a day, because the day of the month
when this was to be done is precisely specified,* without
reference to the fact that the tenth may be a Sabbath.
14. The Eve of the Passover. The lamb is slain and eaten in the
evening. Exodus xii. 2-10, Leviticus xxiii. 5, Josephus,
" Antiq." iii. cap. x. 5.
15. Pesach. The first day of the Feast of the Passover. First
Day of Unleavened Bread. In the New Testament it is called
?j IO/OTTJ TWV a^vfjunv, and the days from the fourteenth to the
twenty-first inclusive, i^ipai TUV au/uwv.
The feast was instituted to commemorate the deliverance of
the Israelites from their bondage in Egypt, with special reference
to the fact that when the angel of the Lord smote all the first-
born in Egypt, he passed over the dwellings of the Israelites,
the two sides being sprinkled with the blood of the lamb.
Exodus xii. 3-20, xiii. 6; Leviticus xxiii. 6. Josephus,
"Antiq." iii. cap. x. 5.
The modern Jews do not continue the actual sacrifice of the
Paschal lamb, which is represented in their service by the
roasted shankbone of a lamb.
* Maimonides, " Tractatus de Sacrificio Paschali," De Veil, trans, i. 19. p. 9. "Jam victima
paschalis ut sabbato consecraretur, concessum erat, quod huic.sacrificio dies status esset:
similiter nihil erat, cur suum quisquam solemne sacrum ipso die festo cousecrare religion!
haberet."
THE JEWISH CALENDAR 197
Day of the
month.
The Samaritans alone observe the rite according to the
ancient ceremonial. The High Priest, now resident at Nablus,
on the site of the ancient Samaria, performs the sacrifice.*
The Passover was one of the three great Feasts at which every
male was to appear before the Lord. Deuteronomy xvi. 16.
See Tishri 15 and 16, Succoth and Siwan 6, Schabuoth.
The Jews who do not dwell in Palestine add an additional day
to the seven between Nisan 15 and 22, in order to ensure that
all, throughout the world, should keep the festival at the same
time. The first two and the last two days are kept as Holy
Days of Solemn Assembly.
16. The second day of the Passover. The first sheaf of barley
harvest, gathered after sunset on the previous evening, to be
offered before the LOKD. This rite was instituted before the
Israelites had reached the promised land, but it was not to be
actually celebrated until they had come thither. Leviticus
xxiii. 10, 11. Josephus, " Antiq.," iii. cap. x. 5. See
Article 10, p. 13.
From this day commences the Sephira, or counting the days
of the Omer, the seven weeks which elapse between the Passover
and the Feast of Weeks, or Pentecost. No marriages are per-
formed during these days, except on the thirty-third day. See
lyar 18, Lag b'Omer. A special prayer is said in the evening
of Ntsan 16, and is continued throughout the fifty days, with a
declaration of the number of the day as it stands in the
numerical order of the fifty.
17-20. Third, Fourth, Fifth, and Sixth days of Unleavened Bread.
21. The last day of Unleavened Bread. A day of Holy Convoca-
tion. Exodus xii. 16, " In the first day there shall be an holy
convocation, and in the seventh day there shall be an holy
convocation to you ; no manner of work shall be done in them,
save that which every man must eat, that only may be done
by you."
* Jewish Year Book, 5659, A.D. 1898, pp. 285, 292.
198 THE JEWISH CALENDAR
Day of the
month.
22. Eighth day of the Passover. This is the additional day
observed by the Jews " of the exile," or those who dwell outside
of Palestine.
26. Fast for the death of Joshua, the son of Nun. Joshua xxiv. 29.
30. First Rosh-chodesh of lyar.
99. IYAR.
Eighth month of the Civil, second month of the Sacred
year. It has twenty-nine days.
1. Second Rosh-chodesh.
7. If the 7th be a Monday it is observed as the First Fast of
lyar : a Fast of three days for any wrong done during the Feast
of Passover. The three days are the Monday, the following
Thursday, and the next Monday. If lyar 7 be not a Monday,
then the Fast is kept in a similar way, but its first day is the
Monday next after the 7th. Thus, in the year 5659, A.D. 1899,
the Fast was kept on Monday, lyar 7 = April 17. In the
preceding year it was Monday, lyar 10 = May 2.
10. Fast for the death of the High Priest Eli, and for the loss
of the Ark which was taken by the Philistines. 1 Samuel iv.
11-18.
14. Pesach Scheni. Second Passover, ordained for those who,
through uncleanness or from other causes, are prevented from
keeping the Feast at the proper time in the month Nlsan. See
Article 115.
18. Lag b'Omer. Feast of the thirty-third of the Omer, reckoned
from Nisan 16, the second day of the Passover inclusive.
Ideler states* that an old tradition belongs to this day
concerning the pupils of the Rabbi Akiba, but he does not
narrate it.
* " Handbuch," i. 566.
THE JEU'ISH CALENDAR 199
Day of the
month.
The tradition is that a great mortality broke out among the
pupils of the Rabbi, on the first day of the Orner, and that it
ceased on this thirty-third day. Many of the stricter Jews
retain the custom of not cutting the hair during these days
to mark the mourning for the disciples of Akiba. He lived
in the second century of the Christian Era. He was put to
death with the most cruel torture by Turnus Kufus, the Governor
under the Emperor Hadrian, in or about A.D. 139. Graetz says *
that " the number of his hearers is exaggerated by tradition,
which recounts them as twelve thousand, and even double that
number ; but a more modest record represents them as amounting
to three hundred." He was one of the first compilers of the
Mishna, was considered the head of the spiritual regeneration of
Judaism, and was honoured as a legendary second Moses, t
28. Fast for the death of the prophet Samuel. 1 Samuel xxv. 1.
100. Si WAN.
Ninth month of the Civil, third of the Sacred year. It has
thirty-one days.
1. Bosh-chodesh.
4, 5. Sanctification of the people before the Giving of the Law.
Exodus xix. 10, 11, " And the LORD said unto Moses, Go unto
the people and sanctify them to-day and to-morrow, and let them
wash their clothes, And be ready against the third day."
6. Schabuoth. The Feast of the Congregation, or the Feast of
Weeks, called also Asartha = Pentecost, because it was appointed
to be held seven weeks, a week of weeks, after the Passover,
Exodus xxxiv. 22. It is the fiftieth day after Nlsan 15, therefore
called in Greek ii/mtpa rr\q TrevrrtKotrrri^, the reckoning being from
" the morrow after the Sabbath," Leviticus xxiii. 15, 16, that
is, from the first day of Holy Convocation of the Passover,
* Vol. ii. p. 357.
t " The Emperor Hadrian, 1 ' bv Ferdinand Gregorovicus ; trans, by Mary E. Robinson.
. 145.
200 7 ///; JE 1 1 Y.S7/ c I / LENDAR
Day of the
month.
Nisan 15, inclusive ; the word Sabbath being here used not for
feria 7, but for " a day of rest."
This was one of the three great Festivals at which every male
was to appear before the Lord.
The wheat harvest being now complete, one of the ceremonies
of the day was the offering of two loaves of leavened bread
"made from fine wheat flour, as first fruits unto the LOBD,"
Leviticus xxiii. 17. This bread was eaten in the Temple in the
evening, and nothing of it allowed to remain to the next day.
7. Second day of the Feast. According to the Law the Feast
of the Congregation lasted for one day only, but since the time
of the Babylonish Captivity the Jews in countries foreign to
Palestine have observed it during two days, to meet the
possibility of an error.
22.' Fast in memory of the idolatry and rebellion under Jeroboam
son of Nebat, who made Israel to sin. 1 Kings xii. 26-33,
xiv. 16.
27. Fast for the death of Chananya who was burned with the
scroll of the Law wrapped round him. He was the fourth of
the seven martyrs executed by Turnus Rufus, the Governor,
in the time of Hadrian ; Akiba, previously mentioned, being the
third. This was in or about A.D. 139.*
30. First Rosh-chodesh of Tammuz.
101. TAMMUZ.
Tenth month of the Civil, fourth of the Sacred year. It has
twenty-nine days.
1. Second Rosh-chodesh.
17. Scheba asar bethamuz. The Fast of Tammuz, kept in
memory of five great misfortunes, though they did not all
occur upon this day.
(1) Moses broke in pieces the first Tables of the Law.
Exodus xxxii. 19.
* Graetz, vol. ii. p. 431.
THE JEWISH CALENDAR 201
Day of the
month.
(2) Antiochus Epiphanes set up an image, " the abomination
of desolation," upon the altar. 1 Maccabees i. 54. This was
on the fifteenth day of the month Kislew.
(3) The Greeks under Antiochus destroyed the Books of the
Law. 1 Maccabees i. 56.
(4) The lamp which burned day and night in the Temple was
extinguished by King Ahaz. Al-Biruni ascribes this to Abh 28,
"in the days of the prophet Ahaz,"* which, Sachau says,
" seems to be a mistake for Ahaz the King." Gf. 2 Chronicles
xxix. 7, " They have shut up the doors of the porch, and have
put out the lamps, and have not burned incense nor offered
burnt offerings in the holy place unto the Lord God of Israel."
Scaliger, also, gives the day as Abh 28. t
(5) The destruction of the fortifications of Jerusalem when
Nebuchadnezzar besieged the city. This was on the ninth day
of the month at midnight.
If this Fast fall upon the Sabbath it is kept upon the next day.
102. ABH.
Eleventh month of the Civil, fifth of the Sacred year. It has
thirty days.
1. Kosh-chodesh. Fast for the death of Aaron the High Priest.
Numbers xx. 28.
9. Fast of Abh on account of the decree against the Fathers in
the wilderness that they should not enter into the promised
land, Numbers xiv. 23. Cf. Zechariah vii. 5, "When ye fasted
and mourned in the fifth and seventh month, even those seventy
years, did ye at all fast unto Me, even to Me? "
This Fast is still observed. If the ninth day of the month fall
upon the Sabbath, it is kept upon the next day.
On the same day took place the destruction of the first
Temple by Nebuchadnezzar, A.M. 3338, B.C. 422 ; and of the
second Temple by Titus, A.D. 70. It is called the Black Fast.
15. Tubeab. A minor Festival to commemorate the feast at
* " Vestiges," p. 276. f " De Emend. Temp.," lib. vii. p. 651, C.
202 THE JE WISH CALENDAR
Day of the
month.
Shiloh, and the reconciliation of the tribe of Benjamin.
Judges xxi. 13-23.
22. Commemoration of the wood-offering "to burn upon the
altar of the Lord," Nehemiah x. 34 ; xiii. 31. Called Xylophoria
by the Greeks. Josephus, "Wars," ii. cap. xvii. 6, " Now the
next day was the. festival of Xylophoria, upon which the custom
was for every one to bring wood for the altar, that there might
never be a want of fuel for that fire which was unquenchable,
and always burning." (See post, Article 115. Day IV.)
30. First Rosh-chodesh of 'Elul.
103. 'ELUL.
Twelfth month of the Civil, sixth of the Sacred year. It
has twenty-nine days.
1. Rosh-chodesh, second day.
7. Fast for the death of the Spies, who, with the exception of
Joshua and Caleb, brought an evil report of the promised land
to Moses, Numbers xiv. 36-38. Selden * places this Fast on the
seventeenth day of the month. Al-Biruni says that some Jews
place this fast on the Monday or Thursday which falls within the
last seven days before the beginning of the next year." t
According to Jacob ben Ascher this fast should be on 'Elul 17.
In the Megillath Ta'anith, 'Elul 7 is given as a semi-festival in
commemoration of the rebuilding of the Walls of Jerusalem by
Nehemiah. (See post, Article 115. Day II.)
104. In the following Calendar for the months the serial numbers
are given for the days of the years of all six forms. By means of
these numbers the feria for any day of any month may be found, if
the form of the year and the feria for Tishri 1 be known.
For example : Let the year be Common and Deficient, commencing
with a Monday. In such a year Tainmuz 17 has 282 for its serial
number, which = In + 2. The n complete weeks beginning with a
Monday must terminate with a Sunday, feria 1, and feria (1 -I- 2)
= feria 3 = Tuesday.
* " De Anno Civili," 1644, p. 36. f " Vestiges," p. 277.
THE JEWISH CALENDAR
203.
Again : Let the year be Embolismic and Abundant, commencing
with a Thursday. In such a year the serial number for II. Adhar 14
is 193 = In + 4. The complete weeks beginning with a Thursday
terminate with a Wednesday, feria 4 ; and feria (4 + 4) = feria 1
= Sunday.
105. The two Tables which follow the monthly Calendar show the
feriae for the Rosh-chodesh of each month, and for the principal Feasts
and Fasts. Under the headings "Deficient," "Regular," &c., the
leading numbers give the ferise with which each form of year is able
to commence. The remaining numbers in each column show the
feriae for the different days against which they are written.
Thus : If the year be Common and Deficient, and commence with
feria 7, the Fast of Guedaliah will be on feria 2 ; the Rosh-chodesh
of Tebeth on feria 4, &c.
Table XVII. gives the Christian dates for the chief Feasts and
Fasts, governed by that of Nlsan 15.
204
THE JEWISH CALENDAR
TISHRi.
Common Year.
Embolismic.
Def.
Reg.
Ab.
Def.
Reg.
Ab.
1
2
8
4
5
I\6sh-Ha-schana. Feast of Trumpets
Second day of the Feast ,,
2
3
2
3
2
3
2
3
2
3
2
3
4
5
Fast of Guedaliah
5
5
5 5
5
6
7
8
i Fast for the decree against those who made ]
6
6 C) 6
6
6
8
8
8
8
8
8
9
9
9
9
9
9 1 9
10
Ashura = Fast of Kippur. Day of Atonement
10
10
10 10
10
13
11
11
11
11
11
11
11
12
12
12
12
12
12
12
13
13
13 13
13
13
13
14
14
14 14
14
14
14
15
16
17
is
19
20
21
22
Succoth = Feast of Tabernacles = Scenopegia
Second day of the Feast
15
16
17
18
19
20
21
22
15
16
17
18
19
20
21
22
15
16
17
18
1!
20
21
22
15
16
17
18
19
20
21
22
15
16
17
18
19
20
21
22
15
16
17
18
19
20
21
22
Third
Fourth
Fifth
Sixth
Seventh ,, Hoshana Rabba
Schemeni Azereth = Feast of Benediction
23
Sinichath Thorah = Rejoicing for the Law
23
23
23
23
23 23
1M
25
(These eight days are all now reckoned
as forming the Feast of Tabernacles.)
24
25
24
25
24
25
24
25
24 24
25 25
26
26
26
26
26
26 26
27
27
27
27
27
27 27
K
28
28
28
28
28 28
29
30
First Rosh-chodesh of Marheshwan
29
30
29
30
29
30
29
30
29 29
30 30
THE JEWISH CALENDAR
205.
MAR^ESHWAN.
Common Year.
Embolismic.
Def.
Keg.
Ab.
Def.
Beg.
Ab.
1
2
Second Rosh-chodesh
31
32
31
32
31
32
31
32
31
32
31
32
3
33
33
33
33
33
33
4
34
34 34
34
34
34
5
6
7
Fast of Zedekia
35
36
37
35
36
37
35
36
37
35
36
37
35
36
37
88
36
37
8
38
38
38
38
38
38
9
39
39
39
39
39
88
10
40
40
40
40
40
40
11
41
41
41
41
41
41
12
42
42
42
42
42
42
13
43
43
43
43
43
43
*14
44
44
44
44
44
44
15
45
45
45
45
45
45
16
46
46
46
46
46
46
17
47
47
47
47
47
47
18
48
48
48
48
48
48
19
49
49
49
49
49
49
20
50
50
50
50
50
50
21
51
51
51
51
51
51
22
52
52
52
52
52
52
23
53
53
53
53
53
53
24
54
54
54
54
54
54
25
55
55
55
55
55
55
26
56
56
56
56
56
56
27
57
57
57
57
57
57
28
58
58
58
58
58
to
29
30
(Intercalated day, and First Rosh-chodesh |
of Kislew, in Abundant years ...
59
59
59
60
59
59
59
60
2O6
THE JEWISH CALENDAR
KISLEW.
Common Year.
Embolismic.
Def.
Reg.
Ab.
Def.
Beg.
Ab.
1
R6sh-eh6desh. Second day in Abundant years
60
60
61
60
60
61
2
61
61
62
61
61
62
3
62
62
63
62
62
63
4
63
63
64
63
63
64
5
64
64 65
64
64
65
6
65
65
66
65
65
66
7
8
9
' Fast. Yehoyakim burned the book written )
( by the prophet Jeremiah j"
66
67
68
66
67
68
67
68
69
66
67
68
66
67
68
67
68
69
10
69
69 70
69
69
70
11
70
70 71
70
70
71
12
71
71
72
71
71
72
13
72
72
73
72
72
73
14
73
73
74
73
73
74*
15
74
74
75
74
74
75
16
75
75
76
75
75
76
17
76
76
77
76
76
77
18
77
77
78
77
77
78
19
20
21
Prayer for rain
78
79
80
78
79
80
79
80
81
78
79
80
78
79
80
79
80
81
22
81
81
82
81
81
82
23
82
82
83
82
82
83
24
25
26
/ Chanukka = Feast of Purification of the |
Temple = Encoenia )
83
84
85
83
84
85
84
85
86
83
84
85
83
84
a5
84
85
86
27
86
86
87
86 .
86
87
28
87
87
88
87
87
88
29
30
f Eliminated in a delicient year. First R6sh- )
ch6desh of Tebeth in Regular and f-
( Abundant years )
88
~
88
89
89
90
88
88
89
89
90
THE JE WISH CALENDAR
207
Common Year. Kuibolisiuic.
'PTOTlP"rH
1 1 . 1 1 . X 11.
Def.
Beg.
Ab. Def.
Beg.
Ab.
1 I Kosh-chodesh. Second day in Regular 1 ftq
1 and Abundant years I
90
91
91 89
92 90
90 91
91 92
2 90
3 91
92
93 91 92 !3
4 92
,- 'First appearance of the darkness of three) ,..,
( days I
93
94
95
94 92
95 93
96 94
93 94
94 95
95 96
94
7 95
96
97 95
96 97
8 Fast, for Greek translation of the Scriptures 96
97
98 96
97
98
(> 07
( Asarah Beteketh. Fast of Tebeth. Xebn- )
10 -; chadnezzar commenced the siege of - 98
11 ( Jerusalem j QQ
98
99
100
101
99 97
100 98
101 99
102 100
98
99
100
101
99
100
101
102
12 100
13 101
102
103 101
102
103
14 102
103
104 102
103
104
15 103
104
105 103
104
105
16 104
105
106 104
105
106
17 105
106
107 105
106
107
18 106
107 108 100
107
108
19 107
108 109 107
108
109
20 j 108
109
110 108
109
110
21 109 110
111 10'.)
110 111
22 110 111
23 111 112
112 110
113 111
111
112
112
113
24 112 113
114 112
113
114
25 113
114
115 113
114
115
26 114
115
116 114
115
116
27 115 116 117 115
116
117
28 ' 116 117
118 116
117
118
29 117 11H
119 117
11H
119
208
THE JE WISH CALENDAR
SHEBHAT.
Common Year.
Embolisiuic.
Def.
Reg. Ab.
Def. Reg.
Ab.
1
2
Rosh-chodesh
118
119
119 120
120 121
118 119 120
119 120'. 121
3
120
121 122
120 121 122
4
121
122 123
121 122 12:5
5
Death of the Fathers in the time of Joshua
122
123 124
122 l'2:-5 124
6
123
124 125
123
124 1-2--,
7
124
125
126
124
125 1-2IV
8
125
126
127
125
126
127
9
126
127
128
126
127
12s
10
127
128
129
127
128
1-2'.}
11
128
129
130
128
129
130
12
129
130
131
129 130
131
13
130
131
132
130 ' 131
132
14
15
16
( R6sh-Ha-shana = Laylanot, New year of )
1 Trees /
131
132
133
132
133
134
133
134
135
131
132
133
132
133
134
133
134
135
17
134
135
136
134
135
136
18
135
136
137
135
136 137
11)
136
137
138
136
137
138
20
137
138
139
137
138
139
21
138
139
140
138
139
140
22
139
140
141
139
140
141
23
Fast for rebellion of tribe of Benjamin
140
141
142
140
141
142
24
141
142
143
141
142
143
25
142
143
144
142
143
144
26
143
144
145
143
144
145
27
144
145
146 ! 144
145
146
28
145
146 147 145
146
147
29
30
First Rosh-chodesh of Adhar
146
147
147 148
148 149
146
147
147
148
148
14'.t
THE JEWISH CALENDAR
209
ADHAR I.
Common Year.
Embolismic.
Def.
Reg.
Ab.
1
2
Eosh-chodesh
148
149
149
150
150
151
3
150
151
152
4
151
152
153
5
152
153
154
6
153
154
155
7
154
155
156
8
155
156
157
9
1
156
157
158
10
157
158
159
11
158
159
160
12
Intercalated month
159
160
161
13
14
15
16
in
Embolismic years.
It has
no Fast or Feast Day,
except the Eosh-chodesh.
160
161
162
163
161
162
163
164
162
163
164
165
17
164
165
166
18
165
166
167
19
166
167
168
20
167
168
169
21
168
169
170
22
169
170
171
23
170
171
172
24
171
172
173
25
172
173
174
26
173
174
175
27
174
175
176
28
175
176
177
29
30
First E6sh-ch6desh of Adh&r II
176
177
177
178
178
179
15
2IO
THE JEWISH CALENDAR
ADHAR II.
1
Rosh-chodesh, second day
2
3
4
5
6
7
Fast for death of Moses
8
9
fFast for the strife between followers of)
( Hillel and Shammai * j
10
11
12
13
Thanith Esther. Fast of Esther
Purim. Fast of Lots
1C
Schuschan Purim. Second Purim
O
16
17
18
19
20
21
22
23
24
25
26
27
28
29
Common Year.
Ernbolisniic.
Def.
Keg.
Ab.
Def.
Keg.
Ab.
148
149
150
178
179
180
149
150
151
179
180
181
150
151
152
180
181
182
151
152
153
181
182
183
152
153
154
182
183
184
153
154
155
183
184
185
154
155
156
184
185
186.
155
156
157
185
186
187
156
157
158
186
187
188
157
158
159
187
188
189'
158
159
160
188
189
190
159
160
161
189
190
191
160
161
162
190
191
192
161
162
163
191
192
193
162
163
164
192
193
194
163
164
165
193
194
195
164
165
166
194
195
196
165
166
167
195
196
197
166
167
168
196
197
198
167
168
169
197
198
199'
168
169
170
198
199
200-
169
170
171
199
200
201
170
171
172
200
201 202
171
172
173
201
202 203
172
173
174
202
203
204
173 174
175
203
204
205
174
175
176
204
205
206
175
176
147
205
206
207
176
177
178
206
207
208
THE JEWISH CALENDAR
211
ISAN.
Common Year.
Embolismic.
Def.
Beg.
Ab.
! Def.
Beg.
Ab.
1
2
( R6sh-chodesh. Fast for death of Nadab 1
( and Abihu ... I
177
178
178
179
179
180
! 207
208
208
209
209
210
3
179
180
1H1 209
210
211
4
180 181
182 210
211
212
5
181
182
183 211
212
213
6
182
183
184 212
213
214
7
183
184
185 213
214
215
8
184
185
186 214
215
216
9
185
186
187
215
216
217
10
Fast for death of Miriam, sister of Moses... 186
187
188 216
217
218
11
187
188
189 217
218
219
12
.
188
189
190
218
219
220
13
189
190
191
219
220
221
14
Eve of Passover. Paschal Lamb slain 190
191
192
220
221
222
15
16
17
18
19
20
21
22
23
I Pesach. First day of Passover. First)
I day of Unleavened Bread I
191
192
193
194
195
196
197
198
199
192
193
194
195
196
197
198
199
200
193
194
195
196
197
198
199
200
201
221
! 222
223
224
225
226
227
228
229
222
223
224
225
226
227
228
229
230
223
224
225
226
227
228
229
230
231
Second day
Third :
Fourth ,,
Fifth
Sixth
Seventh ,, Last day of Unleavened Bread
( Eighth ,, observed by the Jews "of the }
( Exile" J
24
200 201 202 230
231
232
25
201 202 203
231
232
23?
2G
Fast for death of Joshua, son of Nun 202
203
204
232
233
234
27
203 204 205 233 234
235
28
204 205
206
234 235
236
2!)
205 206
207
235
236
237
30
First Rosh-chodesh of lyar
206
207
208
236 237
238
212
THE JEWISH CALENDAR
lYAB.
Common Year.
Embolismic.
Def.
Beg.
Ab.
Def.
Beg.
Ab.
1
R6sh-ch6desh, second day
207
208
209
237
238
239
2
208
20'.) 210
238
239
240
3
NOTE. First, Second, and Third Fast of
209
210
211
239
240
241
4
lyar on first Monday, and on the
following Thursday and Monday.
210
211 212
240
241
242
5
211
212 213
241
242
243
6
212
213
214
242
243
244
7
213
214
215
243
244
245
8
214
215 216
244
245
246
9
215
216
217
245
246
247
10
( Fast for death of Eli the High Priest,)
( and the taking of the Ark )
216
217
218
246 247
248
11
217
218
219
247 248
249
12
218
219
220
248
249
250
13
219
220
221
249
250
251
14
220
221
222
250
251
252
15
221
222
223
251
252
253
16
222
223
224
252
253
254
17
223
224
225
253
254
255
18
( Lag b'oiner. Feast of the thirty-third)
| day of the Omer j
224
225
226
254
255
25i>
19
225
226
227
255
256
257
20
226
227
228
256 257
888
21
227
228
229
257 258
259
22
228
229
230
258
259
2C.O
23
229
230
231
259
260
261
24
230
231
232
260 261
262
25
231
232
233
261
262
263
26
232
233
234
262
263
2(54
27
233
234
235
263
264
265
28
Fast for death of Samuel the Prophet ...
234
235 236
264
265
266
29
235
236
237
265
266
2(57
/'///: JEWISH CALENDAR
213
1
2
SiWAN.
Common Year.
Embolismic.
Def.
Reg. Ab.
Def.
Reg.
Ab.
R6sh-chodesh
236
237
237
238
238
239
266
267
267
268
268
269
3
4
5
6
7
-
f Scheloschah jeme hagbalah. Sanctifi-)
| cation of the People j
238
239
240
241
242
243
239
240
241
242
243
244
240
241
242
243
244
245
268
269
270
271
272
273
269
270
271
272
273
274
270
271
272
273
274
275
Second dav of Sanctification
| Schabuoth. Feast of the Congregation. )
( Pentecost I
Second day of the Feast
9
244
245
246
274
275
276
10
11
245
246
246
247
247
248
275
276
276
277
277
278
12
247
248
249
277
278
279
13
248
249
250
278
279
280
14
249
250
251
279
280
281
15
250
251
252 280
281
282
16
251
252
253 28 1
282
283
17
252
253"
254
282
283
284
18
253
254
255 283
284
285
19
254
255
256 284
285
286
20
255
256
257 1 285
286
287
21
256
257
258
286
287
288
22
Fast for Golden Calves of Jeroboam 257
258
259
287
288
289
23
258
259
260
288
289
290
24
259
260
261
289
290
291
25
260 261
262 290
291
292
26
27
28
Fast for death of R . Chananya
261
262
263
262
263
264
263
264
265
291
292
293
292
293
294
293
294
295
29
30
First Rosh-chodesh of Tammuz
264
265
265
2<;<;
966
967
294
295
295
296
296
297
214
THE JEWISH CALENDAR
TAMMUZ.
Common Year.
Embolismic.
Def.
Beg.
Ab. '
Def.
Keg.
Ab.
1
R6sh-chodesh, second day
266
267
268
296
297
298
2
267
268
269
297
298
299
3
268
269
270
298
299
300
4
269
270
271
299
300
301
5
270
271
272
300
301
302
6
271
272
273
301
302
303
7
272
273
274
302
303
304
8
273
274
275
303
304
305
9
274
275
276
304
305
306
10
275
276
277
305
306
307
11
276
277
278
306
307
308
12
277
278
279
307
308
309
13
278
279
280
308
309
310
14
279
280
281
309
310
311
15
280
281
282
310
311
312
16
281
282
283
311
312
313
17
Fast of Tammiiz .......
282
283
284
312
313
314
18
283
284
285
313
314
315
19
284
285
286
314
315
316
20
285
286
287
315
316
317
21
286
287
288
316
317
318
22
287
288
289
317
318
319
23
288
289
290
318
319
320
24
289
290
291
319
320
321
25
290
291
292
320
321
322
26
291
292
293
321
322
323
27
292
293
294
322
323
324
28
293
294
295
323
324
325
29
294
295
296
324
325
326
THE JE WISH CALENDAR
ABH.
Common Year.
Embolismic.
Def.
Keg.
Ab.
Def.
Beg.
Ab.
1
Rosh-chodesh. Fast for death of Aaron
295
296
297
325
326
327
2
296
297
298
326
327
328
3
297
298
299
327
328
329
4
298
299
300
328
329
330
5
299
300
301
329
330
331
6
300
301
302
330
331
332
7
301
302
303
331
332
333
8
9
1
( Fast for Decree against the Israelites in
the wilderness, and destruction of
First and Second Temples : called
( Fast of Abb.
302
303
304
305
303
304
305
306
304
305
306 !
307 [
332
333
334
335
333
334
335
336
334
335
336
337
2
306
307
308
336
337
338
3
307
308
309
337
338
339
4
6
( Tubeab. Reconciliation of tribe of)
( Benjamin j"
308
309
310
309
310
311
310
311
312
338
339
340
339
340
341
340
341
342
7
311
312
313
341
342
343
8
312
313
314
342
343
344
9
313
314
315
343
344
345
JO
314
315
316
344
345
346
1
315
316
317
345
346
347
2
Xylophoria. Wood offering for the Altai-
316
317
318
346
347
348
3
317
318
319
347
348
349
4
318
319
320
348
349
350
,5
319
320
321
349
350
351
6
320
321
322
350
351
352
7
321
322
323
351
352
353
-8
322
323
324
352
353
354
9
First Rosh-chodesh of Eliil . .
323
324
324
325
325
326
353
354
354.
355
355
356
2l6
THE JE WISH CALENDAR
ELUL.
Common Year.
Embolismic.
Def.
Keg.
Ab.
Def.
Beg.
Ah.
1
2
Kosh-chodesh, Second day
325
326
326
327
327
328
355
356
356 :!.->7
357 .V,s
3
327
328
329
357
358
359
4
328
329
330
358
359
360
5
329
330
331
359
360
361
6
7
8
/ Fast, Death of the Spies who brought an )
( evil report to Moses )
330
331
332
331
332
333
332
333
334
360
361
362
361
362
363
362
363
364
9
333
334
335
363
364
365
10
334
335
336
364
365
306
11
335
336
337
365
366
367
12
336
337
338
366
367
368
13
337
338
339
367
368
369
14
338
339
340
368
369
370
15
339
340
341
369
370
371
16
340
341
342
370
371
372
17
341
342
343
371
372
373
18
342
343
344
372
373
374
19
343
344
345
373
374
375
20
344
345
346
374
375
376
21
345
346
347
375
376
377
22
346
347
348
376
377.
378
23
347
348
349
377
378
379
24
348
349
350
378
379
380
25
349
350
351
379
380
381
26
350
351
352
380
381
382
27
351
352
353
381
382
383
28
352
353
354 ;
382
383
384
29
353
354
355 383
1
384
385
THE JEWISH CALENDAR
217
FERINE FOE NEW MOONS AND DAYS TO BE OBSERVED.
(ARTICLE 105.)
Month, and Day < Days to be observed. B.C.=K6sh- '
COMMON YEARS.
of Month.
Chodesh.
Deficient.
Begular. Abundant.
Tishri 1
3
10
15
21
23
30
Marheshwan 1
30
Kistew 1
Kislew 1
25
30
TSbeth 1
Tebeth 1
10
Schebhat 1
30
Adhar 1
13
14
15
Nisan 1
15
21
30
lyar 1
18
Siwan 1
6
30
Tammuz 1
17
Abh 1
9
30
'Elul 1
E.C. of Tishri
2
4
4
2
3
3
4
5
^
6
1
7
1
2
5t
1
2
3
3
2
4
5
/
1
3
2
3
3
4
7
2
2
7
6
1
1
2
3
6
4
6
5
6
7
5
6
7
1
1
7
2
3
6
4
2
5
6
1
7
1
1
2
3
5
5
3
2
4
4
5
6
2
7
1
3
2
3
4
2
3
4
5
5
4
6
7
3
1
6
2
3
5
4
5
5
6
5
1*
7
5
4
6
6
7
1
4
2
3
5
4
5
6
4
5
6
7
7
6
1
2
5
3
1
4
5
1
6
7
7
1
!
4
2
1
3
3
4
5
6
2
7
1
3
2
3
4
2
3
4
5
5
4
6
7
3
1
6
2
3
5
4
5
5
6
5
1*
7
5
4
6
6
7
1
2
5
3
4
6
5
6
7
5
6
7
1
1
7
2
3
6
4
2
5
6
1
7
1
1
2
7
2
2
7
6
1
1
9
3
4
7
5
6
1
7
1
2
h
1
2
3
3
2
4
5
1
&
4
7
1
3
2
3
3
4
Fast of Guedaliah
Day of Atonement
Feast of Tabernacles
Hoshana Raba
Feast of the Law
First E.C. of Marheshwan
Second ,,
First E.C. of Kislew
Second ,,
E.C. of Kislew
Purification of Temple
First E.C. of Tebeth
Second ,,
B.C. of Tebeth
Fast of Tebeth
E.C. of Schebhat
First E.C. of Adhar
Second ,, ,,
Fast of Esther
Purim
Schushan Purim
E.C. of Nisan
Passover
Seventh day of Passover
First E.C. of lyar
Second ,, ,, ...
Lag b'Omer
E.C. of Siwan
Feast of Weeks
First E.C. of Tammuz
Second ,, ,,
Fast of Tammuz
E.C. of Abh
Destruction of Temple
First E.C. of 'Elul
Second ,, ,,
* The Fast of Guedaliah falls to feria 7, and is observed on the next day.
t The Fast of Esther falls to feria 7, and is therefore kept on the previous Thursday.
2l8
THE JE WISH CALENDAR
FEBLE FOE NEW MOONS AND DAYS TO BE OBSERVED.
Month, and Day
of Month.
Days to be observed. R.C.=R6sh-
Chodesh.
EMBOLISMIC YEARS.
Deficient.
Regu-
lar.
Abundant.
Tishri 1
3
10
15
21
23
30
Marheshwan 1
30
Kislew 1
Kislew 1
25
30
Tebeth 1
Tebeth 1
10
Schebhat 1
30
Adhar I. 1
30
Adhar H. 1
13
14
15
Nisan 1
15
21
30
lyar 1
18
Siwan 1
6
30
Tammuz 1
17
Abh 1
9
30
'Elul 1
B.C. of Tishri .
2
4
4
2
1
3
3
4
5
1
6
1
7
1
2
3
4
2
3
4
5
5
4
6
7
3
1
6
2
3
5
4
5
5
6
5
1*
7
5
4
6
6
7
1
4
2
4
3
4
5
6
7
5
6
7
1
1
7
2
3
6
4
2
5
6
1
7
1
1
2
7
2
2
7
6
1
1
2
3
6
4
6
5
6
7
1
2
f
2
3
3
2
4
5
1
6
4
7
1
3
2
3
3
4
3
5
5
3
2
4
4
5
6
2
7
1
3
2
3
4
5
6
4
5
6
7
7
6
1
2
5
3
1
4
5
It
6
It
7
1
2
4
4
2
1
3
3
4
5
6
2
7
1
3
2
3
4
5
6
4
5
6
7
7
6
1
2
5
3
1
4
5
It
6
It
7
1
5
1
7
5
4
6
6
7
1
2
5
3
4
6
5
6
7
1
2
s:
2
3
3
2
4
5
1
6
4
7
1
3
2
3
3
4
7
2
2
7
6
1
1
2
3
4
7
5
6
1
7
1
2
3
4
2
3
4
5
5
4
6
7
3
1
6
2
3
5
4
5
5
6
Fast of Guedaliah
Day of Atonement
Feast of Tabernacles
Hoshana Baba
Feast of the Law
First B.C. of Marheshwan ...
Second ,, ,,
First B.C. of Kislew
Second ,, ,,
B.C. of Kislew
Purification of the Temple ...
First B.C. of Tebeth
Second ,, ,,
B.C. of Tebeth
Fast of Tebeth
B.C. of Schebhat
First B.C. of Adhar I
Second ,,
First B.C. of Adhar II.
Second ,, ,, ...
Fast of Esther
Purim
Schushan Purim
B.C. of Nisan
Passover
Seventh day of Passover
First B.C. of lyar
Second ,, ,,
Lag b'Omer
B.C. of Siwan
Feast of Weeks
First B.C of Tammuz
Second ,, ,, ...
Fast of Tammuz
B.C. of Abh
Destruction of Temple
First B.C. of 'Elul
Second , , .
* Fast of Guedaliah falls to feria 7 ; therefore observed on the next day.
t Fast of Tammuz, and fast of Abh fall to feria 7 ; therefore observed on the next day.
\ Fast of Esther falls to feria 7 ; therefore kept on previous Thursday.
CHAPTEE VIII
THE FORMULA OF DR. GAUSS FOR FINDING THE CHRISTIAN DATE OF
THE JEWISH PASSOVER
106. The " Berechnung des Jiidischen Osterfestes," by Dr. Gauss,
the celebrated German mathematician, was published in the " Monat-
liche Correspondenz vom Freyherrn von Zaeh," b. 5, p. 435. Gotha,
1802.
The formula is there given without any demonstration of the
method by which it was obtained. This demonstration was, however,
supplied by M. le Chevalier Casa Gresy in the " Correspondance
Astronomique, etc., du Baron de Zach," torn. i. p. 556. Genes,
1818.
The formula is given also by Dr. Adolf Schwarz in " Der Jiidische
Kalender," p. 72 (Breslau, 1872), but without demonstration.
The following is by no means a literal translation or transcript of
the contribution by Casa Gresy, neither does it pursue precisely the
same lines, but it must be understood that, with certain modifications,
it is derived from his paper upon the subject.
He commences with an account of the elements of the Jewish
Calendar, which need not be here repeated ; they have already been
fully described. It is only necessary to state again that the Jewish
Era commences with the Molad 2d. 5h. 204ch., or the fictitious New
Moon which is supposed to have occurred on Monday, October 7, in
the year of the Julian Period 953, B.C. 3761, at 5h. 204ch. after 6 in
the evening, that is, at llh. 204ch. p.m. ; and that the Christian Era
commenced at the midnight which was the commencement of the
year 4714 of the Julian Period, or Saturday, January 1, A.D. 1.
Every subsequent Julian year has commenced with the same day
220 THE JEWISH CALENDAR
of the month, but the commencement of the Jewish years is variable.
Tishri 1 may occur in either August, September, or October ; that is
to say, the year commences in the Autumnal season, but the actual
day with which it commences has to be determined for each year.
It follows that, because 4714 953 = 3761, any given Jewish year,
H, must commence in the Autumn of the Julian year H 3761.
Also, if B be the Julian year in which the Jewish year H terminates
and H + 1 commences in the Autumn, then B = H + 1 3761 =
H - 3760.
There is a reason for introducing the Jewish year H + 1. There
are invariably 163 days from the Passover in any year H to Tishri 1 of
the next year H + 1 ; so that if the Julian date of Tishri 1 in the
year H + 1 be found, the date of the Passover in the year H is
obtained at once by the subtraction of 163 days.
107, The day upon which Tishri 1 is to be observed is governed
by the day of the computed New Moon of Tishri, and in order to find
the Julian date for this New Moon in any given year H + 1, it is
necessary, in the first place, to ascertain the interval of time which
has elapsed since the commencement of the Jewish Era up to the
close of the year H. This interval must be measured in Julian Civil
years and parts of a year. The addition of one day to this interval
will give the date for the first day in the year H + 1.
Measured in Jewish years, the interval will, of course, be exactly
H years. Some of these H years w T ill be Common, and some will be
Embolismic.
Let e = the number of Common years in these H years,
andE = ,, Embolismic ,, ,,
so that e + E = H, or E = H e.
Each of the Common years is shorter by lOd. 21h. 204ch., and
each of the Embolismic years is longer by 18d. 15h. 589ch. than a
mean Julian year of 365d. 6h., the Jewish years being Astronomically
computed.
If, therefore, there be an interval of time which contains exactly
H Jewish years, the same interval when measured by Julian mean
years will contain
(a) H - e (lOd. 21h. 204ch.) + E (18d. 15h. 589ch.).
THE JEWISH CALENDAR 221
Also, because in every number of Julian Civil years, such number
not being a multiple of 4, there may be 18, or 12, or 6 hours less than
in the same number of Julian mean years, it follows that H Julian
mean years have, for their equivalent in Civil years, H + 6h. x (the
remainder after dividing H by 4) . In other words
H mean Julian years = ( H + 6h. x -, ) Civil Julian years.
\ ( 4 } r J
The interval of time under consideration must be measured by
Julian Civil years, and therefore this value must be substituted for H
in expression (a), which then becomes
<&) ...... H + Gh.j j | - e(10d. 21h. 204ch.) * + E (18d. 15h. 589ch.).
This, then, is the interval of time, measured in Julian Civil years
and parts of a year, from llh. 204ch. p.m. on Monday, October 7,
B.C. 3761, up to the termination of the Jewish year H, by the
Astronomical computation, that is, up to the termination of the last
Lunation of the year. By the addition of one day to this interval, the
integral part of the sum of the terms in the expression will give the
computed first day for the Moon of Tishrl in the next Jewish year,
H + 1, which is therefore indicated by
<c)...ld. + H + Gh.j ? 1 r - e (lOd. 21h. 204ch.) + E (ISA 15h. 589ch.).
It will be more convenient to reckon from Noon of October 1,
B.C. 3761, than from llh. 204ch. p.m. of October 7. The interval of
time between these two bases is 6 whole days and llh. 204ch. of
another day. Consequently, if the reckoning be made from Noon,
October 1, the Julian date for the first day of the computed Moon of
Tishrl in the Jewish year H + 1 will be indicated by the integral part
of the sum of the terms in the expression
(d) ............ 7d. llh. 204ch. + H + 6h. | ^ [ ^ - e (lOd. 21h. 204ch.)
+ E (18d. loh. 589ch.),
* There is a self-evident misprint here in the demonstration of Casa Gresy as given
in the " Correspondance du Zach." The third term of the expression is made -f- r< ' instead
-of <<.
222 THE JEWISH CALENDAR
in which the first term, Id., of expression (c) is increased by Gd.
llh. 204ch.
There is, however, no necessity for reckoning from so distant a
base as the Noon of October 1, B.C. 3761. The reckoning may be
made from the Noon of October 1 in the Julian year B, in which the
Jewish year H terminates, which is H years nearer to the required
date. If the reckoning be thus made, these H years must be dropped
from the expression (d), which then becomes
(e) 7d. llh. 204ch. + 6h. | =" j- ^ - e (lOd. 21h. 204ch.)
+ E(18d. 15h. 589ch.),
indicating the first day of the Moon of Tishri in the Jewish year
H + 1, measured from Noon, October 1, of the Julian year B.
If, in this expression, there be substituted for E its equivalent
H e, we have
7d. llh. 204ch. + 6h. I -* [ - e(10d. 21h. 204ch.)
( 4 ) r
- e (18d. 15h. 589ch.) + H (18d. loh. 589ch.),
or
(/) 7d. llh. 204ch. + 6h. I | - e (29d. 12h. 793ch.)
+ H(18d. 15h. 589ch.).
The number of Common years in H Jewish years, which number
is expressed by e, is the integral part of the quotient when 12 H + 17
is divided by 19 ; or
12 H + 17 | *
19
By substituting this value of e in the last expression, it becomes
... 7d. llh. 204ch. + 6h. | \ r ~ ^l<f~^ } ( 29d - 12h -
+ H(18d. 15h. 589ch.).
* See Note at the end of this Chapter.
THE JE WISH C A LEND. /A' 223
In order to reduce this expression to the formula of Gauss, it
must be noticed that
12 H + 171 Ifi 17 (12H + 17) \*
19~ "j == M 121 "1" -MT-frJ
_12 T? 17 1 ( 12 H + 17 I
~ 19 *" 19 19 ( 19 I r '
Substitute this value of ~Tq~ m expression (g], and it
becomes
7d. llh. 204ch. + 6h. { ?- } . - ^ H(29d. 12h. 793ch.)
\ 4 i Y JL\J
^ (29d. 12h. 793ch.) + | i^SjLlI I x (29d. 12h. 793ch.)
+ H (18d. 15h. 589ch.),
where the integral part of the sum of the terms expresses the number
of days reckoned from October 1 of the Julian year B to the first day
of the Moon of Tishri in the Jewish year H + 1, both days inclusive.
But the Moon of Tishri and the first day of the Jewish year most
frequently occur before October 1, and sometimes before September 1;
it will therefore be convenient to reckon the days from the first .day of
some month before the Autumnal season commences. It is a matter
of indifference, thus far, which of the earlier months be taken, but as
the Passover always occurs after March 1, it will be well to take that
day for the point of departure. If this basis be adopted, 214 days
must be added to the expression above, on account of the number of
days, contained in the Christian months, from March 1 to September
30, both inclusive.
Let this addition be made ; the first term of the expression then
becomes 221d. llh. 204ch.
* The equivalent of -. J" j- is thus obtained :
Let the integral part of the quotient of 12 H + 17 when divided by 19 be n, and the
f 12 H + 17 )
remainder, or - - be r.
Then 12 H + 17 = 19 n + r, or 12 H + 17 r = 19 H.
The value of { - If + 17 j- is therefore found by dividing 12H + 17 r by 19.
224 THE JEWISH CALENDAR
Also, for greater simplicity, write a for -j c - , and 6 for
Collect the similar terms ; reduce the hours and Chalakim to
fractions of a day ; and the expression becomes
c 4343 6 n 272953 313 .
C.1K _ I . I | _ ft ___ _ __ _ I I
98496 ^ 4 ^ 492480 98496
or
(I.) ...... 195-0440932 + -256 + 1-5542418 a - '003177794 H.
This is the First Formula of Dr. Gauss, for computing the New
Moon of Tishri of the year H + 1.
If, instead of the Jewish year H, the corresponding Julian year B
be employed, we have H = B + 3760 ; consequently
f 12 H + 17 1 J 12 B + 451371 f 12B + 12 )
~lgr~)V l ~T9~ ~jr' SE i~i9 JV
f H ) < B + 3760 ) ( B )
and 0, or - , becomes = = - -j [ .
(4jr ( 4 } r |4jr
In this way both a and b are expressed in terms of B, and it only
(1) 221d. llh. 204ch.-JJ(29d. 12h. 793ch.) = 221^^^.. - 26,
19 v 1080 x 24 ""19 X 1080 x 24
m 229596 - 207881 _ 21715 = 4343
19 x 1080 x 24 " 19 x 1080 x 24 98496'
10d - 12h - 793ch - 272953
/oo^ TOV, TOQ v, x
(2) (29d. 12h. 793ch.) =
(3) (29d. 12h. 793ch.) + 18d. 15h. 589ch.
= 4( 354d - 7h - 391ch. 354d. 8h. 876ch.)
A7
1 . A , . 1565 313
- - (Od. Ih. 48och.) = -
THE JEWISH CALENDAR 225
remains to substitute B + 3760 for H in the First Formula, which
then becomes
195-0440932 + -256 + 1-554218 a - "003177794 (B + 3760),
or
<II.) 183-0955877 + "256 + l'554218a - '003177794 B.
This is the Second Formula of Dr. Gauss for the New Moon of
Tishri.
These two formula are equivalent. They each give the computed
date for the New Moon of Tishri in the Jewish year H + 1, measured
in days reckoned from March 1, inclusive, of the corresponding Julian
year B, or H - 3760.
108. As the Feast of the Passover, Nisan 15, in the year H is 163
days earlier than Tishri 1 of the year H + 1, it is only necessary to
subtract this number of days from each of the two formulae, and we
have the computed date for Nisan 15 in the year H
<IIL) 32-0440932 + '25 b + T5542418a - '003177794H.
<IV.) 20-0955877 + "256 + l'5542418a - "003177794B.
It will be noticed that in each of the two formulae the first term
does not involve either H, B, a, or b, or any other variable. It is a
constant in each of the formulae.
With respect to the decimals : After substituting for H, B, a, and b
their values as determined by the given year in which the Julian
date of Nisan 15 is required, let M be the integral, and m the
decimal part of the sum of the terms.
M + m is obtained from whichever formula be employed ; and,
neglecting for the present the decimal part, m, the Julian date of
Tishri 1 will be the Mth day of March * as obtained from (I.) or (II.),
while that of Nisan 15 will be the Mth day of March as obtained from '
(III.) or (IV.), assuming that there be nothing in the rules of the
Jewish Calendar to cause a postponement from the computed day.
The important question of a possible postponement must now be
considered. The feriae 2, 4, and 6, Monday, Wednesday, and Friday,
-are forbidden for the Passover, and the feriae 1, 4, and 6, Sunday,
Wednesday, and Friday, are forbidden for Tishri 1.
The week-day for the Mth day of March can always be ascertained
* April 1, 2, 3, &c., are counted as March 32, 33, 34, *c.
16
226 THE JEM'ISH CALENDAR
by means of the Sunday Letter for the Christian year corresponding
to the given Jewish year, by the ordinary rules of the Julian Calendar.
This must first be done, and if a postponement from the Mth to the
next day be required, such postponement must be made.
There are, however, other rules besides ADU which may render
necessary a postponement of Tishri 1 from the computed day of New
Moon.
(1) Let n be the numerical value of the computed feria for Nisan 15
in the Jewish year H, counting Sunday as 1, Monday as 2, Tuesday
as 3, &c. In other words, let n be the numerical value of the week-day
for the Mth day of March as found by the formula.
Let t be the numerical value of the computed feria for Tishri 1 in
the following Jewish year H + 1.
Then ~ f n + 163 } f n + 2 t
~~\ 1 )r"l 7 )r'
because Tishri 1 in the year H + 1 is always 163 days later than
Nisan 15 in the year H.
The rule GaTRaD requires that if the computed time for the New
Moon of Tishri fall upon feria 3, Tuesday, so late as or later than
9h. 204ch. after 6 in the evening, that is, if it fall so late as or later
than 15h. 204ch. after Noon, and if also the year be Common, then
Tishri 1 has to be postponed to the next day, feria 4, Wednesday, and
thence, by ADU, to feria 5, Thursday.
Now, if it be found by the formula that t = 3, it is evident that n
must be 1, for- f ?l + 2 )
" 1 7 )V
.'. n = 1, or 8, or 15, &c.,
each of which numbers indicate feria 1.
If, therefore, n = 1, and the decimal part of the sum of the terms
in the formula, namely m, be equal to or greater than 15h. 204ch.,
that is to say, if m be equal to or greater than '6328703,* and if also-
* Let it be remembered that the formula measures the time elapsed from Noon.
1080
24
204
15-188
6328703
THE JEWISH CALENDAR 227
the year H + 1 be Common, then Nisan 15 of the year H, which is
found by the formula, must be postponed from the day found by the
formula to the next day, feria 2, Monday. This day is forbidden by
BaDU, and there must be a further postponement to feria 3, Tuesday.
(2) If Tishri 1 be found by the computation to fall upon feria 2,
Monday, so late as or later than 15h. 589ch. after 6 in the evening,
that is to say, so late as or later than 21h. 589ch. after Noon, and if
also the preceding year be Embolismic, then Tishri 1 is to be post-
poned to feria 3, Tuesday.
Now, if it be found by the formula that t = 2, it is evident that n
must be 7, for
t - 2 - | *L*. \
~\ 1 Ir'
..n = Q, or 7, or 14, &c.,
each of which values indicates feria 7.
If, therefore, n = 1, and the decimal part of the sum of the terms
in the formula be equal to or greater than 21h. 589ch., that is to say,
if m be equal to or greater than '897723765, and if also H be an
Embolismic year, then Nisan 15 must be postponed to the (M + l)th
day, which will be feria 1, or Sunday.
(3) There is one other rule of the Calendar, but it does not affect
the date given by the formula.
If the New Moon of Tishri, as computed, fall upon any day of the
week so late as or later than 18h. after 6 in the evening, that is to
say, so late as, or later than, Noon, then Tishri 1 is postponed to the
following day.
In this case n, or the feria of Nisan 15 in the preceding year H,
will also be a day later.
In the formula the reckoning of time is from Noon. It is made
from a point of departure six hours earlier than that of the Jewish
reckoning. But the rule regarding the eighteen hours has reference to
the Jewish reckoning. The value of M + m has in fact been augmented
by six hours, or "25 of a day.
No matter how great may be the sum of the decimals in the
formula, they can never by any possibility be greater than '9, and
when this sum is diminished by '25 in order to bring it back to the
Jewish Epoch, and so to bring it within the rule, it can never
possibly amount to '75 of a day, that is, to 18h. Therefore the
228
THE JEWISH CALENDAR
effect of this particular rule is entirely excluded when the formula is
employed ; .and it remains, so far as this rule is concerned, that the
Mth day of March will be the date of Nisan 15, the decimal being
neglected whether it be great or small.
In finding the dates of Xlsan 15 in the year H, or of Tishri 1 in the
year H + 1, by means of the formula, it will be seen that a, or
, which may be of any value from to 18, has to be
j- y / /*
multiplied by 1 '5542418; also, the multiplier both for H and for B is
003177794. The following Tables of Products will facilitate the
computation :
a
a x 1-5542418.
1
1-5542418
2
3-1084836
3
4-6627254
4
6-2169672
5
7-7712090
6
9-3254508
7
10-8796926
8
12-4339344
9
13-9881762
10
15-5424180
11
17-0966598
12
18-6509016
13
20-2051434
14
21-7593852
15
23-3136270
16
24-8678688
17
26-4221106
18
27-9763524
H or B. -003177794 x H or B.
1
003177794
2
006355588
3
009533382
4
012711176
5
015888970
6
019066764
7
022244558
8
025422352
9
028600146
11
034955734
12
038133528
13
041311322
14
044489116
15
047666910
16
050844704
17
054022498
18
057200292
19
060378086
109. Examples.
1. Find the Christian date corresponding to Nisan 15, A.M. 5578.
Here, H = 5578.
B = H - 3760 = 1818, for which the Julian Sunday Letter
is F, and the Gregorian is D.
The year is Embolismic, for 5578 = 298 x 19 + 16.
THE JEWISH CALENDAR 229
By Formula I.
(12H + 17) (66936 + 17)
-W\r=\- -lg--}r- 1(l -
i j\ =J 5578| =2>
(4Jr I 4 \r
The values of the terms in the formula are
The Constant = 32'0440932
a x 1-5542418 = 24 '8678688
b x -25 .. = 0'5
57-4119620
H x -003177794 = 17*7257349
39-6862271
The Julian date is therefore March 39, that is, April 8, a Monday,
for the Julian Sunday Letter is F. Feria 2 is forbidden for the
Passover, and the Festival is kept on feria 3, Tuesday, April 9.
The corresponding Gregorian date is April (9 + 12) = April 21,
A.D. 1818.
By Formula II.
a = J12B + 12) _ J 21828 \ = lfi
The Constant = 20'0955877
a x 1-5542418 = 24'8678688
b x -25 .. = 0-5
45-4634565
B x -003177794 . .. = 5'7772294
39-6862271
The same result as that given by Formula I. is obtained.
230 THE JEWISH CALENDAR
2. Find the Christian date of Nisan 15 in A.M. 5616.
H = 5616. B = H - 3760 = 1856.
f!2H + 17) (67409) , r
19 )>~IT9 \r~
The Constant = 32 "0440932
a x 1-5542418 = 24-8678688
b x -25 .. =
56-9119620
Hx -003177794. ..=17-8464911
39-0654709
March 39 = April 8 ; the Julian Sunday Letter for A.D. 1856 is
G. The day is therefore Sunday, and there is no postponement.
The corresponding Gregorian date is Sunday, April (8 + 12) =
April 20.
By Formula II.
(12B + 12) j 22284 \
~~\ 19 \r~ ( 19 Jr~
b- f?l =| 1856 l -0
~\4\r \~T\r~
The Constant = 20*0955877
a x 1-5542418 = 24 '86 78688
b x -25 .. =
44-9634565
B x -003177794 . .. = 5'8979856
39-0654709
The same result is obtained as that given by Formula I.
Many of the figures in Example 2 are identical with those in
Example 1, for, in both examples, a = 16, and b = 0. It has been
intentionally taken because it affords an opportunity of considering
THE JEWISH CALENDAR 231
the effect produced by the augmentation of the Constant, which is
increased by "25 of a day above the Jewish reckoning.
Suppose that the Constant had not been thus increased ; then, in
Example 1 the computed date would have been determined by
39-6862:271 - "25, or 39'4362271. This, being less than 39'75, would
not have been affected by the rule with respect to 18h. But March 39,
that is, April 8 Julian, April 20 Gregorian, being a Monday, the
Festival would still be postponed by BaDU to Tuesday, April 9 Julian,
April 21 Gregorian.
In Example 2 the computed date would have bean determined by
39-0654709 - '25, or 38'8154709. This is greater than 38'75, and
therefore the day would be postponed to March 39, that is, April 8
Julian, April 20 Gregorian. This is the very day which is found by
the formula. It is a Sunday in A.D. 1856, which is not a forbidden
day for the Passover.
Thus the Example is an illustration of the fact that the result
given by the formula is not affected by the rule respecting the 18h.
3. If the rules of the reformed Jewish Calendar were observed
in A.D. 622 upon which days in that year would the Passover and
Tishri 1 have occurred?
Let H be the Jewish year in which Nisan 15 of the Christian year
622 occurred.
H + 1 will be the Jewish year of which the Tishri 1 occurring in
A.D. 622 was the first day.
H = 622 + 3760 = 4382
(12H
19
(12H + 17) (52601) _ Q
~ ~-
The Constant ............... = 32*0440932
a x 1-5542418 ............ = 13'9881762
b x -25 .. = -50
46-5322694
Hx -003177794.. .. = 13-9250933
3-2-6071761
March 32 = April 1.
232 THE JE WISH CALEND. I K
The Sunday Letter for A.D. 622 is C. April 1 is, therefore, Thurs-
day, and there is no postponement.
Tishri 1, being the first day of A.M. 4383, or of H + 1, corresponds
to March (32 + 163) = March 195. There are 184 days from March 1
to August 31, both inclusive. The day required is Saturday, September
(195 - 184) = September 11.
4. The same result is obtained by the method described in Article
61, p. 115. The Jewish year which commenced in the Autumn of
A.D. 622 was A.M. (622 + 3761) = 4383.
The years elapsed before its commencement are 4382, or 230 com-
plete Cycles + 12 years.
200 Cycles =1387937 22 200
30 = 208120 16 570
First 12 years of next Cycle = 4370 12 724
1600499 3 414
This is the actual time elapsed, by Jewish Astronomical computa-
tion, from the commencement of the Era to the instant of the New
Moon of Tishri, A.M. 4383. The serial number of the day is, therefore,
1600500 ; and because this number = In + 6 the day was a Saturday,
for the Era commenced with a Monday.
To find the corresponding Christian date.
Days elapsed before the Christian Era commenced,
from October 7 to December 31, B.C. 3761... = 86
3760 Julian years =1373340
1373426
But the total number of days to Tishri 1, A.M. 4383, inclusive, is
1600500. Consequently there remain of the Christian Era
227024 days, or 621 Julian years + 254 days.
The Christian date required is, therefore, the 254th daj r of A.D. 622,
that is to say, September 11, which was a Saturday, for the Sunday
Letter is C.
THE JEWISH CALENDAR 233
Nisan 15 is 163 days earlier, or the (254 163) = 91st day
= Thursday, April 1.
The feria for Tishri 1 may, if it be considered necessary, be verified
by the addition of the Molad BeHaRD to the interval of time elapsed
before the occurrence of the New Moon of Tishri, 4888, and rejecting
In days from the sum.
1600499 3 414
BeHaKD . 2 5 204
1600501 8 618, or 7 8 618.
The day is Saturday.
110. Before leaving the subject it may be well to give the full
working for some year.
Find the Christian dates corresponding to Tishri 1 and Nisan 15 in
the Jewish year 5799.
1. 5799 = 19 x 305 + 4 ; it is therefore the fourth year of the
306th Cycle, or 305 complete Cycles + 3 years have elapsed.
BeHaBD =2 5 204
For 800 Cycles add 1 21 300
For 5 6 10 815
For the fourth year 7 15 181
Molad for A.M. 5799 =4 4 420
Feria 4 = Wednesday. Tishri 1 is postponed by ADU to Thursday.
2. In order to know how many days after the commencement
of the year Nisan 15 will occur, the length of the year must be ascer-
tained.
It is a Common year, for it is the fourth in a Cycle.
To the Molad of 5799, which is 4 4 420
add, for a Common year 4 8 876
Molad for 5880 1 13 216
Feria 1 is Sunday. Tishri 1 of 5880 is postponed, by ADU, to Mon-
day. Hence 5799, which commences with a Thursday, terminates
.234 THE JEWISH CALENDAR
with a Sunday, and. being a Common year, is of the form 350 + 4, or
354 days. It is a Regular Common year.
Nisan 15 is therefore the 192nd day of the year, that is to say, 191
days must be added to the date of Tishri 1 when that day is found ;
for in a Regular Common year the number of days in the months are
Tishri 30
Marheshwan 29
Kisle"w 30
Tebeth 29
Schebhat 30
Adhar 29
Nisan 15 15
192
3. To find the corresponding Christian dates ; first, by the method
of " time elapsed " ; second, by the formula of Gauss.
Time elapsed since the commencement of the Jewish Era to the
New Moon of Tishri, 5799.
a. h. ch.
300 Cycles =2081906 21 300
5 = 34698 10 815
Add for fourth year 1092 15 181
2117697 23 716
That is to say, 2117697 complete days, and 23h. 716ch. of the next day
have elapsed up to the time of New Moon of Tishri 5799. This New
Moon therefore occurs upon the day whose serial number is 2117698,
which is of the form In + 2, and the day is Tuesday, for the Era
commenced with a Monday and the In days terminate with a Sunday ;
the remaining two days are Monday and Tuesday.
On account of the 23h. 716ch. belonging to this Tuesday the
celebration of this New Moon, or Tishri 1, is postponed, by YacH, to
Wednesday, and thence, by ADU, to Thursday, the serial number of
which day will be 2117700.
The total number of Jewish days elapsed before the commence-
ment of the Christian Era is 1373426, so that there remain 744274 days
of that Era to be reckoned.
THE JE WISH CALENDAR 235
This number of days = 2037 Julian years + '260 days of A.D. 2038.
= September 17, A.D. 2038 Julian.
= September 30, ,, Gregorian.
The Sunday Letter for 2038, Gregorian, is C ; September 30 is, there-
fore, Thursday.
For Nisan 15 there are to be added to this date 191 days.
September 17 = day, number 260
191
451
Days in A.D. 2038 365
Day of the year 2039 ... 86
= March 27, Julian.
= April 9, Gregorian.
The Sunday Letter, Gregorian, for 2039 is B ; therefore April 9 is
Saturday.
The required dates are : for Tishri 1, September 30, 2038, Thurs-
day ; for Nisan 15, April 9, 2039, Saturday.
By Formula I. of Gauss
H = 5799. B = 5799 - 3760 = 2039 A.D.
(12a + 17) (69588 + 17) _ Q
~l9~~Jf~r "1ST "Jr."
(5799) _,,
t~T"fr =
The Constant = 32'0440932
a x 1-5542418 = 12-4339344
b x -25 .. = '75
45-2280276
H x -003177794 . .. = 18'4280274
26-8000001
= March 26
236 THE JE WISH CALENDAR
The Christian year is A.D. 2039. The Julian Sunday Letter is C.
March 26 is therefore Friday, and Nisan 15 will be on Saturday,
March 27, Julian, = April 9, Gregorian.
By Formula II.
B = 2039.
(12B
_
19
The Constant = 20'0955877
a x 1-5542418 = 12"4339344
6 x -25 .. = '75
33-2795221
B x -003177794 . .. = 6-4795220
26-8000001
The result is the same as by Formula I. Nisan 15 is postponed
from Friday, March 26, to Saturday, March 27, Julian = April 9,
Gregorian.
For the date of Tishri 1.
It has already been shown that Nisan 15 is the 192nd day of the
year ; therefore 191 days must be subtracted from the date of Nisan 15
to give the date of Tishri 1.
April 9 = January 99, A.D. 2039,
365
= January 464, A.D. 2038,
191
= January 273 = September 30, 2038
THE JEWISH CALENDAR 237
NOTE OX THE FORMULA 6 = "
Neither Dr. Gauss, nor any of his commentators, so far as I am
aware, afford any explanation of the method by which this formula
may be obtained.*
The problem is To find an expression, a function of one variable
n, which has the property of giving for the successive values n =
1, 2, 3, 4, &c., certain integral values fixed in advance, fractions
being neglected, corresponding to the successive values of n.
In seeking such an expression it is, in the first place, clear that,
because the first two years in the Cycle are Common, and the third
is not Common,
e must = 1, when n = 1,
and e must = 2, when n = either 2, or 3.
Again ; before the sixth year is reached, only one Embolismic
year, namely the third, occurs, therefore,
e must = 4 1, or 3, when n = 4,
and e must = 5 1, or 4, when n = either 5, or 6.
In the same way, there are two Embolismic years and five
Common years before the eighth year is reached, therefore,
e must = 7 2, or 5, when n = either 7, or 8.
Proceeding thus, and tabulating the results, we obtain the first and
second columns in the Table which follows.
Now, to find an expression, of which the integral part will give
these required fixed values to e, it is natural to assume for the first
term -j 1Q ;- because in every Cycle of nineteen years there are
twelve which are Common. The question then becomes, What
12 K + 17
' Reno Martin, p. 119, gives a Table for the successive values of - ; (he uses R
-!."
for the H in the formula) ; but he bsgins by assuming that is the correct value
I I /
for c, and only shows, by his Table, that this expression does satisfy the required conditions.
238 THE JE U'ISH CALENDAR
must be the second term? In other words, What increment, ./ .
may be made to the numerator, 12, in order that -
1 1 J )
may give the required known integral values to e, corresponding to
the successive values of n? We must ascertain what is the minimum,.
and what the maximum possible value that can be assigned to jc in
each case.
Thus: For the first year in a Cycle, when n = l, and e must
also = 1, it is necessary to make an increment to VLn of 7, at the
I j \
very least, in order that - Q ;- may = 1 ; for here n = l, and
I j.y )
12+7 is the minimum possible value of the numerator. If the
increment were only 6 we should have - ' Q = 0, whereas
i j.y )
it ought to = 1.
On the other hand, the increment may be increased by any number
greater than 6 up to 25, but the increment must not be more than 25.
/ 1 O.I I rp \
If it were 26, or 27, or 28, &c., -, 1Q j- would have for its numerator
{ iy )
38, or 39. or 40, &c., and this would give 2 for the value of e, whereas
it ought to be not more than 1.
So again, for year 10, that is, when n = 10, and 12;? = 120, the
( 12?i + x i
increment must be at least 13, in order that- - - may = 7, which
i. iy j
is the required value of e, because there are 7 Common years among
the first 10 of the Cycle.
On the other hand, the increment may be any number greater than
13, so long as the maximum does not exceed 31 ; for if the increment
(12 x 10 + 32) .
were 32 we should have \ 1Q , = 8, for the value ot e>
\ J.y i
whereas e must not be more than 7.
In this way the third and fourth columns of the Table are
obtained.
Now from the fifth column it appears that the lowest of all the
maxima increments that can be made is that for the eighth year.
This increment is 17. Also, from the fourth column it appears that
the highest of all the minima increments that can be made is that for
the sixteenth year, and this also is 17. In other words, the
THE JEWISH CALENDAR
*39
increment cannot be less than 17, and cannot be greater than 17 ;:
., -, f 12w + x \ I 12w + 17 )
therefore it must be 17 ; and we have -, - = -
\ -L t/ / _L <7 I
This gives the number of Common years which have occurred in ;i
Cycle when n years of that Cycle have elapsed ; by writing H for >/
we have ] - -yq 1 f or the number of Common years which have
occurred when H years of the Era have elapsed.
- f7H + 1
A similar formula, E
-, may be obtained in like manner
for the number of Embolismic years which have occurred when H
years of the Era have elapsed.
Years of the Cycle.
i =
No. of
Common
years in n.
e =
1271.
Increments that may be made
to 12 H.
Least.
Greatest.
1
1
12
7
25
2
2
24
10
32
3 Emb.
2
36
2
20
4
3
48
9
27
5
4
60
ir>
34
6 Emb.
4
72
4
22
7
5
84
11
29
8 Emb.
&
96
17
'.) 6
108
6
24
10
7
120
13
31
11 Emb.
7
132
1
19
12
8
144
8
26
13
9
156
15
33
14 Emb.
9
168 3
21
15
10
180
10
28
10
11
192
17
25
17 Emb.
11
204
5
23
18
12
216 12
30
19 Emb.
12
228
18
CHAPTEE IX
MEGILLATH TA'ANITH
111. The following account of the Megillath Ta'anith, or Scroll of
Fasting, is derived from a paper read by M. Moise Schwab at the
eleventh International Congress of Orientalists, held in Paris, 1897. It
was published in the following year among the Transactions of that
Society.*
Under the title Megillath Ta'anith there is given a list of com-
memorative days, or anniversaries to be observed, extending from the
commencement of the fourth century before the Christian Era to the
time of the Emperor Antoninus Pius, A.D. 138. The text itself has a
literary interest, for though not so old as the Bible itself, it is anterior
to the Talmudic compositions.
M. Joseph Derenbourg t points out a curious fact connected with
the title, for this short Chronicle, instead of giving a list of Fasts, does
actually enumerate the days which are celebrated as Festivals, or
semi-festivals, upon which it is forbidden to Fast. In this connection
Ewald says : t " The title of the work should be ' List of the Festivals' ;
but a late anonymous elucidator designated it ' Book of Fasts,' because
he appended to it of his own accord a list of the numerous Fast days
to which the Rabbis in the Middle Ages had given the force of law ;
besides, in the* Mishna, Ta'anith iv. 4 sqq., an enumeration of the
Festival days was really begun. The author of the little Festival
book is described by the interpreter at the close of his work as the
* Actes du onzierae congres International cles Orientalistes ; Quatrieme Section, 1897,
pp. 199-259.
t " Essai sur 1'histoire de la Palestine," p. 439.
I "History of Israel," vol. v., f.n. 3, p. 381.
240
THE JEWISH CALENDAR 241
' School of Eleazar, son of Haninah, son of Hezekiah, son of
Garon.' '
M. Schwab says : "Or rather, as is well expressed elsewhere, the
ancient Doctors, disciples of Schamma'i and of Hillel, wrote it in the
chamber of Eleazar when they went to visit him."
Ewald continues : " This very uncertain expression is to some
extent appropriate, for the work could not have been completed in its
ultimate form till the time of the Koman wars, for some of its festivals
are actually derived from them. But even this late and unhistorical
interpreter, who probably did not write till the time of Islam, had still
an obscure feeling that the book first arose in the Asmonean-Greek
age, and looks there for an explanation of everything which he could
not explain from the Old Testament."
It was at the house of the Eleazar here mentioned that meetings
were held, a short time before the destruction of the Temple, for the
purpose of discussing what measures could be taken to prevent any
intercourse with the heathen. The essential plan of this treatise may,
therefore, be referred to that period. Additions have certainly been
made to it in later times, for there are two days commemorative of
events which occurred after the destruction of Jerusalem and the end
of the Jewish state of independence Adhar 12, the Day of Trajan, and
Adhar 28, the revocation by Antoninus Pius of the decrees of Hadrian
against the Jews, A.D. 139 or 140.
There are but few MSS. of this Chronicle ; these are chiefly to be
found in the Bodleian Library.* Only a few editions of the text
have been printed.!
The Chronicle is composed of three distinct parts :
1. The original text.
2. The Scholia, or additions.
3. The Explanations.
The two last parts are sometimes blended together. They form that
which is hereafter called the Commentary. They are the parts that are
* M. Schwab gives the numbers of the MSS. in the Bodleian 641, 3; 867,2; 882;
902; and 2421, Wit.
Of these, 867, 2, and 902 are entire ; the rest are only fragments.
t The best edition is that of Hambourg, with notes by Jacob Israel Emden, 1757.
An edition was published by Ambroise Froben at Bale in 1580. The text, with a Latin
version, is given by I. Meyer, at the end of his " De Temporibus," Amsterdam, 1724. More
recently it has been printed in " Anecdota Oxoniensia," Semitic Series vol. i. part vi.,
pp. 3 to 26.
17
242 THE JE WISH CALENDAR
of more recent date than the original text ; the language in which they
are written is a mixture of Hebrew and Aramaic, like that of the
Talmud. The original text is in the Aramaic dialect.
At the end of the work a certain number of days are enumerated
upon which it is recommended to fast. This series appears to be a
still later addition ; it has no commentary attached. The language is
pure Hebrew.
The memorable days recorded in the Chronicle are thirty-five in
number. They are not given in chronological order, but follow the
order of the months, that is to say, they are given according to the order
of days as they stand in the Calendar.
With respect to the "Commentary and Historical Notices" here-
with the former is that given in the treatise itself as rendered by
M. Schwab ; the Historical Notices are derived partly from Schwab,
but chiefly from " The History of the Jews," by Graetz,* from
Josephus, and from the books of the Maccabees. The quotations from
Graetz are not literal transcripts from that author, but are, as a rule,
much abbreviated.
112. COMMEMORATIVE DAYS.
1. Nisan 1 to 8. The expenses of the daily sacrifices ought to be
defrayed by the Temple.
Mourning is forbidden.
2. Nisan 8 to 22. Restoration of the Feast of Weeks to the fiftieth
day.
Mourning is forbidden.
3. lyar 7. Inauguration of the wall of Jerusalem.
Mourning is forbidden.
4. lyar 14. Day for the sacrifice of the Paschal Lamb. [This is
the Second Passover, Numbers xi. 1.]
Mourning is forbidden.
5. lyar 23. The defenders of Acra have to leave Jerusalem.
(5. lyar 27. The crown taxes revoked for Judaea and Jerusalem.
7. Siwan 15, 16. The dwellers in Bethshean and the Plain are
exiled.
* The references are to the English translation by Miss Bella Lowy, Nutt., London,
1891.
243
8. Siwan 17. The fortress of Bethsura is taken.
9. Si wan 25. The [Eoman] tax-gatherers are withdrawn from
Judah and Jerusalem.
10. Tammuz 14. The Book of Decisions is abrogated.
Mourning is forbidden.
11. Abh 15. Day for the offering of wood to the priests.
Mourning is forbidden.
12. Abh 24. Keturn to the Law.
13. 'Elul 7. Inauguration of the wall of Jerusalem.
Mourning is forbidden.
14. 'Elul 17. The Romans retreat from Judaea and Jerusalem.
15. 'Elul 22. We proceed to kill the Apostates.
16. Tishri 3. The Divine Name removed from Deeds and Docu-
ments.
17. Marheshwan 23. The stones of the altar [which had been defiled],
are buried in the court of the Temple.
18. Marheshwan 25. Samaria was taken.
19. Marheshwan 27. Renewal of the offering of loaves of wheat-flour
on the altar.
20. Kislew 3. The stones of the heathen images removed from the
court of the Temple.
21. Kislew 7. A Festival day.
22. Kislew 21. Day of Mount Gerizim.
Mourning is forbidden.
23. Kislew 25. Commencement of the eight days of the Purification
of the Temple [Chanukka] .
Mourning is forbidden.
24. Tebeth 28. The Synhedrion re-established according to the
Law.
25. Schebhat 2. A Festival day.
Mourning is forbidden.
J'J. Schebhat 22. Counteraction of the work which the enemy had
ordered to be done in the Temple.
Mourning is forbidden.
244 THE JE WISH CALENDAR
27. Schebhat 28. King Antiochus was taken away from Jerusalem.
28. Adhar 8, 9. Days of rejoicing for rain.
29. Adhar 12. The Day of Trajan.
30. Adhar 13. The Day of Nicanor.
31. Adhar 14, 15. Days of Purim.
Mourning is forbidden.
32. Adhar 16. Kebuilding of the walls of Jerusalem is commenced.
Mourning is forbidden.
33. Adhar 17. Israel delivered, when the heathen rose against the
Doctors of the Law, in the Province of Seleucia and in
Beth-Zebedee.
34. Adhar 20. The people fasted to obtain rain, and the rain fell.
35. Adhar 28. The Jews receive the good news that they are no
longer to be prevented from following the ordinances of
their Law.
Mourning is forbidden.
Nevertheless, every one who had previously made a vow r to fast is
bound by his prayer.
These, then, are the thirty-five commemorative days for rejoicing,
to be observed as minor, or semi-festivals. They may be arranged
chonologically in six divisions, as follows :
Division A. In this division there is but one day, lyar 14. This alone
of the minor Festivals recalls any of the Mosaical ordinances.
Division B, contains three days : anniversaries instituted previous to
the time of the Hasmouaeans.
'Elul 7. Rebuilding the walls of Jerusalem by Nehemiah.
Adhar 14, 15. The Feast of Purim.
Abh 3. The Festival of the Wood-offering.
Division C, contains fifteen days, instituted as anniversaries in the
time of the Hasmonaeans. Some of these recall the victories over
the Syrians and Greeks ; others are in remembrance of happy
events which followed in consequence of those victories. All these
days are within the time of the Hasmonaean princes, Judas
Maccabaeus, Jonathan, Simon, and Johanan Hyrcanus.
THE JE WISH CALENDAR
245
Division D, contains ten days ; eight of these commemorate events
in the reign of Queen Salome Alexandra, B.C. 79-70 ; two refer to
the reigns of Aristobulus and Hyrcanus II.
Division E. Time of the Roman domination, four days ; previous to
the destruction of the Temple and to the end of the Jewish state
of independence.
Division F. Two days, instituted as anniversaries at a later period,
Adhar 12, and Adhar 28.
The following Index will facilitate reference from the list of Com-
memorative Days arranged in monthly order to the Historical Notices,
which are in chronological order.
The first column contains the numbers attached to the days in
the former list ; the second has the day of the month ; the third, the
division under which the day is placed ; and the fourth gives the
numbers of the days as arranged in the Historical Notices.
1
Nisan 1-8
D
XXIV.
20
KislSw 3
C
V.
2
8-22
D
XXV.
21
7
D
XXI.
3
lyar 7
C
XIX.
22
21
C
XIV.
4
14
A
I.
23
25
C
VI.
5
23
C
X.
24
Tebeth 28
D
XX.
6
27
C
XIII.
25
Schebhat 2
E
XXX.
7
Siwan 15, 16
C
XVI.
26
22
E
XXXI.
8
17
C
XI.
27
28
C
vn.
9
25
E
XXXII.
28
Adhar 8, 9
D
XXIX.
10
Tammuz 14
D
XXII.
29
12
F
xxxrv.
11
Abb. 15
B
IV.
30
13
C
VIII.
12
24
D
XXIII.
31
14, 15
B
III.
13
'Elul 7
B
II.
32
16
C
xvm.
14
17
E
XXXIII.
33
17
D
xxvu.
15
22
C
XII.
34
20
D
XXVIII.
16
Tishri 3
C
XVII.
35
28
F
XXXV.
17
Marheshwan 23
C
IX.
18
25
C
XV.
19
27
D
XXVI.
246 THE JE WISH CALENDAR
113. COMMENTABY AND HISTOEICAL NOTICES.
DIVISION A.
Mosaical Ordinance.
DAY I.
lyar 14. This refers to the secondary observance of the Passover
on the " fourteenth day of the second month," permitted to those who
had been prevented by any material cause from celebrating the Feast
on the fourteenth day of the first month. Numbers ix. 9-11, "And
the LORD spake unto Moses, saying, Speak unto the children of
Israel, saying, If any man of you, or of your posterity shall be
unclean by reason of a dead body, or be in a journey afar off, yet
he shall keep the Passover unto the LORD. The fourteenth day of
the second month at even they shall keep it, and eat it with unleavened
bread and bitter herbs."
DIVISION B.
Anterior to the time of the Hasmonceans.
DAY II.
'Elul 7. [Restoration of the walls of Jerusalem by Neheniiah. The
commentator adds, " The walls of Jerusalem had been thrown down
by the Syrians. When Israel again obtained supremacy they were
rebuilt, as it is said, ' the wall is finished.' '
Nehemiah vi. 15. " So the wall was finished in the twenty and
fifth day of the month 'Elul, in fifty and two days."
M. Schwab says with respect to this, that 'Elul 25 is definitely
fixed for the date, but without doubt the reconstruction of the wall
was well advanced by 'Elul 7.
DAY III.
Adhar 14 and 15. The Feast of Purim.
" After the death of Moses there was no prophet who had
prescribed to the Israelites a new commandment, with this exception
to observe the feast of Purim. There is only one distinction
THE JEWISH CALENDAR 247
between the feasts prescribed by Moses and this feast. The de-
liverance from Egypt was celebrated for example during seven days,
while the feast of Mordecai and Esther had only one day. If we
celebrate as a feast the escape from Egypt, where the lives of our
children alone were in peril, how much more reason is there for
us to be joyful on the anniversary of the day when the miracle was
wrought under Mordecai and Esther which delivered from danger men
and women, children and aged persons."
DAY IV.
Abh 15. The wood-offering. [Xylophoria.]
According to the Commentary, " this anniversary had for its origin
the return from the Babylonish Captivity. By order of the Doctors
of the Law the Israelites, when freed, brought wood for the burnt
sacrifices. The day was instituted as a commemorative festival
because the enemies of Palestine had in vain endeavoured to prevent
this from being done."
Nehemiah x. 34. "We cast lots among the priests, the Levites,
and the people for the wood-offering, to bring it into the house of our
God, after the houses of our fathers, at times appointed year by year,
to burn upon the altar of the LORD our God, as it is written in the
law."
Josephus, "Wars of the Jews," bk. ii. ch. xvii. . 6, speaks of this
day as a Festival in the time when Florus was governor. See post,
under 'Elul 17, Day xxxiii.
It appears that after the return from the Captivity the number
of Levites, part of whose duty it was to provide wood for the altar,
was so reduced that a regular supply could not be maintained. Kene
Martin * states that the accounts of these Festivals as given by Selden,
De Zach, and Le Boyer are not in accord, but he obtained from the
chief Kabbi the following information : " The Xylophoria were nine in
number, Ntsan 1, Tammuz 20, Abh 5, 7, 10, 15, 20, 'Elul 20, and
TSbeth 1. The privilege of providing wood for the Temple on the
appointed days was accorded to certain families, and the festival
celebrated on these occasions was for the family whose turn had
arrived."
* " Memoire sur le Calendrier Hebralque," p. 371.
248 THE JE WISH CALENDAR
DIVISION C.
In the time of the Hasmonccans.
DAY V.
Kislew 3. The Simot, or large stones of the heathen images, are
cast out of the Temple. B.C. 165.
The Greeks had erected statues and idols in the outer court, or
public precinct of the Temple. Twenty-two days before the re-
consecration of the Temple (which Josephus, " Antiq.," xii. vii. 6, says
took place on Kislew 25) the Hasmonaeans threw down these idols.
The account is given in 1 Maccabees iv. 42, 43, where we are told
that Judas Maccabaeus " chose priests of blameless conversation, such
as had pleasure in the law : who cleansed the sanctuary and bare out
the denied stones into an unclean place."
These were the large stones, Simot, either of the idols themselves
or upon which the images had been placed. The author of the Book
of Maccabees makes a distinction between these and the smaller
stones, Sorega, with which the altar was built. The latter were
not removed to an unclean place, but were buried in the court of
the Temple. See post, Marheshwan 23, Day ix.
With respect to the defilement of the Temple, Graetz, vol. i.
ch. xxii. p. 470, gives the following history : " Antiochus Epiphanes
had issued a decree, which was sent forth to all the towns of Judaea,
commanding the people to renounce the laws of their God, and to
offer sacrifice only to the Greek gods. In order to strike an effectual
blow at Judaism he ordained that unclean animals, particularly swine,
should be used at the sacrifices. He forbade, under severe penalty,
the three religious rites which outwardly distinguished the Judaeans
from the heathen, namely, circumcision, the keeping of the Sabbath,
and the abstinence from unclean food. . . . The Temple was first
desecrated, and Antiochus sent a noble there to dedicate the Sanctuary
to Jupiter. A swine was sacrificed on the altar in the fore-court, and
its blood was sprinkled in the Holy of Holies on the stone which
Antiochus had imagined to be Moses' statue ; the flesh was cooked,
and the melted grease spilt over the leaves of the Holy Scriptures.
. . . The roll of the Law, which was found in the Temple, was not
only bespattered, but burnt, because, though it taught purity and
morality, Antiochus maintained that it inculcated hatred of mankind.
THE JE WISH CALENDAR 249
. . . The statue of Jupiter was placed on the altar, ' the abomination
of destruction,' to which sacrifices are now to be offered." This
occurred in B.C. 168, on Kislew 15, according to 1 Maccabees i. 54.
According to M. Derenbourg,* as quoted by M. Schwab, the words
Simot and Sirouga, or Sorega, are of uncertain signification. It can,
however, be gathered that they indicate two different objects in stone,
of which one commanded respect, while the other was cast aside
without hesitation.
Josephus gives the account of the actions of Antiochus in
" Antiquities," xii. v. 4, and of the cleansing of the Temple in xii. vii. 6.
DAY VI.
Kislew 25. Keconsecration of the Temple. B.C. 165.
2 Maccabees x. 5-8. " Upon the same day that the strangers
profaned the Temple, on the very same day it was cleansed again, even
the five and twentieth day of the same month, which is Casleu. And
they kept eight days with gladness, as in the feast of the tabernacles,
remembering that not long afore they had held the feast of the
tabernacles, when as they wandered in the mountains and dens like
beasts. . . . They ordained also by a common statute and decree,
That every year those days should be kept of the whole nation of
the Jews."
Josephus, ' Antiq.," xii. vii. 7, says that this Festival, Channitkka,
was called the Feast of Lights.
Graetz, vol. i. ch. xxiii. p. 488. " All the people from every town
of Juda3a took part in the festival, and the inhabitants of Jerusalem
lit bright lamps in front of their houses as a symbol of the Law,
called ' Light ' by the poets. The Hasrnonsean brothers and the other
members of the Great Council decided that in future the week
beginning on Kislew 25 should be held as a joyous festival, to com-
memorate the consecration of the Temple. Year after year the
members of the House of Israel were to be reminded of the victory
of a small body of men over a large army, and of the re-establishment
of the Sanctuary. This decree was conscientiously carried out. For
two thousand years these days have been celebrated as ' the days
of Consecration ' (Channukka), and lamps have been lighted in every
household in Israel. The days derived their name of ' Feast of
Lights ' from this custom."
* " Essai sur 1'histoire de la Palestine," p. 60.
250 THE JEWISH CALENDAR
M. Schwab says that this is the historical basis for the tradition
concerning a miraculous supply of pure oil. He says nothing more
about this tradition, but it is given by Dr. Bannister in his book,
" The Temples of the Hebrews," p. 391 : " When they were employed
in cleansing the Temple, after it had been profaned by the Greeks,
they found there only one small phial of oil, sealed up by the High
Priest, which would hardly suffice to keep in the lamps so much
as one night ; but God permitted that it should last several days, till
they had time to make more : in memory of which the Jews lighted up
several lamps in their synagogues and at the doors of their houses."
DAY VII.
Schebhat 28. Anniversary of the death of Antiochus Epiphanes.
B.C. 164.
Graetz, vol. i. ch. xxiii. p. 493. " Suddenly important news came
to Palestine concerning Antiochus Epiphanes. The progress of that
monarch through Parthia had not been signalised by any military
success ; nor had he been able to refill his treasury. Driven by want
of money he undertook an expedition to the city of Susa in Elymais,
to plunder the temple of the goddess Anaitis ; but the inhabitants
resisted the invader and forced him to retreat. He fell sick in the
Persian city of Tabae, and expired in frenzy."
This account is derived from 1 Maccabees vi. 1-16 ; another history
of his dishonour in Persia, his terrible disease, and his death, with
fuller details is recorded in 2 Maccabees ix.
Josephus, "Antiq.," xii. ix. 1, is somew r hat brief in his account.
Driven away from the siege of Susa in Elymais, " he fled as far as
Babylon, and lost a great many of his army. And when he was
grieving for this disappointment, some persons told him of the defeat
of his commanders whom he had left behind him to fight against
Judaea ; ... he was confounded, and by the anxiety he was in,
fell into a distemper, which, as it lasted a great while, and as his
pains increased upon him, so he at length perceived he should die
in a little time ; so he called his friends to him, and told them that
his distemper was severe upon him for the miseries he had brought
on the .Jewish nation, while he plundered their Temple and con-
demned their God; and when he had said this, he gave up the
ghost."
THE JEWISH CALENDAR 251
DAY VIII.
Adhar 13. Commemorative of the defeat and death of the Syrian
general Nicanor at the battle of Adarsa. B.C. 160.
This day is mentioned as one to be observed in both the Books
of the Maccabees ; I. vii. 49, " Moreover, they ordained to keep yearly
this day, being the thirteenth of Adhar; " and, II. xv. 36, "And they
ordered all with a common decree in no case to let that day pass-
without solemnity, but to celebrate the thirteenth day of the twelfth
month, which in the Syrian tongue is called Adhar."
Demetrius, surnamed Soter, son of Seleucus Philopator, had been
sent when a child to Eome, as a hostage, by his father. He remained
there during the reign of Antiochus Epiphanes ; but after the death
of that king he demanded his liberty. This was refused by the Senate,
and he fled secretly from Rome, accompanied by his friend Nicanor.
He went to Syria, where he was well received. The young king
Antiochus Eupator, son of Epiphanes, was put to death by his own
guards ; and Demetrius obtained from the Eomans the recognition of
himself as king. Shortly afterwards he sent Nicanor against Judas
Maccabseus, and " on the thirteenth day of the month Adhar the hosts
joined battle, but Nicanor's host was discomfited, and he himself was
first slain in the battle " (1 Maccabees vii. 43).
Graetz, vol. i. ch. xxiii. p. 501. Nicanor marched out from
Jerusalem at the head of an immense army, pitching his camp at
Bethoron, whilst Judas, surrounded by 3,000 of his bravest followers,
took up his post at Adarsa. Judaean valour was once more triumphant
over the superior numbers of the Syrians. Nicanor fell on the battle-
field, and his army fled in utter confusion. . . . The battle of Adarsa
was of so decisive a character that its anniversary was celebrated in
years to come under the name of the Day of Nicanor.
The head and one of the arms of Nicanor were cut off, and hung as
trophies upon the walls of Jerusalem. 2 Maccabees xv. 32, 35.
DAY IX.
Marheshwan 23. Restoration of a partition wall in the Temple
which had been cast down by the High Priest Alcimus.
With respect to this day the text says, " They buried the Sorega in
the court of the Temple in order to hide them " : it is so rendered by
M. Derenbourg, p. 61.
252 THE JEWISH CALENDAR
M. Schwab states that the Commentator has not understood the
subject upon which he was engaged, and has confused this date with
that of Nisan 1 (? Kislew 3). The heathen, says the Commentator,
had erected in the court a construction for which they had used some
of the stones of the sacred edifice (a laquelle ils avaient aussi employe
de bonnes pier res). It was decided that these stones should be
allowed to remain until the arrival of the prophet Elias, in order that
he might decide which of them were pure, and which were impure.
Accordingly M. Derenbourg renders the original text as above. In
support of this he adds the following argument : "It is sufficient to
compare the passages in the Chronicle with those in the First Book of
Maccabees, in order to recognise the fact that the Sorega must have
been a part of the altar of burnt offerings which had been defiled, or a
collection of stones erected above the altar upon which the heathen
had offered sacrifice. There was an uncertainty about these stones :
some of them might have been holy originally, some might have
formed a part of the material brought from outside, and erected upon
the altar. The decision which was reached is described alike in the
First Book of Maccabees, and in the Megillath Ta'anith. Moreover,
there is an indication in the Mishna (Tr. Middoth, i. 6), that the
Hasmonaeans buried the stones of the altar which the Greek kings had
defiled."
M. Schwab says that this explanation is too plausible to be refused
admission. Nevertheless, he describes this day as. commemorative of
the restoration of the wall which Alcimus pulled down, or proposed to
pull down. This wall consisted of a wooden partition between the
courts of the Gentiles and of the women. It was called Soreg because
made of laths superimposed in the way of grill- work. In 1 Maccabees
ix. 54 it is called " the wall of the inner hall of the Sanctuary," TO
Tti\oq rfig uAjc TMV aytuv rJjc lawrtpag, and is said to have been the
Work of the prophets, ipya TMV Trpo^rjrwv.
Josephus, "Antiq.," xii. x. 6. "As the High Priest Alcimus was
resolving to pull down the wall of the Sanctuary, which had been
there of old time, and had been built by the holy prophets, he was
smitten suddenly by God and fell down . . . and undergoing torments
for many days he at length died."
Alcimus was the Greek name of Jakim, a priest who was nephew
to Jose one of the teachers of the Law. He was made High Priest by
Demetrius, and was devoted to the interests of. the Syrian court. It
THE JEWISH CALENDAR 253.
was through his accusations against the Hasmonaeans that Nicanor
was sent against them. When Judas Maccabaeus fell at the battle of
Eleasa, B.C. 160, Alcimus obtained full possession of the Temple and
the Holy City.
With respect to the particular act in question Graetz says, i. xxiii.
p. 509, " The offence with which he was reproached appears, on closer
examination, hardly to have been a sin aimed against the religion of
the Judaeans. It appears that between the inner and outer courts of
the Temple was a kind of screen, named, on account of its fragility,
' Soreg.' This screen, the work of the prophets, as it was called, was
used as a boundary, which no heathen might pass to penetrate into
the Temple. But Alcimus gave orders for the destruction of this
partition,, probably with the intention of admitting the heathen within
the sacred precincts. The pious Judaeans were justly incensed, and
when Alcimus was seized, directly after this command, with paralysis
of speech and of body, from which he never recovered, they attributed
his fatal illness to Heaven's wrath."
DAY X.
lyar 23. Capture of the Fortress Acra, and expulsion of the
Syrians. B.C. 142.
In the text we read, " The sons of Acra retire from Jerusalem."
The expression " Sons" for Defenders occurs also in 1 Maccabees iv. 2,
where the English, version has, " And the men of the fortress were his
guides " ; the Greek is " KOI ol vioi TJJC aicpac; i]aav awrtjJ bSriyoi."
The Acra, or Acropolis, was a fortress on the north-west of the
Temple which had been erected by the Syrians, and was held by a
strong garrison: but Simon, the High Priest, " took the citadel of
Jerusalem by siege, and cast it down to the ground, that it might not
be any more a place of refuge to their enemies when they took it, to
do them a mischief, as it had been till now." Josephus, "Antiq.,"
xiii. vi. 7.
The casting of the citadel to the ground is not mentioned in
1 Maccabees xiii. 49-52, and is apparently an erroneous statement,
founded however on circumstances which are narrated by Graetz,
i. ch. xxiv. p. 543, " The newly recovered Acra underwent various
changes at the hands of the Hasmonaeans. The wrath of the people
had been too much excited against this fortress to allow of its standing
intact ... it overtopped the Temple-capped Mount itself, and thin
254 THE JEWISH CALENDAR
was not to be. According to the prophecies of Isaiah, in the last days
the Mount, on which the Temple stood should rise above all other
mountains, and be higher than all other heights. This was literally
explained to mean that no mount or building should soar above the
Temple, and Simon, if even unconvinced himself, was obliged to bow
to that belief. ... In dealing with it a middle course was hit upon.
The towers and bastions were taken down ; the walls, courts, and
halls were left standing, but the hated name of Acra was no longer
used, but changed for that of Birah. In this transformed edifice the
Jewish soldiers were quartered, and there they kept their weapons.
Simon himself dwelt in the Birah in the midst of his soldiers."
M. Schwab says that the expression " Sons of Acra " has given
rise to an etymological error. The Commentator has substituted
41 Karaites" for the original word Acra. This is a serious anachronism.
The Karaites were the followers of Anan, who was recognised as the
legitimate " prince of the captivity " by many Jews about the year 765
of the Christian Era.*
Dr. Bannister has followed the Commentator, and fallen into this
error ; " Temples of the Hebrews," p. 394. In speaking of lyar 23, he
says, " A feast for the expulsion of the Karaites out of Jerusalem, by
the Maccabees; according to the Calendar of Sigonius." In describing
the Jewish sects, he says of the Karaites, p. 377, " This sect was an
offshoot from the Zadikim " [i.e., "the righteous," who adhered to
the written Law of Moses strictly, and who came into existence after
the return from Babylon], "but the precise time of its origin is
unknown."
DAY XI.
Siwan 17. Fortress of Bethsur taken. B.C. 142.
This was one of the fortresses taken by Simon from the Syrians
and Hellenistic apostates. Its capture is mentioned only incidentally
in 1 Maccabees xiv. 33, where it is said that Simon "fortified the
cities of Judaea, together with Bethsura that lieth upon the borders of
Judaea, where the armour of the enemies had been before." At the
same time he took Gazara and Joppa.
* Schaff-Herzog, "Religious Encyclopaedia," vol. ii. p. 1225. Graetz, vol. iii. ch. v.
p. 136 of the English edition. Vol. v" p. 174 of the 2nd German edition. Al-Biruni, p. 68,
who, however, gives the date more than one hundred years too late, making it 110 years
(about) before he wrote his book in A.D. 1000.
THE JEWISH CALENDAR 255
DAY XII.
'Elul 22. Extermination of the renegades, or Hellenistic apostates.
The Commentator says that so Jong as they remained under the
rule of the heathen [the Syrians] , the Jews took no action against
these impious persons ; but when they attained their freedom they
warned the unbelievers, and allowed them three days for reflection and
repentance. As no account was taken of this warning, the people
rose up and exterminated them.
An indication in 1 Maccabees xiii. 50 seems to contradict this, for
it is there narrated that " they of the tower in Jerusalem being in
great distress for want of victuals, cried to Simon beseeching him to
be at one with them : which thing he granted them." M. Schwab
assumes that Simon granted to these people a free passage; but points
out that from 1 Maccabees xiv. 14, we may conclude that at least a
part of them were annihilated, " Every contemner of the law, and
wicked person he took away."
Graetz, i. xxiv. p. 543, says, "It is related that 'Elul 22 was set
apart among the days of victory, because it saw the death of those
idolaters who had allowed the respite of three days to elapse without
returning to their faith."
DAY XIII.
lyar 27. Cessation of the crown taxes collected for the Syrians.
B.C. 142.
1 Maccabees xiii. 36, 39-41. " King Demetrius unto Simon the
High Priest and friend of kings, as also unto the elders and nation of
the Jews, sendeth greeting : ... As for any oversight or fault com-
mitted unto this day, we forgive it, and the crown tax also, which ye
owe us : and if there were any other tribute paid in Jerusalem, it shall
no more be paid. . . . Thus the yoke of the heathen was taken away
from Israel in the hundred and seventieth year."
Graetz, i. ch. xxiv. p. 541. "The people looked upon these conces-
sions of Demetrius as the inauguration of their independence, and
from that epoch the customary manner of counting time according to
the years of the reigning King of Syria was discontinued. Thus, in all
public documents in the year 142 B.C. we read, ' In the first year of
the High Priest Commander of the army, and Prince of the nation,
Simon.'"
256 THE JE WISH CALENDAR
So, also, 1 Maccabees xiv. 42. "Then the people of Israel began
to write in their instruments and contracts, ' In the first year of Simon
the High Priest, the governor and leader of the Jews."
DAY XIV.
Kislew 21. Destruction of the Samaritan Temple on Mount
Gerizim. B.C. (circa) 120.
The Samaritan Temple was built in the tune of Alexander the
Great (Josephus, "Antiq.," xiii. iii. 4). This would be after the march
of Alexander into Palestine in B.C. 332. Graetz, i. ch. xx. p. 402,
assigns an earlier date, " Thus on the summit of the fruitful Mount
Gerizim, at the foot of Shechem, in the very heart of the land of
Palestine, Sanballat built his temple, probably after the death of
Artaxerxes (420).
About the year 120 B.C. John Hyrcanus, the fourth of the Has-
nionaean princes, conquered the Samaritans and utterly demolished
their Temple. Graetz, ii. ch. i. 8, says, " The anniversary of the
destruction of this temple was to be kept with great rejoicing, as the
commemoration of a peculiarly happy event, and no fasting or mourn-
ing was ever to mar the brightness of the festival. From this time
forth, the glory of the Samaritans waned."
DAY XV.
Marheshwan 25. Destruction of Samaria, B.C. 109. Samaria
capitulated to Hyrcanus and was given up to him after he had besieged
it for a whole year. He caused it to be entirely destroyed, and the
ground on which it stood to be intersected by ditches and canals so
that not a trace of it should remain. Josephus, "Antiq.," xiii. x. 3.
Graetz, ii. ch. i. p. 11.
The day of its surrender was added to the days of thanksgiving.
DAY XVI.
Siwan 15, 16. Recovery of the city of Bethshean (Scy thopolis) ,.
and of the valley of Jezreel. B.C. 109.
The Syrian king, Antiochus Cyzicenus, manifested a fierce hatred
against Hyrcanus. His generals invaded Judaea, took several
fortresses near the sea-coast, and placed a garrison in Joppa.
Hyrcanus sent five ambassadors to Rome to complain to the Senate,
THE JEWISH CALENDAR 257
and a decree was promulgated forbidding Antiochus to molest the
Judaeans, and commanding him to restore the fortresses and territories
he had seized. He called to his help the co-regent of Egypt,
Ptolemy VIII., called Lathurus, who sent auxiliary troops. These
were placed under the command of two generals, Callimandrus and
Epicrates ; the first lost his life in battle : the second yielded to
bribery, and delivered into the hands of the two sons of Hyrcanus the
town of Bethshean, with all its environs, and other places in the plain
of Jezreel, extending as far as Mount Carmel that is, the whole
valley of Jezreel. Schwab, p. 227. Graetz, ii. i. p. 10.
The anniversaries of the recovery of Bethshean and of the Plain,
and their incorporation in the territory of Judaea, were added to the
days of Victory.
DAY XVII.
Tishri 3. The mention of the Divine Name is suppressed on
official documents.
The Commentator. says, "After their victories the Hasmonaeans
adopted the custom of placing the Divine Name* on their documents
and contracts ; as for an example of their method of writing ' in
such a year of the High Priest Jochanan, who served the Supreme
Being.' The Doctors of the Law disapproved of this practice, for they
said that many a memorandum of indebtedness might be torn up after-
payment had been made, and the pieces be cast upon the ground.
To avoid the risk of this profanation the usage was suppressed, and
the day upon which this was done was observed as a Festival."
M. Schwab considers that this gloss is badly founded. He says :
" It is inadmissible to suppose that they would think it necessary to
glorify a rule of so little importance, made to provide against an
exceptional mischance." But surely the strict Jews would not consider
this a matter of little importance. A piece of parchment, or other
material, with the sacred name written upon it might, if cast upon the
ground, be trodden upon. This would be profanation, and would be a
thing to be avoided. Schwab, however, gives the following as a more
probable reason for the observance of this anniversary : Under the
rule of Simon the enforced use of the Era of the Seleucidae was
suppressed. This Era, called by the Jews the Era of. Contracts,
because used for all deeds and articles of agreement, was imposed on
* The Tetragrammaton, or Tetragram JHWH.
18
258 THE JE U'lSH CALENDAR
them by the Syrians. It was odious to them ; and their rejoicing at
its suppression is explained. He says that Ewald wrongly supposes
that in spite of the introduction of a method of computing according
to the regnal years of the Hasmonaean princes,* the Era of the
Seleucidae was maintained by the Jews in their ordinary life up to the
Middle Ages. This, he says, is incorrect, for neither during the
existence of the Temple at Jerusalem, nor under the Roman rule, did
the Jews of Palestine employ this Era. On the contrary, its employ-
ment annulled any act of divorce which bore such a date ; and the
use of the Era can only be attributed to the Babylonian Jews, the
Middle Ages offering a few scattered examples. He refers to Tr.
Guittin, f. 80a, and the Seder 'olam rabba, towards its end.
DAYS XVIII. AND XIX.
Adhar 16 and lyar 7. Restoration of the walls of Jerusalem.
The repair of the walls in the time of the Maccabees was com-
menced on Adhar 16, and completed on lyar 7. It is not known
under which of the Hasmonaean princes these days were appointed as
commemorative, for the restoration occupied the whole period of
Judas, Jonathan, Simon, and Hyrcanus.
The Commentator has referred this restoration erroneously to that
which was done in the time of Nehemiah.
DIVISION D.
After the independence of Judaea had been assured there com-
menced a long series of disputes between the two sects of the
Pharisees and the Sadducees. This was kept up until after the death
of Alexander Jannaeus, in B.C. 79. Graetz says that the bitter
rivalry of the two kingdoms of Judah and Israel, in the days of
Rehoboam and Jeroboam, was repeated in the history of the strife
between the Pharisees and Sadducees.
Under the reign of Queen Salome Alexandra, B.C. 79-70, who was
devoted to the Pharisees, the chief of that sect obtained the ascendancy,
and the Pharisees celebrated all the days upon which they had been
especially successful against their adversaries.
* See above, Day XIII., lyar 27. Ewald's observation is in vol. v. p. 335, f.n. 1.
THE JEWISH CALENDAR 259
DAY XX.
Tebeth 28. Reorganisation of the Synhedrion in conformity with
the Law.
In order that the question herein involved may be understood it
will be necessary to give some historical details.
The unfriendly relations between the Pharisees and the Sadducees
-did not exist, to any extent, in the time of Hyrcanus. He made
use of both parties according to their capabilities ; the Sadducees
:as soldiers and diplomatists ; the Pharisees as teachers of the Law,
judges, and functionaries in civil affairs. The former honoured
Hyrcanus as the head of the state, the latter as the pious High
Priest. In point of fact Hyrcanus was personally in favour of the
Pharisees, but as Prince he could not quarrel with the Sadducees,
whose leader, Jonathan, was his devoted friend. Until he was over-
taken by old age Hyrcanus managed to solve the difficult problem
of keeping in a state of amity two parties who were always on the
verge of quarrelling ; but in the last years of his life he went quite over
to the Sadducees. He had been bitterly offended by a certain Eleazar
ben Poira, who had stated that his mother had been taken prisoner by
the Syrians, and that it was not fitting for the son of a prisoner to be
a priest much less a High Priest. Hyrcanus then deposed the
Pharisees from the various important posts that they had filled ; and
the offices belonging to the Temple, to the courts of law, and to the
High Council were given to the followers of the Sadducees.
Hyrcanus died in B.C. 106, a short time only after these events.
He had proclaimed his wife to be Queen, and his eldest son Judah,
better known by his Greek name Aristobulus, to be High Priest.
Aristobulus supplanted his mother on the throne, and put her in prison,
together with three of his four brothers. He died after a reign of one
year, in B.C. 105.
He was succeeded by his brother Alexander Jannseus, the third son
of Hyrcanus. He reigned for twenty-seven years. During his reign
the Pharisees were again allowed to appear at Court. Simon ben
Shetach was constantly in the king's presence. He was the brother
of Salome Alexandra, the wife of Jannaeus, who was a warm partisan
of the Pharisees, among whom her brother was a chief leader.
Ever since the secession of Hyrcanus from Pharisaism the Great
Council had been composed entirely of Sadducees, but Jannaeus was
disposed to bring about some kind of equality between the two
260 THE JEWISH CALENDAR
parties by dividing between them the offices of state. The Pharisees
positively refused to act with their opponents. Simon ben Shetach
alone allowed himself to be elected as a member of the Council.
After a time, from causes for which various reasons have been
suggested, Jannaeus became an inveterate opponent of Pharisaic
teaching, and made his views public in a most insulting manner. The
wrath of the congregation assembled in the outer court of the Temple
was stirred up. Jannaeus called in the help of his foreign mercenaries,
and six thousand of the Judaeans were slaughtered within the pre-
cincts of the Temple. On another occasion he caused eight hundred
Pharisees to be crucified in one day. Eight thousand of those who
were left in Jerusalem fled from Judaea to Syria and to Egypt.
Alexander Jannaeus died from fever, B.C. 79, during his siege of
one of the trans-Jordanic fortresses. On his deathbed he repented
of his cruel persecution of the Pharisees, and gave various directions
respecting them to his wife, Salome Alexandra, who succeeded him a&
Queen. She was a woman of gentle nature, and of sincere piety;
she was still devoted to the Pharisees, and entrusted them with the
management of affairs without persecuting the opposing party. Th&
chief post in the Great Council was given up to them. It was offered
in the first place to her brother, Simon ben Shetach, who, however,,
waived his own claim in favour of Judah ben Tabba'i, then in Egypt.
The latter, on his return home, undertook, with the help of Simon,
the reorganisation of the Council, and the re-establishment of
religious observances. These two celebrated reformers have been
called " Rebuilders of the Law," " Restorers of the glory of the crown
(of the Law)." Many details which had been partly forgotten, partly
neglected, were once more introduced into daily life. Graetz, ii. ii.
p. 35-49. Josephus, "Antiq.," xiii. ch. x. p. 5, &c.
The Commentator says that the Sadducaean members of the
Council were gradually all deprived of their seats, and Pharisees
were substituted in their place.
The day upon which this substitution was rendered complete,
Tebeth 28, was instituted by the Pharisees as an anniversary Festival.
DAY XXI.
Kislew 7. A Festival day.
The reason for this day being observed as an anniversary is not
assigned in the text.
THE JEWISH CALENDAR 261
The Commentator says that it is the anniversary of the death of
Herod ; but Herod died early in the spring, and it is more probable,
in the opinion of M. Schwab, that it commemorates the death of
Alexander Jannaeus, who had so cruelly persecuted the Pharisees.
Graetz, ii. ch. ii. p. 47, only says that the Pharisees celebrated
the anniversary of his death with rejoicing, but gives neither the
month nor the day of the month. It was in the year B.C. 79.*
Cassel thinks that Kislew 7 may be the commemoration of the
death of Antiochus Eupator, in B.C. 162. He was son and successor
of Epiphanes, and quite as much hated as his father.
Dr. Bannister, p. 391, adopts the error of the Commentator,
although at p. 259 he gives correctly the month Kislew as corre-
sponding to November-December, when most certainly Herod did
not die.
DAY XXII.
Tammuz 14. Suppression of the penal code of the Sadducees.
Graetz, ii. ch. i. p. 22, 23. In the many points of dispute between
the Pharisees and the Sadducees the latter invariably followed the
exact letter of the Law, which resulted in their occasionally enforcing
stricter rules than the Pharisees. For example, the Sadducees main-
tained that the punishment ordered by the Pentateuch for the infliction
of any bodily injury " an eye for an eye, a tooth for a tooth "-
should be literally interpreted and followed out. They obtained in
consequence the reputation of being cruel administrators of justice,
whilst the Pharisees, appealing to traditional interpretations of the
Scriptures, allowed mercy to preponderate, and only required a
pecuniary compensation from the offender.
The Commentator says that the Sadducees had their own code for
the punishment of crime, outside of or beyond the penal prescriptions
of the Mosaical Law. The Pharisees, when they obtained supremacy
[in the Council] rejected this particular code, for the simple reason
that it said, " Traditional law ought not be put in the place of
Scripture."
M. Schwab thinks that, in addition to this reason, the Pharisees
might have wished to repress the great severity shown by the
Sadducees. It is known from Josephus, " Antiq.," xiii. x. 6, that they
* Ewald, v. p. 393, gives this year for the accession of his widow, Queen Salome.
262 THE JEWISH CALENDAR
acted with extreme rigour in criminal process, while the Pharisees
allowed much room for indulgence.
It amounts to this : The Sadducees rejected all traditional laws,
and traditional interpretations of the written Law. They held that
a strict adhesion to the literal words of the Law, as given in Holy
Scripture, was to be maintained. The Pharisees, on the contrary,
adhered to the traditions of the ancients, which they permitted in
some cases to override the written Law, thus making the latter to be
of none effect. They compared the written word to water; the
traditional explanation of it to the wine which is mingled with water.
Gf. S. Matthew xv. 6, " Ye make void the Law (TJJV ivroXriv) of God
through your tradition " ; and S. Mark vii. 10, " Full well do ye reject
the commandment of God that ye may keep your tradition."
DAY XXIII.
Abh 24. Return to the Law.
In other words, submission of the Sadducees, and introduction of
the right of heritage according to the rules of the Pharisees.
A law had been introduced by the Sadducees that daughters as well
as sons should inherit the estates of their parents. This law was
abolished by the Pharisees.
From Numbers xxvii. 1-11 it would appear that no law had been
previously given concerning the right of females to inherit in default
of male issue. At verse 8 we read how the LORD spake unto Moses
saying, " Thou shalt speak unto the children of Israel saying, If a
man die, and have no son, then ye shall cause his inheritance to pass
unto his daughter." This seems to imply that if a man died and left
sons and daughters the inheritance would pass to the former only.
If that were the case, this was one of the Levitical injunctions to
which the Sadducees paid little attention. It did not stand alone in
this respect : Graetz, ii. i. 23, says they neglected " the injunction to
carefully avoid the touch of any person or thing considered unclean,
and ridiculed their rivals when the latter purified the vessels of the
Temple after they had been subject to any contact of the sort."
DAY XXIV.
Nisan 1-8. Commemorative of the Decision of the Pharisees that
the expense of the daily sacrifice ought to be provided out of the
treasury of the Temple.
THE JEWISH CALENDAR 263
Graetz, ii. ii. p. 52. When the Pharisees under Queen Salome
Alexandra had obtained supremacy the Synhedrion introduced a
measure which was diametrically opposed to the views of their oppo-
nents. The Sadducees had declared that the daily offerings, and in
fact the requirements of the Temple, should not be drawn from a
national revenue, but from individual voluntary contributions ; but
the Council decreed that every Israelite from the age of twenty-
proselytes and freed slaves included should contribute half a shekel
yearly to the maintenance, or treasure-house of the Temple. In this
way the daily sacrifices acquired a truly national character, as the
whole nation contributed towards them. Three collections were
instituted during the year : in Judaea at the beginning of spring ; in
Egypt and Syria at the Feast of Weeks ; and in Babylonia, Media, and
Asia Minor at the Feast of Tabernacles.
DAY XXV.
Nisan 8-22. Recalls the ordinance of the Pharisees that the
Feast of Weeks Pentecost should be celebrated on any day of the
week, and not be restricted upon the first day of the week, " the
morrow of the Sabbath."
The importance of this victory gained by the Pharisees over their
opponents consisted in the principle that tradition is superior to the
actual written words of Scripture.
The direction in Leviticus xxiii. 16 is that the Feast should be on
the fiftieth day counted from " the morrow after the Sabbath " of the
Passover. M. Schwab says, " It must be believed that for a certain
time, under the Sadducees, the Feast of Pentecost had been celebrated
in conformity with their teaching, that is to say, on "the morrow after
the Sabbath."
The Commentator says that when the Pharisees came into power
they changed this day to the fiftieth, counted from the second day of
the Passover. In remembrance of their triumph they celebrated all
the fifteen days, from Nisan 8 to 23, during which the debates lasted.
It is further stated by the Commentator that the discussion on the
meaning of the Biblical expressions took place between E. Jochanan
ben Zaccai, R. Eliezer, R. Ismail, and R. Juda.
R. Jochanan ben Zaccai lived in the time of King Agrippa, some
fifty or sixty years after the commencement of the Christian Era. It
was he who, when in the stormy times of anarchy murders by the
264 THE JEWISH CALENDAR
Sicarii became so frequent, found it necessary to abrogate the sin-
offering for the shedding of innocent blood, because too many animals
would have had to be slaughtered (Graetz, ii. ix. p. 240). Hence,
M. Schwab observes, "What an anachronism! The Commentator
seems to have referred to the epoch when the Pharisees and Sadducees
were in dispute, the various interpretations put forth by Doctors and
Rabbis who lived, as is well known, two centuries later."
DAY XXVI.
Marheshwan 27. An anniversary commemorative of the decision of
the Pharisees that the loaves of fine flour, offered as first fruits, were
not to be consumed by the priests, but ought to be burnt upon the
altar.
The Commentary indicates that the contrary had been the practice
of the Sadducees the priests eat the bread.
This was another triumph of tradition over the Law, for the offering
is enjoined in Leviticus xxiii. 15-21, where, at verse 20, it is said of
the loaves, " they shall be holy to the LORD, for the priests."
DAY XXVII.
Adhar 17. The Doctors of the Law Pharisees being persecuted
were delivered.
M. Schwab says that it is impossible to ascertain from the expres-
sions employed with respect to this date whether the persecution to
which reference is made occurred under Alexander Jannaeus or under
some other king.
The Commentary thus explains the reason for this day being made
commemorative: "When Jannaeus persecuted the Doctors of the
Law they fled to Syria, and sojourned in the province of Seleucia."
Josephus, "Antiq,," xiii. ch. xiv. 2, attests the flight of eight
thousand supporters of the Pharisees, on the night after Jannaeus had
crucified eight hundred of them (see ante, Day xix. Tebeth 28).
M. Schwab says that this day ought not to be taken as com-
memorating only the escape of the Pharisees from the fury of Jannaeus
but also their deliverance from the heathen. The Commentator states
that the Doctors, in their first place of refuge, had been attacked, and
part of them fled for safety to Beth-Zebedee. He gives a further
detail : The fugitives, to avoid the danger, placed before their doors
THE JE WISH CALENDAR 265
horses fully harnessed as for a journey ; this was on the Sabbath day,
so that it would be made to appear that they had discarded all
religious ordinances ; then, favoured by the darkness of night, they
started and escaped ; or again, it may well have been the case that at
the time of the persecution a great inundation devastated the country.
DAY XXVIII.
Adhar 20. Miraculous rain after a long drought.
This was in the time of Aristobulus who succeeded his mother
Salome Alexandra.
Josephus, " Antiq.," xiv. ii. 1. " There was a man whose name
was Onias ; a righteous man he was, and beloved of God, who, in a
certain drought, had prayed to God to put an end to the intense heat,
and whose prayers God had heard, and sent them rain."
DAY XXIX.
Adhar 8 and 9. Days of rejoicing for rain.
There is a difficulty about this commemoration. The text does not
make any reference to some special occasion when the want of rain
had been felt ; it does not say, as might have been expected, that
prayers had been made, and the Divine succour afforded in response to
those prayers : it does not say why there were two days, but only that
they were days of rejoicing on account of rain.
M. Schwab, under Adhar 20, with which he thinks these days must
have had some close connection, refers to three years of extreme
drought and famine, which occurred after the death of Salome
Alexandra, when Onias prayed for rain. He thinks it probable that
in those years public prayers and fasting for rain were instituted, and
that Adhar 8 may have been the day so observed in the first of those
years, with Adhar 9 as the day observed in the second year. When,
at a later time, the rain fell, the fact that the prayers had been
answered may have been commemorated, and the two days of peni-
tence have been transformed into semi-festivals, not now to be
observed as days of fasting but as days of joy. In a footnote, p. 242,
he says, "It is apropos to this that the Commentator recalls the
circumstance of the Meghilla being in the order of the months, and
not in that of the years."
Josephus, in the passage from which a quotation was given in the
266 THE JEWISH CALENDAR
notice of the preceding day, xxviii., only mentions " a certain drought,"
without saying for how long a time it lasted.
DIVISION E.
In the time of the Roman Domination.
DAY XXX.
Schebhat 2. A Festival day.
As with Kislew 7, so with this day, the reason for its being
observed as an anniversary is not given in the text. M. Schwab
thinks that the Commentator is wrong in taking upon himself to assign
as he does the commemoration of the death of Herod to Kislew 7 ;
he considers it to be more probable that the rejoicing for that event
was upon this day Schebhat 2. He says that Herod, according to
the received Chronology, did not die in Kislew, but in Schebhat.
It is now almost universally acknowledged that the death of Herod
took place in the year B.C. 4, but the exact day of his death has never
been established. It can only be ascertained approximately from the
statement by Josephus, " Antiq.," xvii. vi. 4, that it was a few days after
the occurrence of an Eclipse of the Moon. An Eclipse actually did
occur on March 13, B.C. 4,* year 4710 of the Julian Period, and
M. Schwab says that Scaliger places this in the month Schebhat ("De
Emendatione Temp.," v. p. 463). That is the case; but M. Schwab
omits to add that Scaliger states the Eclipse to have occurred on the
fourteenth day of that month, in the year of Nabonassar 747 (coinciding
with August 24, B.C. 2 to August 22, B.C. 1), in the Jewish year 3760
(which commenced in the Autumn of B.C. 2, and terminated in the
Autumn of B.C. 1), in the Julian year 45, and in the year 4713 of the
Julian Period (both of which coincided with B.C. 1). Thus Scaliger
is very decisive about the year of Herod's death, namely, that it was
B.C. 1. But, Petavius, torn. ii. lib. xi. cap. iv. p. 164, very clearly
demonstrates that Scaliger is wrong about the year, and therefore it is
quite possible that he may be wrong also about the month.
In fact, it appears that both Schebhat 2 and Schebhat 14 are too
early for the date of Herod's death. According to the Table given by
* " L'Art tie Verifier les Dates," pt. i. torn. i. p. 246. Petavius, " De Doctrina Temporum,"
torn. ii. lib. xi. cap. iv. p. 164.
THE JEWISH CALENDAR : 267
Gumpach,* Nisan 1 was on March 25, in B.C. 1, and on March 29 in
B.C. 4, and as there are 59 days from Schebhat 1 to Nisan 1, Schebhat
14 would be February 7 in B.C. 1, and February 11 in B.C. 4, for we
have the following calculation :
B.C. 1, Nisan 1 = March 25 = January 84
Adhar 1 = January 84 29 = January 55
Schebhat 1 = January 55 30 = January 25
Schebhat 14 = January 25 + 13 = January 38 = February 7.
In B.C. 4, Schebhat 14 is four days later = February 11.
Now the Eclipse happened on March 13th, which is more than
" a few days " after either February 7 or February 11.
Schebhat 2 is yet further removed, by twelve days, from March 13.
I am not aware whether it has ever been suggested that Schebhat 2,
if it really has anything to do with the death of Herod, may com-
memorate, not the day of his death, but the time when he was struck
with mortal illness, of which an account is given by Josephus, "Antiq.,"
xvii. vi. 5. From Schebhat 2 to the Passover, Nisan 15, there is an
interval of 72 days which may possibly have been occupied as follows:
Illness of Herod before he ordered the execution of his
son Antipater ; during this time he went to Jericho, and
thence to the baths of Callirhoe. Josephus, "Antiq.," xvii.
vi. 5 ........................................................................ 21 days
He died five days after the execution of Antipater. Ib.
viii. 1, at Jericho. Ib. " Wars," i. xxxiii. 6 ..................... 5 ,,
Beading of his letter to the army, and of his will ; and
acclamation of Archelaus as king. Ib. viii. 2 .................. 7 ,,
Preparation for the funeral march from Jericho to Hero-
dium, which was accompanied by the " whole army in the
same manner as they used to go out to war." Ib. viii. 3 and
"Wars," i. xxxiii. 9 ...................................................... 7 ,,
March from Jericho to Herodium, 200 stadia, at a daily
r^te of 8 stadia. Ib. viii. 3 .......................................... 25 ,,
Mourning by Archelaus continued for seven days. Ib.
viii. 4 ........................................................................ 7
Uber den Alt Judischen Kalender," p. 361. Brussel, 1848.
268 THE JE WISH CALENDAR
And the next day, the Passover.
Graetz, ii. iv. p. 117, without suggesting the day, only says that
the nation joyfully celebrated the death of Herod as a semi-festival.
DAY XXXI.
Schebhat 22. Non-execution of the decree to place the statue of
the Emperor Cauis Caligula in the Temple, due to his death. A.D. 41.
The Chronicle says, " On Schebhat 22 the work ordered by the
Emperor to be carried on in the Temple was interrupted." This refers
to the madness of Caligula who desired to be adored as a divinity
throughout the Empire.
A full account is given by Graetz, ii. viii. p. 189 : Orders had
been sent from Rome that the imperial statues were to be erected not
only in the synagogues but in the Temple at Jerusalem. Petronius,
who was then Governor of Syria, was directed to enter Judaea with his
legions, and to turn the Sanctuary into a pagan temple. On the eve of
the Feast of Tabernacles a messenger brought the news to Jerusalem.
Petronius was at Acco, on the outskirts of Jerusalem, but as the rainy
season was at hand, and an obstinate resistance was expected, he
resolved to wait for the Spring before commencing operations.
Thousands of Judaeaiis hastened to appear before him, declaring that
they would rather suffer death than allow their Temple to be dese-
crated. Petronius sent a true statement of the case to the Emperor,
pacifying the people by telling them that nothing could be effected
before fresh edicts arrived from Rome. Before his letter had been
received by the Emperor, King Agrippa, who was then at Eome,
succeeded in obtaining a reversal of the edict, and letters were sent to
Petronius annulling the former decree. Meanwhile the letter from
Petronius was received by the Emperor. It detailed the difficulties
which would have to be encountered if any attempt were made to
execute the orders. More than this was not required to lash Caligula's
passionate nature into fury. A new order was given to proceed with
the introduction of the statues into the Temple ; but before it reached
Jerusalem the insane Caligula was killed by the praetor Chereas,
January 24, B.C. 41.
Tidings of this came to Jerusalem on Schebhat 22, and the day
was celebrated as one of great rejoicing.
THE JEWISH CALENDAR - 269
DAY XXXII.
Siwan 25. Cessation of payment of taxes to the Romans.
A.D. 66.
Josephus, "Wars," ii. xvi. 4, 5, recounts that the first act of open
rebellion against Rome consisted in the refusal to pay the tax. King
Agrippa reproached the people, and described this action as treason
towards Rome.
Graetz, ii. ch. ix. It was in A.D. 66. Gessius Florus had been
appointed procurator by Poppaea, the wife of Nero. By his shameless
partiality, avarice, and inhumanity he hastened the execution of a plan,,
to shake off the tyrannical yoke of Rome, which had long been cherished
by the Judaeans. Terrible acts of cruelty and massacre were perpe-
trated. On one day, lyar 16, more than three thousand six hundred
men perished, and at length things arrived at such a pitch that a com-
plete revolt broke out. The war of insurrection actually commenced
when the Roman troops, by direction of Florus, were about to attack
Fort Antonia and the Temple, with the design of carrying off the
treasures. The people broke down the colonnade which connected the
fortress with the Temple, and so frustrated the governor's hope.
Florus then quitted the city ; his courage forsook him before the
determined attitude of the people. But there were many among the
Judaeans who were in favour of peace : the followers of Hillel, who
abhorred war on principle ; the noble and wealthy, whose possessions
would be exposed to jeopardy, and who, though smarting under the
insolence of Florus, desired the continuance of the present state of
things under the imperial power of Rome.
Meanwhile the leaders of the revolutionary party has so far carried
their point that the payment of taxes to Rome was withheld. King
Agrippa,* who was in favour of peace, called the people together, and
in a long speech (preserved by Josephus, "Wars," ii. xvi. 4) urged every
possible argument against war. This made some impression at first.
A number of people cried out that they had no ill-will against Rome,
and only desired to be delivered from the yoke of Florus. Agrippa
then exhorted them to replace the broken columns of the colonnade
which they had thrown down, and to pay the taxes due to the Emperor.
Then he tried to persuade the people to obey Florus ; but this spoilt all.
* The same who said to S. Paul, " Almost thou persuadest me to be a Christian." Acts
of Apostles xxvi. - 2s.
27 o THE JEWISH CALENDAR
The revolutionary party again obtained the upper hand, and Agrippa
was obliged to fly from Jerusalem.
After his departure there was no further question of taxes. The
satisfaction at their abolition was universal, and the day upon which it
was finally resolved that they should not be paid was henceforth to be
kept as an anniversary of victory.
M. Schwab says it is possible to determine the date approximately.
It must have been between the departure of Florus, lyar 16 or 18, and
the time when Agrippa invited the people to submit, and had to fly
from Jerusalem. This was before the strife of parties, which was
before the month Abh. Consequently the payment^ of taxes must
have been interrupted between the months lyar and Abh, and nearer
to the former than to the latter. It was after Agrippa left that there
commenced the cessation of the sacrifice offered for the Emperor, the
sending of deputies to Florus and Agrippa, and at last the entry of the
troops.
These deputies were sent by the advocates of peace, entreating that
a sufficient number of troops might be instantly dispatched to Jerusalem
to keep order. Florus refused to comply, hoping that the opposing
parties among the Judaeans would destroy each other ; but Agrippa
sent three thousand horsemen. Graetz, ii. ix. p. 260.
Hence Siwan 25 is well adapted to be the correct date for the
expulsion of the tax-gatherers.
DAY XXXIII.
'Elul 7. Expulsion of the Bomans from Jerusalem and from
Judaea.
Graetz, ii. ix. ; Josephus, "Wars," ii. xvii. In continuation of the
preceding narrative : When the troops sent by Agrippa arrived at
Jerusalem they found the Mount on which the Temple stood, as well
as the lower town, in possession of the revolutionary party, the
Zealots. A fierce combat took place, and fighting continued for seven
days with no decided result. At the time of the Festival of Wood-
carrying, Abh 15, the Zealots barred the entrance to the Temple
against any one belonging to the peace party, and gained over to
their side the masses of people who had brought wood for the altar.
Strengthened in numbers they drove away their opponents, and became
masters of the upper town. They set fire to the houses of King
THE JE WISH CALENDAR 2 7 1
Agrippa and the Princess Berenice, and of the High Priest Ananias,
and burned the public archives. They then attacked the Roman guards
in Fort Antonia, overcame them, and put them to the sword, Abh 17.
They next proceeded to storm the palace of Herod, which was defended
by the combined troops of Eome and Agrippa, under the command of
Metilius. After eighteen days' fighting the garrison capitulated. The
remaining Komans then retired to the three towers in the wall,. where
they were besieged, and were at last obliged to sue for mercy. They
were all destroyed with the exception of Melitius himself, who, in fear
of death, promised to adopt the Judaean faith.
The day on which Jerusalem was thus delivered from the Komans
was appointed to be from henceforth one of the festive anniversaries.
DIVISION E.
After the destruction of the Temple of Jerusalem, and the end of the
independence of the Jewish people.
DAY XXXIV.
Adhar 12. The Day of Trajan.
Graetz, ii. ch. xv. In the Spring of A.D. 116 the Jews of Babylon,
Egypt, Cyrenaica, Lybia, and Cyprus were seized with the idea of
shaking off the Roman yoke. The leaders of the rebellion were two
brothers, Julianus Alexander and Pappus.
Amongst other operations with a view to quell the rebellion, the
chief command in the district of the Euphrates was given by Trajan
to his favourite general, Quintus Lucius Quietus, a Moorish prince.
His orders were to annihilate the Jews entirely, but it was not till
after a contest of long duration that the Romans became masters of
the situation. Quietus destroyed many thousands, and laid waste the
towns inhabited by the Jews. As a reward for his services Trajan
named him Governor of Palestine, with absolute power.
When Hadrian succeeded Trajan, A.D. 117, he granted to the Jews
many of their requests. Among these was one for the removal of
Quietus. He was deposed, and although the jealousy of the new
Emperor with regard to this powerful ruler was the chief reason for his
removal, it was made to appear that it had been done as a favour to
the Jews. Before he fell into disgrace Quietus was about to pass
272 THE JEWISH CALENDAR
sentence of death on the two Jewish leaders, Julianus and Pappus, who
had fallen into his hands, and were to be executed at Loadicea.
The Commentary relates that Quietus addressed them thus: "If
you are of the nation of Hanamas, Michael, and Azaria, your God can
come and deliver you out of my hands, as He delivered those three
men from the hands of Nebuchadnezzar." The brothers answered :
" Hananias, Michael, and Azaria were of a truth righteous men, and
Nebuchadnezzar was in fact a king, who deserved to be the occasion of
so great a miracle. If we have deserved death in the sight of Heaven,
and you do not slay us, God has at His disposal abundant means for
striking us downbears, lions, serpents, and scorpions in numbers. If
you do slay us God will some day require from you an account of our
blood which you will have shed."
At the very moment when the two brothers were being led to a
martyr's death the order came from Rome which deposed their execu-
tioner from the governorship of Judsea.
The day of their release, Adhar 12, was celebrated as memorable,
and appointed to be a semi-festival under the name of the Day of
Trajan.
DAY XXXV.
Adhar 28. End of the persecution which was commenced by
Hadrian. A.D. 139 or 140.
" On this day the good news reached the Jews that they were no
longer to be persecuted for following the ordinances of their law,"
The Commentator refers these words to the retractation of the
edicts of Hadrian, which put an end to the persecution. The foreign
governors, he says, had forbidden the Jews to observe their Law, to
circumcise their children, or to keep the Sabbaths, and had ordained
the practice of idolatry.
Jehuda ben Shamua and his companions were advised by a certain
noble Roman lady to petition the governor. This they did, and their
lamentations induced him to beseech the Emperor that a milder course
of conduct might be pursued towards the Jews. Graetz, ii. xvi.
p. 435.
This Emperor was Titus Aurelius Antoninus, surnamed Pius, the
adopted son of Hadrian, whom he succeeded in A.D. 138. He conceded
to the Jews the right of circumcision, but they were not allowed to
make proselytes. It was in March, A.D. 139 or 140, on Adhar 28, that
THE JEWISH CALENDAR 273
the joyful news arrived of the revocation of the decrees of Hadrian,
and this day was made commemorative.
Hadrian commenced his war against the Jews in A.D. 131. It was
carried on with the utmost fury on both sides, and was not brought to
an end till A.D. 136. Hadrian died in July, A.D. 138.
M. Schwab, p. 251, observes that there are passages in the Talmud
to prove that all these days were piously observed in the third century
of the Christian Era.* Notice of them is also found in the first half
of the fourth century, for it is said of Rabbi Zeira that he fasted three
hundred days in the year, and did not abstain from fasting even on the
days of the semi-festivals.
This must have been the Zeira II. who, according to Graetz r
vol. ii. ch. xxi. p. 590, was chosen as one of the four from among
whom was to be elected the head of the Academy of Pumbeditha in
Persia, after the death of Joseph ben Chiya, about A.D. 333. Graetz
does not speak of the fasting mentioned by Schwab, and the latter does
not give his authority for the statement.
In the fourth century a distinction was made between the days of
Purim and Chanukka on the one part, and the other Festivals in the
list on the other part. The former were maintained ; the latter fell
out of use.
114. DAYS OF FASTING.
The Chronicle ends with a list of twenty-five days of mourning, for
which fasting is recommended. The language is Hebrew, and too
correct to belong to the same period as the preceding list. There is
no Commentary to explain these days, and few traces of them are to be
found in the Talmud. The following is the list :
On the following days, says the Chronicle, fasting is prescribed by
the Law, and on these days it is not right either to eat or to drink
before the night. The Chronicle does not give the Scriptural references
attached.
1. Nisan 1. Death of the sons of Aaron.
Leviticus x. 1, 2. Nadab and Abihu : " There went out
fire from the Lord and devoured them, and they died
before the Lord."
* Tr. Taanith, ii. 15, f. 15b. B tr. Eosch haschana, f. 10b, and 19a. B. tr. Taanith,
f. 18a.
19
274 THE JEWISH CALENDAR
2. Nisan 20. Death of Miriam, the sister of Moses ; and the wells
are closed.
Numbers xx. 1, 2. " The people abode in Kadesh ; and
Miriam died there ; and was buried there. And there was
no water for the congregation."
M. Schwab has a footnote, " This is the only historical
source, besides the Bible, which mentions this fact (that is,
the want of water), without date."
3. Nisan 26. Death of Joshua, the son of Nun. Joshua xxiv. 29.
4. lyar 20. Death of the High Priest Eli, and of his two sons.
The ark of the Covenant taken by the Philistines. 1 Samuel
v. 11-18.
5. lyar 29. Death of Samuel.
1 Samuel xxv. 1 and xxviii. 3.
Instead of lyar 29, the chronology of al-Biruni (" Ves-
tiges," p. 275) gives lyar 28 a date which Schwab says is also
found in Jacob ben Ascher, Tour Orah Hayirn, No. 580.
6. Siwan23. First fruits cease to be brought to Jerusalem, in
consequence of the obstacles placed in the way by Jeroboam,
son of Nebat.
1 Kings xii. 16-19. The fact of the children of Israel
ceasing to bring the first fruits to Jerusalem is not actually
mentioned, but it may be gathered from the expressions
used: "To your tents, O Israel: now see to thine own
house, David. So Israel departed unto their tents." " So
Israel rebelled against the house of David unto this day."
7. Siwan 25. They put to death (by Roman tortures) R. Simon ben
Gamaliel, B. Ishmael ben Elischa, and R. Chananya.
Simon ben Gamaliel was president of the Synhedrion
when Jochanan ben Zaccai was vice-president. Graetz,vol.ii.
ch. ix. p. 241 ; about A.D. 60. See Notices, Day xxv.
8. Siwan 27. Rabbi Chananya ben Teradion is burned, by order of
the same tyrants, and with him the roll of the Law.
This was done by Rufus, in the time of Hadrian. The
account is given by Graetz, ii. xvi. p. 432.
THE JEWISH CALENDAR . 275
9. Tammuz 17. The first Tables of the Law were broken ; Exodus
xxxii. 19. The offering of the daily sacrifice was interrupted ;
1 Maccabees 1, 45. Apostomos (Antiochus Epiphanes),
burns the Law, and sets up an idol in the Sanctuary.
In 1 Maccabees i. 54-56 this is said to have been done
on the fifteenth day of the month Kislew.
10. Abh 1. Death of the High Priest Aaron. Numbers xxxiii. 38.
11. Abh 9. It was forbidden that the Israelites in the wilderness
should enter Palestine. Numbers xiv. 23.
The first Temple was destroyed [by Nebuchadnezzar].
The city of Bethar was taken, and then Jerusalem was
ravaged and destroyed [by Titus].
12. Abh 18. The light placed in the west of the Temple is
extinguished in the time of Ahaz.
Compare 2 Chronicles xxviii. 24 with xxix. 7. Al-Biruni
makes this event to have happened on Abh 28.
13. 'Elul 7. The explorers (spies) in the time of Moses having made
an evil report of Palestine, die of pestilence in the desert.
Numbers xiv. 37.
According to Jacob ben Ascher this should be 'Elul 17.
14. Tishri 3. Assassination of Guedaliah, and of the Jews who were
with him at Mizpah.
2 Kings xxv. 25. Jeremiah xli. 2.
15. Tishri 5. Death of twenty notable persons in Israel. B. Akiba
ben Joseph was cast into prison, where he died.
Some account of this has been previously given in
Article 99, under lyar 18.
16. Tishri 7-10. The famine and the sword afflict Israel on account
of the golden calf.
Exodus xxxii. 27 and 35.
17. Marheshwan 6. The eyes of Zedekia were put out after his sons
had been slain before him.
2 Kings xxv. 7.
18. Kislew 7. Jehoiachim bums the roll written by Baruch ben
Neria at the dictation of Jeremiah.
276 THE JEWISH CALENDAR
Jeremiah xxxvi. 20-25. Al-Biruni places this Fast at
KislewS. Others, on Kislew 28.
19. Tebeth 8. The Thora was translated into Greek under King
Ptolemy. During three days darkness was spread over the
world.
Al-Biruni makes Tebeth 5 the first and Tebeth 8 the
last of the three days of darkness. See the account in
Article 94.
20. Tebeth 9. A Fast for which the Rabbis give no reason.
No further explanation is given. Al-Biruni says, " A
fast, of whose origin they are ignorant."
At a later time the death of Ezra was attributed to this
day.
21. Tebeth 10. The King of Babylon makes his hand heavy agamst
Jerusalem to destroy it.
See Article 94.
22. Schebhat 8. The just men who survived Joshua the son of Nun
die in their turn.
Al-Biruni places this Fast at Schebhat 5, and says that
others fix it on the Monday between the tenth and fifteenth
of this month.
23. Schebhat 23. The indignant Israelites attack the tribe of
Benjamin on the affair of the concubine.
Judges xix. 16 to xxi. 24. They oppose the idol of
Micah. Judges xviii. 14.
24. Adhar 7. Death of Moses, our Divine Master. Deuteronomy
xxxiv. 5.
Al-Biruni adds that the manna and the quails ceased to
appear.
25. Adhar 9. A Fast instituted in memory of the strife between
Schammai and Hillel.
See Article 96.
" Such are the days of fasting legally accepted by Israel. In
addition to these our Doctors have prescribed minor fasts : The
Monday and Thursday which follow the days of the great fasts in
memory of the destruction of the Temple, of the burning of the Law
THE JEWISH CALENDAR 277
and of the blasphemies against God. But, ' The days of mourning
shall be changed to days of joy,' saith the Eternal. Amen."
The Chronicle is closed with these words. The reference here is to
Jeremiah xxxi. 13. " For I will turn their mourning into joy, and will
comfort them, and make them rejoice from their sorrow."
M. Schwab adds : "It may be noticed that it is with the fasts as
with the semi-festivals. Just as they only maintain [from these lists]
the feasts of Chanukka and Purim, so the strict^ Israelites fast not
except on the four following days : Tammuz 17, Abh 9, Tishri 3, and
Tebeth 10 (besides the vigil of Purim) [that is, the fast of Esther]."
GENERAL TABLES
TABLE I.
EQUIVALENTS OF CHA-
LAKIM IN MINUTES
AND SECONDS.
Chalaluin.
"s
Seconds.
Or
jj
I
Thirds.
1
N
3
20
2
63
6
40
3
10
10
4
13
20
5
163
16
40
6
20
20
7
23J
23
20
8
26
26
40
9
30
30
10
33^
33
20
20
1
63
1
6
40
30
1
40
1
40
40
2
13J
2
13
20
50
2
46|
2
46
40
60
3
20
3
20
70
3
53J
3
53
20
80
4
263
4
26
40
90
5
5
100
5
334
5
33
20
200
11
63
11
6
40
300
16
40
16
40
4d(i
22
18J
22
13
20
500
27
463
27
46
40
600
33
20
33
20
700
38
53J
38
53
20
800
44
263
44
26
40
900
50
50
1000
55
33^
55
33
20
1080
60
o'
60
TABLE II.
EQUIVALENTS OF MINUTES
AND SECONDS IN CHA-
LAKIM AND EEGAIM.
Minutes.
Seconds.
Chalakim.
Or
5
1
1
3
22-8
2
6
4o-(>
3
9
68-4
4
1-2
1
15-2
5
1-5
1
38
6 '
1-8
i
60-8
7
2-1
2
7-6
8
2-4
2
30-4
9
2-7
2
53-2
10
3
20
6
30
9
40
12
50
16
1
18
a
36
3
54
4
72
5
90
6
108
7
126
8
144
9
162
10
180
20
360
30
540
40
720
50
900
60
1080
278
THE JEWISH CALENDAR
279
TABLE III.
DUEATION OF JEWISH ASTRONOMICAL LUNAR YEARS.
COMMON YEAES OF 12 LUNATIONS.
EMBOLISMIC YEAKS OF 13 LUNATIONS.
Years.
Days.
H.
Chal.
!
354
8
876
2
708
17
672
3
1063
2
468
4
1417
11
264
5
1771
20
60
6
2126
4
936
7
2480
13
732
8
2834
22
528
9
3189
7
324
10
3543
16
120
11
3898
996
12
4252
9
792
Years.
Days.
H.
Chal.
1 383
21
589
2
767
19
98
3
1151
16
687
4
1535
14
196
5
1919 11
785
6
2303
Q
294
7
2687
6
883
The sum of 12 Common years 4252 9 792
and of 7 Embolismic years 2687 6 883
amounts to 1 Cycle .................. = 6939 16 595
Care must be taken that this Table be not used in a wrong
manner, by assuming, for example, that the interval of time contained
in the first twelve years of a Cycle is 4252d. 9h. 792ch. The first
twelve years contain
8 Common years ........................... = 2834d. 22h. 528ch.
and 4 Embolismic years .................. = 1535 14 196
The first twelve years therefore contain... 4370d. 12h. 724ch.
as will be seen by the next Table.
280
THE JEWISH CALENDAR
CO
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H
a
s
JH
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i-l C-l CO "*
t-OOO5OOOOOOO
J? 2
"5 |H
l rH
W H
< ^ Q
r-H
EH
o i
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i-HrHW i-HrHOl H fl fH) iH P< S fH
H
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PH
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H
o
THE JEWISH CALENDAR
281
TABLE VI.
ADDITIONS TO BE MADE TO THE MOLAD, M, FOE TISHEI
IN ANY GIVEN YEAE, IN OEDEE TO OBTAIN THE MOLADS
FOE OTHEE MONTHS IN THE SAME YEAE.
For the Month In a Common year
D. H. Ch.
For the Month.
In an Embolismic year
add
D. H. Ch.
Marheshwan
1
3
4
6
2
3
5
6
1
2
4
12
1
14
2
15
4
17
18
7
20
8
793
506
219
1012
725
438
151
944
657
370
83
876
Marheshwan
o
4
6
2
3
5
6
1
2
4
5
12
1
14
2
15
4
17
5
18
7
20
8
21
793
506
219
1012
725
438
151
994
657
370
83
876
589
Kislew
KislSw
Tebeth
Tebeth
Schebhat
Schebhat
Adhar... .
Adhar I.
Adhar II
Nisan
Nisan
Ivar
Ivar
Siwan
Siwan...
Tammftz
Tamniiiz
Abh
Abh
'Elul
'Elul
Tishri in the next
vear
Tishri in the next
year * .
282
THE JEU'ISH CALENDAR
TABLE VII.
ADDITIONS TO BE MADE TO THE MOLAD FOE THE FIEST
YEAE IN ANY CYCLE TO OBTAIN THAT FOE ANY OTHEE
YEAE IN THE SAME CYCLE.
For the Year.
Second 4
Third 1
Fourth
Fifth 4
Sixth 2
Seventh 1
Eighth 5
Ninth 4
Tenth 1
Eleventh 6
Twelth 5
Thirteenth 2
Fourteenth 6
Fifteenth 5
Sixteenth 3
Seventeenth
Eighteenth * 6
Nineteenth 3
First year of next Cycle 2
Add
H.
17
15
23
8
6
15
12
21
6
3
12
21
19
3
12
10
19
16
Ch.
876
672
181
1057
853
362
158
747
543
339
928
724
520
29
905
701
210
6
595
THE JE WISH CALENDAR
TABLE VIII.
283:
ADDITIONS TO BE MADE TO THE MOLAD FOE ANY GIVEN
CYCLE IN OKDER TO OBTAIN THAT FOR ANY SUBSE-
QUENT CYCLE.
Cycles.*
Collected
Years.
D.
H.
Ch.
1
19
2
16
595
2
38
5
9
110
3
57
1
1
705
4
76
3
18
220
5
95
6
10
815
6
114
2
3
330
7
133
4
19
925
8
152
12
440
9
171
3
4
1035
10
190
5
21
550
11
209
1
14
65
12
228
4
6
660
13
247
6
23
175
14
266
2
15
770
15
285
5
8
285
16
304
1
880
17
323
3
17
395
18
342
6
9
990
19
361
2
2
505
20
380
4
19
20
30
570
3
16
570
40
760
2
14
40
50
950
1
11
590
60
1140
9
60
70
1330
6
6
610
80
1520
5
4
80
90
1710
4
1
630
100
1900
2
23
100
200
3800
5
22
200
300
5700
1
21
300
400
7600
4
20
400
500
9500
19
500
600
11400
3
18
600
* That is, Number of Cycles on account of which the Addition is to be made. Thus, for
the second Cycle, add the excess of one Cycle to that of the first. For the eighth Cycle add
that of 7 Cycles to the first.
284 THE JEWISH CALENDAR
TABLE IX.
MOLADS FOE THE CYCLES 1 TO 528. A.M. 1 TO 10014.
Cycle.
A.M.
D.
H.
Ch.
Cycle.
A.M.
D.
H.
Ch.
1
1
2
5
204
43
799
3
3o4
2
20
4
21
799
44
818
5
20
949
8
39
7
14
314
45
837
1
13
4li4
4
58
3
6
909
46
856
4
5
1059
5
77
5
23
424
47
875
6
22
574
6
96
1
15
1019
48
894
2
15
89
7
115
4
8
534
49
913
5
7
684
8
134
7
1
49
50
932
1
199
9
153
2
17
644
51
951
3
16
794
10
172
5
10
159
52
970
6
9
309
11
191
1
2
754
53
989
2
1
904
12
210
3
19
269
54
1008
4
18
419
13
229
6
11
864
55
1027
7
10
1014
14
248
2
4
379
56
1046
3
3
529
15
267
4
20
974
57
1065
5
20
44
16
286
7
13
489
58
1084
1
12
639
17
305
3
6
4
59
1103
4
5
154
18
324
5
22
599
60
1122
6
21
749
19
343
1
15
114
61
1141
2
14
264
20
362
4
7
709
62
1160
5
6
&59
21
381
7
224
63
1179
7
23
374
22
400
2
16
819
64
1198
3
15
969
23
419
5
9
334
65
1217
6
8
484
24
438
1
1
929
66
1236
2
1079
25
457
3
18
444
67
1255
4
17
594
23
476
6
10
1039
68
1274
7
10
109
27
495
2
3
554
69
1293
3
2
704
28
514
4
20
69
70
1312
5
19
219
29
533
7
12
664
71
1331
1
11
814
30
552
3
5
179
72
1350
4
4
329
31
571
5
21
774
73
1369
6
20
924
32
590
1
14
289
74
1388
2
13
439
33
609
4
6
884
75
1407
5
5
1034
34
628
6
23
399 76
1426
7
22
549
35
647
2
15
994 77
1445
3
15
64
36
666
5
8
509 78
1464
6
7
(559
37
685
1
1
24 79
1483
2
174
38
704
3
17
619 80
1502
4
16
769
39
723
6
10
134 81
1521
7
9
284
40
742
2
2
729 82
1540
3
1
879
41
761
4
19
244 83
1559
5
18
394
42
780
7
11
839 84
1578
1
10
989
THE JE WISH CALENDAR
TABLE IX. (continued).
285
Cycle.
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
A.M.
1597
1616
1635
1654
1673
1692
1711
1730
1749
1768
1787
1806
1825
1844
1863
1882
1901
1920
1939
1958
1977
1996
2015
2034
2053
2072
2091
2110
2129
2148
2167
2186
2205
2224
2243
2262
2281
2300
2319
2338
2357
2376
2395
2414
D.
H.
Ch.
Cycle.
A.M.
D.
H. Ch.
4
3
504
129
2433
3
11
764
6
20
19
130
2452
6
4
279
2
12
614
131
2471
1
20
874
5
5
129
132
2490
4
13
389
7
21
724
188
2509
7
5
984
3
14
239
134
2528
2
22
499
6
6
834
135
2547
5
15
14
1
23
349
136
2566
1
7
609
4
15
944
137
2585
4
124
7
8
459
138
2604
6
16
719
a
1054
139
2623
2
9
234
5
17
569
140
2642
5
1
829
1
10
84
141
2661
7
18
344
4
2
679
142
2630
3
10
939
6
19
194
143
2699
6
3
454
2
11
789
144
2718
1
19
1049
5
4
304
145
2737
4
12
564
7
20
899
146
2756
7
5
79
8
13
414
147
2775
2
21
674
6
5
1009
148
2794
5
14
189
1
22
524
149
2813
1
6
784
4
15
39
150
2832
3
23
299
7
7
634
151
2851
6
15
894
3
149
152
2870
2
8
409
5
16
744
153
2889
5
1004
1
9
259
154
2908
7
17
519
4
1
854
155
2927
3
10
34
6
18
369
156
2946
6
2
629
2
10
964
157
2965
1
19
144
5
3
479
158
2984
4
11
739
7
19
1074
159
3003
7
4
254
3
12
589
160
3022
2
20
849
6
5
104
161
3041
5
13
364
1
21
699
162
3060
1
5
959
4
14
214
163
3079
3
22
474
7
6
809
164
3098
6
14
1069
2
23
324
165
3117
2
7
584
5
Iff
919
166
3136
5
99
1
8
434
167
3155
7
16
694
4
1029
168
3174
3
9
209
6
17
544
169
3193
6
1
804
2
10
59
170
3212
1
18
319
5
2
654
171
3231
4
10
914
7
19
169
172
3250
7
3
429
286
THE JE WISH CALENDAR
TABLE IX. (continued).
Cycle.
A.M.
D.
H.
Ch.
Cycle.
A.M.
D.
H.
Ch.
173
3269
2
19
1024
217
4105
2
4
204
174
3288
5
12
539
218
4124
4
20
799
175
3307
1
5
54
219
4143
7
13
314
17G
3326
3
21
649
220
4162
3
5
909
177
3345
6
14
164
221
4181
5
22
424
178
3364
2
6
759
222
4200
1
14 1019
179
3383
4
23
274
223
4219
4
7
534
180
3402
7
15
869
224
4238
7
49
181
3421
3
8
384
225
4257
2
16
644
182
3440
' 6
979
226
4276
5
9
159
183
3459
1
17
494
227
4295
1
1
754
184
3478
4
10
9
228
4314
3
18
269
185
3497
7
2
604
229
4333
6
10
864
186
3516
2
19
119
230
4352
2
3
379
187
3535
5
11
714
231
4371
4
19
974
188
3554
1
4
229
232
4390
7
12
489
189
3573
3
20
824
233
4409
3
5
4
190
3592
6
13
339
234
4428
5
21
599
191
3611
2
5
934
235
4447
1
14
114
192
3630
4
22
449
236
4466
4
6
709
193
3649
7
14
1044
237
4485
6
23
224
194
3668
3
7
559
238
4504
2
15
819
195
3687
6
74
239
4523
5
8
334
196
3706
1
16
669
240
4542
1
929
197
3725
4 .
9
184
241
4561
3
17
444
198
3744
7
1
779
242
4580
6
9
1039
199
3763
2
18
294
243
4599
2
2
554
200
3782
5
10
889
244
4618
4
19
69
201
3801
1
3
404
245
4637
7
11
664
202
3820
3
19
999
246
4656
3
4
179
203
3839
6
12
514
247
4675
5
20
774
204
3858
2
5
29
248
4694
1
13
289
205
3877
4
21
624
249
4713
4
5
884
206
3896
7
14
139
250
4732
6
22
399
207
3915
3
6
734
251
4751
2
14
994
208
3934
5
23
249
252
4770
5
7
509
209
3953
1
15
844
253
4789
1
24
210
3972
4
8
359
254
4808
3
16
619
211
3991
7
954
255
4827
6
9
134
212
4010
2
17
469
256
4846
2
1
729
213
4029
5
9
1064
257
4865
4
18
244
214
4048
1
2
579
258
4884
7
10
839
215
4067
3
19
94
259
4903
3
3
354
216
4086
6
11
689
260
4922
5
19
949
THE JE WISH CALENDAR
TABLE IX. (continued).
287
Cycle.
A.M.
D.
H.
Ch.
Cycle.
A.M.
D.
H.
Ch.
261
4941
1
12
464
305
5777
7
20
724
262
4960
4
4
1059
306
5796
3
13
239
263
4979
6
21
574
307
5815
6
5
834
264
4998
2
14
89
308
5834
1
22
349
265
5017
5
6
684
309
5853
4
14
944
266
5036
7
23
199
310
5872
7
7
459
267
5055
3
15
794
311
5891
2
23
1054
268
5074
6
8
309
312
5910
5
16
569
269
5093
2
904
313
5929
1
9
84
270
5112
4
17
419
314
5948
4
1
679
271
5131
7
9
1014
315
5967
6
18
194
272
5150
3
2
529
316
5986
2
10
789
273
5169
5
19
44
317
6005
5
3
304
274
5188
1
11
639
318
6024
7
19
899
275
5207
4
4
154
319
6043
3
12
414
276
5226
6
20
749
320
6062
6
4
1009
277
5245
2
13
264
321
6081
1
21
524
278
5264
5
5
859
322
6100
4
14
39
279
5283
7
22
374
323
6119
7
6
634
280
5302
3
14
969
324
6138
2
23
149
281
5321
6
7
484
325
6157
5
15
744
282
5340
1
23
1079
326
6176
1
8
259
283
5359
4
16
594
327
6195
4
854
284
5378
7
9
109
328
6214
6
17
369
285
5397
3
1
704
329
6233
2
9
964
286
5416
5
18
219
330
6252
5
2
479
287
5435
1
10
814
331
6271
7
18
1074
288
5454
4
3
329
332
6290
3
11
589
289
5473
6
19
924
333
6309
6
4
104
290
5492
9
12
439
334
6328
1
20
699
291
5511
5
4
1034
335
6347
4
13
214
292
5530
7
21
549
336
6366
7
5
809
293
5549
3
14
64
337
6385
2
22
324
294
5568
6
6
659
338
6404
5
14
919
896
5587
1
23
174
339
6423
1
7
434
290
5606
4
15
769
340
6442
3
23
1029
297
5625
7
8
284
341
6461
6
16
544
298
5644
3
879
342
6480
2
9
59
299
5663
5
17
394
343
6499
5
1
654
300
5682
1
9
989
344
6518
7
18
169
301
5701
4
2
504
345
6537
3
10
764
302
5720
6
19
19
346
6556
6
3
279
303
5739
2
11
614
347
6575
1
19
874
304
5758
5
4
129
348
6594
4
12
389
2 8S
THE JE WISH CALENDAR
TABLE IX. (continued}.
Cycle.
A.M.
D.
H.
Ch.
Cycle.
A.M.
D.
H.
Ch.
349
6613
7
4
984
393
7449
6
13
164
350
6632
2
21
499
394
7468
2
5
759
351
6651
5
14
14
395
7487
4
22
274
352
6670
1
6
609
396
7506
7
14
869
353
6689
3
23
124
397
7525
3
7
384
354
6708
6
15
719 398
7544
5
23
979
355
6727
2
8
234 399
7563
1
16
494
356
6746
5
829 400
7582
4
9
9
357
6765
7 17
344 401
7601
7
1
604
358
6784
3
9
939
402
7620
2
18
119
359
6803
6
2
454
403
7639
5
10
714
360
6822
1
18
1049
404
7658
1
3
229
361
6841
4
11
564
405
7677
3
19
824
362
6860
7
4
79
406
7696
6
12
339
363
6879
2
20
674
407
7715
2
4
934
364
6898
5
13
189
408
7734
4
21
449
365
6917
1
5
784
409
7753
7
13
1044
366
6936
3
22
299
410
7772
3
6
559
367
6955
6
14 894
411
7791
5
23
74
368
6974
2
7 409
412
7810
1
15
669
369
6993
4
23 1004
413
7829
4
8
184
370
7012
7
16 519
414
7848
7
779
371
7031
3
9
34
415 ! 7867
2
17
294
372
7050
6
1
629
416
7886
5
9
889
373
7069
1
18 144
417
7905
1
2
404
374
7088
4
10
739
418
7924
3
18
999
375
7107
7
3
254
419
7943
6
11
514
376
7126
2
19
849
420
7962
2
4
29
377
7145
5
12
364
421
7981
4
20
624
378
7164
1
4
959
422
8000
7
13
139
379
7183
3
21
474
423
8019
3
5
734
380
7202
6
13
1069
424
8038
5
22
249
381
7221
2
6
584
425
8057
1
14
844
382
7240
4
23
99
426
8076
4
7
359
383
7259
7
15
694
427
8095
6
23
954
384
7278
3
8
209
428
8114
2
16
^69
385
7297
6
804
429
8133
5
8
1064
386
7316
1
17
319
430
8152
1
1
579
387
7335
4
9
914
431
8171
3
18
94
388
7354
7
2
429
432
8190
6
10
689
389
7373
2
18
1024
433
8209
2
3
204
390
7392
5
11
539
434
8228
4
19
709
391
7411
1
4
54
435
8247
7
12
314
392
7430
3
20 649
436
8266
3
4
909
THE JEWISH CALENDAR
TABLE IX. (continued).
289
Cycle.
A.M.
D.
H.
Cb.
Cycle.
A.M.
D.
H.
Ch.
437
8285
5
21
424
483
9159
3
14
794
438
8304
1
13
1019
484
9178
6
7
309
439
8323
4
6
534
485
9197
1
23 904
440
8342
6
23
49
486
9216
4
16 419
441
8361
2
15
644
487
9235
7
8 1014
442
8380
5
8
159
488
9254
3
1
529
443
8399
1
754
489
9273
5
18
44
444
8418
3
17
269
490
9292
1
10
639
445
8437
6
9
864
491
9311
4
3
154
446
8456
2
2
379
492
9330
6
19
749
447
8475
4
18
974
493
9349
2
12
264
448
8494
7
11
489
494
9368
5
4
859
449
8513
3
4
4
495
9387
7
21
374
450
8532
5
20
599
496
9406
3
13
969
451
8551
1
13
114
497
9425
6
6
484
452
8570
4
5
709
498
9444
1
22
1079
453
8589
6
22
224
499
9463
4
15
594
454
8608
2
14
819
500
9482
7
8
109
455
8627
5
7
334
501
9501
3
704
456
8646
7
23
929
502
9520
5
17
219
457
8665
3
16
444
503
9539
1
9
814
458
8684
6
8
1039
504
9558
4
2
329
459
8703
2
1
554
505
9577
6
18
924
460
8722
4
18
69
506
9596
2
11
439
461
8741
7
10
664
507
9615
6
3
1034
462
8760
3
3
179
508
9634
7
20
549
463
8779
5
19
774
509
9653
3
13
64
464
8798
1
12
289
510
9672
6
5
659
465
8817
4
4
884
511
9691
1
22
174
466
8836
6
21
399
512
9710
4
14
769
467
8855
2
13
994
513
9729
7
7
284
468
8874
5
6
509
514
9748
2
23
879
469
8893
7
23
24
515
9767
5
16
394
470
8912
3
15
619
516
9786
1
8
989
471
8931
6
8
134
517
9805
4
1
504
472
8950
2
729
518
9824
6
18
19
473
8969
4
17
244
519
9843
2
10
614
474
8988
7
9
839
520
9862
5
3
129
475
9007
3
2
354
521
9881
7
19
724
476
9026
5
18
949
522
9900
3
12
239
477
9045
1
11
464
523
9919
6
4
834
478
9064
4
3
1059
524
9938
1
21
349
479
9083
6
20
574
525
9957
4
13
944
480
9102
2
13
89
526
9976
7
6
459
481
9121
5
5
684
527
9995
2
22
1054
482
9140
7
22
199
528
10014
5
15
569
20
290
THE JEWISH CALK \n.\R
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THE JEWISH CALENDAR
291
CO
3
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THE JEWISH CALENDAR
TABLE XIV.
AKTICLE 82.
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2
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247
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TABLE
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54
THE JEWISH CALENDAR
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i-H
a
CO "*i >C O t X OS
us o t>- x os o
,fl-
i
CO t~ X OS O .-1 -M
rH i-( rH
S3
X OS O iH (N 80 *
i-l i-H <N C<l IN IN (N
1-1 n n -t< i~
1
i-H IN CO Tjt Ui O t-
gso
IN CO
~r "7 ^ t- x os o
I-H
01 co ~? o ;s i~ T:
(N iN iN IN (N (N iN
iH IN CO
3
5 D t- X OS O i-H
i-l i-l i-H i-H i-H ^1 -M
i
^fQOQWf^O
00 OS O i-H C<J CO -^
I-H <N co * o -: i -
< PH O Q pq PH C5
i. CO t- X OS
iN IN (N 7-1 IN
rH
X OS O i-H IN CO 'I'
i-H i-H 7-1 <N IN IN <N
-H (N CO -* US CO I-
s
TJ
O
-* '7 -: i- r. o
i-H
rH IN CO
IN (N (N CO
hH
IN <N <N 7-1 IN IN f}
5
.S3
CO * US CO t- X OS
a
3
CO t> X OS O i-H IN
rH rH rH
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O3O
IN CO
5
IN CO Tjl 3 O t- X
IN IN (N 5<l CQ IN C<!
3
US 1C* C- X OS O rH
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rH <N CO ^* O CO t-
CO * 5 CO t- X OS
IN IN (N (N <N (N C>1
.a
CO t- X OSO rH IN
rH rH -H rH (N IN IN
B
}
OS O i-H (N CO M* 5
B
H
IN CO * 3 CO t- X
1 1
US CO tr- X OS O
IN (N (N S<l (N CO
pr
X OS O i-H IN CO *
-H i-H (N <N <N IN <N
c
-3
rH (N CO * US CO C~
3
* 5 O C- X OS O
i-H
i-H <N CO
t~ X OS O
(N IN IN CO
5
&
O rH IN CO * >O CO
O4 IN IN IN C<l 05 (N
i
CO -* 5 CO t- X OS
I
CO C- X OS O rH (N
i-H i 1 i 1
i-H IN CO * 5
01 eo -* vs co t- X
IN (N C<l IN 1 *1 iN
2
IO CO C- X OS O rH
.s
H
r. . -H 71
i 1 i 1 rH rH i-H
rH IN CO Tl O CO t-
^j pq Q K - -
CO -^ U5 CO t~ X OS
<N IN (N IN <N <N
OS O i-H 5>1 CO -
(N CO -^ US CO t- X
>O CO t~ X OS O
IN IN (N 01 (N CO
i-H iN CO * O CO t
O X OS
(N Ol
IN CO Tft US CO t~ X
U5 CD t- X OS O rH
o
iN CO
t- X OSO rH IN CO
i-H IN CO -^ 5 CO
X OS O i-H (N CO *
i-H IN .CO i ~ '- 1 -
Tf "5 CO t- X OS O
IN (N iN IN CM W CO
O rH (N CO * >C CO
CO * >C CO t- X OS
rH 71
3 oo
TV//-; JEU'ISJI CALF. \n.\R
TABLE XVII.
CHRISTIAN DATES OF JEWISH HOLY DAYS, DETERMINED BY
THE DATE OF NISAN 15.
PURIM.
One clay
later in
Leap-
XiSAN 15.
Feast of
Weeks.
Fast of
ABH.
riSHBl I.
Day of Feast of Eighth i - f
Atone- Taber- day of the *H
ment. nacles. Feast.
years.
Feb. 13 March 15
May 4
July 5
i
Aug. 25 Sept. 3
Sept. 8 Sept. 15 Sept. 16
, 14 ,, 16
, 5
,, 6
,, 26 4
.. '.I ,, 16 ., 17
15 ,, 17
'
7 ,, 27 5
10 ,, 17 .. is
, 1<> ., 18
7
,. 8 i ,, 28 ! ,6
,, 11 18 19
17 ,, 19
8
9 ,, 29 ,7
,, 12 ,, 19 20
, 18 ,, 20
'
10 ,, 30 : ,8
,, 13 ,,20 , 21
19 ., 21
, 10
,. 11 -,31 ,9
,, 14 ,, 21 , 22
K 20
,, "22
,, 11
12 Sept. 1
, 10
15 22 , 23
, 21
23
.. 12
13 2
11
, 16
,, 23 . -24
, 22
24
13 14 ,, 3
>i 12
17
,,24 . -2.-,
. 23
,, 25 ,, 14
15
,, 4
, 13
, 18 ,, 25 , 26
, 24
,i 26 : I-'.
16 5
. 14
, 19 ,, 26 . "27
, 25
27 ,, 16 17
6
, 15
, 20 ., 27 , 28
, 26
28 17
18
,, 7
, 16
, 21 ,, 28 , 29
, 27
29
,, 18
19
8
, 17
, 22 ,, 29 , 30
, 28
,, 30
19
20
9
, 18
,,23 , 30 Oct. 1
Mar. 1
,, 31 ,, 20
21
10
, 19 , 24 Oct. 1 2
2
April 1
21
22
M 11
, 20 , 25 2 3
3
2
22
23
M 12
,21 ,26 ,,3 4
,, 4
, 3
. 23
, 24
, 13
,22 , 27 ,,4 ,,5
5
4
,,24 , 25
, 14
23 , 28 .-> 6
,, 6
5
25 . -2G , 15 , 24 ,29 ,,6 ,,7
7
?
<> ,. -2<> , 27
, 16
,,25 ,30 ,,7 ,8
8
7 ,, 27 , 28
, 17
,, 26 Oct. 1
, 8 , 9
,, 9
,
8
,, 28 , 29
, 18
27 2
, 9 , 10
,, 10
(
9
,, 29
30
, 19
28
,, 3
,10 ,11
,, 11
10
,, 30
31
, 20
, 29
,, 4
,11 ,12
,i 12
11
31
Aug. 1
, 21 30
>> 5
,12 ,13
,, 13
,
12
June 1
2
, 22 Oct. 1
, 6
, 13 ,, 14
14
,
13
2
3
,23 8
, 7
14 , 15
15
14
3
4
24
3
, 8
,, 15 , 16
16
|
15
4
, 5
, 25
, 4
, 9
,, 16 , 17
17
(
16
5
, 6
, 26
,5 ,10
,17 ,18
18
!
17
,, 6
, 7
, 27
, 8 | ,11
,18 ,19
19
18
7
, 8
, 28
, 7
, 12
,19 ,20
,, 20
19
8
, 9
, 29
, 8
, 13
, 20 , 21
, 21
20
9
, 10
, 30
, 9
, 14
21 , 22
, 22
:
21
10
, 11
Oct. 1
, 10
, 15
. 22 23
, 23
22
,, 11
, 12
2
, 11
, 16
,23 ,24
, 24
23
,. 12
, 13
,, 3
, 12
, 17
. 24 . "25
, -'5
24
>, 13
, 14
,, 4
i 13
, 18
, 25 , 26
, 2i
25
14
, 15
i. 5
, 14
, 19
, 20 . "27
, 27
,
26 15
16
6
,15 ,20
, 27 , 28
, 28
27
,, 16 17
7
,16 , 21
, 28 , 29
, 29
'
28
,, 17 18 j ,, 8 ,17 , 22
, 29 30
NOTE. Purim is always the thirtieth day before Nisan 15 ; therefore, in Bissextile years
the date for Purim, when it occurs in the month of February, must be increased by unity.
Thus : In A.D. 2192, Nisan 15 will be upon March 2!, and Purim on February 27 + 1, or 28.
TABLE OF
CORRESPONDING JEWISH AND CHRISTIAN DATES,
TISHEI 1 AND NISAN 15.
A.D. 610 to 3003.
THE Table is divided into Cycles. The heading of each Cycle
contains
The number of the Cycle.
The Molad for the first year of the Cycle on the left.
The number of days in the Cycle on the right.
The first column gives the numerical order of the years of the
Cycle. Embolismic years are marked E.
The second column gives the years of the Jewish Mundane Era
from 4371 to 6764.
The third column contains the Week-day and Christian date
corresponding to Tishri 1.
After A.D. 1582, the Julian and Gregorian dates are both given.
The Sunday Letter of the Christian year is added in order that the
Week-day may be verified. In Bissextile years that Letter alone is
given which applies to the last ten months of the year.
The Sunday Letter up to A.D. 1582, inclusive, is that of the
Julian Calendar ; after 1582 the Gregorian Letter is given.
The fourth column contains the Week-day and Christian date of
Xisan 15, occurring in the Jewish Civil year which is in the same line.
The last column contains the number of days in the Jewish Civil
year.
Note that the " corresponding " Christian days to Tishri 1 and to Nisan 15 are the
corresponding times of daylight. The Jewish day commences at 6 p.m., or 6 o'clock in
the evening of the preceding Christian day for the Meridian of Jerusalem. Thus: when
Tishri 1 is said to " correspond " with Thursday, September 24, it must be understood that
Tishri 1 commences at G in the evening of Wednesday, September 23, and terminates at
(5 in the evening of Thursday, September 24. It is with these twenty-four hours that the
day coincides. This difference between coincidence and correspondence must be observed.
301
302 THE JE WISH CALENDAR
MOLAD 4 19 974. CYCLE 231.
DAYS, 6939.
1
4371
Thurs.
Sept
24
610
D
Sat.
April 3
611
354
2
4372 Mon.
fl
13
611
C
Thurs.
March 23
(5121) :;">
3E
4373 Sat.
,,
2
612
A
Tues.
April 10
613 :!*:!
4
4374 Thurs.
20
613
G
Sun.
March 31
614
I!.!--,
5
4375 Tues.
10
614
F
Thurs.
,, 20
615 354
6E
4376 Sat.
Aug.
30
615
E
Thurs.
April 8
616 b 3H5
7
4377
Sat.
Sept.
18
616
C
Sun.
March 27
617 :;>::
8E
4378
Tues.
,,
6
617
B
Sat.
April 15
618
384
9
4379
Mon.
,,
25
618
A
Thurs.
5
619 .'no
10
4380 i Sat.
M
16
619
G
Tues.
March 25
620 b 355
HE
4381
Thurs.
,,
4
620
E
Sun.
April 12
621 383
12
4382
Tues.
,,
22
621
D
Thurs.
1
622 :;-<!
13
4383
Sat.
11
622
C
Tues.
March 22
623
355
14 E
4384
Thurs.
j)
1
623
B
Tues.
April 10
624 b
385
15
4385
Thurs.
,,
20
624
G
Sat.
March 30
625
354
16
4386
Mon.
9
625
F
Tues.
18
626
353
17E
4387
Thurs.
Aug.
28
626
E
Tues.
April 7
627
388
18
4388
Thurs.
Sept.
17
627
D
Sat.
March 26
628 b
5354
19 E
4389
Mon.
>
5
628
B
Thurs.
April 13
629 :is:i
MOLAD 7 12 489.
CYCLE 232.
DAYS, 6940.
1
4390
Sat.
Sept. 23
629
A
Tues.
April 3
630
355
2
4391
Thurs.
13
630
G
Sat.
March 23
631
354
3E
4392
Mon.
2
631
F
Sat.
April 11
632 b
385
4
4393
Mon.
" 21
632
D
Tues.
March 30
633
353
5
4394
Thurs.
9
633
C
Sun.
20
634
355
6E
4395
Tues.
Aug. 30
634
B
Sat.
April 8
635
384
7
4396
Mon.
Sept. 18
635
A
Thurs.
March 28
636 b
355
8E
4397
Sat.
7
636
F
Tues.
April 15
637
383
9
4398
Thurs.
25
637
E
Sat.
4
638
354
10
4399
Mon.
14
638
D
Thurs.
March 25
639
355
HE
4400
Sat.
4
639
C
Tues.
April 11
640 b
383
12
4401
Thurs.
21
640
A
Sun.
1
641
355
13
4402
Tues.
11
641
G
Thurs.
March 21
642
354
14 E
4403
Sat.
Aug. 31
642
F
Thurs.
April 10
648
385
15
4404
Sat.
Sept. 20
643
E
Tues.
March 30
644 b
355
16
4405
Thurs.
,. 9
644
C
Sat.
19
645
354
17 E
4406
Mon.
Aug. 29
645
B
Thurs.
April 6
646
383
18
4407
Sat.
Sept. 16
646
A
Tues.
March 27
647
355
19 E 4408
Thurs.
6
647
G
Sun.
April 13
648 b
383
MOLAD 3 5 4.
THE
JE WISH
CYCLE
1
CALENDAR
233.
DAYS
33
, 6941.
I
1 4409 Tues.
Sept
. 23 648
E
Thurs.
April 2
649
354
2 4410
Sat.
,,
12 049
D
Tues.
March 23
650
355
:; 1-: 4411
Thurs.
lf
2 650
C
Tues.
April 12
651
385
4 4412
Thurs.
.
22 651
B ;
Sat.
March 31
652 b
354
5 4413
Mon.
--
10 652
G !
Tues.
19
653
353
6 E 4414
Thurs.
Aug
29 653
F
Tues.
April 8
654
385
7 4415
Thurs.
Sept
. 18 654
E :
Sat.
March 28
655
354
H E 4416
Mon.
,,
7 655
D
Thurs.
April 14
656 b
383
11
4417 Sat.
,,
24 656
B
Tues.
4
657
355
10
4418
Thurs.
14 657
A
Sat.
March 24
658
354
HE
4419 Mon.
3 658
^1
Sat.
April 13
659
385
12
4420
Mon.
J
23 659
F
Tues.
March 31
660 b
353
13
4421
Thurs.
10 660
D
Sun.
21
661
355
14 E
4422
Tues.
Aug.
31 661
C
Sat.
April 9
662
384
15 4423
Mon.
Sept
19 662
B
Thurs.
March 30
663
355
16
4424
Sat.
j-
9 663
A
Sun.
,, 17
664 b
353
17E
4425 Tues.
Aug.
27 664
F
Sat.
April 5
666
384
18
4426 Mon.
Sept. 15 665
E !
Thurs.
March 26
666
355
19 E
4427
Sat.
"
5 666
D !
Thurs.
April 15
667
385
MOL AD 5 21 599.
CYCLE 234.
DAYS, 6939.
1
4428 Sat.
Sept. 25
667
C
Sun.
April 2
668 b
353
2
4429
Tues.
12
668
A
Thurs.
March 22
669
354
3E
4430
Sat.
1
669
G
Thurs.
April 11
670
385
4
4431
Sat.
,, 21
670
F
Tues.
1
671
355
r>
4432
Thurs.
11
671
E
Sat.
March 20
672 b
354
6B
4433
Mon.
Aug. 30
672
C
Thurs.
April 7
673
383
7
4434
Sat.
Sept. 17
673
B
Tues.
March 28
674
355
HE
4435
Thurs.
,, 7
674
A
Tues.
April 17
675
385
19
4436
Thurs.
27
675
G
Sat.
,, 5
676 b
354
10
4437
Mon.
15
676
E
Tues.
March 24
677
353
HE
4438
Thurs.
3
677
D
Tues.
April 13
678
385
12
4439
Thurs.
23
678
C
Sat.
2
679
354
13
4440 Mon.
12
679
B
Thurs.
March 22
680 b
355
14 E
4441 Sat.
., 1
680
G
Tues.
April 9
681
383
19
4442 Thurs.
19
681
F
Sat.
March 29
682
354
16
4443 Mon.
8
682
E
Thurs.
19
683
355
17E
4444
Sat.
Aug. 29
683
D
Tues.
April 5
684 b
383
18 4445
Thurs.
Sept. 15
684
B
Sat.
March 25
685
354
1'.' i: 4446
Mon.
4
686
A
Sat.
April 14
686
3&5
3 o 4 THE JEWISH CALENDAR
MOLAD 1 14 111. CYCLE 235. DAYS, 6940.
1
4447
Mon.
Sept.
24
686
G
Thurs.
April
4
687
356
2
4448
Bat
14
687
F
Sun.
March
)>
688 b
353
3E
4449
Tues.
,,
1
688
D
Sat.
April
10
689
384
4
4450
Mon.
n
20
689
C
Thurs.
March
31
690
:;.-,.-,
5 4451
Sat,
10
690
B
Tues.
21
691
366
6E 4452
Thurs.
Aug.
31
691
A
Sun.
April
7
692 b
383
7 4453
Tues.
Sept.
17
692
F
Thurs.
March
27
693
354
8E
4454
1 Sat.
,,
6
693
E
Thurs.
April
16
694
385
9
4455
Sat.
26
694
D
Tues.
6
695
355
10
4456
Thurs.
16
695
C
Sat.
March
25
696 b
354
HE
4457
Mon.
,,
4
696
A
Thurs.
April
12
697
383
12
4458
| Sat.
M
22
697
G
Tues.
,,
2
698
355
13
4459
| Thurs.
M
12
698
F
Sat.
March
22
699
354
14 E
4460
Mon.
M
1
699
E
Thurs.
April
8
700 b
383
15
4461
Sat.
18
700
C
Tues.
March
29
701
355
16
4462
Thurs.
8
701
B
Sat.
n
18
702
354
17 E
4463
Mon.
M
28
702
A
Sat.
April
7
703
385
18
4464
Mon.
Sept.
17
703
G
Tues.
March
25
704 b
353
19 E
4465
Thurs.
"
4
704
E
Tues.
April
14
705
385
MOLAD 4 6 709.
CYCLE 236.
DAYS, 6939.
1
4466
Thurs.
Sept.
24
705
!
Sat.
April
3
706
354
2
4467
Mon.
13
706
C
Thurs.
March
24
707
355
3E
4468
Sat.
n
3
707
B
Tues.
April
10
708 b
383
4
4469
Thurs.
20
708
G
Sat.
March
30
709 354
5
4470
Mon.
9
709
F
Thurs.
M
20
710 355
6E
4471
Sat.
Aug.
30
710
E
Tues.
April
7
711
383
7
4472
Thurs.
Sept.
17
711
D
Sun.
March
27
712 b
355
8E
4473
Tues.
M
6
712
B
Sat.
April
15
713
384
9
4474
Mon.
25
713
A
Thurs.
M
5
714
355
10
4475
Sat.
15
714
G
Sun.
March
24
715
353
HE
4476
Tues.
M
3
715
F
Sat.
April
11
716 b
384
12
4477
Mon.
H
21
716
D
Thurs.
1J
1
717
355
13
4478
Sat.
M
11
717
C
Tues.
March
22
718
355
14 E
4479
Thurs.
1
718
B
Sun.
April
9
719
383
15
4480
Tues.
M
19
719
A
Thurs.
March
28
720 b
354
16
4481
Sat.
7
720
F
Tues.
n
18
721
355
17 E
4482
Thurs.
Aug.
28
721
E
Tues.
April
7
722
385
18
4483
Thurs.
Sept.
17
722
D
Sat.
March
27
723 354
19 E
4484
Mon.
"
6
723
C
Thurs.
April
13
724 b 383
THE JE WISH CALENDAR 305
MOLAD 6 23 224. CYCLE 237. DAYS, 6940.
1
4485
Sat.
Sept.
23
724
A
Tues.
April
3
725
355
2
14SC,
Thurs.
}>
13
725
G
Sat.
March
23
726
354
3E
4487
Mon.
M
2
726
F
Thurs.
April
10
727
383
^
4488
Sat.
M
20
727
E
Tues.
March
30
728 b
355
5
4489
Thurs.
9
728
C
Sat.
M
19
729
354
6E
4490
Mon.
Aug.
29
729
B
Sat.
April
8
730
385
7
4491
Mon.
Sept.
18
730
A
Tues.
March
27
731
353
8E
4492
Thurs.
6
731
G
Tues.
April
15
732 b
385
9
4493
Thurs.
,,
25
732
E
Sat.
,,
4
733
354
10
4494
Mon.
M
14
733
D
Thurs.
March
25
734
355
HE
4495
Sat.
4
734
c
Tues.
April
12
735
383
12
4496
Thurs.
M
22
735
B
Sat.
March
31
736 b
354
13
4497
Mon.
M
10
736
G
Thurs.
21
737
355
14 E
4498
Sat.
Aug.
31
737
F
Thurs.
April
10
738
385
15
4499
Sat.
Sept.
20
738
E
Sun.
March
29
739
353
16
4500
Tues.
,,
8
739
D
Thurs.
17
740 b
354
17 E
4501
Sat.
Aug.
27
740
B
Thurs.
April
6
741
385
18
4502
Sat.
Sept.
16
741
A
Tues.
March
27
742
355
19 E
4503
Thurs.
"
6
742
G
Sun.
April
14
743
383
MOLAD 2 15 819.
CYCLE 238.
DAYS, 6939.
1
4504
Tues.
Sept.
24
743
F
Thurs.
April
2
744 b
354
2
4505
Sat.
,,
12
744
D
Tues.
March
23
745
355
3E
4506
Thurs.
f *
2
745
C
Sun.
April
10
746
383
4
4507
Tues.
n
20
746
B
Thurs.
March
30
747
354
5
4508
Sat.
9
747
A
Tues.
19
748 b
355
6E
4509
Thurs.
Aug.
29
748
F
Tues.
April
8
749
385
7
4510
Thurs.
Sept.
18
749
E
Sat.
March
28
750
354
8E
4511
Mon.
,,
7
750
D
Thurs.
April
15
751
383
9
4512
Sat.
>
25
751
C
Tues.
>.
4
752 b
355
10
4513
Thurs.
14
752
A
Sat.
March
24
753 354
HE
4514
Mon.
,,
3
753
G
Sat.
April
13
754
385
12
4515
Mon.
_j
23
754
F
Tues.
._
1
755
353
13
4516
Thurs.
11
755
E
Sat.
March
20
75(5 b
354
14 E
4517
Mon.
Aug.
30
756
C
Sat.
April
9
757
385
15
4518
Mon.
Sept.
19
757
B
Thurs.
March
30
758
355
16
4519
Sat.
9
758
A
Sun.
(f
18
759
353
17 E
4520
Tues.
Aug.
28
759
G
Sat.
April
5
760 b
384
18
4521
Mon.
Sept.
15
760
E
Thurs.
March
26
761
355
19 E
4522
Sat.
"
5
761
D
Tues.
April
13
762
383
21
306 THE JE WISH CALENDAR
MOLAD 5 8 334. CYCLE 239. DAYS, 6941.
1 4523
Than.
Sept.
23
7<i-2
C
1 Sat.
April
2
763
354
2
4524
Mon.
M
12
763
B
i Thurs.
March
22
764 b
355
BE
4525
Sat.
>
1
764
G
Thurs.
April
11
765
385
4
4526
Sat.
,,
21
765
F
Sun.
March
30
766
353
5
4527
Tues.
M
9
766
E
1 Thurs.
19
767
354
6E
4528
Sat.
Aug.
29
767
D
Thurs.
April
7
768 b
38$
7
4529
Sat.
Sept.
17
768
B
i Tues.
March
28
769
355
8E
4530
Thurs
7
769
A
: Sun.
April
U
770
383
9
4531
Tues.
,,
25
770
G
Thurs.
4
771
354
10
4532
Sat.
14
771
F
Tues.
March
24
772 b
355
HE
4533
Thurs.
3
772
D
Tues.
April
13
773
385
li
4534
Thurs.
M
23
773
C
Sun.
2
774
354
18
4535
Mon.
,,
12
774
B
Tues.
March
21
775
353
14 E
4536
Thurs.
Aug.
31
775
A
Tues.
April
9
776 b
385
15
4537
Thurs.
Sept.
19
776
F
Sat.
March
29
777
354
16
4538
Mon.
,,
8
777
E
Thurs.
19
778
355
17 E
4539
Sat.
Aug.
29
778
D
Tues.
April
6
779
383
18
4540
Thurs.
Sept.
16
779
C
Sat.
March
25
780 b
354
19 E 4541
Mon.
4
780
A
Sat.
April
li
781
385
MOLAD 1 929.
CYCLE 240.
DAYS, 6940.
1
4542
Mon.
Sept.
24
781
G
Tues.
April
2
782
353
2
4543
Thurs.
M
12
782
F
Sun.
March
23
783
355
3E
4544
Tues.
2
783
E
; Sat.
April
10
784 b
384
4
4545
Mon.
n
20
784
C
\ Thurs.
March
31
785
355
5
4546
Sat.
10
785
B
Sun.
M
19
786
353
6E
4547
Tues.
Aug.
29
786
A
1 Sat.
April
7
787
384
7
4548
Mon.
Sept.
17
787
G
! Thurs.
March
27
788 b
355
8E
4549
Sat.
M
6
788
E
Tues.
April
14
789
383
9
4550
Thurs.
?>
24
789
D
Sun.
M
4
790
355
10
4551
Tues".
14
790
C
Thurs.
March
24
791
354
HE
4552
Sat.
3
791
B
Thurs.
April
12
792 b
385
12
4553
Sat.
>
22
792
G
Tues.
,,
2
793
355
13
4554
Thurs.
12
793
F
Sat.
March
22
794
354
14 E
4555
Mon.
V
1
794
E
Thurs.
April
9
795
383.
15
4556
Sat.
J
19
795
D
Tues.
March
29
796 b
355
16
4557
Thurs.
8
796
B
Sat.
,,
18
797
354
17 E
4558
Mon.
Aug.
88
797
A
Thurs.
April
5
798
383
18
4559
Sat.
Sept.
15
798
G
Tues.
March
26
799
355
19 E
4560
Thurs.
5
799
F
Tues.
April
14
800 b
88ft
THE JEWISH CALENDAR 307
MOLAD 3 17 444 CYCLE 241. DAYS, 6939.
1
4561
Thurs.
Sept.
24
800
D
Sat.
April 3
801
354
2
4562
Mon.
M
13
801
C
Tues.
March 22
802
353
3E
4563
Thurs.
1
802
B
Tues.
April 11
803
385
4
4564
Thurs.
,,
21
803
A
Sat.
March 30
804 b
354
5
4565
Mon.
9
804
F
Thurs.
20
805
355
;]:
4566
Sat.
Aug.
30
805
E
Tues.
April 7
806
383
7
4567
Thurs.
Sept.
17
806
D
Sat.
March 27
807
354
8E
4568
Mon.
>
6
807
C
Sat.
April 15
808 b
385
9
4569
Mon.
M
25
808
A
Tues.
3
809
353
10
4570
Thurs.
>
13
809
G
Sun.
March 24
810
355
HE
4571
Tues.
3
810
F
Sat.
April 12
811
384
12
4572
Mon.
Jt
22
811
E
Thurs.
1
812 b
356
13
4573
Sat.
n
11
812
C
Sun.
March 20
813
353
14 E
4574
Tues.
AUK.
30
813
B
Sat.
April 8
814
384
If
4575
Mon.
Sept.
18
814
A
Thurs.
March 29
815
355
16
4576
Sat.
n
8
815
G
Tues.
18
816 b
355
17 E
4577
Thurs.
Aug.
28
816
E
Sun.
April 5
817
383
18
4578
Tries.
Sept. 15
817
D
Thurs.
March 25
818
354
19 E
4579
Sat.
n
4
818
C
Thurs.
April 14
819
385
MOLAD 6 9 1039.
DATS, 6939.
1
4580
Sat,
Sept.
24
810
B
Tues.
April 3
820 b
355
2
4581
Thurs.
,,
13
820
G
Sat.
March 23
821
354
3E
4582
Mon.
M
2
821
P
Thurs.
April 10
822
383
4
4583
Siit.
,,
20
822
E
Tues.
March 31
823
355
5
4584
Thurs.
10
823
D
Sat.
i> 19
824 b
354
6E
4585
Mon.
Aug.
29
824
B
Thurs.
April 6
825
383
7
4586
Sat.
Sept.
16
825
A
Tues.
March 27
826
355
8E
4587
Thurs.
,,
6
826
G
Tues.
April 16
827
385
9
4588
Thurs.
26
827
F
Sat.
4
828 b
354
10
4589
Mon.
M
14
828
D
Tues.
March 23
829
353
HE
4590
Thurs.
2
829
C
Tues.
April 12
830
385
12
4591
Thurs.
,,
22
830
B
Sat.
1
831
354
11
4592
Mon.
n
11
831
A
Thurs.
March 21
832 b
355
14 E
4593
Sat.
Aug.
31
832
F
Tues.
April 8
833
383
15
4594
Thurs.
Sept.
18
833
E
Sat.
March 28
834
354
16
4595
Mon.
7
834
D
Thurs.
18
835
355
17 E
4596
Sat.
Aug.
28
835
C
Thurs.
April 6
836 b
385
18
4597
Sat.
Sept.
16
836
A
Sun.
March 25
837
353
19 E
4598
Tues.
"
4
837
G
Sat.
April 13
838
384
3 o8
THE JEIV1SJI C A Li:. \n.\R
MOLAD 2 2 554.
CYCLE 243.
DAYS, G940.
1
4599
Mon.
Sept
23
838
F \ Thurs.
April 3
839 :;.->-
2
4600
Sat.
H
13
839
E
Tues.
March 23
840 b
355
3E
4601
Thurs.
>
2
840
C
Sun.
April 10
841
3*3
4
4602
Tues.
M
20
841
B
Thurs.
March 30
842
3.-)4
5
4603
Sat.
9
842
A
Tues.
20
843
355
6E
4604
Thurs.
Aug.
30
843
G
Sun.
April 6
844 b
3*3
7
4605
Tues.
Sept.
16
844
E
Thurs.
March 26
845
354
8E
4606
Bat
,,
5
845
D
Thurs.
April 15
846
385
9
4607
Sat.
25
846
C Tues.
5
847
355
10
4608
Thurs.
15
847
B Sat.
March 24
848 b
354
HE
4609
Mon.
3
848
G Thurs.
April 11
849
383
12
4610
Sat.
21
849
F
Tues.
1
850
355
13
4611
Thurs.
11
850
E
Sat,
March 21
851
354
14 E
4612
Mon.
Aug.
31
851
D
Sat.
April 9
852 b
385
15
4613
Mon.
Sept.
19
852
B
Tues.
March 28
853
353
16
4614
Thurs.
7
&53
A
Sat.
17
854
354
17 E
4615
Mon.
Aug.
27
854
G
Sat.
April 6
855
385
18
4616
Mon.
Sept.
16
855
P
Thurs.
March 26
856 b
355
19 E
4617
Sat.
,,
5
856
D
Tues.
April 13
857
383
I
MOLAD 4 19 69.
CYCLE 244.
DAYS, 6939.
1
4618
Thurs.
Sept. 23
857
C
Sat.
April 2
858
354
2
4619
Mon.
>. 12
858
B
Thurs.
March 23
859
355
3E
4620
Sat.
2
859
A
Tues.
April 9
860 b
383
4
4621
Thurs.
,, 19
860
F
Sun.
March 30
861
355
5
4622
Tues.
>, 9
861
E
Thurs.
19
862
354
6E
4623
Sat.
Aug. 29
862
D
Thurs.
April 8
863
385
7
4624
Sat.
Sept. 18
863
C
Sun.
March 26
864 b
353
8E
4625
Tues.
5
864
A
Sat.
April 14
865
384
9
4626
Mon.
it 24
865
G
Thurs.
4
866
355
10
4627
Sat.
,, 14
866
F
Tues.
March 25
867
355
HE
4628
Thurs.
> 4
867
E
Sun.
April 11
868 b
383
12
4629
Tues.
,. 21
868
C
Thurs.
March 31
869
354
13
4630
Sat.
10
869
B
Tues.
21
870
355
14 E
4631
Thurs.
Aug. 31
870
A
Tues.
April 10
871
385
15
4632
Thurs.
Sept. 20
871
G
Sat.
March 29
872 b
354
16
4633
Mon.
,, 8
872
E
Tues.
t. 17
873
353
17 E
4634
Thurs.
Aug. 27
873
D
Tues.
April 6
874
385
18
4635
Thurs.
Sept. 16
874
C
Sat.
March 26
875
354
19 E
4636
Mon.
,, 5
875
B
Thurs.
April 12
876 b
383
THE JEM'ISH CALENDAR 309
MOLAD 7 11 664. CYCLE 245. DAYS, 6940.
1
4637
Sat.
Sept.
22
876
G
Tues.
April
2
877
355
2 4638
Thurs.
fl
12
877
F
Sat.
March
22
878
354
3 E 4639
Mon.
,,
1
878
E
Sat.
April
11
879
385
4
4640
Mon.
,,
21
879
D
Tues.
March
29
880 b
353
5
4641
Thurs.
8
880
B
Sun.
19
881
355
6E
4642
Tnes.
Aug.
29
881
A
Sat.
April
7
882
384
7
4643
Mon.
Sept.
17
882
G
Thurs.
March
28
883
355
8E
4644
Sat.
,,
7
883
F
Tues.
April
14
884 b
383
9
4645
Thurs.
,,
24
884
D
Sat.
_!
3
885
354
10
4646
Mon.
13
885
C
Thurs.
March
24
886
355
HE
4647
Sat.
,,
3
886
B
Tues.
April
11
887
383
12
4648
Thurs.
M
21
887
A
Sun.
March
31
888 b
355
13
4649
Tues.
..
10
888
F
Thurs.
20
889
354
14 E
4650
Sat.
Aug.
30
889
E
Thurs.
April
9
890
385
15
4651
Sat.
Sept.
19
890
D
Tues.
March
30
891
355
10
4652
Thurs.
9
891
C
Sat.
18
892 b
354
17 E
4653
Mon.
Aug.
28
892
A ! Thurs.
April
5
893
383
18
4654
Sat.
Sept.
15
893
G
Tues.
March
26
894
355
19 E
4655
Thurs.
5
894
F
Sun.
April
13
895
383
CYCLE 246.
DAYS, 6941.
1
4656
Tues.
Sept.
23
895
E
Thurs.
April
1
896 b
354
2
4657
Sat.
..
11
896
C
Tues.
March
22
897
355
3E
4658
Thurs.
1
897
B
Tues.
April
11
898
385
4
4659
Thurs.
21
898
A
Sat.
March
31
899
354
5
4660
Mon.
10
899
G
Tues.
18
900 b
353
6E
4661
Thurs.
Aug.
28
900
E
Tues.
April
7
901
385
7
4662
Thurs.
Sept.
17
901
D
Sat.
March
27
902
354
8E
4663
Mon.
M "
6
902
C
Thurs.
April
14
903
383
9
4664
Sat.
24
903
B
Tues.
..
3
904 b
355
10
4665
Thurs.
ii
13
904
G
Sat.
March
23
905
854
HE
4666
Mon.
2
905
F
Sat.
April
12
906
385
12
4667
Mon.
22
906
E
Tues.
March
31
907
353
13
4668
Thurs.
10
907
D
Sun.
n
20
908 b
355
14 E
4669
Tues.
Aug.
30
908
B
Sat.
April
8
909
384
15
4670
Mon.
Sept.
18
909
A
Thurs.
March
29
910
355
16
4671
Sat.
rt
8
910
G
Sun.
^
17
911
353
17 E
4672
Tues.
Aug.
27
911
F
Sat.
April
4
912 b
384
18
4673
Mon.
Sept.
14
912
D
Thurs.
March
25
913
355
19 E
4674
Sat.
"
4
913
C
Thurs.
April
14
914
385
310 THE JE }}'ISH CALENJ). 1 A'
MOLAD 5 20 774. CYCLE 247.
DAYS, 6939.
1
4675
Sat.
Sept.
24
914
B
Sun.
April
2
915
3.33
2
4676
Tues.
12
915
A
Thurs.
March
21
916 b 3o4
3E
4677
Sat.
Aug.
31
916
F
Thurs.
April
10
917
385
4
4678
Sat.
Sept.
20
917
E
Tues.
March
31
918
35-5
5
4679
Thurs
10
918
D
Sat.
M
20
919
354
6E
4680
Mon.
Aug.
30
919
C
Thurs.
April
6
920 b
383
7
4681
Sat.
Sept.
16
!20
A
Tues.
March
27
921
355
8E
4682
Thurs.
M
6
921
G
Tues.
April
16
922
385
9
4683
Thurs.
26
922
F
Sat.
5
923
354
10
4684
Mon.
15
923
E
Tues.
March
23
924 b
353
HE
4685
Thurs.
n
2
924
C
Tues.
April
12
925
385
12
4686
Thurs.
22
925
B
Sat.
M
1
926
354
13
4687
Mon.
11
926
A
Thurs.
March
22
927
355
14 E
4688
Sat.
M
1
927
G
Tues.
April
8
928 b
383
15
4689
Thurs.
M
18
928
E
Sat.
March
28
929
354
16
4690
Mon.
5]
7
929
D
Thurs.
18
930
355
17 E
4691
Sat.
Aug.
28
930
C
Tues.
April
5
931
383
18
4692
Thurs.
Sept.
15
931
B
Sat.
March
24
932 b
354
19 E
4693
Mon.
"
3
932
G
Sat.
April
13
933
3*5
MOLAD 1 13 289.
CYCLE 248.
DAYS, 6940.
1
4694
Mon.
Sept.
23
933
F
Thurs.
April
3
934
355
2
4695
Sat.
13
934
E
Sun.
March
22
935
353
3E
4696
Tues.
u
1
935
D
Sat.
April
9
936 b
384
4
4697
Mon.
19
936
B
Thurs.
March
30
937
355
5
4698
Sat.
9
937
A
Tues.
20
938
W5
6E
4699
Thurs.
Aug.
30
938
G
Sun.
April
7
939
383
7
4700
Tues.
Sept.
17
939
F
Thurs.
March
26
940 b
354
8E
4701
Sat.
,,
5
940
D
Thars.
April
15
941
385
9
4702
Sat.
)
25
941
C
Tues.
M
5
942
355
10
4703
Thurs.
ji
15
942
B
Sat.
March
25
943
3-54
HE
4704
Mon.
4
943
A
Thurs.
April
11
944 b
383
12
4705
Sat.
n
21
944
F
Tues.
,,
1
945
355
13
4706
Thurs.
11
945
E
Sat.
March
21
946
354
14 E
4707
Mon.
Aug.
31
946
D
Thurs.
April
8
947
383
15
4708
Sat.
Sept.
18
947
C
Tues.
March
28
948 b
355
16
4709
Thurs.
7
948
A
Sat.
M
17
949
354
17 E
4710
Mon.
Aug.
27
949
G
Sat.
April
6
950
385
18
4711
Mon.
Sept.
10
950
F
Tues.
March
25
951
353
19 E
4712
Thurs.
4
951
E
Tues.
April
13
952 b
385
THE JEWISH CALENDAR 311
MOLAD 4 5 884. CYCLE 249. DAYS, 6939.
1
4713 Thurs.
Sept.
23
952
C
Sat.
April 2
953
354
2
4714
Mon.
H
12
953
B
Thurs.
March 23
954
355
3E
471-5
Sat.
2
954
A
Tues.
April 10
955
383
4
4716
Thurs.
20
955
G
Sat.
March 29
956 b
354
8
4717
Mon.
n
8
956
E
Thurs.
,, 19
957
355
OE
4718
Sat.
Aug.
29
957
D
Tues.
April 6
958
383
7
4719
Thurs.
Sept
16
958
C
Sun.
March 27
959
355
8E
4720
Tues.
6
959
B
Sat.
April 14
960 b
384
9
4721
Mon.
M
24
960
G
Thurs.
4
961
355
10
4722
Sat.
rj
14
961
F
Sun.
March 23
962
353
HE
4723
Tues.
2
962
E
Sat.
April 11
963
384
12
4724
Mon.
21
963
D
Thurs.
March 31
964 b
355
13
4725
Sat.
10
964
B
Tues.
21
965
355
14 E
4726
Thurs.
Aug.
31
965
A
Sun.
April 8
966
383
15
4727
Tues.
Sept.
18
966
G
Thurs.
March 28
967
354
16
4728
Sat.
>
7
967
P
Tues.
n 17
968 b
355
17 E
4729
Thurs.
Aug.
27
968
D
Tues.
April 6
969
385
18
4730
Thurs.
Sept.
16
969
C
Sat.
March 26
970 354
19 E
4731
Mon.
"
5
970
B
Thurs.
April 13
971
383
MOLAD 6 22 399.
CYCLE 250.
DAYS, 6939.
!
1
4732
Sat.
Sept. 23
971
A
Tues.
April 2
972 b 355
2
4733
Thurs.
._
12
972
P
Sat.
March 22
973
354
3E
4734
Mon.
>i
1
973
E
Thurs.
April 9
974
383
4
4735
Sat.
)
19
974
D
Tues.
March 30
975
355
5
4736
Thurs.
9
975
C
Sat.
18
976 b
354
6E
4737
Mon.
Aug.
28
976
A
Sat.
April 7
977
385
7
4738
Mon.
Sept.
17
977
G
Tues.
March 26
978
353
8E
4739
Thurs.
M
5
978
F
i Tues.
April 15
979
385
9
4740
Thurs.
>?
25
979
E 1 Sat.
3
980 b
354
10
4741
Mon.
13
980
C ! Thurs.
March 24
981
355
HE
4742
Sat.
3
981
B
Tues.
April 11
982
383
12
4743
Thurs.
tl
21
982
j^
Sat.
March 31
983
354
13
4744
Mon.
10
983
G
Thurs.
20
984 b
355
14 E
4745
Sat.
Aug.
30
984
E
Tues.
April 7
985
383
15
4746
Thurs.
Sept.
17
985
D
Sun.
March 28
986
H55
16
4747
Tues.
7
986
C
Thurs.
.. 17
987
354
17 E
4748
Sat.
Aug.
27
987
B
Thurs.
April 5
988 b
3H5
18
4741)
Sat.
Sept.
15
988
G
Sun.
March 24
989 :Cil{
19 E
4750
Tues.
"
3
989
F
Sat.
April 12
990
384
3 i2 THE JEWISH CALENDAR
MOLAD 2 14 994. CYCLE 251.
DAYS, 6940.
1
4751
Mon.
Sept
22
990
E
Thurs.
April 2
991
35--,
2
4752
Sat.
12
991
D
Tues.
March 22
992 b
355
3E
4753
Thurs.
n
1
992
B
Sun.
April '.I
993
383
4
4754
Tues.
M
19
993
A
Thurs.
March 29
994
354
6
4755
Sat.
8
994
G
Tues.
., 19
995
:!.->.->
6E
4756
Thurs.
Aug.
29
995
F
i Tues.
April 7
99(1 b
3*5
1
4757
Thnrs.
Sept.
17
996
D
1 Sat.
March 27
997
:;.-, t
HE
4758
Mon.
M
6
997
C
Thurs.
April 14
998
:-w:-v
9
4759
Sat.
M
24
998
B
Tues.
4
999
355-
10
4760
Thurs.
14
999
A
Sat.
March 23
1000 b
354
HE
4761
Mon.
,,
2
1000
F
Sat.
April 12
1001
KB
12
4762
Mon.
i
22
1001
E 1 Tues.
March 31
1002
353-
13
4763
Thurs.
10
1002
1) Sat.
20
1003
354
14 E
4764
Mon.
Aug.
30
1003
C
Sat.
April 8
1004 b
385
15
4765
Mon.
Sept. 18
1004
A
Thurs.
March 29
1005
355
16
4766
Sat.
8
1005
G
Sun.
,, 17
1006
353
17 E
4767
Tues.
Aug.
27
1006
F
: Sat.
April 5
1007
384
18
4768
Mon.
Sept.
15
1007
E
Thurs.
March 25
1008 b
355
IDE
4769
Sat.
4
1008
C
Tues.
April 12
1009
383
MOLAD 5 7 509.
CYCLE 252.
DAYS, 6941.
1
4770
Thurs.
Sept
22
1009
B
Sat.
April 1
1010 354
2
4771
Mon.
11
1010
A
Thurs.
March 22
1011 855
3E
4772
Sat.
,,
1
1011
G
Thurs.
April 10
1012 b
3S5
4
4773
Sat.
,,
20
1012
E
Sun.
March 29
1013
353
5
4774
Tues.
8
1013
D
Thurs.
18
1014
354
6E
4775
Sat.
Aug.
28
1014
C
Thurs.
April 7
1015
385
7
4776
Sat.
Sept.
17
1015
B
Tues.
March 27
1016 b
355
8E
4777
Thurs.
M
6
1016
G
Sun.
April 14
1017
38$
9
4778
Tues.
24
1017
F
Thurs.
3
1018
354
10
4779
Sat.
13
1018
E
Tues.
March 24
1019
355
HE
4780
Thurs.
3
1019
D
Tues.
April 12
1020 b
385
12
4781
Thurs.
22
1020
B
Sat.
M 1
1021
354
13
4782
Mon.
M
11
1021
A
Tues.
March 20
1022
353
14 E
4783
Thurs.
Aug.
30
1022
G
Tues.
April 9
1023
385
15
4784
Thurs.
Sept.
19
1023
F
Sat.
March 28
1024 b
354
16
4785
Mon.
7
1024
D
Thurs.
18
1025
355
17 E
4786
Sat.
Aug.
28
1025
C
Tues.
April 5
1026
383
18
4787
Thurs.
Sept.
15
1026
B
Sat.
March 25
1027
354
19 E
4788
Mon.
>
4
1027
A
Sat.
April 13
1028 b
385
MOLAD 1 24.
THE
JE ll'ISJf
CYCLE
CALENDAR
253.
DAYS
313
, 6940.
1
4789
Mon.
Sept.
2:;
1028
F
Tues.
April
l
1029
353
i
4790
Thurs.
n
11
1029
E
Sat.
March
21
1030
354
3E
4791
Mon.
Aug.
31
1030
D
Sat.
April
10
1031
385
4
4792
Mon.
Sept.
20
1031
C
Thurs.
March
30
1032 b
355
5
4793
Sat.
,,
9
1032
A
Sun.
,,
18
1033
353
6E
4794
Tues.
Aug.
88
1033
G
Sat.
April
6
1034
384
7
4795
Mon.
Sept.
it;
1034
F
Thurs.
March
27
1035
355
8E
4796
Sat.
6
1035
E
Tues.
April
13
1036 b
383
9
4797
Thurs.
23
1036
C
Sun.
n
3
1037
355
10
4798
Tues.
18
1037
B
Thurs.
March
23
1038
354
HE
4799
Sat.
2
1038
A
Thurs.
April
12
1039
385
12
4800
Sat.
2-2
1039
G
Tues.
,,
1
1040 b
355
13
4801
Thurs.
11
1040
E
Sat.
March
21
1041
354
14 E
4802
Mon.
Aug.
81
1041
D
Thurs.
April
8
1042
383
15
4803
Sat.
Sept.
is
1042
C
Tues.
March
29
1043
355
10
4804
Thurs.
M
8
1043
B
Sat.
,,
17
1044 b
354
17 E
4805
Mon.
Aug.
27
1044
G
Thurs.
April
4
1045
383
18
4806
Sat.
Sept.
14
1045
F
Tues.
March
25
1046
355
19 E
4807
Thurs.
"
4
1046
E
' Tues.
April
14
1047
385
MOLAD 3 16 619.
CYCLE 254.
DAYS, 6939.
1
4808
Thurs.
Sept.
24
1047
D
Sat.
April
2
1048 b
354
2
4809
Mon.
n
12
1048
B
Tues.
March
21
1049
353
3E
4810
Thurs.
Aug.
31
1049
A
Tues.
April
10
1050
385
4
4811
Thurs.
Sept.
20
1050
G
Sat.
March
30
1051
354
5
4812
Mon.
,,
9
1051
F
Thurs.
H
19
1052 b
355
6E
4813
Sat.
Aug.
29
1052
D
Tues.
April
6
1053
383
7
4814
Thurs.
Sept.
16
1053
C
Sat.
March
26
1054
354
8E
4815
Mon.
5
1054
B
Sat.
April
15
1055
385
'.)
4816
Mon.
25
1055
A
Tues.
n
2
1056 b
353
10
4817
Thurs.
12
1056
F
Sun.
March
23
1057
355
HE
4818
Tues.
2
1057
E
Sat.
April
11
1058
384
12
4819
Mon.
21
1058
D
Thurs.
M
1
1059
355
13
4820
Sat.
11
1059
C
Sun.
March
19
1060 b
353
14 E
4821
Tues.
Aug.
29
1060
A
Sat.
April
7
1061
384
16
4822
Mon.
Sept.
17
1061
G
Thurs.
March
28
1062
355
16
4823
Sat.
,,
7
1062
F
Tues.
>
18
1063
355
17 E
4824
Thurs.
Aug.
28
1063
E
Sun.
April
4
1064 b
383
18
4825
Tues.
Sept.
14
1064
C
Thurs.
March
24
1065
354
19 E
4826
Sat.
3
1065
B
Thurs.
April
13
1066
385
314 THE JEWISH CALENDAR
MOLAD 6 9 134. CYCLE 255.
DAYS, 6939.
1
4827
Sat.
Sept.
23
1066
A
Tues.
April
3
1067
355
2
4828
Thurs
n
13
1067
G
Sat.
March
22
1068 b
354
3E
4829
Mon.
1
1068
E
Thurs.
April
9
1069
383
4
4830
Sat.
>!
19
1069
D
Tues.
March
30
1070
355
5
4831
Thurs.
9
1070
C
Sat.
_
19
1071
354
6E
4832
Mon.
Aug.
29
1071
B
Thurs.
April
5
1072 b
383
7
4833
Sat.
Sept.
15
1072
G
Tues.
March
26
1073
355
8E
4834
Thurs.
n
5
1073
F
Tues.
April
15
1074
385
9
4835
Thurs.
25
1074
E
Sat.
M
4
1075
354
10
4836
Mon.
14
1075
D
Tues.
March
22
1076 b
3-53
HE
4837
Thurs.
1
1076
B
Tues.
April
11
1077
385
12
4838
Thurs.
21
1077
A
Sat.
March
31
1078
354
13
4839
Mon.
M
10
1078
G
Thurs.
M
21
1079
355
14 E
4840
Sat.
Aug.
31
1079
F
Tues.
April
7
1080 b
383
15
4841
Thurs.
Sept.
17
1080
D
Sat.
March
27
1081
354
16
4842
Mon.
6
1081
C
Thurs.
J?
17
1082
355
17 E
4843
Sat.
Aug.
27
1082
B
Thurs.
April
6
1083
385
18
4844
Sat.
Sept.
16
1083
A
Sun.
March
24
1084 b
353
19 E
4845
Tues.
>
3
1084
F
Sat.
April
12
10&5
384
MOLAD 2 1 729.
CYCLE 256.
DAYS, 6940.
1
4846
Mon.
Sept.
22
1085
E
Thurs.
April
2
1086
355
2
4847
Sat.
)>
12
1086
D
Tues.
March
23
1087
355
3E
4848
Thurs.
>
2
1087
C
Sun.
April
9
1088 b
383
4
4849
Tues.
19
1088
A
Thurs.
March
29
1089
354
5
4850
Sat.
8
1089
G
Tues.
n
19
1090
355
6E
4851
Thurs.
Aug.
29
1090
F
Sun.
April
6
1091
383
7
4852
Tues.
Sept.
16
1091
E
Thurs.
March
25
1092 b
354
8E
4853
Sat.
4
1092
C
Thurs.
April
14
1093
385
9
4854
Sat.
n
24
1093
B
Tues.
>f
4
1094
355
10
4855
Thurs.
14
1094
A
Sat.
March
24
1095
354
HE
4856
Mon.
_j
3
1095
G
Thurs.
April
10
1096b
353
12
4857
Sat.
20
1096
E
Tues.
March
31
1097
355
13
4858
Thurs.
10
1097
D
Sat.
20
1098
354
14 E
4859
Mon.
Aug.
30
1098
C
Sat.
April
9
1099
385
15
4860
Mon.
Sept.
19
1099
B
Tues.
March
27
1100 b
353
16
4861
Thurs.
6
1100
G
Sat.
,,
16
1101
354
17 E
4862
Mon.
Aug.
26
1101
F
Sat.
April
5
1102
385
18
4863
Mon.
Sept.
15
1102
E
Thurs.
March
26
1103
355
19 E
4864
Sat.
5
1103
D
Tues.
April
12
1104b
383
THE JE WISH CA LEND. I A' 315
MOLAD 4 18 244. CYCLE 257. DAYS, 6939.
1
4865
Thurs.
Sept. 22
1104
B
Sat.
April 1
1105
354
2
4866
Mon.
11
1105
A
Thurs.
March 22
1106
355
3E
4867
Sat.
1
1106
G
Tues.
April 9
1107
383
4
4868
Thurs.
19
1107
F
Sun.
March 29
1108 b
355
5
4869
Tues.
8
1108
D
Thurs.
18
1109
354
6E
4870
Sat.
Aug. 28
1109
C
Thurs.
April 7
1110
385
7
4871
Sat.
Sept. 17
1110
B
Sun.
March 26
1111
333
8E
4872
Tues.
,. 5
1111
A
Sat.
April 13
1112 b
384
9
4873
Mon.
23
1112
F
Thurs.
>) ^
1113
355
10
4874
Sat.
13
1113
E
Tues.
March 24
1114
355
HE
4875
Thurs.
3
1114
D
Sun.
April 11
1115
383
12
4876
Tues.
21
1115
C
Thurs.
March 30
1116 b
354
13
4877
Sat.
., 9
1116
A
Tues.
20
1117
355
14 E
4878
Thurs.
Aug. 30
1117
G
Tues.
April 9
1118
385
15
4879
Thurs.
Sept. 19
1118
F
Sat.
March 29
1119
354
16
4880
Mon.
8
1119
E
Tues.
16
1120 b
353
17 E
4881
Thurs.
Aug. 26
1120
C
Tues.
April 5
1121
385
18
4882
Thurs.
Sept. 15
1121
B
Sat.
March 25
1122
354
19 E
4883
Mon.
4
1122
A
1
Thurs.
April 12
1123
383
MOLAD 7 10 839.
CYCLE 258.
DAYS, 6940.
1
4884
Sat.
Sept. 22
1123
G
Tues.
April 1
1124 b 355
2
4885
Thurs.
11
1124
E
Sat.
March 21
1125
354
3E
4886
Mon.
Aug. 31
1125
D
Sat.
April 10
1126
385
4
4887
Mon.
Sept. 20
1126
C
Tues.
March 29
1127
353
5
4888
Thurs.
M 8
1127
B
Sun.
18
1128b
355
6E
4889
Tues.
Aug. 28
1128
G
Sat.
April 6
1129
384
7
4890
Mon.
Sept. 16
1129
F
Thurs.
March 27
1130
355
8E
4891
Sat.
6
1130
E
Tues.
April 14
1131
383
9
4892
Thurs.
24
1131
D
Sat.
2
1132 b
354
10
4893
Mon.
12
1132
B
Thurs.
. March 23
1133
355
HE
4894
Sat.
2
1133
A
Tues.
April 10
1134
383
12
4895
Thurs.
20
1134
G
Sun.
March 31
1135
355
13
4896
Tues.
, 10
1135
F
Thurs.
19
1136b
354
14 E
4897
Sat.
Aug. 29
1136
D
Thurs.
April 8
1137
385
15
4898
Sat.
Sept. 18
1137
C
Tues.
March 29
1138
3.V>
16
4899
Thurs.
8
1138
B
Sat.
18
1139
354
17 E
4900
Mon.
Aug. 28
1139
A ! Thurs.
April 4
1140 b 383
18
4901
Sat.
Sept. 14
1140
F Tues.
March 25
1141 :{->.->
19 E
4902
Thurs.
4
1141
K Sun.
April 12
1142
383
3 i6 THE JEWISH CALENDAR
MOLAD 3 3 35-1. CYCLE 259.
DAYS, 6941.
1
4903
Tues.
Sept.
22
1142
D
Thurs.
April 1
1143
354
2
4904
Sat.
..
11
1143
C
Tues.
March 21
1144 b
355
3E
4905
Thurs.
Aug.
31
1144
A
Tues.
April 10
1145
385
4
4906
Thurs.
Sept.
20
1145
G
Sat.
March 30
1146
354
5
4907
Mon.
9
1146
F
Tues.
18
1147
353
6E
4908
Thurs.
Aug.
28
1147
E
Tues.
April 6
1148 b
385
7
4909
Thurs.
Sept.
16
1148
C
Sat.
March 26
1149
354
8E
4910
Mon.
5
1149
B
Thurs.
April 13
1150
383
9
4911
Sat.
23
1150
A
Tues.
3
1151
355
10
4912
Thurs.
13
1151
G
Sat.
March 22
1152b
354
HE
4913
Mon.
1
1152
E
! Sat.
April 11
1153
385
12
4914
Mon.
21
1153
D
Tues.
March 30
1154
353
13
4915
Thurs.
t
9
1154
C
Sun.
20
1155
355
14 E
4916
Tues.
Aug.
30
1155
B
Sat.
April 7
1156 b
384
15
4917
Mon.
Sept.
17
1156
G
Thurs.
March 28
1157
355
16
4918
Sat.
,,
7
1157
F
Sun.
16
1158
3c 3
17 E
4919
Tues.
Aug.
26
1158
E
Sat.
April 4
1159
384
18
4920
Mon.
Sept.
14
1159
D
Thurs.
March 24
1160b
355
19 E
4921
Sat.
3
1160
B
Thurs.
April 13
1161
385
MOLAD 5 19 949.
CYCLE 260.
DAYS, 6939.
1
4922
Sat.
Sept.
23
1161
A
Sun.
April 1
1162
353
2
4923
Tues.
Jt
11
1162
G
Thurs.
March 21
1163
354
3E
4924
Sat.
Aug.
31
1163
F
Thurs.
April 9
1164 b
385
4
4925
Sat.
Sept.
19
1164
D
Tues.
March 30
1165
355
5
4926
Thurs.
9
1165
C
Sat.
,, 19
1166
354
6E
4927
Mon.
Aug.
29
1166
B
Thurs.
April 6
1167
383
7
4928
Sat.
Sept.
16
1167
A
Tues.
March 26
1168 b
355
8E
4929
Thurs.
N
5
1168
F
Sun.
April 13
1169
383
9
4930
Tues.
N
23
1169
E
Thurs.
2
1170
354
10
4931
Sat.
12
1170
D
Tues.
March 23
1171
355
HE
4932
Thurs.
2
1171
C
Tues.
April 11
1172 b
385
12
4933
Thurs.
tl
21
1172
A
Sat.
March 31
1173
354
IB
4934
Mon.
10
1173
G
Tues.
19
1174
353
14 E
4935
Thurs.
Aug.
29
1174
F
Tues.
April 8
1175
385
15
4936
Thurs.
Sept.
18
1175
E
Sat.
March 27
1176b
354
16
4937
Mon.
__
6
1176
C
Thurs.
>. 17
1177
355
17 E
4938
Sat.
Aug.
27
1177
B
Tues.
April 4
1178
383
18
4939
Thurs.
Sept.
14
1178
A
Sat.
March 24
1179
354
19 E
4940
Mon.
it
3
1179
G
Sat.
April 12
1180 b
385
2 UE JE WISH CALENDAR 3 1 7
MOLAD 1 12 464. CYCLE 261. DAYS, 6940.
1
4941
Mon.
Sept.
22
1180
E
Thurs.
April
2
1181
355
2
4942
Sat.
,,
12
1181
D
Sun.
March
21
1182
353
3E
4943
Tues.
Aug.
31
1182
C
Sat.
April
9
1183
384
4
4944
Mon.
Sept.
19
1183
B
Thurs.
March
29
1184 b
355
5
4945
Sat.
8
1184
G
Tues.
M
19
1185
355
6E
4946
Thurs.
Aug.
29
1185
F
Sun.
April
6
1186
383
7
4947
Tues.
Sept.
16
1186
E
Thurs.
March
26
1187
354
8E
4948
Sat.
5
1187
D
Thurs.
April
14
1188b
3&5
9
4949
Sat.
24
1188
B
Tues.
,,
4
1189
355
10
4950
Thurs.
14
1189
A
Sat.
March
24
1190
354
HE
4951
Mon.
3
1190
G
Thurs.
April
11
1191
383
12
4952
Sat.
21
1191
F
Tues.
March
31
1192 b
355
13
4953
Thurs.
10
1192
D
Sat.
20
1193
354
14 E
4954
Mon.
Aug.
30
1193
C
Thurs.
April
7
1194
383
15
4955
Sat.
Sept.
17
1194
B
Tues.
March
28
1195
355
16
4956
Thurs.
,,
7
1195
A
Sat.
..
16
1196 b
354
17 E
4957
Mon.
Aug.
26
1196
F
Sat.
April
5
1197
885
18
4958
Mon.
Sept.
15
1197
E
Tues.
March
24
1198
853
19 E
4959
Thurs.
"
3
1198
D
Tues.
April
13
1199
385
MOLAD 4 4 1059.
CYCLE 262.
DAYS, 6939.
1
4960
Thurs.
Sept.
88
1199
C
Sat.
April
1
1200 b
354
2
4961
Mon.
M
11
1200
A i
Thurs.
March
22
1201
355
3E
4962
Sat.
)7
1
1201
G
Tues.
April
9
1202
383
4
4963
Thurs.
>
19
1202
F
Sat.
March
29
1203
354
5
4964
Mon.
8
1203
E
Thurs.
M
18
1204 b
355
6E
4965
Sat.
Aug.
28
1204
C
Tues.
April
5
1205
383
7
4966
Thurs.
Sept.
1.-)
1205
B
Sun.
March
26
1206
355
8E
4967
Tues.
,,
5
1206
A
Sat.
April
14
1207
384
9
4968
Mon.
M
24
1207
G
Thurs.
n
3
1208 b
355
10
4969
Sat.
18
1208
E
Sun.
March
22
1209
353
HE
4970
Tues.
,,
1
1209
D
Sat.
April
10
1210
384
12
4971
Mon.
20
1210
C
Thurs.
March
31
1211
355
13
4972
Sat.
10
1211
B
Tues.
20
1212 b
355
14 E
4973
Thurs.
Aug.
30
1212
G
Sun.
April
7
1213
383
15
4974
Tues.
Sept.
17
1213
F
Thurs.
March
27
1214
354
16
4975
Sat.
6
1214
E
Tues.
tt
17
1215
355
17 E
4976
Thurs.
Aug.
27
1215
D
Tues.
April
5
1216 b
38T)
18
4977
Thins.
Sept.
15
1216
13
Sat.
March
25
1217
354
19 E
4978
Mon.
4
1217
A
Thurs.
April
12
1218
383
3 1 8 THE JE I! 'AS// CALENDAR
MOLAD 6 21 574. CYCLE 263.
DAYS, 6939.
1
4979
Sat.
Sept.
22
1218
G
1 Tues.
April
2
1219
355
2
4980
Thurs.
,,
12
1219
F
Sat.
March
21
1220 b
354
:;]:
4981
Moa.
Aug.
31
1220
D
Thurs.
April
8
1221
383
4
4982
Sat.
Sept.
18
1221
C
Tues.
March
29
1222
355
5
4983
Thurs.
t)
8
1222
B
Sat.
18
1223
354
6E
4984
Mon.
Aug.
28
1223
A
Sat.
April
6
1224 b
385
7
4985
Mon.
Sept.
16
1224
F
Tues.
March
25
1225
353
8E
4986
Thurs.
4
1225
E
; Tues.
April
14
1226
385
9
4987
Thurs.
24
1226
D
Sat.
1
1227
354
10
4988
Mon.
13
1227
C
i Thurs.
March
23
1228 b
355
HE
4989
Sat.
2
1228
A
: Tues.
April
10
1229
383
12
4990
Thurs.
20
1229
G
! Sat.
March
30
1230
354
13
4991
Mon.
9
1230
F
I Thurs.
20
1231
355
14 E
4992
Sat.
Aug.
30
1231
E
Tues.
April
6
1232 b
38
1-5
4993
Thurs.
Sept.
16
1232
c
Sun.
March
27
1233
355
16
4994
Tues.
)(
6
1233
B
1 Thurs.
16
1234
354
17 E
4995
Sat.
Aug.
26
1234
A
Thurs.
April
5
1235
385
18
4996
Sat.
Sept.
15
1235
G
Sun.
March
23
1236 b
353
19 E
4997
Tues.
"
2
1236
E
; Sat.
April
11
1237
384
MOLAD 2 14 89.
CYCLE 264.
DAYS, 6940.
1
4998
Mon.
Sept.
21
1237
D
Thurs.
April
1
1238
355
2
4999
Sat.
n
11
1238
C
Tues.
March
22
1239
355
3E
5000
Thurs.
,,
1
1239
B
Sun.
April
8
1240 b
38S
4
5001
Tues.
18
1240
G
Thurs.
March
28
1241
354
5
5002
Sat.
,,
7
1241
F
Tues.
M
18
1242
355
6E
5003
Thurs.
Aug.
28
1242
E
Tues.
April
7
1243
385
7
5004
Thurs.
Sept.
17
1243
D
Sat.
March
26
1244 b
354
8E
5005
Mon.
ii
5
1244
B
Thurs.
April
13
1245
383-
9
5006
Sat.
23
1245
A
Tues.
,,
3
1246
355-
10
5007
Thurs.
13
1246
G
Sat.
March
23
1247
354
HE
5008
Mon.
M
2
1247
p
Thurs.
April
9
1248 b
383
12
5009
Sat.
19
1248
D
Tues.
March
30
1249
355-
13
5010
Thurs.
n
9
1241)
c
, Sat.
19
1250
354
14 E
5011
Mon .
Aug.
29
1250
B
Sat.
April
8
1251
385
15
5012
Mon.
Sept.
18
1251
A
Tues.
March
26
1252 b
353
16
5013
Thurs.
M
5
1262
F
Sun.
FJ
16
1253
355
17E
5014
Tues.
Aug.
26
1853
E
Sat.
April
4
1254
384
18
5015
Mon.
Sept.
14
1254
D
Thurs.
March
25
1255
355-
19 E
5016
Sat.
"
4
1356
C
Tues.
April
11
1256 b 383-
THE JEWISH CALENDAR 319
MOLAD 5 6 684. CYCLE 265. DAYS, 6941.
1
5017
Thurs.
Sept. 21
125G
A
Sat.
March 31
1257
354
2
5018
Mon.
10
1257
G
Thurs.
21
1258
355
3E
5019
Sat.
Aug. 31
1258
P
Thurs.
April 10
1259
385
4
5020
Sat.
Sept. 20
1869
E
Sun.
March 28
1260 b
353
5
5021
Tues.
7
1260
C
Thurs.
,, 17
1261
354
6E
5022
Sat.
Aug. 27
1261
B
Thurs.
April 6
1262
385
7
5023
Sat.
Sept. 16
1262
A
Tues.
March 27
1263
355
8E
5024
Thurs.
6
1263
G
Sun.
April 13
1264 b
383
9
5025
Tues.
23
1264
E
Thurs.
,, 2
1265
354
10
5026
Sat.
,, 12
1265
D
Tues.
March 23
1266
355
HE
5027
Thurs.
2
1266
C
Tues.
April 12
1267
385
12
5028
Thurs.
22
1267
B
Sat.
March 31
1268 b
354
13
5029
Mon.
10
1268
G
Tues.
19
1269
353
14 E 5030
Thurs.
Aug. 29
1269
F
Tues.
April 8
1270
385
15
5031
Thurs.
Sept. 18
1270
E
Sat.
March 28
1271
354
16
5032
Mon.
7
1271
D
Thurs.
17
1272 b
355
17 E
5033
Sat.
Aug. 27
1272
B
Tues.
April 4
1273
383
18
5034
Thurs.
Sept. 14
1273
A
Sat.
March 24
1274
354
I'.iK 5035
Mon.
3
1274
G
Sat.
April 13
1275
385
MOLAD 7 23 199.
CYCLE 266.
DAYS, 6940.
1
5036
Mon.
Sept.
23
1275
j!
F Tues.
March 31
1276 b
353
2
5037
Thurs.
n
10
1276
D
Sat.
20
1277
354
3E
5038
Mon.
Aug.
30
1277
C
Sat.
April 9
1278
385
4
5039
Mon.
Sept. 19
1278
B
Thurs.
March 30
1279
355
5
5040
Sat.
,,
9
1279
A
Sun.
,, 17
1280 b
353
6E
5041
Tues.
Aug.
27
1280
F
Sat.
April 5
1281
384
7
5042
Mon.
Sept.
15
1281
E
Thurs.
March 26
1282
355
8E
5043
Sat.
)(
5
1282
D
Tues.
April 13
1283
383
9
5044
Thurs.
M
23
1283
C
Sun.
2
1284 b
355
10
5045
Tues.
12
1284
A
Thurs.
March 22
1285
354
HE
5046
Sat.
,,
1
1285
G
Thurs.
April 11
1286
385
12
5047
Sat.
M
21
1286
F
Tues.
1
1287
355
13
5048
Thurs.
11
1287
E
Sat.
March 20
1288 b
354
14 E
5049
Mon.
Aug.
30
1288
C
Thurs.
April 7
1289
383
15
5050
Sat.
Sept.
17
1289
B
Tues.
March 28
1290
355
16
5051
Thurs.
7
1290
A
Sat.
17
1291
354
17 E
5052
Mon.
Aug.
27
1291
G
Thurs.
April 3
1292 b
383
18
5053
Sat.
Sept.
13
1292
E
Tues.
March 24
1293
355
19 E
5054
Thurs.
3
1293
D
Tues.
April 13
1294
385
3 20 THE JEWISH CALENDAR
MOLAD 3 15 794. CYCLE 267.
DAYS, 6939.
1
5055
Thiirs.
Sept. 23
1294
C Sat.
April 2
1295 334
2
5050 Mon.
12
1295
B
Tues.
March 20
1296 b 353
3E
5057
Thurs.
Aug. 30
1296
O Tues.
April 9
1297 385
4
5058 Thurs.
Sept. 19
1297
F Sat.
March 29
1298
354
5
5059
Mon.
8
1298
E Thurs.
19
1299
355
6E
5060
Sat.
Aug. 29
1299
D Tues.
April 5
1300 b
383
7
5061
Thurs.
Sept. 15
1300
B
Sat.
March 25
1301
354
8E
5062
Mon.
4
1301
A
Sat.
April 14
1302
385
9
5063
Mon.
24
1302
O Tues.
2
1303 353
10
5064
Thurs.
12
1303
F Sun.
March 22
1304 b 355
HE
5065
Tues.
., 1
1304
D Sat.
April 10
1305 | 384
12
5066
Mon.
20
1305
C Thurs.
March 31
1306 355
13
5067
Sat.
,, 10
1306
B Sun.
19
1307 353
14 E
5068
Tues.
Aug. 29
1307
A
Sat.
April 6
1308 b
384
15
5069
Mon.
Sept. 16
1308
F Thurs.
March 27
1309
355
16
5070
Sat.
6
1309
E
Tues.
., 17
1310
355
17 E
5071
Thurs.
Aug. 27
1310
D
Sun.
April 4
1311
3S3
18 5072
Tues.
Sept. 14
1311
C Thurs.
March 23
1312 b 354
19 E
5073
Sat.
2
1312
A Thurs.
April 12
1313 385
MOLAD 6 8 309.
CYCLE 268.
DAYS, 6939.
1
5074
Sat.
Sept. 22
1313
G
Tues.
April 2
1314 355
2
5075
Thurs.
>, 12
1314
F
Sat.
March 22
1315 354
3E
5076
Mon.
1
1315
E
Thurs.
April 8
1316 b
3s:{
4
5077
Sat.
18
1316
C
Tues.
March 29
1317
355
5
5078
Thurs.
8
1317
B
Sat.
18
1318
354
<5E
5079
Mon.
Aug. 28
1318
A
Thurs.
April 5
1319
3S3
7
5080
Sat.
Sept. 15
1319
G
Tues.
March 25
1320 b
355
8E
5081
Thurs.
,, *
1320
E
Tues.
April 14
1321
385
9
5082
Thurs.
,. 24
1321
D
Sat.
3
1322
354
10
5083
Mon.
13
1322
C
Tues.
March 22
1323
353
HE
5084
Thurs.
1
1323
B
Tues.
April 10
1324 b
385
12
5085
Thurs.
20
1324
G
Sat.
March 30
1325
354
13
5086
Mon.
9
1325
'F
Thurs.
20
1326
355
14 E
5087
Sat.
Aug. 30
1326
E
Tues.
April 7
1327
3H3
15
5088
Thurs.
Sept. 17
1327
D
Sat.
March 26
1328 b
354
16
5089
Mon.
,. 5
1328
B
Thurs.
16
1329
355
17 E
5090
Sat.
Aug. 26
1329
A
Thurs.
April 5
1330
385
18 5091
Sat.
Sept. 15
1330
G
Sun.
March 24
1331
353
19 E
5092
Tues.
3
1331
F
Sat.
April 11
1332 b
384
THE JEWISH CALENDAR 321
MOLAD 2 904. CYCLE 269. DAYS, 6940.
1
5093
Mon.
Sept.
21
1332
D ; Thurs.
April
1
1333
355
2
5094
Sat.
._
11
1333
C
Tues.
March
22
1334
355
3E
5095
Thurs.
M
1
1334
B
Sun.
April
9
1335
382
4
5096
Tues.
M
19
1335
A
Thurs.
March
28
1336 b
354
5
5097
Sat.
n
7
1336
F
Tues.
18
1337
355
GE
5098
Thurs.
Aug.
28
1337
E
Sun.
April
5
1338
382
7
5099
Tues.
Sept.
15
1338
D
Thurs.
March
25
1339
354
8E
5100
Sat.
,,
4
1339
C
Thurs.
April
13
1340 b
385
9
5101
Sat.
M
23
1340
A
Tues.
)t
3
1341
355
10
5102
Thurs.
j f
13
1341
G
Sat.
March
23
1342
354
11E
5103
Mon.
,,
2
1342
F
Thurs.
April
10
1343
382
12
5104
Sat.
n
20
1343
E
Tues.
March
30
1344 b
355
13
5105
Thurs.
M
9
1344
C
Sat.
19
1345
354
14 E
5106
Mon.
Aug.
29
1345
B
Sat.
April
8
1346
385
15
5107
Mon.
Sept.
18
1346
A
Tues.
March
27
1347
352
16
5108
Thurs.
M
6
1347
G
Sat.
15
1348 b
354
17 E
5109
Mon.
Aug.
25
1348
K
Sat.
April
4
1349
385
18
5110
Mon.
Sept.
14
1349
D
Thurs.
March
25
1350
355
19 E
5111
Sat.
4
1350
C
Tues.
April
12
1351
383
MOLAD 4 17 419.
CYCLE 270.
DAYS, 6939.
1
5112
Thurs.
Sept.
22
1351
B
Sat.
Miirch
31
1352 b
355
2
5113
Mon.
10
1352
G
Thurs.
M
21
1353
355
3E
5114
Sat.
Aug.
31
1353
F
Tues.
April
8
1354
383
4
5115
Thurs.
Sept.
18
1354
E
Sat.
March
28
1355
354
5
5116
Mon.
7
1355
D
Thurs.
n
17
1356 b
355
<SE
5117
Sat.
Aug.
27
1356
B
Thurs.
April
6
1357
383
7
5118
Sat.
Sept.
16
1357
A
Sun.
March
25
1358
354
8E
5119
Tues.
4
1358
G
Sat.
April
13
1359
385
9
5120
Mon.
23
1359
F
Thurs.
M
2
1360 b
355
10
5121
Sat.
12
1360
D
Tues.
March
23
1361
354
HE
5122
Thurs.
2
1361
C
Sun.
April
10
1362
383
12
5123
Tues.
20
1362
15
Thurs.
March
30
1363
355
13
5124
Sat.
9
1363
A
Tues.
19
1364 b
354
14 E
5125
Thurs.
Aug.
29
1364
F
Tues.
April
8
1365
385
15
5126
Thurs.
Sept.
18
1365
E
Sat.
March
28
1366
353
16
5127
Mon.
7
1366
D
Tues.
.j
16
1367
354
17 E
5128
Thurs.
Aug.
26
1367
C
Tues.
April
4
1368 b
385
18
5129
Thurs.
Sept.
14
1368
A
Sat.
March
24
1369
355
19 E
5130
Mon.
"
3
1369
G
Thurs.
April
11
1370
383
22
3 2 2 THE JE 1 1 'ISH CALENDAR
MOLAD 7 9 1014. CYCLE 271.
DAYS, 6940.
1
5131
Sat.
Sept.
21
1370
F
Tues.
April
1
1371
355
2
5132
Thurs.
n
11
1371
E
Sat.
March
20
1372 b
354
3E
5133
Mou.
Aug.
30
1372
C
Sat.
April
9
1373
385
4
5134
Hon.
Sept.
19
1373
B
Tues.
March
28
1374
353
5
5135
Thurs.
J5
7
1374
A
Sun.
18
1375
355
6E
5136
Tues.
Aug.
28
1375
G
Sat.
April
5
1376 b
384
7
5137
Mon.
Sept.
15
1376
E
Thurs.
March
26
1377
355
8E
5138
Sat.
,,
5
1377
D
Tues.
April
13
1378
383
9
5139
Thurs.
?)
23
1378
C
Sat.
n
2
1379
354
10
5140
Mon.
12
1379
B
Thurs.
March
22
1380 b
355
HE
5141
Sat.
1
1380
G
Tues.
April
9
1381
383
12
5142
Thurs.
N
19
1381
F
Sun.
March
30
1382
355
13
5143
Tues.
>
9
1382
E
Thurs.
,,
19
1383
354
14 E
5144
Sat.
Aug.
29
1383
D
Thurs.
April
7
1384 b
385
15
5145
Sat.
Sept.
17
1384
B
Tues.
March
28
1385
355
16
5146
Thurs.
,,
7
1385
A
Sat.
M
17
1386
354
17 E
5147
Mon.
Aug.
27
1386
G
Thurs.
April
4
1387
383
18
5148
Sat.
Sept.
14
1387
F
Tues.
March
24
1388 b
355
19 E
5149
Thurs.
"
3
1388
D
Sun.
April
11
1389
383
MOLAD 3 2 529.
CYCLE 272.
DAYS, 6941.
1
5150
Tues.
Sept.
21
1389
C
Thurs.
March
31
1390
354
2
5151
Sat.
,,
10
1390
B
Tues.
TJ
21
1391
355
3E
5152
Thurs.
Aug.
31
1391
A
Tues.
April
9
1392 b
385
4
5153
Thurs.
Sept.
19
1392
F
Sat.
March
29
1393
354
5
5154
Mon.
n
8
1393
E
Tues.
M
17
1394
353
E
5155
Thurs.
Aug.
27
1394
D
Tues.
April
6
1395
385
7
5156
Thurs.
Sept.
1(>
1395
C
Sat.
March
25
1396 b
354
8E
5157
Mon.
,,
4
1396
A
Thurs.
April
12
1397
383
9
5158
Sat.
n
22
1397
G
Tues.
..
2
1398
355
10
5159
Thurs.
12
1398
F
Sat.
March
22
1399
354
HE
5160
Mon.
,,
1
1399
E
Sat.
April
10
1400 b
385
12
5161
Mon.
,,
20
1400
C
Tues.
March
29
1401
353
13
5162
Thurs.
_
8
1401
B
Sun.
19
1402
355
14 E
5163
Tues.
Aug.
29
1402
A
Sat.
April
7
1403
384
15
5164
Mon.
Sept.
17
1403
G
Thurs.
March
27
1404 b
355
16
5165
Sat.
6
1404
E
Sun.
15
1405
353
17E
5166
Tues.
Aug.
25
1405
D
Sat.
April
3
1406
384
18
5167
Mon.
Sept.
13
1406
C
Thm-s.
March
24
1407
355
19 E
5168
Sat.
D
3
1407
B
Thurs.
April
12
1408 b
385
THE JEWISH CALENDAR 323
MOLAD 5 19 44. CYCLE 273. DAYS, 6939.
1
5169
Sat.
Sept. 22
1408
G
Sun.
March 31
1409
353
2
5170
Tues.
10
1409
p
Thurs.
20
1410
354
3E
5171
Sat.
Aug. 30
1410
E
Thurs.
April 9
1411
385
4
5172
Sat.
Sept. 19
1411
D
Tues.
March 29
1412 b
355
5
5173
Thurs.
8
1412
B
Sat.
18
1413
354
6E
5174
Mon.
Aug. 28
1413
A
Thurs.
April 5
1414
383
7
5175
Sat.
Sept. 15
1414
G
Tues.
March 26
1415
355
8E
5176
Thurs.
5
1415
F
Sun.
April 12
1416 b
383
9
5177
Tues.
22
1416
D
Thurs.
1
1417
354
10
5178
Sat.
11
1417
C
Tues.
March 22
1418
355
HE
5179
Thurs.
1
1418
B
Tues.
April 11
1419
385
12
5180
Thurs.
21
1419
A
Sat.
March 30
1420 b
354
13
5181
Mon.
9
1420
F
Tues.
18
1421
353
14 E
5182
Thurs.
Aug. 28
1421
E
Tues.
April 7
1422
385
15
5183
Thurs.
Sept. 17
1422
D
Sat.
March 27
1423
354
16
5184
Mon.
6
1423
C
Thurs.
16
1424 b
355
17 E
5185
Sat.
Aug. 26
1424
A
Tues.
April 3
1425
383
18
5186
Thurs.
Sept. 13
1425
G
Sat.
March 23
1426
354
19 E
5187
Mon.
,, 2
1426
F
Sat.
April 12
1427
385
MOLAD 1 11 639.
CYCLE 274.
DAYS, 6940.
1
5188
Mon.
Sept. 22
1427
E
Thurs.
April 1
1428 b 355
2
5189
Sat.
11
1428
C
Sun.
March 20
1429
353
3E
5190
Tues.
Aug. 30
1429
B
Sat.
April 8
1430
384
4
5191
Mon.
Sept. 18
1430
A
Thurs.
March 29
1431
355
5
5192
Sat.
8
1431
G
Tues.
18
1432 b
355
6E
5193
Thurs.
Aug. 28
1432
E
Sun.
April 5
1433
383
7
5194
Tues.
Sept. 15
1433
D
Thurs.
March 25
1434
354
8E
5195
Sat,
4
1434
C
Thurs.
April 14
1435
385
9
5196
Sat.
.. 24
1435
B
Sun.
> 1
1436 b
353
10
5197
Tues.
,, 11
1436
G
Thurs.
March 21
1437
354
HE
5198
Sat.
Aug. 31
1437
F
Thurs.
April 10
1438
385
12
5199
Sat.
Sept. 20
1438
E
Tues.
March 31
1439
355
13
5200
Thurs.
10
1439
D
Sat.
19
1440 b
354
14E
5201
Mon.
Aug. 29
1440
B
Thurs.
April 6
1441
383
15
5202
Sat.
Sept. 16
1441
A
Tues.
March 27
1442
355
16
5203
Thurs.
H 6
1442
G
Sat.
16
1443
354
17E
5204
Mon.
Aug. 26
1443
F
Sat.
April 4
1444 b
385
18
5205
Mon.
Sept. 14
1444
D
Tues.
March 23
1445
353
19 E
5206
Thurs.
2
1445
C
Tues.
April 12
1446
385
3,4 THE JEWISH CALENDAR
MOLAD 4 4 154. CYCLE 275.
DAYS, 6930.
1
5207
Thurs.
Sept. 22
1440
B
Sat.
April 1
1447
354
2
-V20S
Mon.
11
1447
A
Thurs.
March 21
1448 b 355.
3E | 5200
Sat.
Aug. 31
1448
F
Tues.
April 8
1449 3*3
4 i 5210
Thurs.
Sept. 18
1449
E
Sat.
March 28
1450
354
5 5211
Mon.
7
1450
D
Thurs.
18
1451
355
6E
5212
Sat.
Aug. 28
1451
C
Tues.
April 4
1452 b
383
rr
521:5
Thurs.
Sept. 14
145-2
A
Sun.
March 25
1453
355
8E
5214
Tues.
4
1453
G
Sat.
April- 13
1454
384
9
5215
Mon.
23
1454
F
Thurs.
3
1455
:',.v>
10
5216
Sat.
13
1455
E
Sun.
March 21
1456 b
353
HE
5217
Tues.
Aug. 31
1456
C
Sat.
April 9
1457
384
1-2
5218
Mon.
Sept. 19
1457
B
Thurs.
March 30
1458
35&
13
5219
Sat.
9
1458
A
Tues.
20
1459
355
14 E 5220
Thurs.
Aug. 30
1459
G
Sun.
April 6
1460 b
383
15 5221
Tues.
Sept. 16
1460
E
Thurs.
March 26
1461
354
16 5222
Sat.
5
1461
D
Tues.
16
1462
355
17 E 5223
Thurs.
Aug. 26
1462
C
Tues.
April 5
1463
385
18
5224
Thurs.
Sept. 15
1463
B
Sat.
March 24
1464 b
354-
19 E 5225 Mon.
,, 3
1464
G
Thurs.
April 11
1465
383-
MOLAD 6 20 749.
CYCLE 276.
DAYS, 6939.
1
5226
Sat.
Sept. 21
1465
F
Tues.
April 1
1466 -I')-")
2
5227
Thurs.
M
11
1466
E
Sat.
March 21
1467 354
3E
5228
Mon.
Aug.
31
1467
D
Thurs.
April 7
1468 b 383-
4
5229
Sat.
Sept.
17
1468
B
Tues.
March 28
1469 :;>">
5
5230
Thurs.
M
7
1469
A
Sat.
,, 17
1470 354
6E
5231
Mon.
Aug.
27
1470
G
Sat.
April 6
1471
385.
7
5232
Mon.
Sept.
16
1471
F
Tues.
March 24
1472 b
353
8E
5233
Thurs.
3
1472
D
Tues.
April 13
1473
385
9
5-234
Thurs.
23
1473
C
Sat.
2
1474
354
10
5235
Mon.
12
1474
B
Thurs.
March 23
1475
355-
HE
5236
Sat.
2
1475
A
Tues.
April 9
1476 b
383
12
5237
Thurs.
19
1476
F
Sat.
M:u-ch 29
1477
354
13
5238
Mon.
8
1477
E
Thurs.
19
1478
355.
14 E
5239
Sat.
Aug.
29
1478
D
Tues.
April 6
1479
383.
IS
5240
Thurs.
Sept.
16
1479
C
Sun.
March 26
1480 b
365
Iti
5241
Tues.
5
1480
A
Thurs.
15
1481
354
17 E
5242
Sat.
Aug.
25
1481
G
Thurs.
April 4
1482
385
18
5243
Sat.
Sept.
14
1482
F
Sun.
March 23
1483
353
19 E
5244 Tues.
2
1483
E
Sat.
April 10
1484 b
384
THE JEWISH CALENDAR 325
MOLAD 2 13 264. CYCLE 277. DAYS, 6940.
1
5245
Mon.
Sept.
20
1484
C
Thurs.
March
31
1485
355
2
524(5
Sat.
,,
10
1485
B
Tues.
M
21
1486
355
3E
5247
Thurs.
Aug.
31
1486
A
Sun.
April
8
1487
383
4
5248
Tues.
Sept.
18
1487
G
Thurs.
March
27
1488 b
354
5
5249
Sat.
,,
6
1488
E
Tues.
17
1489
355
45E
5250
Thurs.
Aug.
27
1489
D
Tues.
April
6
1490
385
7
5251
Thurs.
Sept.
16
1490
C
Sat.
March
26
1491
354
8E
5252
Mon.
5
1491
B
Thurs.
April
12
1492 b
383
9
5253
Sat.
22
1492
G
Tues.
2
1493
355
10
5254
Thurs.
12
1493
F
Sat.
March
22
1494
354
HE
5255
Mon.
1
1494
E
Thurs.
April
9
1495
383
12
5256
Sat.
19
1495
D
Tues.
March
29
1496 b
355
13
5257
Thurs.
8
1496
B
Sat.
18
1497
354
14 E
5258
Mon.
Aug.
28
1497
A
Sat.
April
7
1498
3&5
18
5259
Mon.
Sept.
17
1498
G
Tues.
March
26
1499
353
16
5260
Thurs.
M
5
1499
F
Sun.
n
15
1500 b
355
17 E
52G1
Tues.
Aug.
25
1500
D
Sat.
April
3
1501
384
18
5262
Mon.
Sept.
13
1501
C
Thurs.
March
24
1502
355
19 E
5263
Sat.
3
1502
B
Tues.
April
11
1503
383
MOLAD 5 5 859.
CYCLE 278.
DAYS, 6941.
1
5264
Thurs.
Sept.
21
1503
A
Sat.
March
30
1504 b
354
2
5265
Mon.
9
1504
F
Thurs.
,,
20
1505
355
3E
5266
Sat.
Aug.
30
1505
E
Thurs.
April
9
1506
385
4
5267
Sat.
Sept.
19
1506
D
Sun.
March
28
1507
353
5
5268
Tues.
7
1507
C
Thurs.
16
1508 b
354
E
5269
Sat.
Aug.
26
1508
A
Thurs.
April
5
1509
385
7
5270
Sat.
Sept.
15
1509
G
Tues.
March
26
1510
355
8E
5271
Thurs.
5
1510
F
Sun.
April
13
1511 : 383
9
5272
Tues.
23
1511
E
Thurs.
tl
1
1512 b ' 354
10
5273
Sat.
11
1512
C
Tues.
March
22
1513 355
HE
5274
Thurs.
,
1
1513
B
Tues.
April
11
1514
:ir,
12
5275
Thurs.
(
21
1514
A
Sat.
March
31
1518
:r>4
13
5276
Mon.
10
1515
G
Tues.
n
18
1516 b
353
14 E
5277
Thurs.
Aug.
28
1516
E
Tues.
April
7
1517
385
15
5278
Thurs.
Sept.
17
1517
D
Sat.
March
27
1518
354
16
5279
Mon.
6
1518
C
Thurs.
? j
17
1519 355
17 E
5280 Sat.
Aug.
27
1519
B
Tues.
April
3
1520 b HH;{
18
5281 Thurs.
Sept.
13
1520
G
Sat.
March
23
1521 :4
19 E
5282
Mon.
2
1521
F
Sat.
April
12
vm
385
326 THE JEWISH CALENDAR
MOLAD 7 22 374. CYCLE 279.
DAYS, 6940.
1
5283 Mon.
Sept.
22
1522
'
E
Tues.
March
31
1523 35*
2
5284
Thurs.
10
1523
D , Sat.
19
1524 b
354
3E
5285
Mon.
Aug.
29
1524
B
Sat.
April
8
1525
:>H.">
4
5286
Mon.
Sept.
18
1525
A Thurs.
March
2!)
1526 355
5
5287
Sat.
8
1526
G
Sun.
17
1527
353
6E
5288
Tues.
Aug.
27
1527
F
Sat.
April
4
15281) :ist
7
5289
Mon.
Sept.
14
1528
D
Thurs.
March
25
1529 :;->-,
8E
5290
Sat.
4
1529
C
Tues.
April
12
1530
383-
9
5291
Thurs.
n
22
1530
B
Sun.
2
1531
355
10
5292
Tues.
12
1531
A
Thurs.
March
21
1532 b
354
HE
5293
Sat.
Aug.
31
1532
F
Thurs.
April
10
1533
385
12
5294
Sat.
Sept.
20
1533
E
Tues.
March
31
1534
355
13 : 5295
Thurs.
H
10
1534
13
Sat.
M
20
1535
354
14 E 5296
Mon.
Aug.
30
1535
C
Thurs.
April
6
1536 b
383-
15
5297
Sat.
Sept.
16
1536
A
Tues.
March
27
1537
355
16
5298
Thurs.
6
1537
G
Sat.
fl
16
1538
354
17 E
5299
Mon.
Aug.
26
1538
F
Thurs.
April
3
1539
383-
18
5300
Sat.
Sept.
13
1539
E
Tues.
March
23
1540 b
355
19 E
5301
Thurs.
"
2
1540
C
Tues.
April
12
1541
385
MOLAD 3 14 969.
CYCLE 280.
DAYS. 6939.
1
5302
Thurs.
Sept.
22
1541
B
Sat.
April
1
1542
354
2
5303
Mon.
n
11
1542
A
! Tues.
March
20
1543
353
3E
5304
Thurs.
Aug.
30
1543
G
Tues.
April
8
1,544 b
385
4
5305
Thurs.
Sept.
18
1544
E
Sat.
March
28
1545
354
5
5306
Mon.
,,
7
1545
D
Thurs.
18
1546
355
6 E
5307
Sat.
Aug.
28
1546
C
Tues.
April
5
1547
383
7
5308
Thurs.
Sept.
15
1547
B
Sat.
March
24
1548 b
354
8E
5309
Mon.
3
1548
G
Sat.
April
13
1549
385
9
5310
Mon.
23
1549
F
Tues.
1
1550
353
10
5311
Thurs.
11
1550
E
Sun.
March
22
1551
355
HE
5312
Tues.
1
1551
D
Sat.
April
9
1552 b
384
12
5313
Mon.
19
1552
B
Thurs.
March
30
1553
355
13
5314
Sat.
'.)
1553
A
Sun.
|f
18
1554
353
14 E
5315
Tues.
Aug.
28
1554
G
Sat.
April
6
1555
384
15
5316
Mon.
Sept.
16
1555
F
Thurs.
March
26
1556 b
355
16
5317
Sat.
,,
5
1556
D
Tues.
16
1557
355
17E
5318
Thurs.
Aug.
26
1557
C
Sun.
April
3
1558
383
18
5319
Tues.
Sept.
13
1558
B
Thurs.
March
23
1559
354
19 E
5320
Sat.
2
1559
A
! Thurs.
April
11
1560 b
385
THE JE WISH CALENDAR
MOLAD 6 7 484. CYCLE 281.
327
DAYS, 6939.
1 r>321 Sat.
Sept.
21
1560
F
Tues.
April
1
1561
355
2 5322 Thurs.
M
11
1561
E
Sat.
March
21
1562
354
3E 5323 Mon.
Aug.
31
1562
D
Thurs.
April
8
1563
383
4
5324 Sat.
Sept,
18
1563
C
Tues.
March
28
1564 b
355
5 ! 5325 Thurs.
n
7
1564
A
Sat.
?J
17
1565
354
E 5326 Mon.
Aug.
27
1565
G
Thurs.
April
4
1566
383
7
5327
Sat.
Sept.
14
1566
F
Tues.
March
25
1567
355
8E
5328
Thurs.
,,
4
1567
E
Tues.
April
13
1568 b
385
9
5329
Thurs.
M
23
1568
C
Sat.
,,
2
1569
354
10
5330
Mon.
12
1569
B
Tues.
March
21
1570
353
HE
5331
Thurs.
Aug.
31
1570
A
Tues.
April
10
1571
385
12
5332
Thurs.
Sept.
20
1571
G
Sat.
March
29
1572 b
354
13
5333
Mon.
M
8
1572
E
Thurs.
19
1573
355
14 E
5334
Sat.
Aug.
29
1573
D
Tues.
April
6
1574
383
15
5335
Thurs.
Sept.
16
1574
C
Sat.
March
26
1575
354
16
5336
Mon.
i
5
1575
B
Thurs.
15
1576 b
355
17 E 5337
Sat.
Aug.
25
1576
G
Tues.
April
2
1577
383
1* 5338
Thurs.
Sept.
12
1577
F
Sun.
March
23
1578
355
1<J E 5339
Tues.
2
1578
E
Sat.
April
11
1579
384
MOLAD 1 23 1079. CYCLE 282. DAYS, 6940.
After A.D. 1582 the Sunday Letters in the Table are Gregorian.
1
5340
Mon.
Sept.
21
1579
D
Thurs.
March
31
1580 b
355
J
5341
Sat.
M
10
1580
B
Sun.
,,
19
1581
353
3E
5342
Tues.
Aug.
29
1581
A
Sat.
April
7
1582
384
4
5343
Mon.
Sept.
17
1582
G
Thurs.
March 28 . .
April 7
1583
355
5
5344
Sat.
Sept. 7 .
. 17
1583
B
Tues.
17 ..
27
1584 b
355
6E
5345
Thurs.
Aug. 27 .
. Sept. 6
1584
G
Sun.
April 4 . .
14
1585
383
7
5346
Tues.
Sept. 14 .
. 24
1585
F
Thurs.
March 24 . .
April 3
1586
354
8E
5347
Sat.
3 .
. 13
1586
E
Thurs.
April 13 ..
23
1587
385
'.)
5348
Sat.
23 .
. Oct. 3
1587
D
Tues.
2 ..
12
1588 b
355
10
5349
Thurs.
Sept. 12 .
. 22
1588
B
Sat.
March 22 . .
April 1
1589
354
HE
5350
Mon.
1
. 11
1589
A
Thurs.
April 9 ..
19
1590
383
12
5351
Sat.
19 .
. 29
1590
G
Tues.
March 30 . .
April 9
1591
355
13
5352
Thurs.
M 9 .
. 19
1591
F
Sat.
18 ..
28
1592 b
354
14 E
5353
Mon.
Aug. 28 .
. Sept. 7
1592
D
Sat.
April 7 . .
17
1593
385
15
5354
Mon.
Sept. 17 .
. 27
1593
C
Tues.
March 26 . .
April 5
1594
353
16
5355
Thurs.
5 .
. 15
1594
B
Sat.
15 ..
25
1595
354
17 E
5356
Mon.
Aug. 2"> .
. Sept. 4
1595
A
Sat.
April 3 ..
13
1596 b
385
18
5357
Mon.
Sept. 13 .
. 23
15%
F
Thurs.
March 24 . .
April 3
1597
355
19 E
5358
Sat.
3 .
. 13
1597
E
Tues.
April 11 ..
21
1598
383
328 THE JE WISH CALENDAR
MOLAD 4 16 594 CYCLE 283.
DAYS, 6939.
1
5359
Thurs.
Sept. 21
.. Oct. 1
1598
D
Sat.
March 31
. . April 10
1599
354
2
5360
Mon.
10
.. 20
1599
c
Thurs.
20
.. 30
1600 b
355
3 E
5361
Sat.
Aug. 30
. . Sept. 9
1600
A
Tues.
April 7
.. 17
1601
383
4
5362
Thurs.
Sept. 17
.. 27
1601
G
Sat.
March 27
.. April 6
1602
3-54
5
5363
Mon.
.. 6
.. 16
1602
F
Thurs.
,. 17
.. 27
1603
355
6E
5364
Sat.
Aug. 27
. . Sept. 6
1603
E
Thurs.
April 5
.. 15
1604 b
385
7
5365
Sat.
Sept. 15
.. 25
1604
C
Sun.
March 24
. . April 3
1605
353
8E
5366
Tues.
,, 3
.. 13
1605
B
Sat.
April -12
.. 22
1606
384
9
5367
Mon.
22
. . Oct. 2
1606
A Thurs.
2
.. 12
1607
:;.")
10
5368
Sat.
12
.. t>2
1607
G
Tues.
March 22
. . April 1
1608 b
:;.-).-,
11 E
5369
Thurs.
1
.. 11
1608
E
Sun.
April 9
.. 19
1609
383
12
5370
Tues.
,, 19
.. 29
1609
D
Thurs.
March 29
. . April 8
1610
354
13
5371
Sat.
,. 8
.. 18
1610
C
Tues.
it 19
.. 29
1611
355
14 E
5372
Thurs.
Aug. 29
.. Sept. 8
1611
B
Tues.
April 7
.. 17
1612 b
385
15
5373
Thurs.
Sept. 17
.. 27
1612
G
Sat.
March 27
. . April 6
1613
354
16
5374
Mon.
., 6
.. 16
1613
F
Tues.
,. 15
.. 25
1614
353
17 E
5375
Thurs.
Aug. 25
. . Sept. 4
1614
E Tues.
April 4
.. 14
1615
b85
18
5376
Thurs.
Sept. 14
.. 24
1615
D
Sat.
March 23
. . April 2
1616 b
354
19 E
5377
Mon.
2
.. 12
1616
B
Thurs.
April 10
.. 20
1617
y*:;
MOLAD 7 9 109
CYCLE 284.
DAYS, G940.
1
5378
Sat.
Sept. 20
.. 30
1617
A
Tues.
March 31
.. April 10
1618
355
2
5379
Thurs.
10
.. 20
1618
G
Sat.
20
.. 30
1619
354
3 E
5380
Mon.
Aug. 30
. . Sept. 9
1619
F
Sat.
April 8
,. 18
1620 b
385
4
5381
Mon.
Sept. 18
.. 28
1620
D
Tues.
March 27
. . April 6
1621
353
5
5382
Thurs.
6
.. 16
1621
C
Sat.
,, 16
.. 26
1622
354
6E
5383
Mon.
Aug. 26
. . Sept. 5
1622
B 1
Sat.
April 5
.. 15
1623
385
7
5384
Mon.
Sept. 15
.. 25
1623
A
Thurs.
March 25
. . April 4
1624 b
355
8E
5385
Sat.
,, 4
.. 14
1624
F
Tues.
April 12
.. 22
1625
383
9
5386
Thurs.
22
. . Oct. 2
1625
E
Sat.
1
.. 11
1626
354
10
5387
Mon.
11
.. 21
1626
D
Thurs.
March 22
.. April 1
1627
355
11 E
5388
Sat.
1
.. 11
1627
C
Tues.
April 8
.. 18
1628 b
383
12
5389
Thurs.
18
.. 28
1628
A
Sun.
March 29
. . April 8
1629
355
13
5390
Tues.
8
.. 18
1629
G
Thurs.
18
.. 28
1630
354
14 E
5391
Sat.
Aug. 28
.. Sept, 7
1630
F
Thurs.
April 7
.. 17
1631
385
15
5392
Sat.
Sept. 17
.. 27
1631
E
Tues.
March 27
. . April 6
1632 b
355
16
5393
Thurs.
6
.. 16
1632
C
Sat.
16
.. 26
1633
354
17 E
5394
Mon.
Aug. 26
.. Sept. 5
1633
B
Thurs.
April 3
.. 13
1634
383
18
5395
Sat.
Sept. 13
.. 23
1634
A
Tues.
March 24
.. Aprils
1635
355
19 E
5396
Thurs.
3
.. 13
1635
G
Sun.
i
April 10
.. 20
1636 b
383
THE JE WISH CALENDAR 329
MOLAD 3 1 704 CYCLE 285. DAYS, 6941.
1
5397
Tues.
Sept. 20 . .
30
1636
E
Thurs.
March 30
. . April 9
1637
354
a
5398
Sat.
9 ..
19
1037
D
Tues.
., 20
.. 30
1638
355
3 E
5399
Thurs.
Aug. 30 ..
Sept. 9
1638
C
Tues.
April 9
.. 19
1639
385
4
5400
Thurs.
Sept. 19 . .
29
1639
B
Sat.
March 28
.. April?
1640 b
354
5
5401
Mon.
7 ..
17
1(540
G
Tues.
16
.. 26
1641
353
<5 E
5402
Thurs.
Aug. 20 ..
Sept. 5
1641
F
Tues.
April 5
.. 15
1642
385
7
5403
Thurs.
Sept. 15 . .
25
1642
E
Sat.
March 25
. . April 4
1643
354
8E
5404
Mon.
4 ..
14
1643
D
Thurs.
April 11
.. 21
1614b
383
9
5405
Sat.
21 ..
Oct. 1
1644
B
Tues.
1
.. 11
1645
355
10
5406
Thurs.
11 ..
21
1645
A
Sat.
March 21
.. 31
1646
354
11 E
5407
Mon.
Aug. 31 . .
Sept. 10
1646
G
Sat.
April 10
.. 20
1647
385
12
5408
Mon.
Sept. 20 . .
30
1647
F
Tues.
March 28
.. April 7
1648 b
353
13
5409
Thurs.
7 ..
17
1648
D
Sun.
18
.. 28
1649
355
14 E
5410
Tues.
Aug. 28 ..
Sept. 7
1649
C
Sat.
April 6
.. 16
1650
384
15
5411
Mon.
Sept. 16 . .
26
1650
B
Thurs.
March 27
.. April 6
1651
355
16
5412
Sat.
6 ..
16
1(551
A
Sun.
.. 14
.. 24
1652 b
353
17 E
5413
Tues.
Aug. 24 ..
Sept. 3
1652
F
Sat.
April 2
.. 12
1653
384
18
5414
Mon.
Sept. 12 . .
22
1653
E
Thurs.
March 23
. . April 2
1654
355
19 E
5415
Sat.
2 ..
12
1654
D
Thurs.
April 12
.. 22
1655
385
MOLAD 5 18 219
CYCLE 286.
DAYS, 6939.
1
5416
Sat.
Sept. 22
. . Oct. 2
1655
C
Sun.
March 30
. . April 9
1656 b
353
2
5417
Tues.
9
.. 19
1656
A
Thurs.
19
.. 29
1657
354
3 E
5418
Sat.
Aug. 29
.. Sept. 8
1657
G
Thurs.
April 8
.. 18
1658
385
4
5419
Sat.
Sept. 18
.. 28
1658
F
Tues.
March 29
. . April 8
1659
355
5
5420
Thurs.
8
.. 18
1659
E
Sat.
., 17
.. 27
1660 b
354
45 E
5421
Mon.
Aug. 27
. . Sept. 6
16(50
C
Thurs.
April 4
.. 14
1661
383
7
5422
Sat.
Sept. 14
.. 24
1661
B
Tues.
March 25
. . April 4
1662
355
* E
5423
Thurs.
,, 4
.. 14
1662
A
Sun.
April 12
.. 22
1663
383
9
5424
Tues.
22
. . Oct. 2
1663
G
Thurs.
March 31
. . April 10
1664 b
354
10
5425
Sat.
10
.. 20
1664
E
Tues. .
21
.. 31
1665
3o5
11 E
5426
Thurs.
AUK. 31
.. Sept. 10
1665
D
Tues.
April 10
.. 20
1666
sas
12
5427
Thurs.
Sept. 20
.. 30
1666
C
Sat.
March 30
. . April 9
1667
354
13
5428
Mon.
9
.. 19
1667
B
Tues.
.. 17
.. 27
1668 b
353
14 E
5429
Thurs.
Aug. 27
.. Sept. 6
1668
G
Tues.
April 6
..16
1669
385
15
5430
Thurs.
Sept. 16
.. 26
1669
F
Sat.
March 26
. . April 5
1670
354
16
5431
Mon.
5
.. 15
1670
E
Thurs.
16
.. 26
1671
355
17 E
5432
Sat.
Aug. 26
. . Sept. 5
1671
D
TIK-S.
April 2
.. 12
1672 b
383
18
5433
Thurs.
Sept. 12
.. 22
1672
B
Sat.
March 22
. . April 1
1673
354
19 E
5434
Mon.
" 1
.. 11
1673
A
Sat.
April 11
.. 21
1674
385
330
THE JE 1 1 'IS If CA LEXD. I A'
MOT, AD 1 10 814.
CYCLE 287.
DAYS, 6940.
1
5435
Mon.
Sept. 21 . .
Oct. 1
1674
G
Thurs.
April 1
.. 11
1675
355-
2
5436
Sat.
11 ..
21
1G7")
]'
Sun.
March 19
.. 29
1676 b
353
3E
5437
Tues.
Aug. 29 ..
Sept. 8
1676
D
Sat.
April 7
.. 17
1677
384
4
5438
Mon.
Sept. 17 ..
27
1677
C
Thurs.
March 28
.. April 7
1678
355
5
5439
Sat.
,> 7
17
1678
B
Tues.
March 18
.. 28
1679
:;.-,.-,
6E
5440
Thurs.
Aug. 28 ..
Sept. 7
1679
A
Sun.
April 4
.. 14
1680 b
3H3
7
5441
Tues.
Sept. 14 . .
24
1680
F
Thurs.
March 24
.. Aprils
1681
:;.- t
8E
5442
Sat.
3 ..
13
1681
E
Thurs.
April 13
.. 23
1682
3H5
9
5443
Sat.
23 ..
Oct. 3
1682
1)
Sun.
1
.. 11
1683
353
10
5444
Tues.
11 ..
21
1683
C
Thurs.
March 20
.. 30
1684 b
354
HE
5445
Sat.
Aug. 30 ..
Sept. 9
1684
A
Thurs.
April 9
.. 19
1685
38S
12
5446
Sat.
Sept. 19 . .
29
1685
(r
Tues.
March 30
.. April 9
1686
358
13
5447
Thurs.
9 ..
19
1686
F
Sat.
19
.. 29
1687
354
14E
5448
Mon.
Aug. 29 ..
Sept. 8
1687
K
Thurs.
April 5
.. 15
1688 b
383
IS
5449
Sat.
Sept. 15 . .
25
1688
C
Tues.
March 26
. . April 5
1689
355
16
5450
Thurs.
5 ..
15
1689
B
Sat.
15
.. 25
1690
354
17 E
5451
Mon.
Aug. 25 ..
Sept. 4
1690
A
Sat.
April 4
.. 14
1691
385
18
5452
Mon.
Sept. 14 . .
24
1691
G
Tues.
March 22
.. April 1
1692 b
353
19 E
5453
Thurs.
1 ..
11
1692
E
Tues.
April 11
.. 21
1693
38-5
MOLAD 4 3 329.
CYCLE 288.
DAYS, 6939.
1
5454
Thurs.
Sept. 21 . .
Oct. 1
1693
D
Sat.
March 31
. . April 10
1694
354
2
5455
Mon.
10 ..
20
1694
C
Thurs.
21
.. 31
1695
3o.->
3E
5456
Sat.
Aug. 31 ..
Sept.10
1695
B
Tues.
April 7
.. 17
1696 b
383
4
5457
Thurs.
Sept. 17 . .
27
1696
G
Sat.
March 27
. . April 6
1697
354
5
5458
Mon.
,. 6 ..
16
1697
F
Thurs.
17
.. 27
1698
355
6E
5459
Sat.
Aug. 27 ..
Sept. 6
1698
E
Tues.
April 4
..14
1699
383
7 5460
Thurs.
Sept. 14 . .
24
1699
D
Sun.
March 24
. . April 4
1700
355
8 E 5461
Tues.
3 ..
14
1700
C
Sat.
April 12
.. 23
1701
384
9
5462
Mon.
22 ..
Oct. 3
1701
B
Thurs.
2
.. 13
1702
355
10
5463
Sat.
,. 12 ..
23
1702
A
, Sun.
March 21
. . April 1
1703
35*
HE
5464
Tues.
Aug. 31 ..
Oct. 11
1703
G
Sat.
April 8
.. 19
1704 b
384
12
5465
Mon.
Sept. 18 . .
29
1704
E
Thurs.
March 29
. . April 9
1705
355
13 5466
Sat.
8 ..
19
1705
D
Tues.
.. 19
.. 30
1706
355-
14 E 5467
Thurs.
Aug. 29 ..
Sept. 9
170(5
C
Sun.
April 6
.. 17
1707
383
15 5468
Tues.
Sept. 16 . .
27
1707
B
Thurs.
March 25
. . April 5
1708 b
354
16 5469
Sat.
4 ..
15
1708
G
Tues.
15
.. 26
1709
355
17 E
5470
Thurs.
Aug. 25 . .
Sept. 5
1709
F
Tues.
April 4
.. 15
1710
385
18
5471
Thurs.
Sept. 14 . .
25
1710
E
Sat.
March 24
. . April 4
1711
354
I'.tE 5472
Mon.
3 ..
14
1711
D
Thurs.
April 10
.. 21
1712 b
:5s;i
THE JEWISH CALENDAR 331
MOLAD 6 19 924. CYCLE 289. DAYS, 6939.
1
5473
Sat. Sept. 20 . . Oct. 1 1712 B
Tues. March 31 . . April 11 1713
355-
2
5474
Thurs. 10 .. 21 1713 A
Sat. . 20 .. 31 1714
354
3E
5475
Mon. Aug. 30 .. Sept.10 1714 G
Thurs. April 7 . . 18 1715
383
4
5476
Sat. Sept. 17 . . 28 1715 F
Tues. March 27 . . April 7 1716
355
g
5477
Thurs. 6 .. 17 1716 D
Sat. 16 .. 27 1717
354
OE
5478
Mon. Aug. 20 . . Sept. 6 1717 C
Sat. April 5 . . 16 1718
385
7
5479
Mon. Sept. 15 . . 26 1718 B
Tues. March 24 . . April 4 1719
353
HE
5480
Thurs. ,, 3 .. 14 1719 A
Tues. April 12 . . 23 1720
385
9
5481
Thurs. 22 .. Oct. 3 1720 F
Sat, 1 .. 12 1721
354
10
5482
Mon. 11 .. 22 1721 E
Thurs. March 22 . . April 2 1722
355
HE
5483
Sat. 1 .. 12 1722 D
Tues. April 9 . . 20 1723
383
12
5484
Thurs. 19 .. 30 1723 C
Sat. March 28 . . April 8 1724
354
13
5485
Mon. 7 .. 18 1724 A
Thurs. 18 .. 29 1725
355
14 E
5486
Sat. Aug. 28 . . Sept. 8 1725 G
Tues. April 5 . . 16 1726
383
15
5487
Thurs. Sept. 15 . . 26 1726 F
Sun. March 26 ..'April 6 1727
355
16
5488
Tues. 5 .. 16 1727 E
Thurs. 14 .. 25 1728
354
17E
5489
Sat. Aug. 24 . . Sept. 4 1728 C
Thurs. April 3 . . 14 1729
385
18
5490
Sat. Sept. 13 . . 24 1729 B
Sun. March 22 . . April 2 1730
353
19 E
5491
Tues. 1 .. 12 1730 A
Sat. April 10 . . 21 1731
384
i
MOLAD 2 12 439.
CYCLE 290.
DAYS, 6940.
1
5492
Mon. Sept. 20 . . Oct. 1 1731 G
Thurs. March 30 . . April 10 1732
865
2
5493 Sat. 9 .. 20 1732 E
Tues. 20 .. 31 1733
355
3E
5494
Thurs. Aug. 30 .. Sept.10 1733 D
Sun. April 7 . . 18 1734
383
4
5495
Tues. Sept. 17 . . 28 1734 C
Thurs. March 27 . . April 7 1735 354
5
5496
Sat. 6 .. 17 1735 B
Tues. ,, 16 .. 27 1736
355
6E
5497
Thurs. Aug. 20 . . Sept. 6 1736 G
Tues. April 5 . . 16 1737
385
7
5498 ! Thurs. Sept. 15 . . 26 1737 F
Sat. March 25 . . April 5 1738
354
8E
5499
Mon. 4 .. 15 1738 E
Thurs. April 12 .. 23 1739
883
<>
5500
Sat. 22 .. Oct. 3 1739 D
Tues. 1 .. 12 1740
355
10
5501
Thurs. 11 .. 22 1740 B
Sat. March 21 . . April 1 1741
354
11E
5502
Mon. Aug. 31 .. Sept. 11 1741 A
Thurs. April 8 . . 19 1742
383
12
5503
Sat. 18 .. 29 1742 G
Tues. March 29 . . April 9 1743
355
13
5504
Thurs. 8 .. 19 1743 F
Sat. 17 .. 28 1744
354
14 E
5505
Mon. 27 .. Sept. 7 1744 D
Sat. April 6 .. 17 1745
385
15
5506
Mon. Sept. 16 . . 27 1745 C
Tues. March 25 . . April 5 1746
:;.-,:;
16
5507
Thurs. 4 .. 15 1746 B
Sun. 15 .. 26 1747
355
17 E
5508
Tues. Aug. 25 . . Sept. 5 1747 A
Sat. April 2 . . 13 1748
384
IS
5509
Mon. Sept. 12 . . 23 1748 F
Thurs. March 23 . . April 3 1749
3-V
19 E
5510
Sat. 2 .. 13 1749 E
Tues. April 10 .. 21 1750
3H3
332 THE JE 1 1 /.s // C. I LEND A R
MOLAD 5 4 1034. CYCLE 291.
DAYS, G941.
1 5511
Thurs.
Sept. 20 . .
Oct. 1
1750
D
Sat.
March 30
. . April 10
1751
:;.-, i
2
5512
Mon.
,, 9 ..
20
1751
C
Thurs.
19
.. 30
1752 b
355
3E
5513
Sat.
Aug. 29 ..
Sept. 9
1752
A
Thurs.
April 8
.. 19
1753
385
4
5514
Sat.
Sept. 18 ..
29
1753
G
Sun.
March 27
.. April?
1754
353
5
5515
Tues.
6 ..
17
1754
F
Thurs.
16
.. 27
1755
354
6E
5516
Sat.
Aug. 26 . .
Sept, 6
1755
E
Thurs.
April 4
.. 15
1756 b
3,S>
7
5517
Sat.
Sept. 14 . .
25
1756
C
Tues.
March 25
. . April 5
1757
355
8E
5518
Thurs.
4 ..
15
1757
B
Sun.
April 12
.. 23
1758
3S3
9
5519
Tues.
Sept. 22 . .
Oct. 3
1758
A
; Thurs.
n 1
.. 12
1759
354
10
5520
Sat.
11 ..
22
1759
G
Tues.
March 21
. . April 1
1760 b
3."j
HE
5521
Thurs.
Aug. 31 ..
Sept. 11
1760
E
Sun.
April 8
.. 19
1761
383
12
5522
Tues.
Sept. 18 . .
29
1761
D
Thurs.
March 28
. . April 8
1762
354
13
5523
Sat.
7 ..
18
1762
C
Tues.
,, 18
.. 29
1763
355
14E
5524
Thurs.
Aug. 28 ..
Sept. 8
1763
B
i Tues.
April 6
.. 17
1764b
385
15
5525
Thurs.
Sept. 16 . .
27
1764
G
' Sat.
March 26
. . April 6
1765
354
16
5526
Mon.
5 ..
16
1705
F
Tues.
14
.. 25
1766
353
17 E
5527
Thurs.
Aug. 24 ..
Sept. 4
1766
E
Tues.
April 3
.. 14
1767
3K5
18 5528
Thurs.
Sept. 13 . .
24
1767
D
Sat.
March 22
. . April 2
1768 b
354
19 E i 5529
Mon.
1 -.
12
176S
B
Sat.
April 11
.. 22
1769
383
MOLAD 7 21 549.
CYCLE 292.
DAYS, 6940.
1
5530
Mon.
Sept. 21 . .
Oct. 2
1769
A '1 Tues.
March 30 . .
April 10
1770
353
2
5531
Thurs.
9 ..
20
1770
G
Sat.
19 ..
30
1771
354
3E
5532
Mon.
Aug. 29 ..
Sept. 9
1771
F
Sat.
April 7 ..
18
1772 b
385
4
5533
Mon.
Sept. 17 . .
28
1772
D
Thurs.
March 28 . .
April 8
1773
355
5
5534
Sat.
7 ..
18
1773
C
Sun.
16 -.
27
1774
353
6E
5535
Tues.
Aug. 26 ..
Sept. 6
1774
B
Sat.
April 4 ..
15
1775
3S4
7
5536
Mon.
Sept. 14 ..
25
1775
A
Thurs.
March 24 ..
April 4
1776 b
355
8E
5537
Sat.
3 ..
14
1776
F
Tues.
April 11 ..
22
1777
383
9
5538
Thurs.
,, 21 ..
Oct. 2
1777
E
Sun.
1 ..
12
1778
355
10
5539
Tues.
Sept. 11 . .
22
1778
D
Thurs.
March 21 . .
April 1
1779
354
HE
5540
Sat.
Aug. 31 ..
Sept. 11
1779
C
Thurs.
April 9 ..
20
1780 b
3M5
12
5541
Sat.
Sept. 19 ..
30
1780
A
Tues.
March 30 . .
April 10
1781
355
13
5542
Thurs.
,t 9
20
1781
G
Sat.
19 ..
30
1782
354
14 E
5543
Mon.
Aug. 29 ..
Sept. 9
1782
F
Thurs.
April 6 ..
17
1783
383
15
5544
Sat.
Sept. 16 ..
27
1783
E
Tues.
March 26 . .
April 6
1784 b
355
16
5545
Thurs.
5 ..
16
1784
C
Sat.
15 ..
26
1785
354
17 E
5546
Mon.
Aug. 25 . .
Sept. 5
1785
B
Thurs.
April 2 ..
13
1786
383
18
5547
Sat.
Sept. 12 . .
23
1786
A
Tues.
March 23
April 3
1787
355
19 E
5548
Thurs.
,, ..
13
1787
G
Tues.
April 11 ..
22
1788 b
385
THE JEWISH CALENDAR
MOLAD 3 14 64. CYCLE 293.
333
DAYS, 6939.
1
5549
Thurs. Sept. 21 . . Oct. 2 1788 E
Sat. March 31 . . April 11 1789
354
5550
Mon. 10 .. 21 1789 D
Tues. 19 .. 30 1790
353
3E
5551
Thurs. Aug. 29 . . Sept. 9 1790 C
Tues. April 8 . . 19 1791
385
4
5552
Thurs. Sept. 18 . . 29 1791 B
Sat. March 27 . . April 7 1792 b
354
5
5553
Mon. 6 .. 17 1792 G
Thurs. 17 .. 28 1793
355
GE
5554
Sat. Aug. 27 .. Sept. 7 1793 F
Tues. April 4 . . 15 1794
383
7
5555
Thurs. Sept. 14 . . 25 1794 E
Sat. March 24 . . April 4 1795
354
s !:
5556
Mon. 3 .. 14 1795 D
Sat. April 12 . . 23 1796 b
385
9
5557
Mon. 22 . . Oct. 3 1796 B
Tues. March 31 . . April 11 1797
353
10
5558
Thurs. 10 .. 21 1797 A
Sun. 21 .. April 1 1798
355
HE
5559
Tues. Aug. 31 .. Sept.ll 1798 G
Sat. April 9 .. 20 1799
384
1-2
5560
Mon. Sept. 19 . . 30 1799 F
Thurs. March 29 . . April 10 1800 .
355
13
5561
Sat. 8 .. 20 1800 E
Sun. 17 .. 29 1801
353
14 E
5562
Tues. Aug. 27 . . Sept. 8 1801 D
Sat. April 5 . . 17 1802
384
15
5563
Mon. Sept. 15 . . 27 1802 C
Thurs. March 26 . . April 7 1803
355
113
5564
Sat. 5 .. 17 1803 B
Tues. 15 .. 27 1804 b
355
17 E
5565
Thurs. Aug. 25 . . Sept. 6 1804 G
Sun. April 2 . . 14 1805
383
18
5566
Tues. Sept. 12 . . 24 1805 F
Thurs. March 22 . . April 3 1806
354
1'.) K
5567
Sat. 1 .. 13 1806 E
Thurs. April 11 . . 23 1807
385
MOLAD 6 6 fw9.
CYCLE 294.
DAYS, 6939.
1
5568
Sat. Sept. 21 .. Oct. 3 1807 D
Tues. March 31 .. April 12 1808 b
355
2
5569
Thurs. 10 .. 22 1808 B
Sat. 20 .. April 1 1809
354
8E
5570
Mon. Aug. 30 .. Sept.ll 1809 A
Thurs. April 7 . . 19 1810
383
4
5571
Sat. Sept. 17 . . 29 1810 G
Tues. March 28 . . April 9 1811
355
--,
5572
Thurs. 7 .. 19 1811 F
Sat. 16 .. 28 1812 b
354
6E
5573
Mon. Aug. 26 .. Sept. 7 1812 D
Thurs. April 3 . . 15 1813
383
7
5574
Sat. Sept. 13 . . 25 1813 C
Tues. March 24 . . April 5 1814
355
8E
5575
Thurs. 3 .. 15 1814 B
Tues. April 13 . . 25 1815
385
9
5576
Thurs. 23 . . Oct. 5 1815 A
Sat. 1 .. 13 1816 b
354
10
5577
Mon. 11 .. 23 1816 F
Tues. March 20 . . April 1 1817
353
HE
5578
Thurs. Aug. 30 .. Sept.ll 1817 E
Tues. April 9 . . 21 1818
385
12
5579
Thurs. Sept. 19 . . Oct. 1 1818 D
Sat. March 29 . . April 10 1819
354
IS
5580
Mon. 8 .. 20 1819 C
Thm-3. 18 .. 30 1820 b
355
14E
5581
Sat. Aug. 28 . . Sept. 9 1820 A
Tues. April 5 .. 17 1821
383
10
5582
Thurs. Sept. 15 . . 27 1821 G
Sat. March 25 . . April 6 1822
354
16
5483
Mon. 4 .. 16 1822 F
Thurs. 15 .. 27 1823
355
17 E
5584
Sat. Aug. 25 .. Sept. 6 1823 E
Tues. April 1 . . 13 1824 b
383
18
5585
Thurs. Sept. 11 . . 23 1824 C
Sun. March 22 . . April 3 1825
355
19 E
5586
Tues. 1 .. 13 1825 B
Sat. April 10 . . 22 1826
384
t
334 THE JE WISH CALENDAR
MOLAD 1 23 174. CYCLE 295.
DAYS, 6940.
1
5587
Mon.
Sept. 20
.. Oct. 2
1826
A ! Thurs.
March 31 . .
April 12
1827 :;>
9
5588
Sat.
10
22
1827
G Sun.
18 ..
30
1828 b 85
3E
5589
Tues.
Aug. 28
. . Sept. 9
1828
E Sut.
April 6 ..
18
1829 3s
4
5590
Mon.
Sept. 16
.. 28
1829
D
Thurs.
March 27 . .
April 8
1830
35
5
5591
Sat.
6
.. 18
1830
c
i Tues.
17 ..
29
1831
35
6E
5592
Thurs.
Aug. 27
.. Sept. 8
1831
V> Sun.
April 3 ..
15
1832 b
:;s
7
5593
Tues.
Sept. 13
.. 25
1832
G Thurs.
March 23 . .
April 4
1833
83
8E
5594
Sat.
2
.. 14
1833
F
Thurs.
April 12 ..
24
1834
88
9
5595
Sat.
22
. . Oct. 4
1834
E
Tues.
2 ..
14
1835 i 35
10
5596
Thurs.
12
.. 24
1835
D 1 Sat.
March 21 . .
April 2
1836 b
85
HE
5597
Mon.
Aug. 31
.. Sept.12
1836
B Thurs.
April 8 ..
20
1837
38
12
5598
Sat.
Sept. 18
.. 30
1837
A Tues.
March 29 . .
April 10
1838
35
13
5599
Thurs.
,, 8
.. 20
1838
G
Sat.
18 ..
30
1839
35
14 E
5600
Mon.
Aug. 28
. . Sept. 9
1839
F
Sat.
April 6 ..
18
1840 b
38
15
5601
Mon.
Sept. 16
.. 28
1840
D
1 Tues.
March 25 . .
April 6
1841
;;.-,
16
5602
Thurs.
4
.. 16
1841
C
i Sat.
14 ..
26
1842
35
17 E
5603
Mon.
Aug. 24
. . Sept. 5
1842
13 Sat.
April 3 . .
15
1843
3S
18
5604
Mon.
Sept. 13
.. 25
1843
A Thurs.
March 23 . .
April 4
1844 b
35
19 E
5605
Sat.
2
.. 14
1844
F
Tues.
April 10 ..
22
1845
38
MOLAD 4 15 769.
GYCLE 296.
DAYS, 6939.
1
5606
Thurs.
Sept. 20 . .
Oct. 2
1845
E
Sat.
March 30
. . April 11
1846
So
2
5607
Mon.
,. 9 ..
21
1846
D
Thurs.
20
. . April 1
1847
35
3E
5608
Sat.
Aug. 30 ..
Sept. 11
1847
C
Tues.
April 6
.. 18
1848 b
38
4
5609
Thurs.
Sept. 16 . .
28
1848
A
; Sat.
March 26
.. April?
1849
35
5
5610
Mon.
5 ..
17
1849
G
Thurs.
,, 16
.. 28
1850
Ho
6E
5611
Sat.
Aug. 26 ..
Sept. 7
1850
F
Thurs.
April 5
.. 17
1851
3S
7
5612
Sat.
Sept. 15 . .
27
1851
E
Sun.
March 23
. . April 4
1852 b
3.i
8E
5613
Tues.
2 ..
14
1852
C
Sat.
April 11
.. 23
1853
ys
9
5614
Mon.
21 ..
Oct. 3
1853
B
Thurs.
)> 1
.. 13
1854
35
10
5615
Sat.
11 ..
23
1854
A
Tues.
March 22
. . April 3
1855
85
HE
5616
Thurs.
1 ..
13
1855
G
Sun.
April 8
.. 20
1856 b
38
12
5617
Tues.
18 ..
30
1*56
E
Thurs.
March 28
.. April 9
1857
35
13
5618
Sat.
7 ..
19
1857
D
Tues.
18
.. 30
1858
35
14 E
5619
Thurs.
Aug. 28 ..
Sept. 9
1&58
C
Tues.
April 7
.. 19
1859
88
15
5620
Thurs.
Sept. 17 . .
29
1859
B
Sat.
March 26
. . April 7
1860 b
35
16
5621
Mon.
5 ..
17
1860
G
Tues.
14
.. 26
1861
35
17E
5622
Thurs.
Aug. 24 ..
Sept. 5
1861
F
Tues.
April 3
.. 15
1862
3H
18
5623
Thurs.
Sept. 13 . .
25
1862
E
Sat.
March 23
. . April 4
1863
35
19 E
5624
Mon.
2 ..
14
1863
D
Thurs.
April 9
.. 21
1864 b
38
MOLAD 7 8
THE JE WISH CALENDAR
284. CYCLE 297.
335
DAYS, 6940.
1
5025 Sat.
Sept. 19
.. Oct. 1
1864
B
Tues.
March 30
.. April 11
1865
355
2
5626
Thurs.
9
.. 21
1865
A
Sat.
19
.. 31
186(5 354
HE
5627
Mon.
Aug. 29
.. Sept. 10
1866
G
Sat.
April 8
.. 20
1867 1 385
4
I 5628 I Mon.
Sept. 18
.. 30
1867
F
Tues.
March 26
.. April?
1868 b 35:5
5
5629 : Thurs.
., 5
.. 17
1868
D
Sat.
March 15
.. 27
1869
354
6E
5630 Mon.
Aug. 25
. . Sept. 6
1869
C
Sat.
April 4
.. 16
1870
385
7
5631
Mon.
Sept. 14
.. 26
1870
B
Thurs.
March 25
.. April 6
1871
355
8E
5632
Sat.
4
.. 16
1871
A
Tues.
April 11
.. 23
1872 b
383
9
5633
Thurs.
21
. . Oct. 3
1872
F
Sat.
March 31
.. April 12
1873
354
10
5634
Mon.
10
.. 22
1873
E
Thurs.
21
,,2
1874
355
HE
5635
Sat.
Aug. 31
.. Sept.12
1874
D
Tues.
April 8
.. 20
1875
383
12
5636
Thurs.
Sept. 18
.. 30
1875
C
Sun.
March 28
.. April 9
1876 b
355
13
5637
Tues.
,. 7
.. 19
1876
A
Thurs.
17
.. 29
1877
354
14E
5638
Sat.
Aug. 27
. . Sept. 8
1877
G
Thurs.
April 6
.. 18
1878
385
15
5639
Sat.
Sept. 16
.. 28
1878
F
Tues.
March 27
.. Aprils
1879
355
li
1 5640
Thurs.
.. 6
.. 18
1879
E
Sat.
15
.. 27
1880 b
354
17 E
i 5641
Moil.
Aug. 25
.. Sept. 6
1880
C
Thurs.
April 2
.. 14
1881
383
18
5642
Sat.
Sept. 12
.. 24
1881
B
Tues.
March 23
.. April 4
1882
355
19 E
5643 ' Thurs.
2
.. 14
1882
A Sun.
April 10
.. 22
1883
383
MOLAD 3 879.
CYCLE 298.
DAYS, 6939.
1
5644
Tues.
Sept. 20
. . Oct. 2
1883
G Thurs.
March 29
.. April 10
1884 b
354
2
5645
Sat.
8
.. 20
1884
E Tues.
., 19
.. 31
1885
355
HE
5646
Thurs.
Aug. 29
.. Sept.10
1885
D Tues.
April 8
.. 20
1886
HX.-,
4
5647
Thurs.
Sept. 18
.. 30
1886
C Sat.
March 28
.. April 9
1887
354
5
5648
Mon.
7
.. 19
1887
B
Tues.
15
.. 27
1888 b
353
6E
5649
Thurs.
Aug. 25
. . Sept. 6
1888
G
Tues.
April 4
.. 16
IKS'.)
385
7
5650
Thurs.
Sept. 14
.. 26
1889
F
Sat.
March 24
. . April 5
1890
354
BE
5651
Mon.
,, 3
.. 15
1890
E
Thurs.
April 11
.. 23
1891
383
9
5652
Sat.
21
. . Oct. 3
1891
D
Tues.
March 31
. . April 12
1892 b
H55
10
5653
Thurs.
10
22
1892
B
Sat.
., 20
,,1
1893
354
HE
5654
Mon.
Aug. :-JO
.. Sept. 11
1893
A
Sat.
April 9
.. 21
1894
3X5
12
5655 i Mon.
Sept. 19
. . Oct. 1
1894
G
Tues.
March 28
.. April 9
1898
:;.-,:;
13
5656
Thurs.
.. 7
.. 19
1895
F
Sun.
17
.. 29
1896 b
355
14 E
5657
Tues.
Aug. 27
. . Sept. 8
1896
D
Sat.
April 5
.. 17
1897
384
15
5658 Mon.
Sept. 15
.. 27
1897
C
Thurs.
March 26
. . April 7
1898
35 -I
16
5659
Sat.-
.. 5
.. 17
1898
B
Sun.
14
.. 26
1899
353
17 E
Itliio Tues.
Aug. 24
.. Sept. 5
1899
A
Sat.
April 1
.. 14
1900
384
-
5661 Mon.
Sept. 11
.. 24
1900
G
Thurs.
March 22
. . April 4
1901
:;.-,.-,
lot:
5662 Sat.
1
.. 14
1901
F Tues.
April 9
.. 22
1902
383
336 THE JE WISH CALENDAR
MOLAD 5 17 394. CYCLE 299.
DAYS, 6941.
1 1 5663
Thurs.
Sept. 19
. . Oct. 2
1902
E
Sun.
March 30
. . April 12
1903
355-
2
5664
Tues.
9
.. 22
1903
D
Thurs.
18
.. 31
1904 b
354
3E
5665
Sat.
Aug. 28
.. Sept.10
1904
B
Thurs.
April 7
.. 20
1905
385
4
5666
Sat.
Sept. 17
.. 30
1905
A
Tues.
March 28
. . April 10
1906
355
5
5667
Thurs.
1
.. 20
1906
G
Sat.
>, 17
.. 30
1907
354
6E
5668
Mon.
Aug. 27
. . Sept. 9
1907
F
Thurs.
April 3
.. 16
1908 b
383
7
5669
Sat.
Sept. 13
.. 26
1908
D
Tues.
March 24
. . April 6
1909
355-
8E
5670
Thurs.
,, 3
.. 16
1909
C
Sun.
April 11
.. 24
1910
383
9
5671
Tues.
21
. . Oct. 4
1910
B
Thurs.
March 31
. . April 13
1911
354
10
5672
Sat.
.. 10
.. 23
1911
A
Tues.
20
. . April 2
1912 b
355-
HE
5673
Thurs.
Aug. 30
.. Sept.12
1912
F
Tues.
April 9
.. 22
1913
385-
12
5674
Thurs.
Sept. 19
. . Oct. 2
1913
E
Sat.
March 29
. . April 11
1914
354
13
5675
Mon.
M 8
.. 21
1914
D
Tues.
17
.. 30
1915
353-
14 E
5676
Thurs.
Aug. 27
. . Sept. 9
1915
C
Tues.
April 5
.. 18
1916 b
385-
15
5677
Thurs.
Sept. 15
.. 28
1916
A
Sat.
March 25
. . April 7
1917
354
16
5678
Mon.
,, 4
.. 17
1917
G
Thurs.
15
.. 28
1918
355-
17 E
5679
Sat.
Aug. 25
. . Sept. 7
1918
F
Tues.
April 2
.. 15
1919
383
18
5680
Thurs.
Sept. 12
.. 25
1919
E
Sat.
March 21
. . April 3
1920 b
354
19 E
5681
Mon.
Aug. 31
.. Sept.13
1920
C
Sat.
April 10
.. 23
1921
385-
MOLAD 1 9 989.
CYCLE 300.
DAYS, 6940.
1 5682
Mon.
Sept. 20 . .
Oct. 3
1921
B
Thurs.
March 31
.. April 13
1922
355-
2 ! 5683 i Sat.
10 ..
23
1922
A
Sun.
19
. . April 1
1923
353
3E
5684 Tues.
Aug. 29 ..
Sept.ll
1923
G
Sat.
April 6
.. 19
1924 b
384
4 5685
Mon.
Sept. 16 . .
29
1924
E
Thurs.
March 27
. . April 9
1925
355-
o 5686
Sat.
6 ..
19
1925
D
Tues.
,, 17
.. 30
1926
355
(I E 5687
Thurs.
Aug. 27 ..
Sept. 9
1926
C
Sun.
April 4
.. 17
1927
383
7
5688
Tues.
Sept. 14 . .
27
1927
B
Thurs.
March 23
. . April 5
1928 b
354
8E
5689
Sat.
2 ..
15
1928
G
Thurs.
April 12
.. 25
1929
385-
9
5690
Sat.
22
Oct. 5
1929
F
Sun.
March 31
. . April 13
1930
353
10
5691
Tues.
,',' 10 '.'.
23
1930
E
Thurs.
20
.. April 2
1931
354
HE 5692
Sat.
Aug. 30 ..
Sept.12
1931
D
Thurs.
April 8
.. 21
1932 b
385
12 5693
Sat.
Sept. 18 . .
Oct. 1
1932
B
Tues.
March 29
.. April 11
1933
355
13 ; 5694
Thurs.
8 ..
21
1933
A
Sat.
,, 18
.. 31
1934
354
14 E
5695
Mon.
Aug. 28 ..
Sept.10
1934
G
Thurs.
April 5
.. 18
1935
383
lo 5696
Sat.
Sept. 15 . .
28
1935
F
Tues.
March 25
.. April 7
1936 b
355
16
5697
Thurs.
4 ..
17
1936
D
Sat.
14
.. 27
1937
354
17 E
5698
Mon.
Aug. 24 ..
Sept. 6
1937
C
Sat.
April 3
.. 16
1938
385-
18 5699
Moii.
Sept. 13 . .
26
1938
B
Tues.
March 22
. . April 4
1939
353-
I'.l E 5700
I
Thurs.
1 ..
14
1939
A
Tues.
April 10
.. 23
1940 b
385
MOLAD 4 2
THE JEWISH CALENDAR
504. CYCLE 301.
337
DAYS, 6939.
1 5701 Thurs.
Sept. 20
. . Oct. 3
1940
F
; Sat.
March 30
. . April 12
1941
354
2 5702
Mon.
9
.. 22
1941
E
Thurs.
20
. . April 2
1942
355
BE 5703
Sat.
Aug. 30
.. Sept. 12
1942
])
Tues.
April 7
.. 20
1943
383
4
5704 Thurs.
Sept. 17
.. 30
1943
C
i Sat.
March 26
. . April 8
1944 b
354
5
5705 i Mon.
,, 5
.. 18
1944
A
! Thurs.
16
.. 29
1945
355
6E
5706
Sat.
Aug. 26
. . Sept. 8
1945
G
Tues.
April 3
.. 16
1946
383
7
5707
Thuvs.
Sept. 13
.. 26
194G
F
' Sat.
March 23
. . April 5
1947
354
8E
5708 Mon.
2
.. 15
1947
E
Sat.
April 11
.. 24
1948 b
385
5709 Mon.
Sept. 21
. . Oct. 4
1948
C
i Thurs.
1
.. 14
1949
355
10
5710
Sat.
,, 11
.. 24
1949
B
Sun.
March 20
. . April 2
1950
353
11 E
5711
Tues.
Aug. 30
.. Sept. 12
1950
A
Sat.
April 8
.. 21
1951
384
12 5712
Mon.
Sept. 18
. . Oct. 1
1951
G
Thurs.
March 28
. . April 10
1952 b
355
13 5713 Sat.
7
.. 20
1952
E
j Tues.
,. 18
.. 31
1953
355
14 E
5714
Thurs.
Aug. 28
.. Sept. 10
1953
1)
Sun.
April 5
.. 18
1954
383:
15
5715
Tfles.
Sept. 15
.. 28
1954
C
j Thurs.
March 25
. . April 7
1955
354
Hi 5716
Sat.
4
.. 17
1955
j;
: Tues.
14
.. 27
1956 b
355
17 E 5717
Thurs.
Aug. 24
. . Sept. 6
1956
G
! Tues.
April 3
.. 16
1957
385
18
5718
Thurs.
Sept. 13
.. 20
1957
F
i Sat.
March 23
. . April 5
1958
354
19 E 5719 Mon.
2
.. 15
1958
E
Thurs.
April 10
.. 23
1959
383
MOLAD 6 19 19.
CYCLE 302.
DAYS, 6939.
1
5720
Sat.
Sept. 20 . .
Oct. 3
1959
D
Tues.
March 30 . .
April 12
1960 b
355
2
5721
Thurs.
9 ..
22
1960
B
Sat.
19 ..
April 1
1961
354
3E
5722
Mon.
Aug. 29 ..
Sept. 11
1961
A
Thurs.
April 6 ..
19
1962
383
4
5723
Sat.
Sept. 16 . .
29
1962
G
Tues.
March 27 . .
April 9
1963
355
5
5724
Thurs.
6 ..
19
1963
F
Sat.
15 ..
28
1964 b
354
6E
5725
Mon.
Aug. 25 . .
Sept. 7
1964
D
Sat.
April 4 ..
17
1965
385
7
5726
Mon.
Sept. 14 . .
27
1965
C
Tues.
March 23 . .
April 5
1966
353
8E
5727
Thurs.
2 ..
15
1966
B
Tues.
April 12 ..
25
1967
385
9
5728
Thurs.
22 ..
Oct. 5
1967
A
Sat.
March 31 . .
April 13
1968 b
354
10
5729
Mon.
10 ..
23
1968
F
Thurs.
21 ..
April 3
1969
355
HE
5730
Sat.
Aug. 31 . .
Sept. 13
1969
E
Tues.
April 8 ..
21
1970
383
12
5731
Thurs.
Sept. 18 ..
Oct. 1
1970
1)
Sat.
March 28 . .
April 10
1971
354
13
5732
Mon.
.. 7 ..
20
1971
C
Thurs.
,. 17 ..
30
1972 b
355
14 E
5733
Sat.
Aug. 27 . .
Sept. 9
1972
A
Tues.
April 4 . .
17
1973
383
15
5734
Thurs.
Sept. 14 . .
27
1973
G
Sun.
March 25 . .
April 7
1974
355
16
5735
Tues.
4 ..
17
1974
F
Thurs.
14 ..
27
1975
354
17 E
5736
Sat.
Aug. 24 . .
Sept. 6
1975
E
Thurs.
April 2 ..
15
1976 b
385
IN
5737
Sat.
Sept. 12 . .
25
19715
C
Sun.
March 21 ..
April 3
1977
353
19 E
5738
Tues.
Aug. 31 . .
Sept. 13
1977
B
Sat.
April 9 ..
-*- _
22
1978
384
33 8 THE JEWISH CALENDAR
MOLAD 2 11 614. CYCLE 303.
DAYS, 6940.
1
5739
Mon.
Sept. 19
. . Oct. 2
1978
A
Thurs.
March 30
. . April 12
1979
355
2
5740
Sat.
.. 9
22
1979
G
Tues.
,, 19
. . April 1
1980 b
355
3E
5741
Thurs.
Aug. 29
.. Sept.ll
1980
E
Sun.
April 6
.. 19
1981
383
4
5742
Tues.
Sept. 16
.. 29
1981
D
Thurs.
March 26
. . April 8
1982
354
5
5743
Sat.
5
.. 18
1982
C
Tues'.
16
.. 29
1983
355
6E
5744
Thurs.
Aug. 26
. . Sept. 8
1983
B
Tues.
April 4
.. 17
1984 b
885
7
5745
Thurs.
Sept. 14
.. 27
1984
G
Sat.
March 24
. . April 6
1985
354
8E
5746
Mon.
3
.. 16
1985
F
Thurs.
April 11
.. 24
1986
383
9
5747
Sat.
21
. . Oct. 4
1986
E
Tues.
1
.. 14
1987
355
10
5748
Thurs.
>t 11
.. 24
1987
D
Sat.
March 20
. . April 2
1988 b
354
HE
5749
Mon.
Aug. 30
.. Sept, 12
1988
B
Thurs.
April 7
.. 20
1989
383
12
5750
Sat.
Sept. 17
.. 30
1989
A
Tues.
March 28
. . April 10
1990
355
13
5751
Thurs.
i> 7
.. 20
1990
G
Sat.
,, 17
.. 30
1991
354
14 E
5752
Mon.
Aug. 27
. . Sept. 9
1991
F 1
Sat.
April 5
.. 18
1992 b
385
15
5753
Mon.
Sept. 15
.. 28
1922
D
Tues.
March 24
.. April
1993
353
16
5754
Thurs.
3
.. 16
1993
C
Sun.
14
.. 27
1994
355
17 E
5755
Tues.
Aug. 24
.. Sept. 6
1994
B
Sat.
April 2
.. 15
1995
::si
18
5756
Mon.
Sept. 12
.. 25
1995
A
Thurs.
March 22
. . April 4
1996 b
355
19 E
5757
Sat.
1
.. 14
1996
F
Tues.
April 9
.. 24
1997
383
MOLAD 5 4 129.
CYCLE 304.
DAYS, 6941.
1
5758
Thurs.
Sept. 19 . .
Oct. 2
1997
E
Sat.
March 29
. . April 11
1998
354
2
5759
Mon.
8 ..
21
1998
D
Thurs.
19
. . April 1
1999
355
3E
5760
Sat.
Aug. 29 ..
Sept.ll
1999
C
Thurs.
April 7
.. 20
2000 b
385
4
5761
Sat.
Sept. 17 . .
30
2000
A
Sun.
March 26
. . April 8
2001
353
5
5762
Tues.
5 ..
18
2001
G
Thurs.
15
.. 2,S
2002 354
6E
5763
Sat.
Aug. 25 ..
Sept. 7
2002
F
Thurs.
April 4
.. 17
2003 385
7
5764
Sat.
Sept. 14 . .
27
2003
E
Tues.
March 24
. . April 6
2004 b 355
8E
5765
Thurs.
3 ..
16
2004
C
Sun.
April 11
.. 24
2005 383
9
5766
Tues.
21 ..
Oct. 4
2005
T>
Thurs.
March 31
. . April 13
2006
354
10
5767
Sat.
10 ..
23
2006
A
Tues.
21
.. April3
2007
355
HE
5768
Thurs.
Aug. 31 . .
Sept. 13
2007
G
Sun.
April 7
.. 20
2008 b ::s:i
12
5769
Tues.
Sept. 17 . .
Oct. 30
2008
E
Thurs.
March 27
. . April 9
2009
354
13
5770
Sat.
6 ..
19
2009
D
Tues.
17
.. 30
2010 ::")-")
14 E
5771
Thurs.
Aug. 27 ..
Sept. 9
2010
C
Tues.
April I!
.. 19
2011 385
15
5772
Thurs.
Sept. 16 . .
29
2011
B
Sat.
March - 2o
. . April 7
2012 b :i-)4
16
5773
Mon.
4 ..
17
2012
G
Tues.
13
.. 26
2013 353
17 E
5774
Thurs.
Aug. 23 ..
Sept. 5
2013
F !
Tues.
April 2
.. 15
2014 385
18
5775
Thurs.
Sept. 12 . .
25
2014
E
Sat.
March 22
. . April 4
2015 354
19 E
5776
Mon.
1 ..
14
2015
D
Sat.
April 10
.. 23
2016 b :!S5
Mo LAD 7 20
THE JEWISH CALEXn.lR
724. CYCLE 305.
339
DAYS, 6940.
1
5777
Mon.
Sept. 20
.. Oct. 3
2016
B
Tues.
March 21)
.. April 11
2017
353
2
5778
Thurs.
8
.. 21
2017
A
Sat.
18
.. 31
2018
354
3E
5779
Mon.
Aug. 28
.. Sept.10
2018
G
1 Sat.
April 7
.. 20
2019
385
4
5780
Mon.
Sept. 17
.. 30
2019
F
Thurs.
March 27
. . April 9
2020 b
355
3
5781
Sat.
>. 6
.. 19
2020
D
Sun.
15
.. 28
2021
353
E
5782
Tues.
Aug. 25
.. Sept. 7
2021
C
Sat.
April 3
.. 16
2022
384
7
5783
Mon.
Sept. 13
.. -20
2022
B
Thurs.
March 24
. . April 6
2023
355
BE
5784
Sat.
3
.. 16
2023
A
Tues.
April 10
.. '23
2024 b
383
'.
5785
Thurs.
20
. . Oct. 3
2024
F
Sun.
March 31
. . April 13
2025
355
10
5786
Tues.
10
.. 23
2025
E
Thurs.
20
.. April 2
2026
354
HE
5787
Sat.
Aug. 30
.. Sept. 12
2026
D
Thurs.
April 9
.. 22
2027
385
12
5788
Sat.
Sept. 19
. . Oct. 2
2027
C
Tues.
March 29
. . April 11
2028 b
355
13
5789
Thurs.
8
.. 21
2028
A
Sat.
18
.. 31
2029
354
14 E
5790
Mon.
Aug. 28
.. Sept.10
2029
G
. Thurs.
April 5
.. 18
2030
383
15
5791
Sat.
Sept. 15
.. 28
2030
F
: Tues.
March 26
.. Aprils
2031
355
16
5792
Thurs.
5
.. 18
2031
E
Sat.
14
.. 27
2032 b
354
17 E
5793
Mon.
Aug. 24
. . Sept. 6
2032
C
Thurs.
April 1
.. 14
2033
383
18
5794
Sat.
Sept. 11
.. 24
2033
B
Tues.
March 22
.. April 4
2034
355
19 E
5795 Thurs.
1
.. 14
2034
A
Tues.
April 11
.. 24
2035
3N5
MOLAD 3 13 239.
CYCLE 306.
DAYS, 6939.
1
5796
Thurs.
Sept. 21
. . Oct. 4
2035
Q
Sat.
March 30
. . April 12
2036 b
354
V
5797
Mon.
,, 9
.. 22
2036
E
Tues.
18
.. 31
2037
353
3E
5798
Thurs.
Aug. 28
.. Sept.10
2037
D
Tues.
April 7
.. 20
2038
385
4
5799
Thurs.
Sept. 17
.. 30
2038
C
Sat.
March 27
. . April 9
2039
354
8
5800
Mon.
.. 6
.. 19
2039
B
Thurs.
16
.. 29
2040 b
355
r, K
5801
Sat.
Aug. 26
. . Sept. 8
2040
G
Tues.
April 3
.. 16
2041
383
7
5802
Thurs.
Sept. 13
.. 26
2041
F
Sat.
March 23
. . April 5
2042
354
E
5803
Mon.
2
.. 15
2042
K
Sat.
April 12
.. 25
2043
3S5
!)
5804
Mon.
22
. . Oct. 5
2043
D
Tues.
March 30
. . April 12
2044 b
353
10
5805
Thurs.
,, 9
.. 22
2044
B
Sun.
20
,,2
2045
355
11E
5806
Tues.
Aug. 30
.. Sept. 12
2045
A
Sat.
April 8
.. 21
2046
384
12
5807
Mon.
Sept. 18
. . Oct. 1
2046
G
Thurs.
March 29
. . April 11
2047
355
13
5808
Sat.
8
.. 21
2047
F
Sun.
16
.. 29
2048 b
353
14 E
5809
Tues.
Aug. 26
. . Sept. 8
2048
D
Sat.
April 4
.. 17
2049
384
15
5810
Mon.
Sept. 14
.. 27
2049
C
Thurs.
March 25
. . April 7
2050
355
16
5811
Sat.
4
.. 17
2050
B
Tues.
15
.. 2
2051
355
17 E
5812
Thurs.
Aug. 25
.. Sept. 7
2051
A
Sun.
April 1
.. 14
2052 b
988
18
5813
Tues.
Sept. 11
.. 24
2052
F
Thins.
March 21
. . April 3
2053
354
19 E
5814
Sat.
Aug. 31
.. Sept. 13
2053
E
Thurs.
April 10
.. 23
2054
385
34 o THE JEM'ISH CALENDAR
MOLAD 6 5 834. CYCLE 307.
DAYS, 6939,
,
5815 Sat.
Sept. 20
. . Oct. 3
2054
D
Tues.
March :-Jl
.. April 13
3065
355-
2 5816 Thurs.
.. 10
.. 23
2055
C
Sat.
19
.. April 1
2056 b
354
3E
5817 Mon.
Aug. 29
.. Sept. 11
2056
A
Thurs.
April 6
.. 19
2057 :;*:}
4
5818 Sat.
Sept. 16
.. 29
2057
G
Tues.
March 27
.. April 9
2058
858
5 5819 Thurs.
6
.. 19
2058
F
Sat.
16
.. 29
2059
354
6E 5820
Mon.
Aug. 26
. . Sept. 8
2059
E
Thurs.
April 2
.. 15
2060 b
383
*7
5821
Sat.
Sept. 12
.. 25
2060
C
Tues.
March 2:5
. . April 5
2061
355
8 E 5822
Thurs.
,, 2
.. 15
2061
B
Tues.
April 12
.. 25
2062
385
9
5823
Thurs.
22
. . Oct. 5
2062
A
Sat.
1
.. 14
2063
354
10
5824
Mon.
t. 11
.. 24
2063
G
Tues.
March 19
. . April 1
2064 b
353
HE 5825
Thurs.
Aug. 29
.. Sept.ll
2064
E
Tues.
April 8
.. 21
2065
385-
12
5826
Thurs.
Sept. 18
. . Oct. 1
2065
D
Sat.
March 28
. . April 10
206(5
354
13
5827
Mon.
>. 1
.. 20
2066
C
Thurs.
18
.. 31
2067
355
14 E 5828
Sat.
Aug. 28
.. Sept. 10
2067
B
Tues.
April 4
.. 17
2068 b
888
15
5829 Thurs.
Sept. 14
.. 27
2068
G
Sat.
March 24
.. April 6
2069
354
16
5830 Mon.
.. 3
.. 16
2069
F
Thurs.
14
.. 27
2070 355
17 E
5831 Sat.
Aug. 24
.. Sept. 6
2070
E
Tues.
April 1
.. 14
2071 383
18
5832 Thurs.
Sept. 11
.. 24
2071
D
Sun.
March 21
.. Aprils
2072 b 355
19 E 5833 Tues.
Aug. 31
.. Sept. 13
2072
B
Sat.
April 9
22
2073 384
MOLAD 1 22 349.
CYCLE 308.
DAYS, 6940.
1
5834
Mon.
Sept. 19
. . Oct. 2
2073
A
Thurs.
March 30
. . April 12
2074
355-
2
5835 Sat.
.. 9
.. 22
2074
G
Sun.
18
.. 31
2075
353
3E
5836
Tues.
Aug. 28
.. Sept.10
2075
F
Sat.
April 5
.. 18
2076 b
384
4
5837
Mon.
Sept. 15
.. 28
2076
D
. Thurs.
March 26
. . April 8
2077
355
5
5838
Sat.
ii 5
.. 18
2077
C
Tues.
16
.. 29
2078
355
6E
5839
Thurs.
Aug. 26
. . Sept. 8
2078
B
Sun.
April 3
.. 16
2079
383
7
5840
Tues.
Sept. 13
.. 26
2079
A
i Thurs.
March 22
. . April 4
2080 b ! 354
8E
5841
Sat.
1
.. 14
2080
F
! Thurs.
April 11
.. 24
2081
385-
9
5842
Sat.
.. 21
. . Oct. 4
2081
E
Tues.
1
.. 14
2082
355
10
5843
Thurs.
11
.. 24
2082
D
Sat.
March 21
. . April 3
2083
354
HE
5844
Mon.
Aug. 31
.. Sept. 13
2083
C
Thurs.
April 7
.. 20
2084 b :;*::
12
5845
Sat.
Sept. 17
.. 30
2084
A
Tues.
March 28
. . April 10
2085 :'>>->
13
5846
Thurs.
1. 7
.. 20
2085
G
; Sat.
17
.. 30
2086
354
14 E
5847
Mon.
Aug. 27
. . Sept. 9
2086
F
! Thurs.
April 4
.. 17
2087
383-
15
5848
Sat.
Sept. 14
.. 27
2087
E
! Tues.
March 24
. . April 6
2088 b
355-
16
5849
Thurs.
,, 3
.. 16
2088
C
11 Sat.
13
.. 26
2089
354
17 E
5850
Mon.
Aug. 23
. . Sept. 5
2089
B
Sat.
April 2
.. 15
2090
385
18
5851
Mon.
Sept. 12
.. 25
2090
A
Tues.
March 21
. . April 3
2091 353
19 E
5852
Thurs.
Aug. 31
.. Sept.13
2091
G
Thurs.
April 9
.. 22
2092 b :5S.->
MOLAD 4 14
944
THE JEWISH CALENDAR
CYCLE 309.
341
DAYS, 6939.
5853
Thurs.
Sept.
19 ..
Oct. 2
2092 E
i
: Sat.
March 29 . .
April 11
2093
354
"2
5854
Mon.
,,
8 ..
21
2093 D
| Thurs.
19 ..
April 1
2094 :{.->.>
3E
5855
Sat.
Aug.
2!) ..
Sept.ll
2094 C
Tues.
April 6 ..
19
2(i'.i.-) 3s:;
4
5856
Thurs.
Sept.
16 ..
28
2095 B
i Sat.
March 25 ..
April 7
2096 b 3.)4
5
5657
Mon.
4 ..
17
2096 G
i Thurs.
15 ..
28
2097 :55.-,
E
5858
Sat.
Aug.
25 ..
Sept. 7
2097 F
! Thurs.
April 4 . .
17
2098
385
3
5859
Sat.
Sept.
14 ..
27
2098 E
| Sun.
March 23 ..
April 5
2099
353
HE
5860
Tues.
2 ..
15
2099 D
1 Sat.
April 10 ..
24
2100
384
9
5861
Mon.
>
20 ..
Oct. 4
2100 C
i Thurs.
March 31 . .
April 14
2101 355
10
5862
Sat.
,,
10 ..
24
2101 B
j Tues.
21 ..
April 4
2102 355
HE
5863
Thurs.
Aug.
31 ..
Sept.14
2102 A
Sun.
April 8 ..
22
2103 383
12
5864
Tues.
Sept.
18 ..
Oct. 2
2103 G
Thurs.
March 27 ..
April 10
2104 b 354
13
5865
Sat.
n
6 ..
20
2104 E
1 Tues.
.. I?
31
2105
355
14 E
5866
Thurs.
Aug.
27 ..
Sept.10
2105 D
! Tues.
April 6 . .
20
2106 3sl
15
5867
Thurs.
Sept.
16 ..
30
2106 C
Sat.
March 26 ..
April 9
2107
354
16
5868
Mon.
__
5 ..
19
2107 B
1 Tues.
13 ..
27
2108 b
353
17 E
5869
Thurs.
Aug.
23 ..
Sept. 6
2108 G
1 Tues.
April 2 . .
16
2109
385
18
5870
Thurs.
Sept.
12 ..
26
2109 F
i Sat.
March 22 ..
April 5
2110
354
19 E
5871
Mon.
i
1 ..
15
2110 E
Thurs.
April 9 ..
23
2111
383
MOLAD 7 7 459.
CYCLE 310.
DAYS, 6940.
1
5872
Sat.
Sept. 19
. . Oct. 3
2111
D
Tues.
March 29 . .
April 12
2112 b
355
2
5873
Thurs.
8
.. 22
2112
B
Sat.
18 ..
April 1
2113
354
3E
5874
Mon.
Aug. 28
.. Sept.ll
2113
A
Sat.
April 7 ..
21
2114
3K5
4
5875
Mon.
Sept. 17
.. Oct. 1
2114
G
Tues.
March 26 . .
April 9
2115
353
5
5876
Thurs.
5
.. 19
2115
F
Sat.
14 ..
28
2116 b
354
<; E
5877
Mon.
Aug. 24
. . Sept. 7
2116
D
Sat.
April 3 . .
17
2117
385
7
5878
Mon.
Sept. 13
.. 27
2117
C Thurs.
March 24 ..
April 7
2118
355
8E
5879
Sat.
,, 3
.. 17
2118
B
Tues.
April 11 ..
25
2119
383
8
5880
Thurs.
21
. . Oct. 5
2119
A
Sat.
March 30 ..
April 13
2120 b
354
10
5881
Mon.
i, y
.. 23
2120
F
Thurs.
20 ..
April 3
2121
355
HE
5882
Sat.
Aug. 30
.. Sept.13
2121
E
Tues.
April 7 ..
21
2122
383
12
5883
Thurs.
Sept. 17
. . Oct. 1
2122
D
Sun.
March 28 . .
April 11
2123
355
13
5884
Tues.
,, 7
.. 21
2123
C Thurs.
16 ..
30
2124 b
354
14 E
5885
Sat.
Aug. 26
.. Sept. 9
2124
A
Thurs.
April 5 . .
19
2125
385
15
5886
Sat.
Sept. 15
.. 29
2125
G 1 Tues.
March 26 . .
April 9
2126
355
16
5887
Thurs.
5
.. 19
2126
F
Sat.
15 ..
29
2127
354
17E
5888
Mon.
Aug. 25
. . Sept. 8
2127
E
Thurs.
April 1 ..
15
2128 b
383
18
5889
Sat.
Sept. 11
.. 25
2128
C
Tues.
March 22 ..
April 5
2129
355
19 E
5890
Thurs.
1
.. 15
2129
B
Sun.
April 9 ..
23
2130
383
342 THE JEWISH CALENDAR
MOLAD 2 23 1054. CYCLE 311.
DAYS, 6939.
1
5891
Tues.
Sept. 1! . .
Oct. 3
2130
A
Thurs.
March 29
. . April 12
2131
354
2
5892
Sat.
8 ..
22
2131
G
Tues.
18
. . April 1
2132b
355
3E
5893
Thurs.
Aug. 2* ..
Sept. 11
2132
"P
Tues.
April 7
.. 21
2133
*S5
4
5894
Thurs.
Sept. 17 . .
Oct. 1
2133
D
Sat.
March 27
. . April 10
2134
354
6
5895
Mon.
6 ..
20
2134
C
Tues.
15
.. 29
2135
35*
<>E
5896
Thurs.
Aug. 25 ..
Sept. 8
2135
B
Tues.
April 3
.. 17
2136 b
385
7
5897
Thurs.
Sept. 13 . .
27
2136
G
Sat.
March 23
. . April 6
2137
854
8E
5898
Mon.
2 ..
16
2137
F
Thurs.
April 10
.. 24
2138
38*
9
5899
Sat.
Sept. 20 . .
Oct. 4
2138
E
Tues.
March 31
. . April 14
2139
355
10
5900
Thurs.
10 ..
24
2139
D
Sat.
,, 19
. . April 2
2140 b
354
HE
5901
Mon.
Aug. 29 ..
Sept. 12
2140
B
Sat.
April 8
.. 22
2141
3S5
12
5902
Mon.
Sept. 18 . .
Oct. 2
2141
A
Tues.
March 27
. . April 10
2142
35*
13
5903
Thurs.
fi ..
20
2142
*-i
Sun.
,. I?
.. 31
2143
355
14 E
5904
Tues.
Aug. 27 ..
Sept. 10
2143
p
Sat.
April 4
.. 18
2144 b
384
15
5905
Mon.
Sept. 14 ..
28
2144
D
Thurs.
March 25
. . April 8
2145
355
16
5906
Sat.
4 ..
18
2145
C
Sun.
13
.. 27
214(5
35*
17 E
5907
Tues.
Aug. 23 ..
Sept. 6
2146
B
Sat.
April 1
.. 15
2147
&4
18
5908
Mon.
Sept. 11 ..
85
2147
A
! Thurs.
March 21
. . April 4
2148 b
355
19 E
5909
Sat.
Aug. 31 ..
Sept.14
2148
F
Tues.
April 8
.. 22
2149
3.S*
MOLAD 5 16 569.
CYCLE 312.
DAYS, 6941.
1
5910
Thurs.
Sept. 18 ..
Oct; 2
2149
E
Sun.
March 29 . .
April 12
2150 :;.->
2
5911 > Tues.
8 ..
22
2150
D
Thurs.
18 ..
April 1
2151
354
3E
5912
Sat.
Aug. 28 ..
Sept.ll
2151
C
Thurs.
April 6 ..
20
2152 b
385
4
5913
Sat.
Sept. 16 . .
30
2152
A
Tues.
March 27 . .
April 10
2153
355
5
5914
Thurs.
6 ..
20
2153
G
Sat.
16 ..
30
2154
354
6E
5915
Mon.
Aug. 26 ..
Sept. 9
2154
F
Thurs.
April 3 ..
17
2155
383
7
5916
Sat.
Sept. 13 . .
27
2155
E
, Tues.
March 23 . .
April 6
2156 b
355
8E
5917
Thurs.
2
16
2156
C
i Sun.
April 10 ..
24
2157
383
9
5918
Tues.
", 20 .'.'
Oct. 4
2157
B
Thurs.
March 30 . .
April 13
2158
354
10
5919
Sat.
9 ..
23
2158
A
Tues.
>. 20 ..
April 3
2159
35.3
HE
5920
Thurs.
Aug. 30 ..
Sept. 13
2159
G
Tues.
April 8 ..
22
2160 b
385
12
5921
Thurs.
Sept. 18 . .
Oct. 2
2160
E
Sat.
March 2s . .
April 11
2161
354
13
5922
Mon.
7
21
2161
D
, Tues.
16 ..
30
2162
353
14 E
5923
Thurs.
Aug. 26 ..
Sept. 9
2162
C
Tues.
April 5 . .
19
2163
385
15
5924
Thurs.
Sept. 15 . .
29
2163
B
! Sat.
March 24 . .
April 7
2164 b
354
16
5925
Mon.
3 ..
17
2164
G
i Thurs.
14 ..
28
2165
.',55
17 E
5926
Sat.
Aug. 24 . .
Sept. 7
2165
F
Tues.
April 1 ..
15
2166
383
18
5927
Thurs.
Sept. 11 . .
25
2166
E
Sat.
March 21 . .
April 4
2167
354
19 E
5928
Mon.
Aug. 31 . .
Sept.14
2167
D
: Sat.
1
April 9 ..
23
2168 b
385
THE JE WISH CALENDAR
MOLAD 1 9 84. CYCLE 313.
343
DAYS, 6940.
1
5929 Mon.
Sept. 19 . .
Oct. 3
2168
B
Tues.
March 28
. . April 11
2169
353
2
5930 Thurs.
,, 7 ..
21
2169
A
Sun.
18
. . April 1
2170
355
3E
5931
Tues.
Aug. 28 ..
Sept.ll
2170
G
Sat.
April 6
.. 20
2171
384
4
5932
Mon.
Sept. 16 . .
30
2171
F
Thurs.
March 26
. . April 9
2172 b
355
5
5933
Sat.
5 ..
19
2172
D
Sun.
14
.. 28
2173
353
6E
5934
Tues.
Aug. 24 ..
Sept. 7
2173
C
Sat.
April 2
. . 16
2174
384
7
5935
Mon.
Sept. 12 . .
26
2174
B
Thurs.
March 23
. . April 6
2175
355
HE
5936
Sat.
2
16
2175
A
Thurs.
April 11
.. 25
2176 b
385
9
5937
Sat.
!', 21 !!
Oct. 5
2176
F
Sun.
March 30
. . April 13
2177
353
10
5938
Tues.
I ( J
23
2177
E
Thurs.
19
. . April 2
2178
354
HE
5939
Sat.
Aug. 29 ..
Sept. 12
2178
D
Thurs.
April 8
. . 22
2179
385
12
5940
Sat.
Sept. 18 . .
Oct. 2
2179
C
Tues.
March 28
.. April 11
2180 b
355
13
5941
Thurs.
,, 7 ..
21
2180
A
Sat.
,. 17
.. 31
2181
354
14 E
5942
Mon.
Aug. 27 ..
Sept. 10
2181
G
Thurs.
April 4
. . 18
2182
383
15
5943
Sat.
Sept. 14 . .
28
2182
F
Tues.
March 25
. . April 8
2183
355
16
5944
Thurs.
4 ..
18
2183
E
Sat.
13
.. 27
2184 b
354
17 E
5945
Mon.
Aug. 23 . .
Sept. 6
2184
C
Sat.
April 2
.. 16
2185
385
18
5946
Mon.
Sept. 12 . .
26
2185
B
Tues.
March 21
.. April 4
2186
353
19 E
5947
Thurs.
Aug. 31 ..
Sept. 14
2186
A
Tues.
April 10
.. 24
2187
385
MOLAD 4 1 679.
CYCLE 314.
DAYS, 6939.
,
5948
Thurs.
Sept. 20
. . Oct. 4
2187
G
Sat.
March 29
. . April 12
2188 b
354
2
5949
Mon.
8
22
2188
E
Thurs.
., 19
. . April 2
2189
355
3E
5950
Sat.
Aug. 29
.'. Sept.12
2189
D
Tues.
April 6
.. 20
2190
383
4
5951
Thurs.
Sept. 16
. . 30
2190
C
Sat.
March 26
.. April 9
2191
354
5
5952
Mon.
,, 5
. . 19
2191
B
Thurs.
15
.. 29
2192 b
355
6E
5953
Sat.
Aug. 25
. . Sept. 8
2192
G
Tues.
April 2
.. 16
2193
383
7
5954
Thurs.
Sept. 12
.. 26
2193
F
Sat.
March 22
. . April 5
2194
354
8E
5955
Mon.
,, 1
. . 15
2194
E
Sat.
April 11
.. 25
2195
385
9
5956
Mon.
ii 21
. . Oct. 5
2195
D
Thurs.
March 31
. . April 14
2196 b
355
10
5957
Sat.
., 10
.. 24
2196
B
Sun.
19
. . April 2
2197
353
HE
5958
Tues.
Aug. 29
.. Sept.12
2197
A
Sat.
April 7
.. 21
2198
384
12
5959
Mon.
Sept. 17
. . Oct. 1
2198
G
Thurs.
March 28
. . April 11
2199
355
18
5960
Sat.
ii 7
.. 21
2199
F
Tues.
,. 17
.. April 1
2200
355
14 E
5961
Thurs.
Aug. 27
. . Sept.ll
2200
E
Sun.
April 4
.. 19
2201
383
15
5962
Tues.
Sept. 14
. . 29
2201
D
Thurs.
March 24
. . April 8
2202
354
16
5963
Sat.
3
.. 18
2202
C
Tues.
14
.. 29
2203 355
17 E
5964
Thurs.
Aug. 24
. . Sept. 8
2203
B
Tues.
April 2
.. 17
2204 b ' 385
is 5965
Thurs.
Sept. 12
.. 27
2204
G
Sat.
March 22
. . April 6
2205 354
19 B
5%6
Mon.
1
.. 16
2205
F
Thurs.
April 9
.. 24
2206
383
344 THE JEWISH CALENDAR
MOLAD 6 18 194. CYCLE 315.
DAYS, G939.
1
5967
Sat.
Sept. 19
.. Oct. 4
2206
E
Tues.
March 30
. . April 14
2207
355
2
5968
Thurs.
,. 9
.. 24
2207
D
Sat.
18
. . April 2
2208 b
354
3E
5969
Mon.
Aug. 28
.. Sept. 12
2208
B
Thurs.
April 5
.. 20
2209
383
4
5970
Sat.
Sept. 15
.. 30
2209
A
Tues.
March 26
. . April 10
2210
355
5
5971
Thurs.
5
.. 20
2210
G
Sat.
,, 15
.. 30
2211
354
6E
5972
Mon.
Aug. 25
. . Sept. 9
2211
F
Sat.
April 3
.. 18
2212 b
385
7
5973
Mon.
Sept. 13
.. 28
2212
D
Tues.
March 22
. . April 6
2213
353
8E
5974
Thurs.
1
.. 16
2213
c
Tues.
April 11
.. 26
2214
986
9
5975
Thurs.
21
. . Oct. 6
2214
B | Sat.
March 31
. . April 15
2215
354
10
5976
Mon.
10
.. 25
2215
A
Thurs.
20
.. April 4
2216 b
3.")
HE
5977
Sat.
Aug. 30
.. Sept.14
2216
F
' Tues.
April 7
.. 22
2217
383
12
5978
Thurs.
Sept. 17
. . Oct. 2
2217
E Sat.
March 27
. . April 11
2218 3o4
13
5979
Mon.
.. 6
.. 21
2218
D
Thurs.
., 17
. . April 1
2219 3.3->
14E
5980
Sat.
Aug. 27
.. Sept.ll
2219
C
Tues.
April 3
.. 18
2220 b
383
15
5981
Thurs.
Sept. 13
.. 28
2220
A
Sun.
March 24
. . April 8
2221
3--)->
16
5982
Tues.
3
.. 18
2221
G
Thurs.
13
.. 28
2222
b54
17 E
5983
Sat.
Aug. 23
.. Sept. 7
2222
F
Thurs.
April 2
.. 17
2223
385
18
5984
Sat.
Sept. 12
.. 27
2223
E
Sun.
March 20
. . April 4
2224 b
B98
19 E
5985
Tues.
Aug. 30
.. Sept.14
2224
C
Sat.
April 8
.. 23
2225 :'.-t
1
MOLAD 2 10 789.
CYCLE 316.
DAYS, 6940.
1
5986
Mon.
Sept. 18
. . Oct. 3
2225
B
Thurs.
March 29
. . April 13
2226
355
2
5987
Sat.
8
.. 23
2226
A
Tues.
19
. . April 3
2227
355
3E
5988
Thurs.
Aug. 29
.. Sept. 13
2227
G
Sun.
April 5
.. 20
2228 b
383
4
5989
Tues.
Sept. 15
.. 30
2228
K
Thurs.
March 25
.. April 9
2229
354
5
5990
Sat.
4
.. 19
2229
D
Tues.
15
.. 30
2230
355
6E
5991
Thurs.
Aug. 25
. . Sept. 9
2230
C
Tues.
April 4
.. 19
2231
385
7
5992
Thurs.
Sept. 14
.. 29
2231
B
Sat.
March 23
.. April?
2232 b
354
8E
5993
Mon.
., 2
.. 17
2232
G
Thurs.
April 10
.. 25
2233
383
9
5994
Sat.
20
. . Oct. 5
2233
F |
Tues.
March 31
. . April 15
2234
:'.->>
10
5995
Thurs.
10
.. 25
2234
E
Sat.
20
. . April 4
2235
354
11 E
5996
Mon.
Aug. 30
.. Sept.14
2235
D
Thurs.
April 6
.. 21
2236 b
383
12
5997
Sat.
Sept. 16
. . Oct. 1
2236
B
Tues.
March 27
. . April 11
2237
856
13
5998
Thurs.
6
.. 21
2237
A
Sat.
16
.. 31
2238
354
14 E
5999
Mon.
Aug. 26
.. Sept. 10
2238
G
Sat.
April 5
.. 20
2239
385
15
6000
Mon.
Sept. 15
.. 30
2239
F
Tues.
March 23
.. April?
2240 b
353
16
6001
Thurs.
2
.. 17
2240
D
Sun.
13
.. 28
2241
355
17 E
6002
Tues.
Aug. 23
. . Sept. 7
2241
C
Sat.
April 1
.. 16
2242
:;s }
18
6003
Mon.
Sept. 11
.. 2C.
2242
B
Thurs.
March 22
. . April 6
2243
:'..>.-,
19 E
6004
Sat.
1
.. 16
2243
A
Tues.
April 8
.. 23
2244 b
383
MOLAD 5 3
THE JEWISH CALENDAR
304. CYCLE 317.
34 S
DAYS, 0941.
1
6005
Thurs.
Sept. 18
.. Oct. 3
2244
F
Sat.
March 28
.. April 12
2245
354
^
6006
Mon.
7
.. 22
2245
E
Thurs.
18
.. April 2
2246
355
3E
6007
Sat.
Aug. 28
.. Sept. 12
2246
D
Thurs.
April 7
.. 22
2247
385
4
6008
Sat.
Sept. 17
. . Oct. 2
2247
c
i Sun.
March 25
.. April 9
2248 b
353
.->
6009
Tues.
4
.. 19
2248
A
! Thurs.
14
.. 29
2249
354
6E
6010
Sat.
Aug. 24
. . Sept. 8
2249
G
Thurs.
April 3
.. 18
2250 :;*->
7
6011
Sat.
Sept. 13
.. 28
2250
F
Tues.
March 24
.. Aprils
2251 j 355
8E
6012
Thurs.
3
.. 18
2251
E
, Sun.
April 10
.. 25
2252 b
383
'.
6013
Tues.
20
. . Oct. 5
2252
C
} Thurs.
March 30
.. April 14
2253
354
10
6014
Sat.
9
.. 24
2253
B
Tues.
20
. . April 4
2254
355
HE
6015
Thurs.
Aug. 30
.. Sept.14
2254
A
! Sun.
April 7
.. 22
2255
383
1-2
6016
Tues.
Sept. 17
. . Oct. 2
2255
G
| Thurs.
March 26
.. April 10
2256 b
354
13
6017
Sat.
5
.. 20
2256
E
! Tues.
16
.. 31
2257
355
14 E
6018
Thurs.
Aug. 26
.. Sept. 10
2257
D
i Tues.
April 5
.. 20
2258
385
U
6019
Thurs.
Sept. 15
.. 30
2258
C
: Sat.
March 25
.. April 9
2259
354
16
6020
Mon.
4
.. 19
2259
B
i Tues.
12
.. 27
2260 b 353
17 E
6021
Thurs.
Aug. 22
.. Sept. 6
2260
G
Tues.
April 1
.. 16
2261 : 385
18
6022
Thurs.
Sept. 11
.. 26
2261
F
> Sat.
March 21
. . April 5
2262 354
1<I E
6023
Mon.
Aug. 31
.. Sept. 15
2262
E
Sat.
April 10
.. 25
2263 ' 385
1
i
MOLAD 7 19 899.
CYCLE 318.
DAYS, 6940.
1 6024 Mon.
Sept. 20 . .
Oct. 5
2263
D
Tues.
March 28
. . April 12
2264 b 353
2 6025
Thurs.
7 ..
22
2264
B
Sat.
,, 17
. . April 1
2265
354
3 E 6026
Mon.
Aug. 27 ..
Sept.ll
2265
A
Sat.
April 6
.. 21
2266
385
4 6027
Mon.
Sept. 16 . .
Oct. 1
2266
G
Thurs.
March 27
. . April 11
2267
355
5 i 6028
Sat.
,, 6 ..
21
2267
F
Sun.
14
.. 29
2268 b
353
6 E 6029
Tues.
Aug. 24 ..
Sept. 8
2268
D
Sat.
April 2
.. 17
2269
384
7 6030
Mon.
Sept. 12 . .
27
2269
C
Thurs.
March 23
.. April?
2270
355
HE
6031
Sat.
2 ..
17
2270
B
Tues.
April 10
.. 25
2271
383
'.}
6032
Thurs.
20 ..
Oct. 5
2271
A
Sat.
March 29
. . April 13
2272 b
354
10
6033
Mon.
8 ..
23
2272
F
Thurs.
19
. . April 3
2273
355
11E
6034 Sat.
Aug. 29 ..
Sept. 13
2273
E
Thurs.
April 8
.. 23
2274
3K.1
12
6035 Sat.
Sept. 18 . .
Oct. 3
2274
D
Sun.
March 27
.. April 11
2275
353
13
6036
Tues.
,, 6 ..
21
2275
C
Thurs.
15
.. 30
2276 b
354
14 E
6037
Sat.
Aug. 25 ..
Sept. 9
2276
A
Thurs.
April 4
.. 19
2277
3&5
15
6038
Sat.
Sept. 14 . .
29
2277
G
Tues.
March 25
.. April 9
2278
355
16
6039
Thurs.
4 ..
19
2278
F I Sat.
,, 14
.. 29
2279
354
17 E
6040
Mon.
Aug. 24 ..
Sept. 8
2279
E
Thurs.
31
. . April 15
2280 b
383
18
6041
Sat.
Sept. 10 . .
25
2280
C
Tues.
21
. . April 5
2281
355
19 E
6042
Thurs.
Aug. 31 ..
Sept.15
2281
B
Tues.
April 10
.. 25
2282
385
346 THE JE WISH CALENDAR
MOLAD 3 12 414. CYCLE 319.
DAYS, 6939.
1
6043
Thurs.
Sept. 20 . .
Oct. 5
2282
A
Sat.
March 30
. . April 14
2283
354
2
6044
Mon.
9 ..
24
2283
( r Tues.
17
. . April 1
2284 b
353
3E
6045
Thurs.
Aug. 27 ..
Sept.ll
2284
E
Tues.
April 6
.. 21
2285
385
4
6046
Thurs.
Sept. 16 . .
Oct. 1
2285
D
Sat.
March 26
. . April 10
2286
354
1
6047
Mon.
5 ..
20
2286
C Thurs.
10
. . 31
2287
355
6E ! 6048
Sat.
Aug. 26 ..
Sept.10
2287
11 Tues.
April 2
. . 17
2288 b
383
7
6049
Thurs.
Sept. 12 . .
27
2288
G
Sat.
March 22
. . April 6
2289
354
SE
6050
Mon.
1 ..
16
2289
F
Sat.
April 11
. . 26
2290
385
9
6051
Mon.
21 ..
Oct. 6
2290
E
Tues.
March 30
.. 14
2291
353
10
6052
Thurs.
9 ..
24
2291
D
Sun.
19
. . April 3
2292 b
355
HE
6053
Tues.
Aug. 29 . .
Sept. 13
2292
B Sat.
April 7
.. 22
2293
384
12
6054
Mon.
Sept. 17 . .
Oct. 2
2293
A Thurs.
March 28
. . April 12
2294
355
18
6055
Sat.
,, 7 ..
22
2294
G Sun.
16
.. 31
2295
353
14 E
6056
Tues.
Aug. 26 ..
Sept.10
2295
F
Sat.
April 3
.. 18
2296 b
384
15
6057
Mon.
Sept. 13 . .
28
2296
D
Thurs.
March 24
.. Aprils
2297
355
16
6058
Sat.
3 ..
18
2297
C Tues.
14
.. 29
2298
355
17 E
6059
Thurs.
Aug. 24 ..
Sept. 8
2298
T)
, Sun.
April 1
.. 16
2299
383
IS
6060
Tues.
Sept. 11 . .
26
2299
A Thurs.
March 20
. . April 5
2300
354
19 E
6061
Sat.
Aug. 30 ..
Sept.15
2300
G Thurs.
April 9
.. 25
2301
385
MOLAD 6 4 1009.
CYCLE 320.
DAYS, 6939.
1
6062
Sat.
Sept. 19
. . Oct. 5
2301
F
Tues.
March 30
. . April 15
2302
355
2
6063
Thurs.
,, 9
.. 25
2302
E
Sat.
19
. . April 4
2303
354
3E
6064
Mon.
Aug. 29
.. Sept. 14
2303
D
Thurs.
April 5
.. 21
2304 b
383
4
6065
Sat.
Sept. 15
. . Oct. 1
2304
B
Tues.
March 26
. . April 11
2305
355
5
6066
Thurs.
5
.. 21
2305
A
Sat.
15
.. 31
2306
354
6E
6067 Mon.
Aug. 25
.. Sept.10
2306
G
Thurs.
April 2
.. 18
2307
38*
7
6068
Sat.
Sept. 12
.. 28
2307
F
Tues.
March 22
.. April?
2308 b
355
8E
6069
Thurs.
1
.. 17
2308
D
Tues.
April 11
.. 27
2309
385
9
6070
Thurs.
21
. . Oct. 7
2309
C
Sat.
March 31
. . April 16
2310
354
10
6071
Mon.
,, 10
.. 26
2310
B Tues.
19
. . April 4
2311
35*
HE
6072
Thurs.
Aug. 29
.. Sept.14
2311
A Tues.
April 7
.. 23
2312 b
385
12
6073
Thurs.
Sept. 17
. . Oct. 3
2312
F Sat.
March 27
.. April 12
2313
354
13
6074
Mon.
,, 6
.. 22
2313
E Thurs.
17
.. April 2
2314
355
14 E
6075
Sat.
Aug. 27
.. Sept.12
2314
D Tues.
April 4
.. 20
2315
383
15
6076
Thurs.
Sept. 14
.. 30
2315
C
Sat.
March 23
. . April 8
2316 b
354
16 6077
Mon.
.. 2
.. 18
2316
A
Thurs.
13
.. 29
2317
355
17E
6078
Sat.
Aug. 23
. . Sept. 8
2317
G
Tues.
31
. . April 16
2318
38*
1 s 6079
Thurs.
Sept. 10
.. 26
2318
F Sun.
21
.. April 6
2319
355
19 E 6080
i
Tues.
Aug. 31
.. Sept.16
2319
E
Sat.
April 8
.. 24
2320 b
384
MOLAD 1 21
524
THE JEWISH CALENDAR
CYCLE 321.
347
DAYS, 6940.
1
6081
Mon.
Sept.
18 ..
Oct. 4
2320 C
Thurs.
March 29
. . April 14
2321
355
2
G082
Sat.
,,
8 ..
24
23-21 B
Sun.
17
. . April 2
2322
353
3E
6083
Tues.
Aug.
27 ..
Sept.12
2322 A
Sat.
April 5
.. 21
2323
384
4
6084
Mon.
Sept.
15 ..
Oct. 1
2323 G
Thurs.
March 25
. . April 10
2324 b
355
5
6085
Sat.
,,
4 ..
20
2324 E
Tues.
15
.. 31
2325 | 355
6E
6086
Thurs.
Aug.
25 ..
Sept.10
2325 D
Sun.
April 2
.. 18
2326
383
7
6087
Tues.
Sept.
12 ..
28
2326 C
Thurs.
March 22
.. April?
2327
354
8E
6088
Sat.
1 ..
17
2327 B
Thurs.
April 10
.. 26
2328 b
385
9
6089
Sat.
20 ..
Oct. 6
2328 G
Tues.
March 31
. . April 16
2329
355
10
6090
Thurs.
,,
10 ..
26
2329 F Sat.
20
. . April 5
2330
354
HE
6091
Mon.
Aug.
30 ..
Sept. 15
2330 E
Thurs.
April 7
.. 23
2331
383
12
6092
Sat.
Sept.
17 ..
Oct. 3
2331 D
Tues.
March 27
. . April 12
2332 b
355
li
6093
Thurs.
)
6 ..
22
2332 B
Sat.
16
. . April 1
2333
354
14 E
6094
Mon.
Aug.
26 ..
Sept.ll
2333 A
Thurs.
April 3
.. 19
2334
383
15
6095
Sat.
Sept.
13 ..
29
2334 G
Tues.
March 24
. . April 9
2335
355
16
6096
Thurs.
3 ..
19
2335 F
Sat.
12
.. 28
2336 b
354
17 E
6097
Mon.
Aug.
22 ..
Sept. 7
2336 D
Sat.
April 1
.. 17
2337
385
18
6098
Mon.
Sept.
11 ..
27
2337 C
Tues.
March 20
. . April 5
2338
353
19 E
6099
Thurs.
Aug.
30 ..
Sept.15
2338 B
Tues.
April 9
.. 25
2339
385
MOLAD 4 14 39.
CYCLE 322.
DAYS, 6939.
1
6100
Thurs.
Sept. 19 . .
Oct. 5
2339
A
Sat.
March 28
. . April 13
2340 b
354
2
6101
Mon.
., 7 ..
23
2340
F
Thurs.
18
. . April 3
2341
355
3E
6102
Sat.
Aug. 28 ..
Sept.13
2341
E
Tues.
April 5
.. 21
2342
383
4
6103
Thurs.
Sept. 15 . .
Oct. 1
2342
D I Sat.
March 25
. . April 10
2343
354
B
6104
Mon.
4 ..
20
2343
C
Thurs.
14
.. 30
2344 b
355
<; !:
6105
Sat.
Aug. 24 ..
Sept. 9
2344
A
Thurs.
April 3
.. 19
2345
385
7
6106
Sat.
Sept. 13 . .
29
2345
G
Sun.
March 22
. . April 7
2346
353
HE
6107
Tues.
1 ..
17
2346
F
Sat.
April 10
.. 26
2347
384
9
6108
Mon.
20 ..
Oct. 6
2347
E
Thurs.
March 30
. . April 15
2348 b
355
10
6109
Sat.
9 ..
25
2348
C
Tues.
20
. . April 5
2349
355
11E
6110
Thurs.
Aug. 30 ..
Sept.15
2349
B
Sun.
April 7
.. 23
2350
383
12
6111
Tues.
Sept. 17 . .
Oct. 3
2350
A
Thurs.
March 2?
. . April 12
2351
354
18
6112
Sat.
6 ..
22
2351
G
Tues.
16
. . April 1
2352 b
355
14 E
6113
Thurs.
Aug. 26 ..
Sept.ll
2352
E
Sun.
April 3
.. 19
2353
383
16
6114
Tues.
Sept. 13 . .
29
2353
D
Thurs.
March 23
. . April 8
2354
354
16
6115
Sat.
2 ..
18
2354
C
Tues.
13
.. 29
2355
355
17 E
6116
Thurs.
Aug. 23 ..
Sept. 8
2355
B
Tues.
April 1
.. 17
2356 b
385
18
6117
Thurs.
Sept. 11 . .
27
2356
G
Sat.
March 21
.. April 6
2357
354
IDE
6118
Mon.
Aug. 31 ..
Sept.16
2357
F
Thurs.
April 8
.. 24
2358
383
348 TJ/E JE WISH CALENDAR
MOLAD 7 6 634. CYCLE 323.
DAYS, 6940.
1 6119 Sat.
Sept. 18 . .
Oct. 4
2358
i: Tues.
March 29
. . April 14
2359 :!.->.-)
2 6120 Thurs.
8 ..
24
2359
1 ) Sat.
17
. . April 2
2360 b
354
3 E 6121 Mon.
Aug. 27 ..
Sept. 12
2360
B I Sat.
April 6
.. 22
2361
3H5
4
6122
Mon.
Sept. 16 ..
Oct. 2
2361
A Tues.
March 25
. . April 10
2362
353
5
6123
Thurs.
4 ..
20
2362
G
Sat.
14
.. 30
2363
354
6E
6124
Mon.
Aug. 24 ..
Sept. 9
2363
F
Sat.
April 2
.. 18
23(54 b
3*5
7
6125
Mon.
Sept. 12 . .
28
2364
D
Thurs.
March 23
. . April 8
2365
355
8E
6126
Sat.
2 ..
18
2365
C
Tues.
April 10
.. 26
2366
383
9 6127
Thurs.
Sept. 20 . .
Oct. 6
2366
B
Sat.
March 30
. . April 15
2367
354
10 6128
Mon.
9 ..
25
2367
A
Thurs.
19
.. April 4
2368 b
355
HE
6129
Sat.
Aug. 29 ..
Sept.14
2368
F
Tues.
April 6
.. 22
2369
B88
12
6130
Thurs.
Sept. 16 . .
Oct. 2
2369
E
Sun.
March 27
. . April 12
2370
355
13
6131
Tues.
6 ..
22
2370
D
Thurs.
16
. . April 1
2371
354
14 E
6132
Sat.
Aug. 26 ..
Sept.ll
2371
C
Thurs.
April 4
.. 20
2372 b
:>s.->
15
6133
Sat.
Sept. 14 . .
30
2372
A
Tues.
March 25
. . April 10
2373
355
16
6134 Thurs.
4 ..
20
2373
G
Sat.
14
.. 30
2374
354
17 E
6135
Mon.
Aug. 24 ..
Sept. 9
2374
F
Thurs.
April 1
.. 17
2375
383
18
6136 Sat.
Sept. 11 ..
27
2375
E
Tues.
March 21
. . April 6
2376 b :;.->->
19 E
6137
Thurs.
Aug. 31 ..
Sept. 16
2376
C
Sun.
April 8
.. 24
2377 :!s:s
MOLAD 2 23 149.
CYCLE 324.
DAYS, 6939.
1
6138
Tues.
Sept. 18
. . Oct. 4
2377
B
Thurs.
March 28 ..
April 13
2378
354
2
6139
Sat.
7
.. 23
2378
A
Tues.
18 ..
April 3
2379
355
3E
6140
Thurs.
Aug. 28
.. Sept. 13
2379
G
Tues.
April 6 ..
22
2380 b
385
4
6141
Thurs.
Sept. 16
. . Oct. 2
2380
E
Sat.
March 26 . .
April 11
2381
354
5
6142
Mon.
5
.. 21
2381
D
Tues.
14 ..
30
2382
353
6E
6143
Thurs.
Aug. 24
.. Sept. 9
2382
C
Tues.
April 3 . .
19
2383
385
7
6144
Thurs.
Sept. 13
.. 29
2383
B
Sat.
March 22 . .
April 7
2384 b
354
8E
6145
Mon.
1
.. 17
2384
G
Thurs.
April 9 ..
25
2385
383
9
6146
Sat.
,, 19
.. Oct. 5
2385
F
Tues.
March 30 . .
April 15
2386
355
10
6147
Thurs.
,, 9
.. 25
2386
E
Sat.
19 ..
April 4
2387
354
HE
6148
Mon.
Aug. 29
.. Sept.14
2387
D
Sat.
April 7 ..
23
2388 b
385
12
6149
Mon.
Sept. 17
. . Oct. 3
2388
B
Tues.
March 26 . .
April 11
2389
353
13
6150
Thurs.
5
.. 21
2389
t A
Sun.
16 ..
April 1
2390
355
14 E
6151
Tues.
Aug. 26
.. Sept.ll
2390
G
Sat.
April 4 . .
20
2391
384
15
6152
Mon.
Sept. 14
.. 30
2391
F
Thurs.
March 24 . .
April 9
2392 b
355
16
6153
Sat.
3
.. 19
2392
D
Sun.
12 ..
28
2393
353
17 E
6154
Tues.
Aug. 22
.. Sept. 7
2393
C
Sat.
31 ..
April 16
2394
384
18
6155
Mon.
Sept. 10
.. 26
2394
B
Thurs.
21 ..
April 6
2395
:;.->->
19 E
6156
Sat.
Aug. 31
.. Sept. 16
2395
A
Tues.
April 7 ..
23
2396 b
383
THE JEWISH CALENDAR
MOLAD 5 15 744. CYCLE 325.
349
DAYS, 6941.
\
6157
Thurs.
Sept. 17
. . Oct. 3
2396
F
Sun.
March 28
. . April 13
2397
355
*>
6158
Tues.
>, 7
.. 23
2397
E
Thurs.
.. 17
. . April 2
2398
354
3E
6159
Sat.
Aug. 27
.. Sept.12
2398
D
Thurs.
April 6
.. 22
2399
385
4
6160
Sat.
Sept. 16
. . Oct. 2
2399
C
Tues.
March 26
. . April 11
2400 b
355
5
6161
Thurs.
5
.. 21
2400
A
Sat.
., 15
.. 31
2401
354
6E
6162
Mon.
Aug. 25
.. Sept.10
2401
G
Thurs.
April 2
.. 18
2402
383
7
6163
Sat.
Sept. 12
.. 28
2402
F
Tues.
March 23
. . April 8
2403
355
s E
6164
Thurs.
2
.. 18
2403
E
Sun.
April 9
.. 25
2404 b
383
g
6165
Tues.
19
. . Oct. 5
2404
C
Thurs.
March 29
. . April 14
2405
354
10
6166
Sat.
,, 8
.. 24
2405
B
Tues.
19
. . April 4
2406
355
HE
6167
Thurs.
Aug. 29
.. Sept.14
2406
A
Tues.
April 8
.. 24
2407
385
12
6168
Thurs.
Sept. 18
. . Oct. 4
2407
G
Sat.
March 27
. . April 12
2408 b
354
13
6169
Mon.
it 6
.. 22
2408
E i Tues.
15
.. 31
2409
353
14 E
6170
Thurs.
Aug. 25
.. Sept.10
2409
D
Tues.
April 4
.. 20
2410
385
15
6171
Thurs.
Sept. 14
.. 30
2410
C
Sat.
March 24
.. April 9
2411
354
16
6172
Mon.
3
.. 19
2411
B ! Thurs.
13
.. 29
2412 b
355
171. 6173
Sat.
Aug. 23
.. Sept. 8
2412
G
Tues.
31
. . April 16
2413
383
IS 0174
Thurs.
Sept. 10
.. 26
2413
F ; Sat.
20
. . April 5
2414
354
1!E 6175
I
Mon.
Aug. 30
.. Sept.15
2414
E >i Sat.
April 9
.. 25
2415
385
MOLAD 1 8 259.
CYCLE 326.
DAYS, 6940.
1
6176
Mon.
Sept. 19
. . Oct. 5
2415
D
Tues.
March 27
. . April 12
2416 b
353
6177
Thurs.
., 6
.. 22
2416
B
Sun.
17
. . April 2
2417
355
:: K 6178
Tues.
Aug. 27
.. Sept. 19
2417
A
Sat.
April 5
.. 21
2418
384
4
6179
Mon.
Sept. 15
. . Oct. 1
2418
G
Thurs.
March 26
. . April 11
2419
355
B
6180
Sat.
5
.. 21
2419
F
Sun.
13
.. 29
2420 b
353
C, E
6181
Tues.
Aug. 23
.. Sept. 8
2420
D
Sat.
April 1
.. 17
2421
384
7
6182
Mon.
Sept. 11
.. 27
2421
C
Thurs.
March 22
.. April?
2422
355
S E
6183
Sat.
1
.. 17
2422
B
Thurs.
April 11
.. 27
2423
385
!i
6184
Sat.
Sept. 21
. . Oct. 7
2423
A
Sun.
March 29
.. April 14
2424 b
353
10
6185
Tues.
8
.. 24
2424
F
Thurs.
18
.. Aprils
2425
354
HE
6186
Sat.
Aug. 28
.. Sept. 13
2425
E
Thurs.
April 7
.. 23
2426
385
12
(il7
Sat.
Sept. 17
. . Oct. 3
2426
D
Tues.
March 28
. . April 13
2427
355
13
6188
Thurs.
7
.. 23
2427
C
Sat.
16
. . April 1
tM'Jsli
354
14 E
6189
Mon.
Aug. 26
.. Sept.ll
2428
A
Thurs.
April 3
.. 19
2429
383
15
6190
Sat.
Sept. 13
.. 29
2429
G
Tues.
March 24
. . April 9
2430
355
16
6191
Thurs.
.. 3
.. 19
2430
F
Sat.
,. 13
.. 29
2431
354
17 E
61-.I-J
Mon.
Aug. 23
. . Sept. 8
2431
E
Sat.
April 1
.. 17
2432 b
385
18
61!)3
Mon.
Sept. 11
.. 27
2432
C ! Tues.
March 20
. . April 5
2433
353
1(1 E
<;it>4
Thurs.
Aug. 30
.. Sept.15
2433
B ! Tues.
April 9
.. 25
2434
385
350 THE JEWISH CALENDAR
MOLAD 4 854. CYCLE :327.
DAYS, 6939.
II
1
6195
Thurs.
Sept. 19
. . Oct. 5
2434
A
Sat.
March 20 . .
April 14
2435
354
2
6196
Mon.
!> 8
.. 24
2435
G
Thurs.
18 ..
April 3
2436 b
;ioo
3E
6197
Sat.
Aug. 28
.. Sept. 13
2436
E
Tues.
April .-, ..
21
2437
383
4
6198
Thurs.
Sept. 15
.. Oct. 1
2437
D
Sat.
March 25 . .
April 1Q
2438
354
6199
Mon.
4
.. 20
2438
C
'Thurs.
15 ..
31
2439
858
6E
6200
Sat.
Aug. 25
.. Sept. 10
2439
B
, Tues.
April 1 ..
17
2440 b
388
7
6201
Thurs.
Sept. 11
.. 27
2440
G
Sat.
March 21 ..
April 6
2441
354
8E
6202
Mon.
Aug. 31
.. Sept. 16
2441
F
! Sat,
April 10 ..
26
2442
386
9
6203
Mon.
Sept. 20
. . Oct. 6
2442
E
i Thurs.
March 31 . .
April 16
2443
355
10
6204
Sat.
10
.. 26
2443
D
Sun.
18 ..
April 3
2444 b
353
HE
6205 Tues.
Aug. 28
.. Sept. 13
2444
B
Sat,
April 6 ..
22
2445
3S4
12
6206
Mon.
Sept. 16
. . Oct. 2
2445
A
Thurs.
March 27 . .
April 12
2446
355
13
(i-207 Sat.
,. 6
.. 22
2446
G
i Tues.
17 ..
April 2
2447
355
14 E
6208 I Thurs.
Aug. 27
.. Sept. 12
2447
F
i, Sun.
April 3 ..
19
2448 b
381
15
6209
Tues.
Sept. 13
.. 29
2448
D
'; Thurs.
March 23 . .
April 8
2449
354
16
6210
Sat.
2
.. 18
2449
C
Tues.
13 ..
29
2450
355
17E
6211
Thurs.
Aug. 23
.. Sept. 8
2450
B
' Tues.
April 2 ..
18
2451
3S5
18
6212
Thurs.
Sept. 12
.. 28
2451
A
Sat.
March 21 . .
April 6
2452 b
354
19 E 6213 Mon.
Aug. 31
.. Sept.16
2452
F
Thurs.
April 8 ..
24
2453
383
MOLAD 6 17 369.
CYCLE 328.
DAYS, 6939.
1
6214 i Sat.
Sept. 18
. . Oct. 4
2453
E
Tues.
March 29
. . April 14
2454
355
2
6215
Thurs.
,, 8
.. 24
2454
D
Sat.
18
. . April 3
2455 354
3E
6216
Mon.
Aug. 28
.. Sept. 13
2455
C
Thurs.
April 4
.. 20
2456 b
388
4
6217
Sat.
Sept. 14
.. 30
2456
A
.; Tues.
March 25
. . April 10
2457
355
5
6218
Thurs.
4
.. 20
2457
G
h Sat.
14
.. 30
2458
354
6E
6219
Mon.
Aug. 24
.. Sept. 9
2458
F
|! Sat.
April 3
.. 19
2459
385
7
6220
Mon.
Sept. 13
.. 29
2459
E
Tues.
March 21
.. April 6
2460 b
353
8E
6221
Thurs.
Aug. 31
.. Sept.16
2460
C
Tues.
April 10
.. 26
2461
385
9
6222
Thurs.
Sept. 20
. . Oct. 6
2461
B
: Sat.
March 30
. . April 15
2462
354
10
6223
Mon.
9
.. 25
2462
A
:l Thurs.
20
. . April 5
2463
355
HE 6224
Sat.
Aug. 30
.. Sept. 15
2463
G
; Tues.
April 6
.. 22
2464 b
383
12
6225
Thurs.
Sept. 16
. . Oct. 2
2464
E
1 Sat.
March 26
.. April 11
2465
354
13
6226
Mon.
,, 5
.. 21
2465
D
;| Thurs.
16
. . April 1
2466
355
14 E
6227
Sat.
Aug. 26
.. Sept. 11
2466
C
i| Tues.
April 3
.. 19
2467
388
15
6228
Thurs.
Sept. 13
.. 29
2467
B
jl Sun.
March 23
.. Aprils
2468 b
355
16
6229
Tues.
,. 2
.. 18
2468
G
| Thurs.
,, 12
.. 28
2469
354
17 E
6230
Sat.
Aug. 22
.. Sept. 7
2469
F
ij Thurs.
April 1
.. 17
2470
385
18
6231
Sat.
Sept. 11
.. 27
2470
E
j Sun.
March 20
.. Aprils
2471
353
19 E 6232
Tues.
Aug. 30
.. Sept.lo
2471
D
i Sat.
April 7
.. 23
2472 b
384
MOLAD 2 9
THE JE WISH
964. CYCLE
CALENDAR
329.
35*
DAYS, 6940.
J
6233
Mon.
Sept. 17
. . Oct. 3
2472
13
Thurs.
March 28 . .
April 13
2473
355
2
6234
Sat.
7
.. 23
2473
A
Tues.
18 ..
April 3
2474
355
3E 6235
Thurs.
Aug. 28
.. Sept.13
2474
G
Sun.
April 5 . .
21
2475
383
4 G236
Tues.
Sept. 15
. . Oct. 1
2475
F
Thurs.
March 24 . .
April 9
2476 b
354
5 1 6237
Sat.
3
.. 19
2476
D
Tues.
14 ..
30
2477
355
6E
6238
Thurs.
Aug. 24
. . Sept. 9
2477
C
Tues.
April 3 ..
19
2478
3K5
7
6239
Thurs.
Sept. 13
.. 29
2478
B
Sat.
March 23 . .
April 8
2479
354
8E
6240
Mon.
2
.. 18
2479
A
Thurs.
April 9 ..
25
2480 b
383
9
6241
Sat.
',', 19
. . Oct. 5
2480
P
Tues.
March 30 . .
April 15
2481
355
10
6242
Thurs.
9
.. 25
2481
E
Sat.
19 ..
April 4
2482
354
HE
6243
Mon.
Aug. 29
.. Sept. 14
2482
D
Thurs.
April 6 . .
22
2483
383
12
6244
Sat.
Sept. 16
. . Oct. 2
2483
c
Tues.
March 26 .'.
April 11
2484 b
355
13
6245
Thurs.
,. 5
.. 21
2484
A
Sat.
15 ..
31
2485
354
14 E
6246
Mon.
Aug. 25
.. Sept. 10
2485
G
Sat.
April 4 . .
20
2486
385
15
6247
Mon.
Sept. 14
.. 30
2486
F
Tues.
March 23 . .
April 8
2487
353
16
6248
Thurs.
2
.. 18
2487
E
Sun.
12 ..
28
2488 b
355
17 E
6249
Tues.
Aug. 22
. . Sept. 7
2488
C
Sat.
31 ..
April 16
2489
384
18
6250
Mon.
Sept. 10
.. 26
2489
13
Thurs.
21 ..
April 6
2490
355
19 E
6251
Sat.
Aug. 31
.. Sept.lG
2490
A
Tues.
April 8 ..
24
2491
383
MOLAD 5 2 479.
CYCLE 330.
DAYS, 6941.
1
6252
Thurs.
Sept. 18 . .
Oct. 4
2491
G
Sat.
March 27
. . April 12
2492 b
354
2
6253
Mon.
., 6 ..
22
2492
E
Thurs.
,, 17
. . April 2
2493
355
3E
6254
Sat.
Aug. 27 ..
Sept.12
2493
D
Tues.
April 4
.. 20
2494
383
4
6255
Thurs.
Sept. 14 . .
30
2494
C
Sun.
March 25
. . April 10
2495
355
5
6256
Tues.
4 ..
20
2495
13
Thurs.
M 13
.. 29
2496 b
354
E
6257
Sat.
Aug. 23 ..
Sept. 8
2496
G
Thurs.
April 2
.. 18
2497
385
7
6258
Sat.
Sept. 12 ..
28
2497
F
Sun.
March 21
. . April 6
2498
353
8E
6259
Tues.
Aug. 31 ..
Sept. 16
2498
E
Sat.
April 9
.. 25
2499
881
9
6260
Mon.
Sept. 19 . .
Oct. 5
2499
D
Thurs.
March 29
. . April 15
2500
355
10
6261
Sat.
,. 8 ..
25
2500
C
Tues.
19
. . April 5
2501
355
HE
6262
Thurs.
Aug. 29 ..
Sept. 15
2501
B
Sun. .
April 6
.. 23
2502
383
12
6263
Tues.
Sept. 16 . .
Oct. 3
2502
A
Thurs.
March 26
. . April 12
2503
354
13
6264
Sat.
.,, 5 ..
22
2503
G
Tues.
15
. . April 1
2504 b
355
14 E
6265
Thurs.
Aug. 25 ..
Sept, 11
2504
E
Tues.
April 4
.. 21
2505
385
15
6266
Thurs.
Sept. 14 . .
Oct. 1
2505
D
Sat.
March 24
.. April 10
2506
354
16
6267
Mon.
3 .-
20
2506
C
Tues.
12
.. 29
2507
353
17 E
6268
Thurs.
Aug. 22 ..
Sept. 8
2507
B
Tues.
31
.. April 17
2508 b
888
18
6269
Thurs.
Sept. 10 . .
27
2508
G
Sat.
20
. . April 6
2509
354
19 E
6270
Mon.
Aug. 30 ..
Sept.16
2509
F
Sat.
April 9
..26
2510
385
352 THE JEWISH CALENDAR
MOLAD 7 18 1074. CYCLE 331.
DAYS, 6940.
1
6271
Mon.
Sept. 19
.. Oct. 6
2510
E Tues.
March 28
. . April 14
2511
35*
2
6272 Thurs.
7
.. 24
2511
D Sat.
16
.. April 2
2512 b 354
3E
6273
Mon.
Aug. 26
.. Sept.12
2512
B Sat.
April 5
.. 22
2513
385-
4
6274
Mon.
Sept. 15
. . Oct. 2
2513
j^
Thurs.
March 26
. . April 12
2514
355
5
6275
Sat.
5
.. 22
2514
G
Sun.
., 14
.. 31
2515 353-
6E
6276
Tues.
Aug. 24
.. Sept.10
2515
F
Sat.
April 1
.. 18
2516 b ! 384
7 ,
6277
Mon.
Sept. 11
.. 28
2516
D
Thurs.
March 22
. . April 8
2517
355-
8E
6278
Sat.
1
.. 18
2517
C
Tues.
April 9
.. 26
2518
383
9
6279
Thurs.
19
. . Oct. 6
2518
B
Sat.
March 29
. . April 15
2519 354
10
6280 Mon.
8
.. 25
2519
A Thurs.
15
. . April 4
2520 b
355
HE
li-jsi Sat.
Aug. 28
.. Sept. 14
2520
F Thurs.
April 7
.. 24
2521
385-
12
62S-J Sat.
Sept. 17
. . Oct. 4
2521
E Sun.
March 26
. . April 12
2522
353-
13
6283 Tues.
5
.. 22
2522
D
Thurs.
15
. . April 1
2523
354
14 E
6284 Sat.
Aug. 25
.. Sept.ll
2523
C
Thurs.
April 3
.. 20
2524 b
385
15
6285 ! Sat.
Sept. 13
.. 30
2524
A
! Tues.
March 24
. . April 10
2525
355
16
6286 Thurs.
3
.. 20
2525
G
i Sat.
13
.. 30
2526
354
17 E
6287 Mon.
Aug. 23
. . Sept. 9
2526
F
Thurs.
31
. . April 17
2527
38B-
18
6288
Sat.
Sept. 10
.. 27
2527
E
Tues.
20
. . April 6
2528 b
355
19 E
6289
Thurs.
Aug. 30
.. Sept.16
2528
C
Tues.
April 9
.. 26
2529
3S5-
MOLAD 3 11 589.
CYCLE 332.
DAYS, 6939.
1
6290
Thurs.
Sept. 19
. . Oct. 6
2529
13 Sat.
March 29
. . April 15
2530 354
2
6291
Mon.
8
.. 25
2530
A Tues.
,. 17
. . April 3
2531 353
3E
6292
Thurs.
Aug. 27
.. Sept. 13
2531
G Tues.
April 5
.. 22
2532 b
385-
4
6293
Thurs.
Sept. 15
. . Oct. 2
2532
E ! Sat.
March 25
.. April 11
2533
354
5
6294
Mon.
4
.. 21
2533
D
i Thurs.
18
. . April 1
2534
355
6E
6295
Sat.
Aug. 25
.. Sept.ll
2534
C i Tues.
April 2
.. 19
2535
383
7
6296
Thurs.
Sept. 12
.. 29
2535
B
Sat.
March 21
. . April 7
2536 b
354
8E
6297
Mon.
Aug. 31
.. Sept.17
2536
G
Sat.
April 10
.. 27
2537
385-
9
6298
Mon.
Sept. 20
. . Oct. 7
2537
F
1 Tues.
March 29
. . April 15
2538
353
10
6299
Thurs.
8
.. 25
2538
E
. Sat.
18
. . April 4
2539
354
HE
6300
Mon.
Aug. 28
.. Sen.t. 14
2539
D
i Sat.
April 6
.. 23
2540 b
385-
12
6301
Mon.
Sept. 16
. . Oct. 3
2540
B
Thurs.
March 27
. . April 13
2541
355
13
6302
Sat.
.. 6
.. 23
2541
A
1 Sun.
15
. . April 1
2542
353
14 E
6303
Tues.
Aug. 25
.. Sept.ll
2542
G
Sat.
April 3
.. 20
2543
384
15
6304
Mon.
Sept. 13
.. 30
2543
F
Thurs.
March 23
. . April 9
2544 b
355
16
6305
Sat.
2
.. 19
2544
D
Tues.
13
.. 30
2545
355-
17 E
6306
Thurs.
Aug. 23
. . Sept. 9
2545
C
Sun.
31
. . April 17
2546
38a
18
6307
Tues.
Sept. 10
.. 27
254(5
13 Thurs.
;, 20
. . April 6
2547
354
19 E
6308
Sat.
Aug. 30
.. Sept.16
2547
A Thurs.
April 8
.. 25
2548 b
385-
THE JEWISH CALENDAR 353
MOLAD 6 4 104. CYCLE 333. DAYS, 6939.
1
6309
Sat. Sept. 18 . . Oct. 5 2548 F
Tues. March 29
April 15 2549
355
>j
6310
Thurs. 8 .. 25 2549 E
Sat. 18
April 4 2550
354
3E
6311
Mon. Aug. 2* .. Sept. 14 2550 D
Thurs. April 5
22 2551
383
4
6312
Sat. Sept. 15 . . Oct. 2 2551 C
Tues. March 25
April 11 2552 b
355
5
6313
Thurs. 4 .. 21 2552 A
Sat. 14
31 2553
354
r,E
6314
Mon. Aug. 24 .. Sept.10 2553 G 1 Thurs. April 1
18 2554
383
7
6315
Sat. Sept. 11 . . 28 2554 F
Tues. March 22
April 8 2555
355
8E
6316
Thurs. 1 .. 18 2555 E
Tues. April 10
27 2556 b
385
'.
6317
Thurs. 20 .. Oct. 7 2556 C
Sat. March 30
April 16 2557
354
10
6318
Mon. 9 .. 26 2557 B
Tues. 18
April 4 2558
35*
HE
6319
Thurs. Aug. 28 .. Sept.14 2558 A
Tues. April 7
24 2559
385-
12
6320
Thurs. Sept. 17 . . Oct. 4 2559 G
Sat. March 26
April 12 2560 b
354
18
6321
Mon. o .. 22 2560 E
Thurs. 16
April 2 2561
355
14 E
6322
Sat. Aug. 2(5 .. Sept. 12 2561 D
Tues. April 3
20 2562
ssa
U
6323
Thurs. Sept. 13 . . 30 2562 C
Sat. March 23
April 9 2563
354
1C,
6324 Mon. 2 . . 19 2563 \\
Thurs. 12
29 2564 b
355
17 E
6325
Sat. Aug. 22 .. Sept. 8 2564 G
Tues. 30
April 16 2565
ssa
18
6326
Thurs. Sept. 9 .. 26 2565 F
Sun. 20
April 6 2566
355
19 E
6327 Tues. Aug. 30 .. Sept.16 2566 E
Sat. April 8
25 2567
384
MOLAD 1 20 699.
CYCLE 334.
DAYS, 6940.
1
6328
Mon. Sept. 18
Oct. 5 2567 D
Thurs. March 28
April 14 2568 b
355
2
6329
Sat. 7
24 2568 B
Sun. 16
April 2 2569
353
3E
6330
Tues. Aug. 26
Sept.12 2569 A
Sat. April 4
21 2570
384
4
6331
Mon. Sept. 14
Oct. 1 2570 G
Thurs. March 25
April 11 2571
355
5
6332
Sat. 4
21 2571 F
Tues. 14
31 2572 b
355
CE
6333
Thurs. Aug. 24
Sept.10 2572 D
Sun. April 1
18 2573
383
7
6334
Tues. Sept. 11
28 2573 C
Thurs. March 21
April 7 2574
354
8E
6335
Sat. Aug. 31
Sept. 17 2574 B
Thurs. April 10
27 2575
385
9
6336
Sat. Sept. 20
Oct. 7 2575 A
Tues. March 30
April 16 2576 b
355
10
6337
Thurs. 9
26 2576 F
Sat. 19
April 5 2577
354
HE
6338
Mon. Aug. 29
Sept. 15 2577 E
Thurs. April 6
23 2578
383
12
6339
Sat. Sept. 16
Oct. 3 2578 D
Tues. March 27
April 13 2579
355
13
6340
Thurs. 6
23 2579 C
Sat. 15
April 1 2580 b
354
14 E
6341
Mon. Aug. 25
Sept.ll 2580 A
Thurs. April 2
19 2581
383
15
6342
Sat. Sept. 12
29 2581 G
Tues. March 23
April 9 2582
355
16
6343
Thurs. 2
19 2582 F
Sat. 12
29 2583
354
17 E
6344
Mon. Aug. 22
Sept. 8 2583 E
Sat. 31
April 17 2584 b
385
18
6345
Mon. Sept. 10
27 2584 C
Tues. ,, 19
April 5 2585
353-
19 E
6346
Thurs. Aug. 29
Sept.15 2585 B
Tues. April 8
Jo 2586
385
24
354 THE JEWISH CALENDAR
MOLAD 4 13 214. CYCLE 335.
DAYS, 6939.
1
6347
Thurs.
Sept. 18 ..
Oct. 5
2586
A
s,,
March 28 . .
April 14
2587
354
2
6348
Mon.
., 7 ..
24
2587
G
Thurs.
., 17 ..
April 3
2588 b
355
3E
6349
Sat.
Aug. 27 ..
Sept. 13
2588
E
Tues.
April 4 ..
21
2589
383
4
6350
Thurs.
Sept. 14 . .
Oct. 1
2589
D
Sat.
March 24 ..
April 10
2590
354
5
6351
Mon.
3 ..
20
2590
C
Thurs.
14 ..
31
2591
355
6E
6352
Sat.
Aug. 24 ..
Sept. 10
2591
B
Thurs.
April 2 ..
19
2592 b
385
7
6353
Sat.
Sept. 12 . .
29
2592
G
Sun.
March 21 ..
April 7
2593
353
8E
6354
Tues.
Aug. 31 ..
Sept. 17
2593
F
Sat.
April 9 ..
26
2594
384
9
6355
Mon.
Sept. 19 . .
Oct. 6
2594
E
Thurs.
March 30 . .
April 16
2595
355
10
6356
Sat.
i. 9
26
2595
D
Tues.
19 ..
April 5
2596 b
355
HE
6357
Thurs.
Aug. 29 ..
Sept. 15
2596
B
Sun.
April 6 ..
23
2597
383
12
6358
Tues.
Sept. 16 . .
Oct. 3
2597
A
Thurs.
March 26 ..
April 12
2598
354
13
6359
Sat.
5 ..
22
2598
G
Tues.
,, 16 ..
April 2
2599
355
14 E
6360
Thurs.
Aug. 26 ..
Sept.12
2599
F
Sun.
April 2 ..
20
2600
383
15
6361
Tues.
Sept. 12 . .
30
2600
E
Thurs.
March 22 ..
April 9
2001
354
16
6362
Sat.
1 ..
19
2601
D
Tues.
12 ..
30
2602
355
17 E
6363
Thurs.
Aug. 22-..
Sept. 9
2602
C
Tues.
April 1 ..
19
2603
385
18
6364
Thurs.
Sept. 11 . .
29
2603
B
Sat.
March 20 ..
April 7
2604 b
354
19 E
6365
Mon.
Aug. 30 ..
Sept. 17
2604
G
Thurs.
April 7 ..
25
2605
383
MOLAD 7 5 809.
CYCLE 336.
DAYS, 6940.
1
6366
Sat.
Sept. 17
. . Oct. 5
2605
F
Tues.
March 28
.. April 15
2606
355
2
6367
Thurs.
7
.. 25
2606
E
Sat.
., 17
.. April 4
2607
354
3E
6368
Mon.
Aug. 27
.. Sept. 14
2607
D
Sat.
April 5
.. 23
2608 b
385
4
6369
Mon.
Sept. 15
.. Oct. 3
2608
B
Tues.
March 24
. . April 11
2609
353
5
6370
Thurs.
.. 3
.. 21
2609
A
Sat.
,, 13
.. 31
2610
354
6E
6371
Mon.
Aug. 23
.. Sept. 10
2610
G
Sat.
April 2
.. 20
2611
HS5
7
6372
Mon.
Sept. 12
.. 30
2611
F
Thurs.
March 22
.. April 9
2612 b
355
SE
6373
Sat.
i, 1
.. 19
2612
D
Tues.
April 9
.. 27
2613
383
9
6374
Thurs.
., 19
. . Oct. 7
2613
C
Sat.
March 29
. . April 16
2614
354
10
6375
Mon.
11 8
.. 26
2614
B
Thurs.
.. 19
.. April 6
2615
355
HE
6376
Sat.
Aug. 29
.. Sept. 16
2615
A
Tues.
April 5
.. 23
2616 b
383
12
6377
Thurs.
Sept. 15
. . Oct. 3
2616
F
Sun.
March 26
.. April 13
2617
355
13
6378
Tues.
., 5
.. 23
2617
E
Thurs.
i, 15
.. April 2
2618
354
14 E
6379
Sat.
Aug. 25
.. Sept.12
2618
D
Thurs.
April 4
.. 22
2619
385
15
6380
Sat.
Sept. 14
.. Oct. 2
2619
C
Tues.
March 24
. . April 11
2620 b
355
16
6381
Thurs.
,, 3
.. 21
2620
A
Sat.
i, 13
.. 31
2621
354
17 E
6382
Mon.
Aug. 23
.. Sept. 10
2621
G
Thurs.
31
. . April 18
2622
383
18
6383
Sat.
Sept. 10
.. 28
2622
F
Tues.
,. 21
. . April 8
2623
355
19 E
6384
Thurs.
Aug. 31
.. Sept. 18
2623
E
Sun.
April 7
.. 25
2624 b
383
THE JEWISH CALENDAR 355
MOLAD 2 22 324. CYCLE 337. DAYS, 6939.
1
6385
Tues.
Sept. 17
. . Oct. 5
2624
C
Thurs.
March 27
. . April 14
2625
354
2
6386
Sat.
6
.. 24
2625
B
Tues.
17
.. April 4
2626
355
3E
6387
Thurs.
Aug. 27
.. Sept.14
2626
A
Tues.
April 6
.. 24
2627
385
4
6388
Thurs.
Sept. 16
. . Oct. 4
2627
G
Sat.
March 25
.. April 12
2628 b
354
5
6389
Mon.
4
.. 22
2628
E
Tues.
13
.. 31
2629
353
<>E
6390
Thurs.
Aug. 23
.. Sept.10
2629
D
Tues.
April 2
.. 20
2630
385
7
6391
Thurs.
Sept. 12
.. 30
2630
C
Sat.
March 22
. . April 9
2631
354
8E
6392
Mon.
1
.. 19
2631
B
Thurs.
April 8
.. 26
2632 b
383
9
6393
Sat.
18
. . Oct. 6
2632
G
Tues.
March 29
. . April 16
2633
355
10
6394
Thurs.
8
.. 26
2633
F
Sat.
18
. . April 5
2634
354
HE
6395
Moii.
Aug. 28
.. Sept. 15
2634
E
Sat.
April 7
.. 25
2635
385
12
6396
Mon.
Sept. 17
. . Oct. 5
2635
D
Tues.
March 25
. . April 12
2636 b
353
13
6397
Thurs.
4
.. 22
2636
B
Sun.
15
.. April 2
2637
355
14 E
6398
Tues.
Aug. 25
.. Sept.12
2637
A
Sat.
April 3
.. 21
2638
384
15
6399
Mon.
Sept. 13
. . Oct. 1
2638
G
Thurs.
March 24
. . April 11
2639
355
16
6400
Sat.
3
.. 21
2639
F
Sun.
11
.. 29
2640 b
353
17 E
6401
Tues. '
Aug. 21
.. Sept. 8
2640
D
Sat.
30
. . April 17
2641
384
18
6402
Mon.
Sept. 9
.. 27
2641
C
Thurs.
20
. . April 7
2642
355
19 E
6403
Sat.
Aug. 30
.. Sept.17
2642
B
Tues.
April 7
.. 25
2643
383
MOLAD 5 14 919.
CYCLE 338.
DAYS, 6941.
1 6404
Thurs. Sept. 17
. . Oct. 5 2643
A
Sun. March 27 . .
1
April 14 2644 b 355
2 6405
Tues. 6
.. 24 2644
F
Thurs. 16 ..
April 3 2645 354
-3E 6406
Sat. Aug. 26
.. Sept.13 2645
E
Thurs. Anril 5 ..
23 2646 385
4 6407
Sat. Sept. 15
. . Oct. 3 2646
D
Tues. March 26 . .
April 13 2647 355
J> 6408
Thurs. ,, 5
.. 23 2647
C
Sat. 14 ..
April 1 2648 b 354
6 E 6409
Mon. Aug. 24
.. Sept.ll 2648
A
Thurs. April 1 ..
19 2649 383
7 6410
Sat. Sept. 11
.. 29 2649
G
Tues. March 22 . .
April 9 2650 355
s i; (5411
Thurs. 1
.. 19 2650
F
Sun. April 9 . .
27 2651 383
'.) 6412
Tues. 19
. . Oct. 7 2651
E
Thurs. March 28 . .
April 15 2652 b 354
10 6413
Sat. 7
.. 25 2652
C
Tues. 18 ..
April 5 2653 355
11 E 6414
Thurs. Aug. 28
.. Sept. 15 2653
B
Tues. April 7 ..
25 2654 385
12 6415
Thurs. Sept. 17
. . Oct. 5 2654
A
Sat. March 27 . .
April 14 2655 354
13 6416
Mon. 6
.. 24 2655
G
Tues. 14 ..
April 1 2656 b 353
14 E 6417
Thurs. Aug. 24
.. Sept.ll 2656
E
Tues. April 3 . .
21 2657 '!*-">
15 6418
Thurs. Sept. 13
. . Oct. 1 2657
D
Sat. March 23 . .
April 10 2658 354
16 6419
Mon. 2
.. 20 2658
Thurs. 13 ..
31 2659 355
17 E 6420
Sat. Aug. 23
.. Sept.10 2659
B
Tues. 30 ..
April 17 2660 b 383
18 6421
Thurs. Sept. 9
.. 27 2660
G
Sat. March 19 . .
April 6 2661 354
19 E 6422
Mon. Aug. 29
.. Sept.16 2661
Sat. April 8 ..
nil 2662 885
356 THE JEWISH CALENDAR
MOLAD 1 7 434. CYCLE 339.
DAYS, G940.
1
0423
Mon.
Sept. 18 . .
Oct. 6
2662
E
Tues.
March 27
. . April 14
2t;r,:;
35:):
2
0424
Thurs.
6 ..
24
200:;
D
' Sun.
16
. . April 3
20041)
355
3E
6425
Tues.
Aug. 20 ..
Sept. 13
2664
B
Sat.
April 4
22
2663
384
4
(5426
Mon.
Sept. 14 ..
Oct. 2
2665
A
Thurs.
March 25
. . April 12
2600
355
5
1 14-27
Sat.
4 ..
22
2666
G
Sun.
13
.. 31
2667
353
6E
0428
Tues.
Aug. 23 . .
Sept. 10
2667
F
Sat.
31
. . April 18
200S 1)
384
7
6429
Mon.
Sept. 10 . .
28
2668
D
Thurs.
21
. . April 8
2669
355
HE
6430
Sat.
Aug. 31 ..
Sept. 18
2669
C
Thurs.
April 10
.. 28
2670
385
9
6431
Sat.
Sept. 20 . .
Oct. 8
2670
B
Sun.
March 251
. . April 16
2671
353
10
6432
Tues.
8 ..
26
2671
A
Thurs.
17
.. April 4
2072 b
354
HE
6433
Sat.
Aug. 27 ..
Sept. 14
2672
F
Thurs.
April 6
.. 24
2673
385
12
6434
Sat.
Sept. 16 . .
Oct. 4
2673
E
Tues.
March 27
. . April 14
2674
355
13
6435
Thurs.
6 ..
24
2674
D
Sat.
16
. . April 3
2675
354
14 E
6436
Mon.
Aug. 26 ..
Sept. 13
2675
C
Thurs.
April 2
.. 20
2676 b
383
15
6437
Sat,
Sept. 12 ..
30
2676
A
Tues.
March 23
. . April 10
2677
355
1C,
6438
Thurs.
2 ..
20
2677
G
Sat.
12
.. 30
2678
354
17 E
6439
Mon.
Aug. 22 ..
Sept. 9
2678
F
Thurs.
30
. . April 17
207!
383
18
6440
S:it,
Sept. 9 ..
27
2679
E
Tues.
March 19
. . April 6
2680 b
355
19 E
6441
Thurs.
Aug. 29 ..
Sept. 16
2680
C
Tues.
April 8
.. 26
2681
385.
MOLAD 3 23 1029.
CYCLE 340.
DAYS, 6939.
1
6442
Thurs.
Sept. 18
. . Oct. 6
2681
B
Sat.
March 28
. . April 15
2682
354
2
6443 i Mon.
7
.. 25
2682
A
Tues.
16
. . April 3
2683
353
3E
6444
Thurs.
Aug. 26
.. Sept. 13
2683
G
Tues.
April 4
.. 22
2684 b
385
4
6445
Thurs.
Sept. 14
. . Oct. 2
2684
E
Sat.
,. 24
. . April 11
2685
354
5
6446
Mou.
,, 3
.. 21
2685
D
Thurs.
14
. . April 1
2686
355
6E
6447
Sat.
Aug. 24
.. Sept. 11
2686
C
Tues.
April 1
.. 19
2687
383
7
6448
Thurs.
Sept. 11
.. 29
2687
B
Sat.
March 20
. . April 7
2688 b
354
8E
6449
Mon.
Aug. 30
.. Sept. 17
2688
G
Sat.
April 9
.. 27
2689
385
9
6450
Mon.
Sept. 19
. . Oct. 7
2689
F
Thurs.
March 30
. . April 17
2690
355
10
6451
Sat.
,. 9
.. 27
2690
E
Sun.
18
. . April 5
2691
353
HE
6452
Tues.
Aug. 28
.. Sept. 15
2691
D
Sat.
April 5
.. 23
2692 b
384
12
6453
Mon.
Sept, 15
. . Oct. 3
2692
B
Thurs.
March 26
. . April 13
2693
355
13
6454
Sat.
11 5
.. 23
2693
A
Tues.
10
. . April 3
2694
355
14 E
6455
Thurs.
Aug. 26
.. Sept. 13
2694
G
Sun.
April 3
.. 21
2695
383
15
6456
Tues.
Sept. 13
. . Oct. 1
2695
F
Thurs.
March 22
. . April '.)
2696 b
354
16
6457
Sat.
i 1
.. 19
2696
D
Tues.
12
.. 30
2697
355
17 E 6458
Thurs.
Aug. 22
.. Sept. 9
2697
C Tues.
April 1
.. 19
2698
385
18 6459
Thurs.
Sept. 11
.. 29
2698
I! Sat.
March 21
. . April 8
2699
354
19 E
6460
Mon..
Aug. 31
.. Sept. 18
2699
A
Thurs.
April 7
.. 26
2700
383
THE JEIVISH CALENDAR
MOLAD 6 16 544. CYCLE 341.
357
DAYS, 6939.
,
0401
Sat.
Sept. 17
. . Oct. 6
2700
fi
Tues.
March 28 . .
April 16
2701
355
2
MM
Thurs.
.. 7
.. 21,
2701
F
Sat.
., 17 ..
April 5
2702
354
3E
6463
Mon.
Aug. 27
. . Sept. 15
2702
E
Thurs.
April 4 ..
23
2703
383
4
MM
Sat.
Sept. 14
. . Oct. 3
2703
D
Tues.
March 24 . .
April 12
2704 b
355
5
6165
Thurs.
,, 3
22
2704
B
Sat.
13 ..
April 1
2705
354
6E
6466
Mon.
Aug. 23
.. Sept. 11
2705
A
Sat.
April 2 ..
21
2706
385
7
6467
Mon.
Sept. 12
.. Oct. 1
2706
O
Tues.
March 21 ..
April 9
2707
353
8E
6468
Thurs.
Aug. 31
.. Sept. 19
2707
F
Tues.
April 9 ..
28
2708 b
385
9
6469
Thurs.
Sept. 19
. . Oct. 8
2708
D
Sat.
March 2!l . .
April 17
2709
354
10
6470
Mon.
ii 8
.. 27
2709
C
Thurs.
19 ..
April 7
2710
355
HE
6471
Sat.
Aug. 29
.. Sept.17
2710
B
Tues.
April 6 ..
25
2711
383
12
6472
Thurs.
Sept. 16
. . Oct. 5
2711
A
Sat.
March 25 . .
April 13
2712 b
354
13
6473
Mon.
,, 4
.. 23
2712
F
Thurs.
,, 15
April 3
2713
355
14 E
6474
Sat.
Aug. 25
.. Sept. 13
2713
E
Tues.
April 2 ..
21
2714
383
15
6475
Thurs.
Sept. 12
. . Oct. 1
2714
D
Sun.
March 23 . .
April 11
2715 1 355
16
6476
Tues.
2
.. 21
2715
C
Thurs.
11 ..
30
2716 b 354
17 E
6477
Sat.
Aug. 21
.. Sept. 9
2716
A
Thurs.
,, 31 ..
April 19
2717 i 385
18
6478
Sat.
Sept. 10
.. 29
2717
6
Sun.
19 ..
April 7
2718 353
19 E
6479 i Tues.
Aug. 29
.. Sept.17
2718
F
Sat.
April 7 ..
26
2719 384
MOLAD 2 9 59.
CYCLE 342.
DAYS, 6940.
1
6480
Mon.
Sept 17 . .
Oct. 6
2719
E
Thurs.
March 27
. . April 15
2720 b
355
2
6481
Sat.
6 ..
25
2720
C
Tues.
17
. . April 5
2721
355
3E
6482
Thurs.
Aug. 27 ..
Sept. 15
2721
B
Sun.
April 4
.. 23
2722
383
4
6483
Tues.
Sept. 14 . .
Oct. 3
2722
A
Thurs.
March 24
. . April 12
2723
354
4
6484
Sat.
3 ..
22
2723
G
Tues.
ii 13
. . April 1
2724 b
355
6E
6485
Thurs.
Aug. 23 ..
Sept. 11
2724
E
Tues.
April 2
.. 21
2725
385
7
6486
Thurs.
Sept. 12 . .
Oct. 1
2725
D
Sat.
March 22
. . April 10
2726
354
8E
6487
Mon.
1
20
2726
C
Thurs.
April 9
.. 28
2727
383
9
6488
Sat.
,, W ..
Oct. 8
2727
B
Tues.
March 29
.. April 17
2728 b 355
10
6489
Thurs.
,, 8 ..
27
2728
G
Sat.
18
. . April 6
2729
354
HE
6490
Mon.
Aug. 28 ..
Sept. 16
2729
F
Thurs.
April 5
.. 24
2730
3S3
12
6491
Sat.
Sept. 15 . .
Oct. 4
2730
E
Tues.
March 26
. . April 14
2731
355
13
6492
Thurs.
5 ..
24
2731
D
Sat.
14
. . April 2
2732 b
354
14 E
6493
Mon.
Aug. 24 ..
Sept. 12
2732
B
Sat.
April 3
.. 22
2733
385
15
6494
Mon.
Sept. 13 . .
Oct. 2
2733
A
Tues.
March 22
. . April 10
2734
353
16
6495
Thurs.
,, 1 . .
20
2734
G
Sun.
i, 12
.. 31
2735
355
17 E
6496
Tues.
Aug. 22 ..
Sept. 10
2735
F
Sat.
March 30
. . April 18
2736 b
384
18
6497
Mon.
Sept. 9 ..
28
2736
D
Thurs.
20
. . April 8
2737
355
19 E
6498
Sat.
Aug. 30 ..
Sept. 18
2737
C
Tues.
April 7
.. 26
2738
383
358 THE JEWISH CALENDAR
MOLAD 5 1 654. CYCLE 343.
DAYS, 6941.
1
6499
Thurs.
Sept. 17 .
Oct. 6
2738
B
Sat.
March 27
. . April 15
2739
354
2
6500
MOD.
.. 6 .
25
2739
A
Thurs.
16
. . April 4
2740 b
355
3E
6501
Sat.
Aug. 26 .
Sept. 14
2740
F
Tues.
April 3
22
2741
383
4
6502
Thurs.
Sept. 13 .
Oct. 2
2741
E
Sun.
March 24
'. . April 12
2742
355
5
6503
Tues.
3 .
22
2742
D
Thurs.
13
. . April 1
2743
354
6E
6504
Sat.
Aug. 23 .
Sept. 11
2743
C
Thurs.
April 1
.. 20
2744 b
385
7
6505
Sat.
Sept. 11 .
30
2744
A
i Sun.
March 20
. . April 8
2745
353
8E
6506
Tues.
Aug. 30 .
Sept. 18
2745
G
; Sat.
April 8
.. 27
2746
384
Q
6507
Mon.
Sept. 18 .
Oct. 7
2746
F
Thurs.
March 29
. . April 17
2747
355-
10
6508
Sat.
,, 8
27
2747
E
: Tues.
18
. . April 6
2748 b
355
HE
6509
Thurs.
Aug. 28 .
Sept. 16
2748
C
! Sun.
April 5
.. 24
2749
383
12
6510
Tues.
Sept. 15 .
Oct. 4
2749
B
Thurs.
March 25
. . April 13
2750
354
13
6511
Sat.
4 .
23
2750
A
Tues.
15
. . April 3
2751
355-
14 E
6512
Thurs.
Aug. 25 .
Sept. 13
2751
G
Tues.
April 3
.. 22
2752 b
385
15
6513
Thurs.
Sept. 13 .
Oct. 2
2752
E
Sat.
March 23
. . April 11
2753
354
16
6514
Mon.
,, 2 .
21
2753
D
1 Tues.
11
.. 30
2754
353
17 E
6515
Thurs.
Aug. 21 .
Sept. 9
2754
C
Tues.
31
. . April 19
2755
385-
18
6516
Thurs.
Sept. 10 .
29
2755
B
Sat.
19
.. April?
2756 b
354
19 E
6517
Mon.
Aug. 29 .
Sept.17
2756
G
Sat.
April 8
.. 27
2757
385-
MOLAD 7 18 169.
CYCLE 344.
DAYS, 6940.
1
6518
Mon.
Sept. 18 ..
Oct. 7
2757
F
Tues.
March 27
. . April 15
2758
355
2
6519
Thurs.
,. 6 ..
25
2758
E
Sat.
16
. . April 4
2759
354
3E
6520
Mon.
Aug. 26 ..
Sept. 14
2759
D
Sat.
April 4
.. 23
2760 b
385>
4
6521
Mon.
Sept. 14 ..
Oct. 3
2760
B
Thurs.
March 25
. . April 13
2761
355
5
6522
Sat.
4 ..
23
2761
A
Sun.
13
. . April 1
2762
353
6E
6523
Tues.
Aug. 23 ..
Sept.ll
2762
G
Sat.
April 1
.. 20
2763
384
7
6524
Mon.
Sept. 11 . .
30
2763
F
Thurs.
March 21
. . April 9
2764 b i 355
8E
6525
Sat.
Aug. 31 ..
Sept. 19
2764
D
Tues.
April 8
.. 27
2765 383-
9
6526
Thurs.
Sept. 18 . .
Oct. 7
2765
C
Sat.
March 23
. . April 16
2766
354
10
6527
Mon.
7 ..
26
2766
B
Thurs.
IS
.. April 6
2767 i 355
HE
6528
Sat.
Aug. 28 ..
Sept. 16
2767
A
Thurs.
April 6
.. 25
2768 b
385-
12
6529
Sat.
Sept. 16 . .
Oct. 5
2768
F
Sun.
March 25
.. April 13
2769
35&
13
6530
Tues.
4 ..
23
2769
E
Thurs.
14
. . April 2
2770
354
14 E
6531
Sat.
Aug. 24 ..
Sept. 12
2770
D
Thurs.
April 3
.. 22
2771
385
15
6532
Sat.
Sept. 13 . .
Oct. 2
2771
C
Tues.
March 23
. . April 11
2772 b
355
16
6533
Thurs.
2 ..
21
2772
A
Sat.
12
.. 31
2773
354
17 E
6534
Mon.
Aug. 22 ..
Sept. 10
2773
G
Thurs.
30
. . April 18
2774
38
18
6535
Sat.
Sept. 9 ..
28
2774
F
Tues.
20
. . April 8
2775
355-
19 E 6536
Thurs.
Aug. 30 ..
Sept. 18
2775
E
Tues.
April 8
.. 27
2776 b
385.
THE JE WISH CALENDAR
MOLAD 3 10 764. CYCLE 345.
359
DAYS, 6939.
1
6537
Thurs.
Sept. 18
. . Oct. 7
2776
C
1 Sat.
March 28 .
April 16
2777
354
2
6538
Mon.
7
.. 26
2777
B
i Tues.
16 .
April 4
2778
353
;: i:
6539
Thurs.
Aug. 26
.. Sept.14
2778
A
; Tues.
April 5 .
24
2779
385
4
6540
Thurs.
Sept. 15
. . Oct. 4
2779
G
! Sat.
March 24 .
April 12
2780 b
354
5
6541
Mon.
3
.. 22
2780
E
1 Thurs.
14 .
April 2
2781
355
6E
6542
Sat.
Aug. 24
.. Sept. 12
2781
D
Tues.
April 1 .
20
2782
383
7
6543
Thurs.
Sept. 11
.. 30
2782
C
1 Sat.
March 21 .
April 9
2783
354
8E
6544
Mon.
Aug. 31
.. Sept. 19
2783
B
i Sat.
April 9 .
28
2784 b
385
9
6545
Mon.
Sept. 19
. . Oct. 8
2784
G
j Tues.
March 28 .
April 16
2785
353
10
6546
Thurs.
.t 7
.. 26
2785
P
I Sat.
17 .
April 5
2786
354
HE
6547
Mon.
Aug. 27
.. Sept. 15
2786
E
i Sat.
April 6 .
25
2787
385
12
6548
Mon.
Sept. 16
. . Oct. 5
2787
D
1 Thurs.
March 26 .
April 14
2788 b
355
13
6549
Sat.
., 5
.. 24
2788
B
! Sun.
,, 14 .
April 2
2789
353
14 E
6550
Tues.
Aug. 24
.. Sept. 12
2789
A
! Sat.
April 2 .
21
2790
384
15
6551
Mon.
Sept. 12
. . Oct. 1
2790
G
Thurs.
March 23 .
April 11
2791
355
16
6552
Sat.
., 2
.. 21
2791
P
Tues.
12 .
31
2792 b
355
17 E
6553
Thurs.
Aug. 22
.. Sept. 10
2792
D
1 Sun.
30 .
April 18
2793
383
18
6554
Tues.
Sept. 9
.. 28
2793
C
! Thurs.
19 .
April 7
2794
354
19 E
6555
Sat.
Aug. 29
.. Sept. 17
2794
B
; Thurs.
April 8 .
27
2795
385
1
MOLAD 6 3 279.
CYCLE 346.
DAYS, 6939.
1
6556
Sat.
Sept. 18
.. Oct. 7
2795
A
! Tues.
March 28 .
April 16
2796 b
355
2
6557
Thurs.
ti 7
.. 26
2796
F
; Sat.
17 .
April 5
2797
354
3E
6558
Mon.
Aug. 27
.. Sept.15
2797
E
Thurs.
April 4 .
23
2798
383
4
6559
Sat.
Sept. 14
. . Oct. 3
2798
D
j Tues.
March 25 .
April 13
2799
355
5
6560
Thurs.
4
.. 23
2799
C
Sat.
13 .
April 1
2800 b
354
6E
6561
Mon.
Aug. 23
.. Sept.ll
2800
A
! Thurs.
.. 31 .
April 19
2801
383
7
6562
Sat.
Sept. 10
.. 29
2801
G
Tues.
21 .
April 9
2802
355
8E
6563
Thurs.
Aug. 31
.. Sept. 19
2802
P
Tues.
April 10 .
29
2803
385
9
6564
Thurs.
Sept. 20
. . Oct. 9
2803
E ,
Sat.
March 29 .
April 17
2804 b
354
10
6565
Mon.
,. 8
.. 27
2804
C
Tues.
17 .
April 5
2805
353
HE
6566
Thur*
Aug. 27
.. Sept.15
2805
B
Tues.
April 6 .
25
2806
385
12
6567
Thurs.
Sept. 16
.. Oct.5
2806
A
Sat.
March 26 .
April 14
2807
354
IB
6568
Mon.
M 5
.. 24
2807
G
Thurs.
15 .
April 3
2808 b
355
14 E
6569
Sat.
Aug. 25
.. Sept. 13
2808
E
Tues.
April 2 .
21
2809
383
15
6570
Thurs.
Sept. 12
.. Oct. 1
2809
D
Sat.
March 22 .
April 10
2810
354
16
6571
Mon.
,. 1
.. 20
2810
C
Thurs.
., 12
31
2811
355
17 E
6572
Sat.
Aug. 22
.. Sept. 10
2811
B
Tues.
29 .
April 17
2812 b
383
18
6573
Thurs.
Sept. 8
.. 27
2812
G
Sun.
19 .
April 7
2813
355
19 E
6574
Tues.
Aug. 29
.. Sept.17
2813
P
Sat.
April 7 .
26
2814
384
3 6o THE JE WISH CALENDAR
MOLAD 1 19. 874. CYCLE 347.
DAYS, 6940.
1
6575
Mon.
Sept. 17
. Oct. 6
2814
E
Thurs.
March 28
. April 16
2815
355
9
6576
Sat.
7
. 26
2815
D
Sun.
15
. Aprils
2816 b
353
3E
6577
Tues.
Aug. 25
. Sept.13
2816
B
Sat.
April 3
. 22
2817
384
4
6578
Mon.
Sept. 13
. Oct. 2
2817
A
Thurs.
March 24
. April 12
2818
355
5
6579
Sat.
3
. 22
2818
G
Tues.
,, 14
. April 2
2819
355
6E
6580
Thurs.
Aug. 24
. Sept. 12
2819
F
Sun.
31
. April 19
2820 b
383
7
6581
Toes.
Sept. 10
. 29
2820
D
Thurs.
20
. April 8
2821
354
8E
6582
Sat.
Aug. 30
. Sept. 18
2821
C
Thurs.
April 19
. 28
2822
385
9
6583
Sat.
Sept. 19
. Oct. 8
2822
B
Tues.
March 30
. April 18
2823
355
10
6584
Thurs.
,, 9
. 28
2823
A
Sat.
18
. April6
2824 b
354
HE
6585
Mon.
Aug. 28
. Sept. 16
2824
P
Thurs.
April 5
. 24
2825
383
12
6586
Sat.
Sept. 15
. Oct. 4
2825
E
Tues.
March 26
. April 14
2826
355
13
6587
Thurs.
5
. 24
2826
D
Sat.
15
. Aprils
2827
354
14 E
6588
Mon.
Aug. 25
. Sept.13
2827
C
Thurs.
April 1
. 20
2828 b
383
15
6589
Sat.
Sept. 11
. 30
2828
A
Tues.
March 22
. April 10
2829
355
16
6590
Thurs.
11 1
. 20
2829
G
Sat.
11
. 30
2830
354
17 E
6591
Mon.
Aug. 21
. Sept. 9
2830
F
Sat.
31
. April 19
2831
385
18
6592
Mon.
Sept. 10
. 29
2831
E
Tues.
18
. April 6
2832 b
353
19 E
6593
Thurs.
Aug. 28
. Sept. 16
2832
C
Tues.
April 7
. 26
2833
385
MOLAD 4 12 389.
CYCLE 348.
DAYS, 6939.
1
6594
Thurs.
Sept. 17
. . Oct. 6
2833
B
Sat.
March 27
. April 15
2834
354
2
6595
Mon.
6
.. 25
2834
A
Thurs.
,. 17
. April 5
2835
;;.>.-,
3E
6596
Sat.
Aug. 27
.. Sept.lo
2835
G
Tues.
April 3
. 22
2836 b
383
4
6597
Thurs.
Sept. 13
.. Oct. 2
2836
E
Sat.
March 23
. April 11
2837
354
5
6598
Mon.
,. 2
.. 21
2837
D
Thurs.
13
. April 1
2838
333
6E
6599
Sat.
Aug. 23
.. Sept. 11
2838
C
Thurs.
April 2
. 21
2839
385
7
6600
Sat.
Sept. 12
. . Oct. 1
2839
B
Sun.
March 20
. AprilS
2840 b
353
8E
6601
Tues.
Aug. 30
.. Sept.18
2840
G
Sat.
April 8
. 27
2841
384
9
6602
Mon.
Sept. 18
. . Oct. 7
2841
F
Thurs.
March 29
. April 17
2842
355
10
6603
Sat.
8
.. 27
2842
]:
Tues.
19
. April?
2843
355
HE
6604
Thurs.
Aug. 29
.. Sept. 17
2843
D
Sun.
April 5
. 24
2844 b
383
12
6605
Tues.
Sept. 15
. . Oct. 4
2844
B
Thurs.
March 25
. April 13
2845
354
13
6606
Sat.
4
.. 23
2845
A
Tues.
15
. Aprils
2846
353
14 E
6607
Thurs.
Aug. 25
.. Sept.13
2846
G
Sun.
April 2
. 21
2847
383
15
6608
Tues.
Sept. 12
. . Oct. 1
2847
F
Thurs.
March 21
. April 9
2848 b
354
16
6609
Sat.
Aug. 31
.. Sept.19
2848
D
Tues.
11
. 30
2849
33.
17 E
6610
Thurs.
>, 21
. . Sept. 9
2849
G
Tues.
31
. April 19
2&50
3&5
18
6611
Thurs.
Sept. 10
.. 29
2850
B
Sat.
20
. April 8
2851
354
19 E
6612
Mon.
Aug. 30
.. Sept.18
2851
A
Thurs.
April 6
. 25
2852 b
383
MOLAD 7 4
THE JE WISH CALENDAR
984. CYCLE 349.
361
DAYS, 6940.
1
6613
Sat.
Sept. 16
. . Oct. 5
2852
F Tues.
March 27
. April 15
2853
355
2
6614
Thurs.
.t 6
.. 25
2853
K Sat.
16
. April 4
2854
354
3E
6615
Mon.
Aug. 26
.. Sept. 14
2854
D Sat.
April 5
. 24
2855
385
4
6616
Mon.
Sept. 15
. . Oct. 4
2855
C | Tues.
March 23
. April 11
2856 b
353
1
6617
Thurs.
., 2
.. 21
2856
A
Sat.
,. 12
. 31
2857
354
6E
6618
Moil.
Aug. 22
.. Sept.10
2857
G
Sat.
April 1
. 20
2858
385
7 6619
Mon.
Sept. 11
.. 30
2858
F
Thurs.
March 22
. April 10
2859
355
3E
6620
Sat.
1
.. 20
2859
E
Tues.
April 8
. 27
2860 b
383
9 6621
Thurs.
18
. . Oct. 7
2860
C
Sat.
March 28
. April 16
2861
354
10
6622
Mon.
,. 7
.. 26
2861
B
Thurs.
.. 18
. April 6
2862
355
HE
6623
Sat.
Aug. 28
.. Sept.16
2862
A
Tues.
April 5
. 24
2863
383
12
6624
Thurs.
Sept. 15
. . Oct. 4
2863
G
Sat.
March 24
. April 12
2864 b
354
13
6625
Mon.
,. 3
.. 22
2864
E
Thurs.
,, 14
. April 2
2865
355
14 E
6626
Sat.
Aug. 24
.. Sept. 12
2865
D
Thurs.
April 3
. 22
2866
385
II
6627
Sat.
Sept. 13
. . Oct. 2
2866
C
Sun.
March 22
. April 10
2867
353
16
6628
Tues.
,. 1
.. 20
2867
B
Thurs.
10
. 29
2868 b 354
17 E
6629
Sat.
Aug. 20
.. Sept. 8
2868
G Thurs.
30
. April 18
2869 1 385
18
6630
Sat.
Sept. 9
.. 28
2869
F Tues.
.. 20
. Aprils
2870
355
19 E
6631
Thurs.
Aug. 30
.. Sept.18
2870
E Sun.
April 7
. 26
2871
383
i
MOLAD 2 21 499.
CYCLE 350.
DAYS, 6939.
1
6632
Tues.
Sept. 17
.. Oct. 6
2871
D ! Thurs.
March 26 . .
April 14
2872 b 354
i
6633
Sat.
5
.. 24
2872
B Tues.
16 ..
April 4
2873 355
3E
6634
Thurs.
Aug. 26
.. Sept.14
2873
A
Tues.
April 5 . .
24
2874 3S->
4
6635
Thurs.
Sept. 15
. . Oct. 4
2874
G
Sat.
March 25 . .
April 13
2875 354
5
6636
Mon.
4
.. 23
2875
F
Tues.
12 ..
31
2876 b
353
6E
6637
Thurs.
Aug. 22
.. Sept.10
2876
D Tues.
April 1 . .
20
2877
3a5
7
6638
Thurs.
Sept. 11
.. 30
2877
C ; Sat.
March 21 . .
April 9
2878
354
8E
6639
Mon.
Aug. 31
.. Sept.19
2878
B Thurs.
April 8 ..
27
2879
383
9
6640
Sat.
Sept. 18
. . Oct. 7
2879
A
Tues.
March 28 ..
April 16
2880 b 355
10
6641
Thurs.
,. 7
.. 26
2880
F
Sat.
,, 17 ..
April 5
2881
354
HE
6642
Mon.
Aug. 27
.. Sept. 15
2881
E
Sat.
April 6 ..
25
2882
3N>
12
6643
Mon.
Sept. 16
. . Oct. 5
2882
D
Tues.
March 25 . .
April 13
2883
353
13
6644
Thurs.
4
.. 23
2883
C Sun.
14 ..
April 2
2884 b
355
14 E
6645
Tues.
Aug. 24
.. Sept.12
2884
A Sat.
April 2 ..
21
2885
384
15
6646
Mon.
Fept. 12
. . Oct. 1.
2885
G Thurs.
March 23 . .
April 11
2886
355
16
6647
Sat.
2
.. 21
2886
F Sun.
11 ..
30
2887
353
17 E
6648
Tues.
Aug. 21
. . Sept. 9
2887
E ' Sat.
29 ..
April 17
2888 b
3H4
18
6649
Mon.
Sept. 8
.. 27
2888
C Thurs.
.. 19
April 7
2889
355
19 E
6650
Sat.
Aug. 29
.. Sept. 17
2889
Ji Tues.
April 6 ..
25
2890
383
362 THE JE \VISH CALENDAR
MOLAD 5 14 14. CYCLE 351.
DAYS, 6941.
1
G651
Thurs.
Sept. 16 .
Oct. 5
2890
A
Sun.
March 27
. . April 15
2891
355
2
G652
Tues.
6 .
25
2891
G
Thurs.
15
. . April 3
2892 b
354
3E
6653
Sat.
Aug. 25 .
Sept. 13
2892
E
Thurs.
Am-il 4
.. 23
2893
385
4
6G54
Sat.
Sept. 14 .
Oct. 3
2893
D
Tues.
March 2o
.. April 13
2894
355
5
6655
Thurs.
,, 4 .
23
2894
C
Sat.
,, I- 1
. . April 2
2895
354
CE
6656
Mon.
Aug. 24 .
Sept. 12
2895
B
Thurs.
31
.. Aprill9
2896 b
383
7
6657
Sat.
Sept. 10 .
29
2896
G
Tues.
21
.. April 9
2897
355
8E
6658
Thurs.
Aug. 31 .
Sept. 19
2897
F
Sun.
April 8
.. 27
2898
38
;
6659
Tues.
Sept. 18 .
Oct. 7
2898
E
Thurs.
March 28
.. April 16
2899
354
10
6660
Sat.
7 .
26
2899
D
Tues.
17
.. April 6
2900
355
HE
6661
Thurs.
Aug. 27 .
Sept. 16
2900
C
Tues.
April 6
.. 26
2901
385
12
6662
Thurs.
Sept. 16 .
Oct. 6
2901
B
Sat.
March 26
. . April 15
2902
354
13
6663
Mon.
5 .
25
2902
A
Tues.
14
. . April 3
2903
353
14 E
6664
Tues.
Aug. 24 .
Sept, 13
2903
G
Tues.
April 2
.. 22
2904 b
385
15
6665
Thurs.
Sept. 12 .
Oct. 2
2904
E
Sat.
March 22
.. April 11
2905
354
10
6666
Mon.
1
21
2905
D
Thurs.
12
.. April 1
2906
355
17 E
6667
Sat.
Aug. 22 .
Sept. 11
2906
C
Tues.
30
.. April 19
2907
383
18
6668
Thurs.
Sept. <) .
29
2907
B
Sat.
18
.. April?
2908 b
354
19 E
6669
Mon.
Aug. 28 .
Sept.17
2908
G
Sat.
April 7
.. 27
2909
385
MOLAD 1 6 G09.
CYCLE 352.
DAYS, 6941.
1
6670
Mon. Sept. 17
. Oct. 7 2909 F
Tues. 'March 26
April 15 2910
353
2
6671
Thurs. 5
. 25 2910 E
Sun. 10
April 5 2911
355
3E
6672
Tues. Aug. 26
. Sept.15 2911 D
Sat. April >
23 2912 b
384
4
6673
Mon. Sept. 1'J
. Oct. 3 2912 B
Thurs. March 24
April 13 2913
355
5
6674
Sat. - 3
. 23 2913 A
Sun. 12
April 1 2914
353
6E
6675
Tues. Aug. 22
. Sept.ll 2914 G
Sat. 31
April 20 2915
384
7
6676
Mon. Sept. 10
. 30 2915 F
Thurs. 20
April 9 2916 b
355
8E
6677
Sat. Aug. 30
. Sept.19 2916 D
Thurs. April 11
29 2917
385
9
6678
Sat. Sept. 19
. Oct. 9 2917 C
Sun. March '2s
April 17 2918
353
10
6679
Tues. 7
. 27 2918 B
Thurs. 17
April 6 2919
354
HE
6680
Sat. Aug. 27
. Sept. 16 2919 A
Thurs. April 5
25 2920 b
385
12
6681
Sat. Sept. 15
. Oct. 5 2920 F
Tues. March 20
April 15 2921
355
13
6682
Thurs. 5
. 25 2921 E
Sat. 15
April 4 2922
354
14 E
6683
Mon. Aug. 25
. Sept. 14 2922 D
Thurs. April 2
22 2923
383-
15
6684
Sat. Sept. 12
. Oct. 2 2923 C
Tues. March 22
April 11 2924 b
355
16
6685
Thurs. 1
. 21 2924 A
Sat. 11
31 2925
354
17 E
6686
Mon. Aug. 21
. Sept. 10 2925 G
Thurs. 211
April 18 2926
38*
18
6687
Sat. Sept. 8
. 28 2926 F
Tues. 19
April 8 2927
355
19 E
6688
Thurs. Aug. 29
. Sept.18 2927 E
Tues. April 7
27 2928 b
38-5
THE JEWISH CALENDAR
MOLAD 3 23 124. CYCLE 353.
DAYS, 6939.
1
6689
Thurs. Sept. 17 .
Oct. 7 2928 C
Sat. March 27
April 16 2929
354
2
6690
Mon. 6 .
26 2929 B
Tues. 15
April 4 2930
353
3E
6691
Thurs. Aug. 25 .
Sept. 14 2930 A
Tues. April 4
24 2931
385
4
6692
Thurs. Sept. 14 .
Oct. 4 2931 G
Sat. March 23
April 12 2932 b
354
5
6693
Mon. 2 .
22 2932 E
Thurs. 13
April 2 2933
;{">.">
CE
6694
Sat. Aug. 28 .
Sept. 12 2933 D
Tues. 31
April 20 2934
383
7
6695
Thurs. Sept. 10 .
30 2934 C
Sat. 20
April 9 2935
354
8E
6696
Mon. Aug. 30 .
Sept.19 2935 B
Sat. April 8
28 2936 b
385
9
6697
Mon. Sept. 18 .
Oct. 8 2936 G
Thurs. March 29
April 18 2937
355
10
6698
Sat. 8 .
28 2937 F
Sun. 17
April 6 2938
353
HE
6699
Tues. Aug. 27 .
Sept. 16 2938 E
Sat. April 5
25 2939
384
12
6700
Mon. Sept. 15 .
Oct. 5 2939 D
Thurs. March 25
April 14 2940 b
355
13
6701
Sat. 4 .
24 2940 B
Tues. 15
April 4 2941
355
14 E
6702
Thurs. Aug. 5 .
Sept.14 2941 A
Sun. April 2
22 2942
383
18
6703
Tues. Sept. 12 .
Oct. 2 2942 G
Thurs. March 22
April 11 2943
354
1(5
6704
Sat. 1 .
21 2943 F
Tues. 11
31 2944 b
355
17 E
6705
Thurs. Aug. 21 .
Sept. 10 2944 D
Tues. 31
April 20 2945
385
18
6706
Thurs. Sept. 10 .
30 2945 C
Sat. 20
April 9 2946
354
19 E
6707
Mon. Aug. 30 .
Sept.19 2946 B
Thurs. April 7
27 2947
383
MOLAD 6 15 719.
CYCLE 354.
DAYS, 6939.
1
6708
Sat.
Sept. 17 . .
Oct. 7
2947
A
Tues.
March 27
April 16
2948 b
355
2
6709
Thurs.
6 ..
26
2948
F
Sat.
16
April 5
2949
354
3E
6710
Mon.
Aug. 26 ..
Sept. 15
2949
E
Thurs.
April 3
23
2950
383
4
6711
Sat.
Sept. 13 . .
Oct. 3
2950
D
Tues.
March 24
April 13
2951
355
5
6712
Thurs.
3 ..
23
2951
C
Sat.
12
April 1
2952 b
354
6E
6713
Mon.
Aug. 22 ..
Sept.ll.
2952
A
Sat.
April 1
21
2953
385
7
6714
Mon.
Sept. 11 . .
Oct. 1
2953
G
Tues.
March 20
April 9
2954
353
HE
6715
Thurs.
Aug. 30 ..
Sept.19
2954
F
Tues.
April 9
29
2955
385
9
6716
Thurs.
Sept. 19 . .
Oct. 9
2955
E
Sat.
March 28
April 17
2956 b
354
10
6717
Mon.
,i 7
27
2956
C
Thurs.
18
April 7
2957
355
HE
6718
Sat.
Aug. 28 ..
Sept. 17
2957
B
Tues.
April 5
25
2958
383
12
6719
Thurs.
Sept. 15 . .
Oct. 5
2958
A
Sat.
March 25
April 14
2959
354
13
6720
Mon.
,. 4 ..
24
2959
G
Thurs.
14
April 3
2960 b
355
14E
6721
Sat.
Aug. 24 ..
Sept.13
2960
E
Tues.
April 1
21
2961
383
16
6722
Thurs.
Sept. 11 ..
Oct. 1
2961
D
Sun.
March 22
April 11
2962
355
16
6723
Tues.
1 . .
21
2962
C
Thurs.
11
31
2963
354
17 E
6724
Sat.
Aug. 21 ..
Sept. 10
2963
B
Thurs.
30
April 19
2964 b
385
18
6725
Sat.
Sept. ( .i ..
29
2964
G
Sun.
18
April 7
2965
353
19 E
6726
Tues.
Aug. 28 ..
Sept. 17
2965
F
Sat.
April 6
26
2966
384
364 THE JE WISH CALENDAR
+J
MOLAD
2 8
234.
CYCLE
355.
DAYS, 6940.
1
6727
Mon.
Sept. 16 . .
Oct. 6
296fr
E
Thurs.
March 27
. > April 16
2967 :'.V
2
6728
Sat.
6 ..
26
2967
D
Tues.
6
.. Aprils
2968 b
333
3E
6729
Thurs.
Aug. 26 ..
Sept. 15
2968
B
Sun.
April 3
.. 23
2969 :;>::
4
6730
Tues.
Sept. 13 ..
Oct. 3
2969
A
Thurs.
March 28
. . April 12
2970 :;">4
.->
6731
Sat.
9
"
22
2970
G
Tues.
13
. . April 2
2971 :'-")
6E
6732
Thurs.
Aug. 23 . .
Sept.12
2971
F
Tues.
April 1
.. 21
2972 b
386
7
6733
Thurs.
Sept. 11 ..
Oct. 1
2972
D
Sat.
March 21
. . April 10
2973
864
HE
6734
Mon.
Aug. 31 ..
Sept.20
2973
C
Thurs.
April 8
.. 28
2974
888
9
6735
Sat.
Sept, 18 . .
Oct. 8
2974
r,
Tues.
March 29
. . April 18
2975
:;.->.-,
10
6736
Thurs.
8 ..
28
2975
A
Sat.
i> 17
. . April 6
2976 b
854
HE
6737
Mon.
Aug. 27 ..
Sept. 16
2976
F
Thurs.
April 4
.. 24
2977
888
12
6738
Sat.
Sept. 14 . .
Oct. 4
2977
E
Tues.
March 25
. . April 14
2978 355
13
6739
Thurs.
4 ..
24
2978
D
Sat.
14
. . April 3
2979 :;-">
14 E
6740
Mon.
Aug. 24 ..
Sept. 13
2979
C
Sat.
April 2
22
2980 b
385
15 j 6741
Mon.
Sept. 12 . .
Oct. 2
2980
A
Tues.
March 21
. . April 10
2981
353
16 i 6742
Thurs.
Aug. 31 ..
Sept.20
2981
Q
Sun.
11
.. 31
2982
356
17 E i 6743
Tues.
21 ..
Sept. 10
2982
F
Sat.
., 30
. . April 19
2983
:;si
18 ; 6744
Mon.
Sept. 9 ..
29
2983
E
! Thurs.
., 19
.. April 8
2984 b
;}}.-,
li'K 6745
Sat.
Aug. 29 ..
Sept.18
2984
C
Tues.
April 6
.. 26
2985
881
MOLAD 5 829.
CYCLE 356.
DAYS, 6939.
1
6746 i
Thurs.
Sept. 16 ..
Oct. 6
2985
B
Sat.
March 26
. . April 15
2986
:',54
2
6747
Mon.
,. 5
25
2986
A
Thurs.
16
. . April 5
2987
335
3E
6748
Sat.
Aug. 6 . .
Sept. 15
2987
O
Tues.
April 2
.. 22
2988 b
888
4
6749
Thurs.
Sept. 12 . .
Oct. 2
2988
E
Sun.
March 23
. . April 12
2989
855
5
6750
Tues.
,, 2 -.
22
2989
D
Thurs.
12
.. April 1
2990
:;54
6E
6751
Sat.
Aug. 22 ..
Sept. 11
2990
C
Thurs.
April 1
.. 21
2991
;;sr,
7
6752
Sat.
Sept. 11 ..
Oct. 1
2991
B
Sun.
March 19
.. Aprils
2992 b
858
HE
6753
Tues.
Aug. 29 ..
Sept.18
2992
G
Sat.
April 7
.. 27
2993
384
9
6754
Mon.
Sept. 17 ..
Oct. 7
2993
F
Thurs.
March 28
. . April 17
2994
355
10
6755
Sat.
7 ..
27
2994
E
Tues.
., 18
.. April?
2995
355
HE
6756
Thurs.
Aug. 28 ..
Sept. 17
2995
D
I Sun.
April 4
.. 24
2996 b
383
12
6757
Tues.
Sept, 14 ..
Oct. 4
2996
B
Thurs.
March 24
. . April 13
2997
854
13
6758
Sat.
3 ..
23
2997
A
Tues.
,. 14
. . April 3
2998
85fi
14 E
675'J
Thurs.
Aug. 24 . .
Sept. 13
2998
G
Tues.
April 3
.. 23
2999
385
15
6760
Thurs.
Sept. 13 ..
Oct. 3
2999
F
Sat.
March 22
. . April 12
3000
354
16
6761
Mon.
1 ..
89
3000
E
Tues.
,, 10
.. 31
3001
858
17 E
6762
Thurs.
Aug. 20 . .
Sept. 10
3001
D
Tues.
,. 30
.. April 20
3002
885
18
6763
Thurs.
Sept. 9 ..
30
3002
C
Sat.
19
. . April 9
3003
334
19 E
6764
Mon.
Aug. 29 . .
Sept. 19
3003
B
Thurs.
April 5
.. 26
30041)
3*3
PART II
THE MUHAMMADAN CALENDAR
CHAPTEE I
THE ARABIAN YEAE BEFORE MUHAMMAD. ERA OF THE HIJRA.
COMPUTATION OF TIME AS ESTABLISHED BY MUHAMMAD.
1. It appears to be certain that from very ancient times till shortly
after the commencement of the fifth century of the Christian Era the
pagan Arabians made use of a purely Lunar year.* One of the practices
of their religion, to which they attached the highest importance, was
an annual pilgrimage to the Ka'ba, the sacred Temple at Mecca, which
they believed to have been almost coeval with the world itself. They
held that a representation of it was sent down from heaven after the
expulsion of Adam from Paradise ; that a building was erected on the
ite by Seth after the death of Adam ; and that it was rebuilt, at
the command of God, by Abraham and Ishmael.t
The pilgrimage to this shrine was always made in the twelfth
month of the year. The tenth day of that month was fixed for the
Feast of Victims, when the animals which had been brought to Mecca
to be sacrificed were slaughtered. This was the last of the days of
the pilgrimage, and it must be understood that when, hereafter, the
date of the pilgrimage is quoted it is to the date of this last day that
reference is made.
2. Inasmuch as the Lunar year of twelve months is nearly eleven
days shorter than the Solar year it follows that the commencement of
the ancient Arabian year, and the time of the pilgrimage, became
* Cf. Caussin de Perceval, " Essai sur 1'Histoire des Arabes avant L'Islamisnie," torn. i.
p. 241. Paris, 1847.
t For an account of the Ka'ba see Sale's translation of the Qu'ran, "Preliminary
Discourse," section iv.
367
3 68 THE MUHAMMADAX CALENDAR
eleven days earlier in every successive Solar year, and as time went on
must have run through all the seasons.* When, from this cause,
the pilgrimage occurred before the harvests of the current year were
gathered, and when those of the preceding year had been almost or
perhaps entirely consumed, the pilgrims found great difficulty in
obtaining food. To remedy this inconvenience, the Arabians en-
deavoured to remodel their year in such a manner that the pilgrimage
should always take place in the Autumn, when both grain and fruit
were abundant.
With this object in view they formed a Luni- Solar year by inter-
calating, from time to time, a thirteenth Lunar month at the end of
their twelve Lunar months. This method of keeping, or rather of
attempting to keep, the months in unison with the seasons, they had
learned from the Jews who were settled at Yathrib.t They adopted
it in A.D. 412, two hundred years before Islam, or the Muslem religion,
was introduced by Muhammad. \
3. The intercalated, or Embolismic, month was called Nasi, a word
which properly signifies "retardation" or "postponement," for its
effect, when it was employed at the end of any given year, was to
postpone the commencement of the following year by one Lunar
month, in this respect resembling the duplication of Adhar by the
Jews. Those to whom the duty of making and proclaiming the
intercalation was committed were called Nasa'a ; they belonged to
the tribe Kinana, and were known also as the Kalamis, a plural form
of the word Kalammas, which signifies a full-flowing sea, because they
were possessed, as it were, of a sea of knowledge. j|
Different opinions have been held by Arabian writers as to the
exact occasions when the Embolismic month was added to the year.
Some have maintained that the intercalation was made nine times in
every twenty-four years ; others that it was done seven times in every
nineteen years, according to the method adopted by the Jews about
* See post, Article 10.
t The ancient name of the city Al-Medina.
t Al-Blrunl, "Vestiges," pp. 14, 73. The word Islam means "Submission," that is, to
the will of God.
Graetz, in his "History of the Jews," vol. iii. p. 61, is probably wrong in deriving the
word from the Hebrew Nasl, the name given to the Jewish Patriarch who communicated to-
the people the time when Festivals were to be observed.
|| Al-Blrunl, pp. 13 and 73.
THE MUHAMMADAN CALENDAR 369
the middle of the fourth century.* Scaliger seems to take this for
granted (" De Emend. Temporum," lib. ii. p. 110), and gives a Table
showing the commencements of the years for three periods of seventy-
six years each.
Some, again, say that the addition to the Lunar year was made
whenever the error arising from the difference in the length of the
lunar and solar year amounted to one month. This question may be
left open for the present ; it will be discussed in Chapter V., when the
views of M. Caussin de Perceval upon the subject will be given.
In whatever way it may have been done it is generally believed
that from the year 412 of the Christian Era an intercalation was made,
and that the custom of making it was abolished by Muhammad in the
year before his death, which occurred on June 8, A.D. 632. He then
established the system which is still in use among Muhammadans of
all nations.
4. In order to understand what the Prophet said with reference to
this subject it will be necessary to refer to another practice. The
pagan Arabians, from the most ancient times, had kept four months-
in the year as sacred. During these months it was not lawful to
engage in war, or in any predatory expedition. These months were
the first, the seventh, the eleventh, and the twelfth. Thus, while one
of the sacred months, the seventh, was isolated in the middle of the
year, there were three which were consecutive, the eleventh and the
twelfth of one year with the first of the next year. The Arabians
sometimes found this to be inconvenient. They did not appreciate
the privilege of not being allowed to attack an enemy for three whole
months at a time ; and so the custom arose of effecting an exchange
between the characters of the first and second months in the year,
the sacredness of the first being transferred to the second, and the
first receiving the secular character of the second.
The duty of declaring that this change was to be made was assigned
to the Nasa'a, or Kalamis. Their names have been preserved by
al-Birunl.t The change itself was called by the same name as the
intercalation Nasi because, since it postponed the commencement
of that sacred month which was the first month of the year, it post-
* It was certainly after A.D. 325, when the Council of Nicaea was held, at which time the
Metonic Cycle was adopted by the Christians, and afterwards by the Jews.
t "Vestiges," p. 13.
25
37
THE MUHAMMADAN CALENDAR
poned, equally with an intercalation, the commencement of the year
itself.
According to al-Biruni the pagan Arabians had no special name for
the intercalated month. When an intercalation took place the names
of the months were simply shifted by one place : thus, if an intercala-
tion occurred at the end of a given year the intercalated month was
called by the name usually given to the first month of the year
Muharram ; then the second month, usually called Safar, became
Muharram ; the third month, usually called Rabi'u-1-avval, became
Safar, and so on. In this way all the names of the months were
changed ; and this went on till successive intercalations had passed
through all the twelve months of the year, when Muharram returned
both to its place and name.*
5, These, then, were the customs of the Nasl which were abolished
by Muhammad. He is reported to have said, in the course of an
address delivered on the morning of the ninth day of the twelfth
month, being the last day but one of the yearly pilgrimage, the day
corresponding to Saturday, March 8, A.D. 632 :
" Certainly the Nasi is an impious addition, which has led the
infidels into error. One year they authorise the Nasi,+ another year
they forbid it. They observe the divine precept with respect to the
number of the sacred months, but in fact they profane that which
God has declared to be inviolable, and sanctify that which God has
declared to be profane. Assuredly time, in its revolution, has returned
to such as it was at the creation of the heavens and the earth. In the
eyes of God the number of the months is twelve. Among these
twelve months four are sacred, namely, Rajab, which stands alone,
and three others which are consecutive."
This passage from the address of the prophet, preserved by tradi-
tion, is reproduced in the Qu'ran, Surah ix. 36, 37 :
"Moreover, the complete number of months with God is twelve
months, which were ordained in the book of God on the day when He
created the heavens and the earth : of these, four are sacred. This is
the right religion : therefore deal not unjustly with yourselves therein.
Attack the infidels in all the months, as they attack you in all ; and
know that God is with those who fear Him. Verily, the transferring
* " Vestiges," p. 73.
t That is, they retard Muharram, either by transposition or by intercalation.
THE MUHAMMADAN CALENDAR 371
of a sacred month to another month is an additional infidelity. The
unbelievers are led into an error thereby : they allow a month to be
violated one year, and declare it sacred another year, that they may
agree in the number of months which God hath commanded to be
kept sacred ; and they allow that which God hath forbidden."*
The character of the sacred months was sustained by Muhammad
to a certain extent, and their observance is enforced in several passages
in the Qu'ran. His followers were not, however, forbidden altogether
to w r age war in these months. On the contrary, they were encouraged
to " attack the infidels in all the months." In this respect the Prophet
himself had set the example. In the year 631, the year preceding that
in which he delivered his address, he had led an expedition against
the Eomans in the sacred month Rajab.t The violation of the sacred
months which he forbade was engaging in warfare against any fellow-
believers, against any who held these months to be sacred, full permis-
sion being given to attack those who did not hold the same views.
Nevertheless, after the expedition against the Romans the sanctity of
the four months came to consist rather in the idea that any offence
committed while they were current was of far greater gravity than if
committed at any other time.
THE ERA or THE HIJRA.
6, The word Hijra* means "Departure," or "Flight," and the
consequent " Separation of friends." The Era derives its name from
the Flight of Muhammad from Mecca to Medina. It is frequently
said to have commenced with the day upon which Muhammad fled
from Mecca.
* " The AlKoran of Mohammed," trans, by G. Sale, ch. ix. p. 153. London, 1844.
t Caussin de Perceval, " Histoire des Arabes," torn. iii. p. 304. Gibbon's " History,"
chap. 1.
} Lat. and Ang., Hegira. Fr., Hegire. Ger., die Hegira ; Epoche der Hedschra ; die Acre
der Flucht.
Thus, " L'Art de verifier les Dates," pt. ii. torn. i. p. 53, " L'Hegire a pour epoque le jour
que Mahomet s'enfuit de la Mecque ii Medine ; et ce jour repond, suivant 1'usage civil, au
Vendredi, 16 Juillet de 1'an de Jesus Christ 622."
So, too, Professor Wilson in his Glossary : " The Flight of Mohammed from Mecca to
Medina was constituted the commencement of the Mohammedan Era : this event took place
on the night of Thursday the 15th of July, A.D. 622. The usual Era therefore reckons from
the dawn of the 16th of July."
Woolhouse, " Measures, Weights, and Moneys of all Nations," p. 198, writes : " The Era
of the Hegira is dated from the flight of Mahomet from Mecca to Medina, which was in the
night of Thursday the 15th of July, A.D. 622, and it commenced on the day following."
372 THE MUHAMMAD AX CAI.EXDAR
By others it is said to commence with the day upon which he
entered Medina after the Flight.* Both of these statements are
wrong.
Gibbon, in his account, gives the year only, not the day of the
year ; but in Note 118 to Chalmer's edition of the " History of the
Decline and Fall of the Roman Empire," the date of the Flight is
made to be sixty-eight days after July 16, corresponding to Sep-
tember 22, A.D. 622. This is incorrect.
Historians in general assert that Muhammad fled from Mecca at
the commencement of the third month of the Arabian year, Rabi'u-1-
avval. They do not agree as to the precise day. According to Ibn-
Ishak it was on the first or second day of the month ; Abul'feda says-
that it was on the eighth day.+
Al-Biruni makes the date of the arrival at Medina to be Monday,
the eighth day of Rabi'u-1-avval, corresponding according to the old
Arabian Calendar to June 24, A.D. 622. \
Crichton gives the date of the Flight as fifty-nine days after
July 16.
According to the calculation of M. Caussin de Perceval, " made
after consideration of all the authorities most worthy of credit,"
Muhammad fled from Mecca on the fourth day of Rabl'u-1-avval,
corresponding to June 20, A.D. 622 ; and he entered the territory of
Yathrib at the village of Coba, on Monday the twelfth day of the same
month. He says that the distance from Mecca to Medina, by the road,,
cannot be traversed, even by a fugitive, in less than six or seven days.
* Bond, " Handy Book," p. 228. " The Era of the Mohammedans, called the Hegira, or
Flight of the Prophet, dates from the day on which Mohammed entered Medina after his
flight from Mecca, Friday, the 16th of July, 622 A.D."
Sault, in his translation of Strauchius, 2nd ed., 1704, p. 404, says : " The Epocha begins
from the time of the Flight of Mahomet from Meccha, which, without contradiction, happened
in the year of Christ 602 " [a misprint for 622] , " or in the year of the Julian Period 5355, on
the 16th July, being the 6th Feria," Friday.
Playfair, in his Chronology published in 1784, escapes the error. At page 23 he says :
" This flight happened in the fourteenth year after Mahomet was declared the prophet of God,
and on the twelfth day of Rabi-al-Aoual, i.e. Prior, which is the third month of the Arabian
year, yet the Mahometans compute their aera from the month of Mucharrem preceding, which
answers to the 15th or 16th of July, A.D. 622."
t Ibn-Ishak, " Ta'rlkh-al-khamis," f. 143. Abul'feda, " Vie de Mahomet, traduction
de M. Desverges," p. 30. Both of these authorities are given in the text as quoted by
M. Caussin de Perceval, " Histoire," torn. iii. p. 16.
J " Vestiges," p. 327.
" History of Arabia," 2nd ed. vol. i. p. 251. Edinburgh, 1854.
THE MUHAMMADAN CALENDAR 373
Burckhardt (" Travels in Arabia ") states that caravans taking the
direct route occupy ten or twelve days in passing from Mecca
to Medina, which is three or four hours' additional march from
Coba.
Besides the time occupied by the journey, there were the four days
which Muhammad passed in the cave on Mount Thour, which was
three miles south of Mecca, and therefore on the side opposite to
Medina.
Making allowance for this delay, and for the least possible time
that could have been occupied in the actual Flight, Muhammad, if he
arrived at Medina on the twelfth, could not have left Mecca later than
the second or third day of the month, which would be the date of the
true Flight.
A very interesting account of the events which preceded and
followed the Flight is given in Sir William Mure's " Life of
Mahomet," and in " Mahomet and Islam," by the same author.
If the date given by al-Birunl for the arrival of the Prophet at
Medina were correct it would only allow four days for the journey and
for the delay in the cave.
7. The date of the Flight must be carefully distinguished from the
date of the commencement of the Era of the Hijra, instead of the two
being confused together as is so frequently the case. Although the
custom of referring to events according to the year of the Flight
originated with Muhammad, yet the Era of the Hijra was not officially
instituted till seven years after his death, which took place in the
third month of the eleventh year of the Era, June, A.D. 632,* and
consequently seventeen years after the Flight.
Moreover, when the Era was instituted, by the Khalifa 'Urnar, its
commencement was not made to coincide either with the day of the
Flight or with the day Upon which the prophet arrived at Medina.
It was intended to commemorate the Flight, but in order that the
change in the method of reckoning time might not alter the first day
of the Arabian year, the Era was made to commence two months
antecedent to the Flight, namely, with the first day of the month
Muharram, the first day of the year current at the time of the Flight,
* Scaliger, " De Emend. Temp.," lib. ii. p. 136, C, is mistaken in placing the date of the
prophet's death one year earlier than this. He says, " Anno Hegiree X, obiit igitur anno
Christi 631, circa xvi aut xvii Junii."
374 THE MUHAMMADAN CALENDAR
the day upon which the Festival .of the New Year had from time
immemorial been commemorated.*
This day corresponded to July 16, A.D. 62*2, according to Civil
reckoning.
The error with respect to the Era, to which reference has been
made above, consists in the assertion that this day was the day
of the Prophet's Flight from Mecca ; or, as others say, that it was
the day of his arrival at Medina. It was neither the one nor the
other.
8. The date for the commencement of the Era, Friday, July 16,
A.D. 622, was, until M. Caussin de Perceval investigated the subject,
almost if not quite universally adopted by chronologists. Strauchius
says that "it is without contradiction." It will presently be explained
how the date is sometimes given as Thursday, July 15, when time
is reckoned according to the method of the Arabian astronomers.
It will then be seen that these are only two names for the same
day.t
M. de Perceval does not admit that the first year of the Hijra did
really commence at the date which is usually assigned to it. There is
every reason for thinking that he is right. Muhammad did not
abolish the current Arabian method of computing by Luni-Solar years
with the intercalation of a thirteenth month every third year, until
the end of the tenth year of the Flight, in the month corresponding
to March, A.D. 632. Now these ten years, according to the Arabian
Calendar, which was then in use, contained 3630 days, for three of
them, at least, were Embolismic and had 384 days, while the remain-
ing seven years had each 354 days. In making July 16, A.D. 622 to
be the first day of the Era of the Hijra these ten years are computed
according to Hijra reckoning, and made to contain only 3544 days,
namely, six years of 354 days, and four yeats of 355 days ; that being
in accord with the method introduced by Muhammad, as will be seen
hereafter.
These ten years ought certainly to be reckoned in chronology
* Uluigh Beigh, " Epochse Celebriores," trans. Gravius, 1650, p. 8. " Initium hujus
Epochae est principium Moharrain illius anni, in quo propheta noster Mohammades Mostofa
cui benedictio et pax sit, a Mecca ad Medinam migrabat ; et illud secundum medium calculum
est feria quinta, sed secundum phasim Lunae, dies Veneris."
t See post, Articles 15 and Ifi.
THE MUHAMMADAN CALENDAR
375
according to the Calendar which was in use during the period of time
which they covered, and not according to a Calendar which was
introduced after these years had expired.
9. M. Caussin de Perceval, on this account, makes the date of
Muharram 1, A.H. 1, to be Monday, April 10, A.D. 622.
He considers that among the ten years in question, the first, the
fourth, and the seventh were Embolismic, according to the Arabian
Calendar. He deduces the following dates for their commence-
ments :
First year Monday
April 19 A.D. 622 Emb.
Second
Saturday
May 7
623
Third
Thursday
April 26
624
Fourth
Monday
April 15
625 Emb.
Fifth
Saturday
May 3
626
Sixth
Thursday
April 23
627
Seventh
Tuesday
April 12
628 Emb.
Eighth
Monday
May 1
629
Ninth
Friday
April 20
630
Tenth
Tuesday
April 9
631
According to this computation, the eighth year, which commenced
with Monday, May 1, A.D. 629, would be the first of the future series
of years in which no year was permitted to have more than twelve
months.
M. de Perceval considers that the Tables which are usually pub-
lished may be safely employed from this year forward, inclusive. In
the Chronological Table at the end of this book, it will be seen that
the commencement of years 8, 9, and 10 of the Hijra are in agreement
with M. de Perceval's argument ; but the preceding seven years are
given according to the generally received chronology, and are coin-
cident with the dates assigned by all historians hitherto for events
which took place before they had elapsed.
During these first ten years, before the Arabian Calendar was
abolished, it does not appear that the years were called the first,
second, third, &c. of the Flight. Al-Birunl says * that it was super-
fluous to denote them by numbers, because special names were given
* " Vestiges," p. 35.
376
THE MUHAMMADAN CALENDAR
to them by the people names derived from some event which had
happened to Muhammad during each particular year.
The First was called The year of the permission.
Second order for fighting.
Third trial.
Fourth ,, congratulation on marriage.
Fifth ,, earthquake.
Sixth ,, enquiring.
Seventh ,, gaining victory.
Eighth equality.
Ninth ,, exemption.
Tenth farewell.
CHAPTEK II
THE COMPUTATION OF TIME AS ESTABLISHED BY MUHAMMAD
10. When the Prophet abolished the old Arabian Calendar the
Muhammadan year became exclusively Lunar. It was, and it still
is, governed by the Moon alone, without any regard to the length
of the Solar year, or to the seasons, which consequently "wander"
through the year, coming later and later, according to Calendar dates,
at every recurrence. For the Muhammadan Lunar year of twelve
months is, roughly speaking, eleven days shorter than the true Solar
year ; so that if at any given time the Spring season commences on
the first day of the Muhammadan year, it will not commence till the
twelfth day in the next year, the twenty-third day in the next, the
thirty-fourth in the year which follows, and so onwards, till it has
wandered through all the months. In fact, in every thirty-three
Muhammadan years there are only thirty-two occurrences of each
of the four seasons. This is according to the Civil, or established
reckoning of the Calendar. Of course it is not so practically ; the
agriculturist sows his seed and reaps his harvest not by the Calendar
of his religion, but under the influence of the Sun.
The Calendar itself is based on a Cycle of thirty years, each
consisting of twelve months. There are two different methods of
computing the commencement and the duration of these months.
These two methods may be distinguished as the Civil or chronological,
and the common or popular, sometimes called the practical, reckoning.
First, with respect to the Civil reckoning, by which all historical
events are dated. Every year consists of twelve months ; of these
months, those which when all are arranged in numerical order are
"uneven," as the first, the third, &c., have each thirty days ; those which
are "even," as the second, the fourth, &c., have twenty-nine days.
This arrangement would make the Cycle of thirty years to consist
of 360 months, containing 6 x 30 x 30 + 6 x 30 x 29, or 10620 days ;
but the months are intended to be Lunar, and to coincide as nearly
as possible, after avoiding fractions of a day, with the length of
378 THE MUHAMMADAN CALENDAR
a Lunation. Now, the mean length of a Lunation was estimated
by the Arabian astronomers at 29d. 12h. 44ni., and if this interval of
time be multiplied by 360 it makes the 360 Lunar months, or the
thirty years of the Cycle, to consist of 10631 days, indicating that the
former number, 10620, is too short by eleven days.
In order that the whole number of 10631 days might be con-
tained within the Cycle of thirty years it became necessary to increase
the length of some of these years. This was done by adding one day
to the length of each of eleven years. Those selected for the purpose are
numbered in the Cycle thus : 2, 5, 7, 10, 13, 16, 18, 21, 24, 26, 29.*
The additional day in each of these years is intercalated at the end
of the last month, which, therefore, has thirty instead of twenty-nine
days. The last month in each of the other nineteen years has only
twenty-nine days.
The intercalated day is called yaurn Kabisah, the intercalary year
is 'am Kabisah.
11. In order to judge how far the system of Kabisah years tends to
harmonise the Civil with the Lunar reckoning of time, it must be
noticed that at the close of the second year, when Twenty-four
Lunations are supposed to have elapsed, the mean Lunar time
which has passed is, according to Muhammadan computation, 708d.
17h. 36m. If, then, the Lunar years were all limited to 354 days,
there would be in two such years 708 days only, and nearly three-
fourths of another day would be required to equalise this number of
days to the value of twenty-four Lunations. It is impossible to add
three-quarters of a day, or any fraction of a day to a Calendar year,
and accordingly one whole day is added at the end of the second year,
making it Kabisah.
At the close of five years, or sixty Lunations, the mean Lunar
time that has elapsed is, by Muhammadan computation, 1771d.
20h. Om. But 5 x 354 days, together with the one day which was
added to the second year, make only 1771 days. Five-sixths of a
day more is required, therefore one whole day is added to the fifth
year, which becomes Kabisah ; and the first five years of the Cycle
have together 5 x 354 + 2, or 1772 days, being only four hours longer
than sixty Muhammadan Lunations.
* TJluigh Beigh, " Epoch Celebriores," Gravius, p. 10, makes the fifteenth year to be
Kabisah instead of the sixteenth. He is followed by Meier Kornick, " System der Zeitrech-
nung in Chronologischen Tabellen," p. xxxiii. The sixteenth year is that which is generally
received. Al-Biruni has " fifteenth, or sixteenth."
THE MUHAMMADAN CALENDAR
379
By continuing this process, and tabulating the results, it will be
seen that those years which are made Kablsah are such as most nearly
fulfil the condition of requiring an intercalated day. In fact, these
days are added at the most fitting opportunities, when the Lunations
elapsed exceed the number of days contained in the years by more
than twelve hours.
LUNAK COMPUTATION FOE THE SYSTEM OF KABISAH
YEAES
Years of
Cycle.
Days elapsed
c = 354.
Lunations.
Time elapsed by
Muhanimadan computation.
Days.
H.
M.
1
r
= 354
12
354 8
48
2K 2.-+ 1
= 709'
24
708 17
86
3 3f+ 1
= 1063
36
1063 2
24
4 4c+ 1
= 1417
48
1417 11
12
5 K
5c + 2
== 1772
60
1771
20
6
6c-f 2
= 2126
72
2126
4
48
7K
7c+ 3
= 2481
84
2480 13
M
8
8c+ 3
= 2835
96
2834 22
24
9
9c + 3
= 3189
108
3189 7
12
10 K
10c+ 4
= 3544
120
3543 16
11 llc+ 4
= 3898
132
3898
48
12 12c+ 4
= 4252
144
4252 9
36
13 K 13r + 5
= 4607
156
4606 18
24
14 14c+ 5
= 4961
168
4961
3
12
15 15c+ 5
= 5315
180
5315
12
16 K
16c+ 6
= 5670
192
5669
20
48
17
17c+ 6
= 6024
204
6024
5
36
18 K
18c+ 7
= 6379
216
6378
14
24
19
19c+ 7
= 6733
228
6732
23
12
20
20c- + 7
= 7087
240
7087
8
21 K
21c+ 8
= 7442
252
7441
16 48
22
22c + 8
= 7796.
264
7796
1 36
23
23c-f 8
= 8150
276
8150
10 24
24 K 24c+ 9
= 8505
288
8504
19 12
25 25c+ 9
= 8859
300
8859
4
26 K 26c + 10
= 9214
312
9213
12 48
27
27c + 10
= 9568
324
9567
21 H6
28
28c + 10
= 9922
336
9922
6 24
29 K
29c + 11
= 10277
34H
10276
15 12
30
30c + 11
= 10631
360
10631
380 THE MUHAMMADAN CALENDAR
The result thus reached attains to considerable accuracy. The
actual mean length of a Synodical month or Lunation . is, by modern
computation, 29d. 12h. 44m. 2*684s. ; so that 360 mean Lunations
contain 10631d. Oh. 16m. 6'24s. In other words, the Muhammadan
Cycle of thirty years terminates too soon by 16m. 6'24s., Lunar time,
an error which amounts to a whole day in 2683 Lunar years nearly.
It will therefore become necessary for the Muhammadans to reform
their Calendar by adding one day to their eighty-ninth or ninetieth
\j y (-/AC.
12. With respect to the common or popular reckoning the
beginning of each month is determined by actual observation ; that
is, by the first appearance of the crescent of the New Moon, which
would not be visible till the evening of the first, or second, perhaps
even of the third day after the actual Conjunction had taken place.
If, through obscurity caused by clouds, the crescent is not visible on
the third evening, no further postponement of the first day of the month
takes place. The consequence of this is that the popular commence-
ment of the month will differ in various places according to the time
when the Moon may first become visible. For instance, in one place
the crescent may be seen in the evening of the second day after the
Conjunction; in another place the heavens maybe covered with clouds,
and the crescent not be visible till the third day. The commencement
of the month may thus differ by a whole day in the same country.!
13. The Muhammadan day is reckoned from Sunset to Sunset. The
" day-time " is from Sunrise to Sunset, and as it is divided into twelve
hours, these hours of necessity vary in length according to the season.
If the Sun set at six o'clock the Civil day will commence at that hour,
* The ninetieth Cycle commences with the year of the Hijra 2671
= December 24, A.D. 3212, Julian Calendar,
= January 15, A.D. 3213, Gregorian Calendar.
t " It must be specially noted that variation of latitude and longitude sometimes causes
;i difference in the number of days in a month ; for since the beginning of the Muhammadan
month depends on the heliacal rising of the moon, the month may begin a day earlier at one
place than at another, and therefore the following month may contain in one case a day more
than in the other. Hence it is not right to lay down a law for all places in the world where
Muhammadan reckoning is used, asserting that invariably months have alternately 29 and
30 days. No universal rule can be made, therefore, and each case can only be a matter of
calculation." " The Indian Calendar," by K. Sewell and Sankara Balkrishna Dikshit.
Article 166, p. 103.
THE MUHAMMADAN CALENDAR 381
preceding the commencement of our own Civil day by six hours. The
night-time of the hours which constitute a day precedes the day-time.
We are in the habit of speaking of a day and a night as forming a
day, although it would be more strictly correct to speak of a half-
night, a day, and a another half-night, namely, midnight to 6 a.m.,
6 a.m. to 6 p.m., and 6 p.m. to midnight. The Muhammadans would
say that a night and a day form a day. Thus, the night immediately
preceding our Sunday is commonly called by us Saturday night. By
the Muhammadans the same interval of time would be called Sunday
night, or the night of Sunday. If any event happen here at 7 or 8 p.m.
on Wednesday night, a Muhammadan would speak of the same event
as happening on Thursday night.
14. The hours are reckoned from one to twelve, and then from one
to twelve again ; Sunset being the close of the last hour. One hour
after Sunset, which (when the Sun sets at 6 p.m.), we should call
7 o'clock in the evening, is with the Muhammadans 1 o'clock in the
night. Two hours after Sunset is 2 o'clock ; and so on. Our 6 o'clock
in the morning is 12 o'clock with them, and our Noon is 6 o'clock.
Lane says* that " the Egyptians set their watches, if necessary, at
Sunset ; or rather, a few minutes after ; generally when they hear the
call to evening prayer. Their watches, according to this system of
reckoning time from Sunset to be always quite correct, should be
set every evening as the days vary in length." This was written in
1833-35. The custom of setting watches at the time of evening
prayer still prevails.
Lane further states that " a pocket almanac was annually printed
at the Government press at Boolak. It comprises the period of a Solar
year, commencing and terminating with the Vernal Equinox. It
gives, for every day of the week, the day of the Muhammadan, Coptic,
Syrian, and European month. The Sun's place in the Zodiac, the
time of Sunrise, Noon, and 'asr, that is about midway between Noon
and nightf^Jl."
The 'asr, to which he refers, is the time of afternoon prayer. The
Prophet would not permit his followers to pray at exact Sunrise, Noon,
or Sunset, because, he said, infidels worshipped the Sun at those times.
Evening prayer is about four minutes after Sunset.
At the present time there is published a " Sudan Almanac, coni-
* " Manners and Customs of the Modern Egyptians," ch. ix. p. 220, 5th ed. Lond., 18(50.
382 THE MUHAMMADAN CALENDAR
piled at the Intelligence Division, War Office." The calculations for
this Almanac are made at the office of the Nautical Almanac. It is
for the current Gregorian year, and gives, for each month, the Phases
of the Moon, the Arabic date corresponding to each day of the month,
the day of the week, the mean time at Wadi Haifa at which the Moon
rises and sets, the time of Sunrise and Sunset. It has a Column of
Kemarks, in which are noted both the Muhammadan and Anglican
Festivals and Fasts, and recent important events. At the end there
are added some useful Notes, with Tables of Distances, the Latitudes
and Longitudes of certain places in Egypt, and Measures, Weights,
and Currency.
15. In considering Muhammadan dates it is important to keep in
inind the difference between the commencement of their day and of
our own ; otherwise confusion will occur. Hence arises a cause for
dates which differ by a day being assigned to the same event, one
historian referring to the Muhammadan, another to the Christian
day. A second cause for this is found in the fact that the Muham-
madans, like ourselves, have an Astronomical as well as a Civil day.
The Astronomical commences earlier by six hours than the Civil day,
namely, at the Noon which falls within the twenty-four hours of the
preceding Civil day. With ourselves, on the contrary, the commence-
ment of the Astronomical day is twelve hours later than the com-
mencement of the Civil day, being reckoned from Noon of the Civil
day.
As an instance of the discrepancy in dates which thus arises, nearly
all modern chronologists give Friday, July 16, A.D. 622, as the date for
the commencement of the Muhammadan Era. Abu al-Hasan * and
Uluigh Beigh t both give a day which corresponds to Thursday, July 15
in the same year. They are followed by Ideler. \
Upon this point the authors of " L'Art de Verifier les Dates " say :
"Elle (i.e., Hegire) a pour epoque le jour que Mahomet s'enfuit de
la Mecque a Medine ; et ce jour repond, suivant 1'usage civil, au
vendredi, 16 juillet de 1'an de Jesus-Christ 622 ; mais les astronomes,
* Abu al-Hasan 'All Marrakushi. " Trait^ des Instruments Astronomiques des Arabe
compose au treizieme siecle, traduit de' 1'Arabe par J. J. Sedillot." Paris, 1834-35.
t " Epochae Celebriores," p. 10, and Table following p. 104.
J " Handbuch," ii. Band. pp. 483-4, 568, 629.
It has been already pointed out (Article 6) that this is incorrect.
Muhammadan Civil use.
THE MUHAMMADAN CALENDAR 383
et inemes quelques historiens, la mettent au jeudi precedent, 15 juillet ;
ce qui avance d'un jour toute la suite del'Hegire. C'est une observation
qu'il ne faut point perdre de vue, en lisant les ecrivains Arabes."*
Sedillot, in his notes on Abu al-Hasan, also explains the way in
which the difference arises. Speaking of an example of a rule given
by that author, in which Monday is found to be the initial day of a
certain given year of the Hijra, he says : " L'Art de Verifier les Dates
donne le Mardi pour jour initial de la meme annee, parce que dans cet
ouvrage on precede par annees civiles au lieu que dans celui-ci t c'est
par annees astronomiques, et que 1'annee astronomique des Arabes
commence un jour plus t6t que 1'annee civile, ou, pour parler plus
exactement, commence au midi vrai du jour precedent. C'est ainsi que
1'Art de Verifier les Dates donne, avec tous les chronologistes, pour
le premier jour de 1'ere de 1'Hegire, le vendredi 16 juillet 622 de J-X.,
a minuit, tandis que cette ere commence civilement le Jeudi 15 au soir,
et astronomiquement le meme jour a midi. Mais cela s'eclaircit en
faisant attention que les Arabes commencent a compter Vendredi,
ou leur sixieme ferie civile, le Jeudi au soir, et que le midi du Jeudi
qui appartient a la cinquieme ferie civile commence la sixieme ferie
astronomique. En un mot, les Astronomies ajoutent une unite au
quatrieme sans changer le ferie." \
16, Suppose that some event occurred during the first twelve
hours, Civil time, of our Friday, July 16, A.D. 622, that is to say,
between the Midnight of July 15-16, and the Noon of July 16. These
same twelve hours, according to the Muhammadan Astronomical
reckoning, are the last twelve of the preceding day, Thursday,
July 15.
Now, in " L'Art de Verifier les Dates," in Lacoine's " Tables de
Concordance des Dates des Calendriers," in Playfair's "Chronology,"
in Bees' " Cyclopaedia," in Woolhouse's " Measures, Weights, and
Moneys," in Bond's " Handy Book," and in other books, as well as
in the Chronological Table herewith, dates are given according to
Common Civil, or historical time, unless it be otherwise specifically
stated. On the other hand, in the work of Abu al-Hasan, in Uluigh
Beigh, in the text of Ideler, in the " Tabella Chronologica of the
Glossarium " of Du Cange, and by others, Muhammadan dates are
given according to Muhammadaii Astronomical reckoning of time.
* Pt. ii. torn. i. p. 53. f " Traite des Instruments." * Sedillot, p. 88.
384 THE MUHAMMAD AN CALENDAR
Thus it conies to pass that an event which occurred, say, on Friday,
July 16, according to our common reckoning, is stated by these latter
writers to have occurred on feria 5 (Thursday), July 15.*
Let it be quite understood that, under these circumstances, Chro-
nologists do not differ as to the actual day upon which the event in
question took place. They do but call the same day by different
names, just as we, making use of ordinary Civil time might say that
the Sun rises in the morning of July 13 at 4 o'clock, while our
astronomers would give the time as July, 12d. 16h. The same
Sunrise, the same day, the same hour, is identified, whichever of the
two methods for marking the occurrence be adopted.
17. With reference to the Tables of Muhammadan years, Wool-
house says : t " All the Tables which have hitherto been published of
this kind, which extend beyond the year 1900 of the Christian Era,
are erroneous, not excepting the celebrated French work ' L'Art de
Verifier les Dates,' so justly regarded as the greatest authority in
chronological matters. The errors have probably arisen from a
continued excess of 10 in the discrimination of the intercalary years,
and they have been faithfully transcribed by other writers."
This is sweeping condemnation, and it cannot be accepted without
inquiry, although it has received the endorsement of the "Encyclopaedia
Britannica." In that work the whole of Woolhouse's account of the
Muhammadan Calendar is transcribed word for word, together with
his Chronological Table of the years of the Hijra. The source of
this Table, but not the body of the text, is acknowledged by the
encyclopaedists.
In the first place the latter part of the statement is not put by
Woolhouse in the most intelligible form. His intention evidently is
to refer to the ten days which were nominally dropped, as days of the
month of October in A.D. 1582 by the Gregorian Calendar. He
points to the error of maintaining the difference between the Julian
and Gregorian reckoning as a constant of 10 days, instead of as a
variable and increasing quantity. It changes to 11 after February 28
in A.D. 1700 ; to 12 in 1800 ; to 13 in 1900 ; to 14 in 2100, and so
onwards.
* So Ideler, ii. p. 629, says : " Die Aere der Fluch wird aber mil dem Eintritt des Jahrs
angefangen, namlich mit dem 1 Moharrem, welcher ein Donnerstag war."
f " Measures, Weights, and Moneys of all Nations," 7th ed. p. 202.
THE MUHAMMADAN CALENDAR
385
Now it happens that the Table in " L'Art de Verifier les Dates, ' ?
which extends from A.D. 622 to A.D. 2000, A.H. 1 to 1421, 'is
perfectly correct (8vo ed. 1818), with the exception of certain mis-
prints, the majority of which are self-evident,* and of which not one
occurs among the years included within the Table given by Woolhouse
and the " Encyclopaedia." This Table commences with A.D. 1845,
and extends to A.D. 2047, A.H. 1261 to 1470, and it will hardly be
believed, though a fact, that for the 155 years covered by both it is
identical with that in "L'Art de Verifier," which in the paragraph
preceding his Table Woolhouse condemns as inaccurate.
The dates given by Woolhouse are also identical with those for the
same years given by Bond in his "Handy Book," the fourth edition
of which was published in 1899, the year before the seventh edition of
Woolhouse was issued. Bond's Table commences with A.D. 1582, and
extends to 1931, A.H. 991 to 1350.
Here, then, are two Tables, antecedent to that in Woolhouse, with
which he is in accord. If, therefore, all those Tables which were
published before his own be wrong, it follows that his own must be
wrong also. This, however, is not the case.
There certainly are serious errors in many Tables. In the third
edition of " L'Art de Verifier,"! the Kablsah years throughout the
forty-seventh Cycle, A.H. 1381 to 1410, A.D. 1961 to 1989, are wrongly
indicated. The asterisk by which they are marked is put one line too
high, making the years 1381, 1384, 1386, 1389, 1392, 1395, 1397, 1400,
1403, 1405, and 1408 to be Kabisah, instead of 1382, 1385, &c., so that
the Christian date for Muharram 1, and the feria for these latter
years, are wrong by. one day. This error does not appear in the
fourth edition.
The Table given by Dr. Eees in his " Cyclopaedia, "J is wrong by
one day from A.D. 1800 till 1899, both inclusive, except for the year
The corrigenda are
A.H. 57 for F.9 read F.G
211
F.
F.6
690
F.4
F.5
691
F.5
F.2
837
637
837
1015
F.2
F.3
1077
F.9
F.I
1093
Indiction 6 ret
H. 1095 f(
>r A.D. 12
3 read 1683
1098
F.4 re
id F.I
1157
4-13
4-15
1159
14-24
13-24
1162
11-12
11-22
1168
7-17
7-18
1187
14-15
14-25
1195
27-8
17-28
5
t Three vols. folio. The first volume was published in ] 783 ; the second in 1784 ; the
third in 1787 ; the Tables in 1792.
J Vol. xvii. In locv Hegira.
26
386 THE MUHAMMA&AN CALENDAR
1801, where May 14 \% right, perhaps by a fortunate misprint. From
1000 to 2000, at which year the Table stops, there is an error of two
days. This evidently arises, as Woolhouse suggests, from an omission
to notice that 1800 and 1900 were not Leap-years in the Gregorian
Calendar. By crediting these years with 366 days the commence-
ments of the years of the Hijra after 1799 up to 1899, inclusive, are all
made one day earlier than they ought to be ; while after that year, up
to 2000 inclusive, the dates are two days earlier than they should be.
The dates up to 1751, inclusive, are given according to the Julian
Calendar, and are correct. From 1752 the dates are according to the
Gregorian Calendar, and are correct till 1800, with the exception of a
misprint for A.H. 1197 ; for 1482, 17 Dec., read 1782, 7 Dec.
Marsden, in the "Philosophical Transactions" of the Royal
Society,* gives Tables from A.D. 622 to A.D. 2000. These Tables are
incorrect from 1800. The Hijra year 1215 is made to commence with
" May 24, 1800, Sunday." It did commence with a Sunday, but that
Sunday was May 25. May 24 was a Saturday, and could only have
been a Sunday if the year 1800 had retained the Julian February 29.
It makes the feriae right, though the monthly dates are wrong. This
applies also to the Table of Dr. Rees, where the feriae are right. In
Marsden's Table, as in that by Dr. Rees, the correct monthly date is
given for A.H. 1216 Friday, May 14, 1801. Then the error of one
day begins, and from 1900 onwards there is an error of two days.
With respect to the Table given by Gravius, " Ex traiditione Ulug
Beigi," see post, Article 26.
THE MUHAMMADAN WEEK.
18. Time is divided by Oriental, as by Western nations, into
weeks of seven days. The following are the Arabic names of the
week-days :
Sunday al-'ahad First day.
Monday al-ithnan ...... Second day.
Tuesday al-thulatha Third day.
Wednesday al-'arbi'a Fourth day.
Thursday al-khamis Fifth day.
Friday al-jumat Day of Assembly.
Saturday al-sabt Seventh day.
* Vol. Ixxviii., pt. ii. p. 428.
THE MUHAiWMADAN CALENDAR 387
Friday is observed in the same way as Saturday by the Jews, and
"Sunday by the Christians.
Muhammad established this day as a day of worship by Divine
command, as he declared. In the " Traditions " * he says that Friday
was ordered to be a day of worship both for Jews and Christians, but
that they have acted contrary to the command. In the " Qu'ran,"
Surah Ixii. which is entitled "The Assembly," we read: "O true
believers, when ye are called to praj 7 er on the Day of Assembly t hasten
to the commemoration of God, and leave merchandising. This will be
better for you, if ye knew it." \
Monday, Wednesday, Thursday, and Friday are considered to be
fortunate days. Tuesday, Saturday, and Sunday are unfortunate and
evil days. Compare with this the superstition still extant among
ourselves, especially with sailors, that Friday is an unlucky day.
Many actors consider it unlucky if a new play be put upon the stage
for the first time upon a Friday. There are, apparently, still a few
points upon which we are not very much wiser than our neighbours.
19. THE MUHAMMADAN MONTHS.
When Muhammad altered the form of the year the names of the
months were not changed, although originally these names had
reference, in at least some cases, to the seasons of the year in which
they occurred under the old Calendar.
The conversion of the year into one which was purely Lunar, and
therefore short of the true Solar, or Tropical year, by nearly eleven
days, caused the months to retrogress through the four seasons in the
course of about thirty-three years. Hence some of the names of the
months have lost their former significance.
* The uninspired records of inspired sayings, Muhammad was supposed to have received,
in addition to the Qu'ran, further revelations from heaven which enabled him to make
declarations concerning certain points connected with religion and morality. The
"Traditions" contain records of what he did, what he ordered to be done, and what was
done in his presence and not forbidden, or was done with his consent. Hughes, " A
Dictionary of Islam." Lond., 1896.
t al-Jumat. It was upon this account that the name of the sixth day was changed from
its former Arabian title al-'Aruba. One reason given for the sanctification of this day was
that upon it God finished the work of creation. Sale.
J Sale's " al-Koran," 1884, p. 450.
388 THE MUHAMMADAX CALENDAR
They are as follows :
1. Muharram.
2. Safar.
3. Rabi'u-1-avval.
4. Rabi 'u-1-akhir, or th-thani.
5. Jamada-1-avval.
6. Janiada-1-akhir, or th-thani.
7. Eajab.
8. Sha'ban.
9. Ramadan.
10. Shawwal.
11. Du-1-qa'dah.
12. ptt-1-hijjah.
The Arabic names are thus pronounced by the modern Egyp-
tians :
1. Moharram.
2. Safar.
3. Rabeea-el-owwal.
4. Rabeea-el-tanee.
5. Gumad-el-owwal, or, Gumada-el-oola.
6. Gumad-el-tanee, or, Gumada-t-taniyeh.
7. Eegeb.
8. Shaaban.
9. Ramadan.
10. Showwal.
11. Zu-1-Kaadeh, or, El-Kaadeli.
12. Zu-1-Heggeh, or, El-Heggeh.
The months have thirty and twenty-nine days alternately, except
in the Embolismic years, when the last month has thirty days.
20. The etymology of the names of the months as given below
is taken from al-Biruni, " Athar-ul-Bakiya," and from Hughes's
" Dictionary of Islam."
(1) Muharram. One of the four sacred months. Both in the
pagan age, and under Muhammad it was held to be unlawful haram
to go to war in this month.
The first ten days are observed in Persia in commemoration of the
THE MUHAMMADAN CALENDAR 389
death of al-Husain, the grandson of Muhammad who was murdered
by Shamer, the general of the Cufians, October 10, A.D. 680. " On
the annual festival of his martyrdom, in the devout pilgrimage to his
sepulchre, his Persian votaries abandon their souls to the religious
frenzy of sorrow and indignation." *
The tenth day is Ashura, a day of fasting. Of this day the Prophet
is reported to have said, " Hasten to do good works, for it is a grand
and blessed day, on which God had mercy on Adam."
(2) Safar. So called, according to al-Blrunl, because during this
month people procured their provisions, going out in a company which
was called Safariyya.
Hughes derives the name from Safir, " empty," either because
during this month the Arabians made warlike expeditions, leaving
their homes deserted, or because they left " empty " those whom they
attacked. Another derivation of the word is from Safar, "yellow-
ness," t because when the month was first so called it fell in the
Autumnal season when the leaves had begun to assume a yellow tint.
Safar was considered to be the most inauspicious month of the
year. It is said that in it Adam was removed from the Garden of
Eden.
(3) and (4). Rabi 'u-1-avval, and Rabi 'u-1-akhir. These were the
first and second months of the Spring season when they were first so
named, from Rabi, Spring.
The 13th day of Rabi 'u-1-avval was called Maulud 'n-Nabi, from
Maulud, " birth." It is observed in Turkey, Egypt, and some parts of
India as the birthday of Muhammad. ' He died upon the same day of
the month, Monday, June 8, A.D. 632, year 11 of the Hijra.
(5) and (6). Jamada-1-avval, and Jamada-1-akhir. When the months
were named these occurred in the Winter, and were so called, according
to al-Biruni, because then water freezes. Lane, in his Arabic Diction-
ary, gives the same derivation. Caussin de Perceval is of opinion that
this derivation was invented at a later period when these months had
* Gibbon, " History of the Decline and Fall," &c., ch. 1. The Festival of the death of al-
Husain is fully described by Sir John Chardin in his "Travels," published in 10 vols. in
1711, and in 4 vols. in 1735, at Amsterdam. They have been translated from the French into
English, German, and Flemish. He was knighted by Charles II.
t Cf. our word Saffron, which is derived from the Arabic, as are many of our words, e.fl.,
Saccharine, and especially words commencing with al, as Alcove, Algebra, Alembic, Alcohol
Algorism, or Algorithm, Alkali, &c. Alchymist and chymist. are not, as is sometimes sup-
posed, Arabic words, but are derived from the Greek x"V' rt > from \tvfiv to pour.
390 THE MUHAMMADAN CALENDAR
really fallen back into the Winter. He shows that when they were
first named Jamada-1-avval commenced in March, and Jamada-1-akhir
in April. He believes that they were named originally from janiad,
" hard," a term applied to land upon which rain had not fallen for
some time. Hughes adopts the same view.
The 20th day of Jamada-1-avval is the anniversary of the taking
of Constantinople by the Ottomans * under Mahomet II., Tuesday,
May 29, A.D. 1453, year of the Hij. 857, after a siege which had lasted
for fifty-three days. The city then became the capital of the Turkish
Empire.
(7) Rajab. The second of the four sacred months, during which
war was not permitted. The word means " honoured."
The first Friday night in this month, that is the night which we
call Thursday night, is usually spent in prayer by devout Muham-
madans, in commemoration of the conception of the Prophet. The
26th is the night of His Ascension.
(8) Sha'ban. This month was so called because in it the tribes were
dispersed. In the pagan times, when the months were regulated by
the Solar year, it fell partly in our June, partly in July. The tribes
were scattered in their search for water.
On the 15th of this month is the Lailatu'n-nisf min Sha'ban, " the
night of the middle of Sha'ban," when, Muhammad said, " God places
upon record all the actions which men are to perform during the year."
He enjoined his followers to remain awake, to repeat prayers through-
out the night, and to fast upon the next day. It is now generally
spent in rejoicing instead of fasting, and is a favourite day for fireworks,
as our November 5. In Persia and India it is called Shab-i-Barat,
"night of record."
This day must not be confounded with Lailatu-1-kadr, which occurs
in the next month.
(9) Ramadan. Is so called, according to al-Biruni, because " the
stones are roasted by the intense heat." Hughes derives the word
from ramz, " to burn," either because it occurred in the hot season
when first named, in which he agrees with al-Birunl, or because the
solemn fast that is observed during the whole of this month is supposed
to burn up the sins of men. It is not lawful to eat or drink anything
* " L'Art de Verifier les Dates," pt. ii. torn. v. p. 251. Gibbon gives the same date.
Francceur in his pamphlet " Sur le Calendrier des Mahometans," gives the first day of
Jamada-1-akhir ; this is probably due to a misprint. The correct date is well established.
THE MUHAMMADAN CALENDAR 391
at all in the daytime throughout this month, so long as a white
thread can be distinguished from a black thread. The injunctions
respecting it are given in the Qur'an, Surah ii. 179 : " The month of
Ramadan shall ye fast, in which the Koran was sent down from heaven,
a direction unto men, and declarations of direction, and the distinction
between good and evil. Therefore, let him among you who shall be
present in this month, fast the same month ; but he who shall be sick,
or on a journey, shall fast the like number of other days." *
The 27th day of Ramadan is Lailat-al-kadr, " the Night of Power,"
when the Qur'an came down entire, in one volume, to the lowest
heaven, whence it was revealed in separate portions to Muhammad by
the Angel Gabriel, t It is believed that during the hours of this night
the whole animal and vegetable creation bow down in humble adora-
tion of Almighty God. \ It was said by Muhammad to have been
either on Ramadan 21, 23, 25, 27, or 29. The exact day was known
only to himself and to some of his " companions." It was not made
known to his followers generally.
Observance of this month, with the utmost strictness, is one of the
great features of the religion of Islam.
In India the Persianised form of the word is used Ramazan.
(10) Shawwal. A curious derivation for the name of this month is
given in the Arabic Lexicons, connected with the season when the
female camels are impregnated.
On the 1st, 2nd, and 3rd days of the month the Festival of
"Breaking the Fast," 'Idu-el-Fitr, is observed. It is also called
'Idu-Ramadan, and 'Idu-s-saighr, or the Little Festival. It comes
immediately after the great Fast of Ramadan.
(11) Du-1-qa'dah. The month of truce. The third of the four
sacred months. It was on the 5th day of this month that God took
compassion on Adam, and sent down the Ka'ba from heaven.
(12) Du-1-hijjah. The month of pilgrimage. The fourth of the
sacred months. The first ten days are especially sacred. On the last
of these ten days the great Feast of Sacrifice, 'Idu-l-kablr, is celebrated.
In Turkey and Egypt it is called 'Idu Bairam. It is enjoined in the
* Sale's trans., chap. ii. p. 22.
t Ib., ch. ii. p. 13 ; ch. liii. p. 427 ; ch. xcvii. p. 495.
J Cf. the mediaeval superstition with respect to Christmas Eve, which, according to
Brancle (" Popular Antiquities" ), still prevailed in Western Devonshire in his time: "At
twelve o'clock at night on Christmas Eve the oxen in their stalls are always found on their
knees, as in an attitude of devotion."
392 THE MUHAMMADAN CALENDAR
Qur'an, Surah xxii. : " Call to mind when we gave the site of the house
of the Caaba for an abode unto Abraham, saying, Do not associate any
thing with me ; and cleanse my house for those who compass it, and
who stand up, and who bow down to worship. And proclaim unto the
people a solemn pilgrimage ; let them come unto thee on foot, and on
every lean camel, arriving from every distant road ; that they may be
witnesses of the advantages which accrue to them from the visiting
this holy place, and may commemorate the name of GOD on the
appointed days in gratitude for the brute cattle which he hath bestowed
on them." *
Sale in his notes quotes Savary : " Before the time of Mohammed
the Arabians went in pilgrimage to Mecca. They went there to
celebrate the memory of Abraham and of Ishmael" [from whom they
claimed descent]. " This was only a custom. Mohammed consecrated
it by religious ceremonies, and enjoined it by a precept. Under
religious motives he hid political views. He wished that Mecca should
become a point of union for all the Mohammedans ; that they should
resort there to exchange the gold and the productions of their own
countries for the aromatics of Arabia Felix. The great caravans which
travel every year from Persia, Damascus, Morocco, and Cairo, unite at
Mecca. During the time of the Pilgrimage an immense commerce is
carried on in that city, and at Jidda, which is the port of it."
Crichton in his "History of Arabia," vol. ii. chap, vi., gives a full
account of the Pilgrimage.
The " appointed days " to which reference is made in the quotation
from the Qur'an, above, are the first ten days of the month, or, accord-
ing to Sale, the three days following the tenth. + The Hajj, or
Pilgrimage, is a religious duty incumbent upon all true followers of
Muhammad. This word means " setting out," "going forward."
The Muhammadan Fasts and Festivals are very fully described by
Lane in " The Modern Egyptians," ch. xxiv.-xxvi. The history of
the Hajj will be found in ch. iii., and of " The Keturn," in ch. xxiv.
Table 1 shows the number of days in each of the Muhammadan
months, and their serial enumeration as days of the year.
* Sale's trans., ch. xxii. p. 276.
t F.n. C, p. 24, Surah ii. 199. So also al-Biruni, " Vestiges," p. 333. But Sale, in f.n. D
to Surah xxii. p. 276, says, " The ten first days, or the tenth and the three following."
CHAPTER III
THE MUHAMMADAN CYCLE
21. Insomuch as the Kabisah, or intercalary years of the Cycle are
those whose numerical order is
2, 5, 7, 10, 13, 16, 18, 21, 24, 26, 29,
aiiu because the numerical position of any given year, H, in the Cycle,
is indicated by the remainder when H has been divided by 30, it
follows that if the remainder be one of the above numbers the year is
Kabisah, and has 355 days. If the remainder be any other than one
of these numbers the year is common, and has 354 days.
If the remainder be zero, the year is the last of a Cycle.
When the numerical value of any given year, H, is divided by 30,
the integral part of the quotient indicates the number of completed
Cycles which have elapsed before the commencement of that Cycle
to which the given year belongs. Thus : Let the given year be
(397)
Hij. 397; then ~^ = 13, with a remainder 7. The given year is
( *u )
the seventh of the fourteenth Cycle, and is Kabisah.
22. Every Cycle of 30 years consists of 19 which have 354
days, and 11 which have 355 days. Therefore, every Cycle contains
6726 + 3905, or 10631 days. The Muhammadan Cycles, being of
constant length, differ in this respect from the Jewish Civil Cycles of
19 years, which vary in length from 6939 to 6942 days, and from our
own Gregorian Cycles of 19 years which vary from 6938 to 6940
days.
It is evident that, because 10631 is not a multiple of 7, the order
of week-days with which the successive Cycles, and therefore the
393
394 THE MUHAMMADAN CALENDAR
successive years commence, cannot recur until 7 x 10631 days, or 210
years have elapsed. This period of time is called a Great Cycle.
23, THE SIGN OF A CYCLE.
Let numerical values be attached to the days of the week as
follows :
Sunday 1 Thursday 5
Monday 2 Friday 6
Tuesday 3 Saturday 7, or zero.
Wednesday.... 4
The numerical value of the week-day with which any Cycle, year, or
month commences is called the SIGN of that Cycle, year, or month.
The division of 10631 by 7 shows that every Cycle contains 5 days
more than an integral number of weeks. Consequently, if a Cycle
commence with any given week-day, the next succeeding Cycle will
commence 5 days later in the week. If, for example, a Cycle, C,
commence with a Sunday, its completed weeks will terminate with a
Saturday ; the remaining five days will terminate with a Thursday,
and the next Cycle, C + 1, will commence with a Friday.
To find the SIGN OF ANY GIVEN CYCLE.
It is known that the first Cycle commenced, according to Civil
reckoning, with a Friday (July 16, A.D. 622). Its Sign was, there-
fore, 6. Because every Cycle contains 5 days more than an integral
number of weeks, an addition of 5 must be made to the Sign of the
first Cycle, for every revolution of the Cycle, and 7 must be rejected
when the Sign thus found exceeds 7, since the Sign can never be
greater than 7. Hence, for the
Second Cycle, the Sign is 6 + 5 = 11, or 4 after rejecting 7.
Third 6 + 10 = 16, or 2 14.
Fourth 6 + 15 = 21, or 7 ,, 14.
Fifth ,, 6 + 20 = 26, or 5 21.
And, generally, for the nth Cycle, the Sign is
6 + 5 (n-l).
24. To find the SIGN OF ANY GIVEN YEAR.
Let H be the number representing the given year.
THE MUHAMMAD AN CALENDAR 395
(1) If H be the first year in a Cycle there will be a remainder, 1,
after dividing H by 30. The number of Cycles which have elapsed
TT -I
before the commencement of H will be -^- , and the number of the
30
TT -i
Cycle whose first year is H will be OQ H 1-
The Sign of H, in this case, is the same as that of the Cvcle in
~T-~
30
TT _ 1
which it is the first year ; and, by substituting ^ - + 1 for n in the
last expression, it is found to be
Thus, for the year 481. Dividing 481 by 30, the quotient is 16,
with a remainder 1. This year is therefore the first in the seventeenth
5 x 480
Cycle, and its Sign is 6 H -- -^ = 86, or 2 when 7 x 12 is rejected.
The first day of the year is therefore Monday.
(2) If the given year, H, be not the first in a Cycle the problem
becomes general : To find the Sign of any given year.
Unless H be the last year in a Cycle there will be a remainder
after dividing H by 30. If H be the last year in a Cycle there will be
no remainder ; in that case the quotient must be diminished by unity,
and the remainder then becomes 30. (See post, Article 25.)
Let the remainder be K ; then E 1 years have elapsed since the
preceding Cycle terminated, and before the given year, H, commenced.
A certain number of these E 1 years will be Kabisah, having
each 355 days, while the rest of the years are Common with 354 days.
In the first place let all the years be treated as though they all were
Common. Each of them will then have to be treated as containing
4 days more than an integral number of weeks ; and because they are
E 1 in number, they will together contain 4 (R 1) days more than
an integral number of weeks. Consequently, in the first instance,
4 (E 1) must be added to the Sign of the first year of the Cycle, that
is, to the Sign of the Cycle to which the year H belongs.
But some of these E 1 years are Kabisah. For each of these
years which may occur among the E 1 there must be made a further
addition of unity to the Sign of the first year of the Cycle.
Let the number of days to be thus added on account of those years
396 , THE MUHAMMADAN CALENDAR
amongst the R 1 which are Kabisah be B ; and let N be the number
of completed Cycles which have elapsed before the commencement of
the year H ; that is to say, let N be the integral part of the quotient
| TT |
when H is divided by 30, or N = , .57, , so that the year H belongs to
I oU i
the Cycle whose number is N + 1. Then, because the Sign of the nth
Cycle is 6 + 5 (n 1), (Article 23), the Sign of the Cycle whose
number is N + 1 will be 6 + 5 N, and the Sign of the year H will be
6 + 5N + 4 (K-l) + B.
Example. For the year 1047.
N = | ^l = - ( -^" = 34, and K = 27. Therefore 34 completed
( o(J I ( oO )
Cycles, together with 26 years, have elapsed before the given year 1047
commences.
During the 26 years there are 10 which are Kabisah, namely, those
whose numerical order in the Cycle is 2, 5, 7, 10, 13, 16, 18, 21, 24,
and 26 ; so that B = 10, and the Sign for 1047 is
6 + (5 x 34) + (4 x 26) + 10,
or 3, after 41 x 7 is rejected. The year commences with a Tuesday.
(3) With respect to the value of B in the formula, 6 + 5 N
+ 4 (K -1) 4- B.
There is no necessity for ascertaining the number of Kabisah years
by counting. M. Franco3ur found that the number in n years reckoned
from the commencement of any period, that is from the commence-
ment of any Cycle, is expressed by -- - -, or the integral part
I oU j
of the quotient when lln + 14 is divided by 30. He says that he
arrived at this result by feeling his way and by trials.*
The problem which he desired to solve is similar to that of which
an explanation is given in the Note at the end of Chapter VIII. of
" The Jewish Calendar," page 237, for the formula of Dr. Gauss,
e = -. -^j-q - :- , where e is the number of Common years which
occur in H years of the Jewish Era.
In the present case it is required to find an expression, a function
* " Par tatonnements, et a 1'aide d'essais ; " in a pamphlet published in Paris " Sur le
Calendrier des Mahometans," being " Extrait des Additions a la Connaisance des Temps,
pour 1844."
THE MUHAMMADAN CALENDAR 397
of one variable, n, which shall have the property of giving, for the
successive values n = 0, 1, 2, 3, &c., certain integral values fixed in
advance, fractions being neglected.
Following the same method as that employed in the Note on the
formula of Dr. Gauss, it is clear, in the first place, that there is no
Kabisah year in a Cycle before the second year is reached ; therefore
B must = 0, when n = either or 1.
One Kabisah year occurs, and only one, before the fifth year is
reached, therefore
B must = 1, when n = either 2, 3, or 4.
Two Kabisah years occur before the seventh year is reached ;
therefore
B must = 2, when n = either 5 or 6.
Proceeding thus, and tabulating the results, the two first columns
of the Table which follows are obtained.
In order to find an expression, a function of n, of which the
integral part will give these required values to B, it is natural to take
for its first term, \ -^- \ , because there are eleven Kabisah years in
I "U J
every Cycle of thirty years, and the question is What increment, x,
may be made to the numerator, llw, in order that the expression
-[ may fulfil the required condition?
( 3V )
These increments, for the values of B corresponding to the
successive values of n, appear in the fourth and fifth columns of the
following Table ; the fourth containing the least possible, and the fifth
the greatest possible that can be made in each case. They are
obtained in the same way as that described in the Note on the formula
of Dr. Gauss. Thus : When n = 13, that is when 13 years of the
Cycle have elapsed, five Kabisah years have occurred, and B, or
fllw + ar) e (lln + x}
- must = 5. In order that the integral part of ., n
( 60 I ( o(J \
may have this value, x cannot be less than 7 nor greater than 36 ;
( ll?i -f- x )
for - - would only be 4 if a; were anything less than 7, and
( oO )
would be 6, or more than 6 if x were greater than 36.
Now it appears from the fifth column that the lowest of all the
398
THE MUHAMMADAN CALENDAR
maxima increments that can be made is 14, and from the fourth
column that 14 is also the highest of all the possible minima
increments. The former is for the fifteenth, the latter is for the
twenty-sixth year. The increment, therefore, can neither be less nor
greater than 14, that is, it must be 14, and we have
\\\n + x] flln + 14 1
( 30 J " t 30" I'
In the present case, n = R 1, and so we have
-R= (11 (B - 1) + 141
30
Years of the
Cycle.
n =
No. of K.
years in n.
B =
n,
Increments that may be
made to l\n.
Least. Greatest.
1
11
18
2K.
1
22
8 37
3
1
33
26
4
1
44
15
5K.
2
55
5
34
6
2
66
23
7K.
3
77
13
42
8
3
88
2
31
9
3
99
20
10 K.
4
110
10
39
11
4
121
28
12
4
132
17
13 K.
5
143
7
36
14
5
154
25
15
5
165
14
16 K.
6
176
4
33
17
6
187
22
18 K.
7
198
12
41
19
7
209
1
30
20
7
220
19
21 K.
8
231
9
38
22
8
242
27
23
8
253
16
24 K.
9
264
6
35
25
9
275
24
26 K.
10
286
14
43
27
10
297
3
32
28
10
308
21
29 K.
11
319
11
40
30
11
330
1
THE MUHAMMADAN CALENDAR 399
If then the formula of M. Francceur be employed, the Sign of any
given year, H, will be
after rejecting from the sum the highest possible multiple of 7.
Thus : For H 835.
= 27 R = 25 R 1 = 24.
And
. 30
The required Sign is, therefore
6 + (5 x 27) + (4 x 24) + 9 = 246 = 1, when 7 x 35 is rejected.
The year commences with a Sunday.
25. In Article 24 (2) it was said that if H be the last year in a
Cycle there will no remainder when H is divided by 30. In this case
R 1 would be negative, which cannot be allowed, for it is evident
that R 1 must be a positive integer ; or, in the case of a first year
of a Cycle, zero, if the formula for B is employed.
For example : Let H = 30 ; then R = 0, and R 1 = 1.
(11 + 14) ( 3 | A , , . , , .
B would become I = luni = ^' which is absurd, tor we
oO ) loOj
know that in this case B = 11.
The difficulty is at once met by diminishing the integral part, N,
of the quotient by unity, and in that way making the remainder 30.
We then have R - 1 = 29.
Thus, for H = 240. Here N = | 2 J j = 8, and there is no
( oO }
remainder ; but if N be called 7 the remainder is 30. The latter alter-
(11 x 29 + 14)
native must be chosen. Then, R 1 = 29, and B = -' !- = 11.
\ oU )
The Sign of the year, or 6 + 5 N + 4 (R - 1) + B, is 6 + (5 x 7) + 116
+ 11 = 168, which becomes 7 when 7 x 23 is rejected. The year 240
commenced with a Saturday.
When H is the first year of a Cycle, the division of H by 30 leaves
400 THE MUHAMMADAN C A LEX D.Ik
a remainder 1, and R 1 = 0. Therefore, B, or I - = 0.
( 30 j
The two last terms of the expression vanish, and the Sign is 6 + 5 N
where N is the number of Cycles which have elapsed before the year
H commences. But if n be the number of the Cycle whose first year
is H, then n = N + 1, or N = n 1, and the Sign is 6 + 5 (n 1),
as shown in Article 23.
26. Table II. shows the Sign for each year in a Great Cycle of 210
years. After that period, the series of week-daj 7 s with which the
successive years commence is repeated.
This Table differs from that which is given by Gravius in his
version of Uluigh Beigh. He takes for the first day of the Era
Thursday, feria 5, July 15, whereas the Table follows the usually
accepted Civil date, Friday, feria 6, July 16. The Signs in the Table,
therefore, exceed by unity those given by Uluigh Beigh. There is,
however, an exception to this, for he makes the fifteenth year of the
Cycle to be Kablsah instead of the sixteenth. The effect of this is to
increase by unity the Sign for year 16, and the Signs for all years of
the form 30n + 16 in his Table, so that his sixteenth line is the same
as that in Table II. herewith.
27. THE SIGNS OF THE MONTHS.
The months consist of 30 and 29 days alternately, that is to say,
of 2 days and of 1 day more, respectively, than an integral number
of weeks. If, therefore, the Sign of the first month in any year be
known, the successive additions to it of 2 and 1, alternately, will give
the Signs of the remaining eleven months.
The Sign of the first month of any year is, of course, the Sign of
the year.
Thus : If in a given year the first day, or Muharram 1, fall upon a
Friday, feria 6, the Sign for Muharrram will be 6. This month has
30 days; its last is therefore a Saturday. The second month will
commence with a Sunday, feria 1. The Sign, 1, is obtained by the
addition of 2 to 6, and the rejection of 7. The second month has 29
days; it, therefore, terminates with a Sunday, and the third month
commences with a Monday, feria 2. The Sign, 2, is obtained by the
addition of 1 to the Sign of the first month.
THE MUHAMMADAN CALENDAR
401
Example. The Signs of the months of the year 931.
The Sign for Muharram, which is the Sign of the year, must first
be found.
931
~r- = 31, with remainder 1. This year is therefore the first in the
32nd Cycle, and its Sign is 6 + 5 (32 - 1) = 161 or 7, when 7 x 22 is
rejected.
The Sign for Muharram is therefore 7, and we have, Sign of
7 Saturday.
+ 2 or 2 Monday.
3 Tuesday.
5 Thursday.
6 Friday.
1 Sunday.
2 Monday.
4 Wednesday.
5 Thursday.
7 Saturday.
1 Sunday.
3 Tuesday.
Table III. shows the Sign for each month of any given year
according to the Sign of the year, that is, according to the week-day
with which Muharram commences.
1st month
2nd
7 + 2 or
3rd
2 + 1
4th
3 + 2
5th
5 + 1
6th
6 + 2
7th
1 + 1
8th
2 + 2
9th
4 + 1
10th
5 + 2
llth
7 + 1
12th
1 + 2
27
CHAPTER IV
THE BEDUCTION OF MUHAMMADAN TO CHRISTIAN DATES, AND THE
REVERSE
28. When the Julian date corresponding to the first day of any
Muhammadan year is known, it is easy to continue establishing the
correspondence for any number of succeeding years.
The Muhammadan Common year of 354 days terminates 11 days
sooner than a Common Christian year of 365 days, and 12 days sooner
than a Bissextile year of 366 days.
A Kabisah year, having 355 days, terminates 10 days earlier than a
Common Christian year, and 11 days earlier than a Bissextile year.
Hence, the commencements of the successive Muhammadan years
retrogress from the successive Julian or Gregorian dates by
11 days after a Common year,
10 days after a Kabisah year,
12 days after a Christian Bissextile year.
When a Muhammadan year follows next after a Kabisah year
which coalesces with a Bissextile year, the effect of the combination is
that the advance caused by the former neutralises the retrogression
caused by the latter ; that is to say, the retrogression which would be
decreased from 11 to 10 by the Kabisah year, and increased from 11 to
12 by the Bissextile, remains at 11.
The Julian dates corresponding to Muharram 1 for the years of the
first Cycle may, by way of example, be traced in this manner, starting
from the known fact that the first day of the first year of the Era
corresponded to July 16, A.D. 622, being the day whose serial number
in that Common year was 197.
402
THE MUHAMMADAN CALENDAR
403
The Muhammadan Kabisah years are marked K; the Julian
Bissextile years are marked B.
Years
of
Muharram 1.
I
Hijra.
Serial Number of Day
in Julian Year.
Julian Ni until
and Day.
A.D.
1
197
July 16
622
2K
197 11 =
186
July 5
623
3
186 10 =
176
June 24
624 B
4
176 12 =
164
June 13
625
5K
164 11 =
153
June 2
626
6
153 10 =
143
May 23
627
7K
143 11 =
132
May 11
628 B
8
132 11 =
121
May 1
629
<>
121 11 =
110
April 20
630
10 K
110 11 =
99
April 9
631
11
99 10 =
89
March 29
632 B
12
89 12 =
77
March 18
633
13 K
77 11 =
66
March 7
634
14
66 10 =
56
February 25
635
15
56 11 =
45
February 14
636 B
16 K
45 12 =
33
February 2
637
17
33 10 =
23
January 23
638
18 K
23 11 =
12
January 12
639
19
12 10 =
2
January 2
640 B
20
2 12, or 368 12 =
356
December 21
640 B
21 K
356 12 =
344
December 10
641
22
344 10 =
334
November 30
642
23
334 11 =
323
November 19
643
24 K
323 11 =
312
November 7
644 B
25
312 11 =
301
October 28
645
26 K
301 11 =
290
October 17
646
27
290 10 =
280
' October 7
647
28
280 11 =
269
September 25
648 B
29 K
269 12 =
257
September 14
649
30
257 10 =
247
September 4
650
The method of procedure is simple. In forming the column of
figures for the serial numbers of the Julian days with which the Hijra
years commence, 11 is subtracted from that number, in the line above,
which stands in a line where neither K nor B appear, and also when
both K and B appear, in order to obtain the serial number for the line
404 THE MUHAMMADAN CALENDAR
after such appearance. When K appears alone in a line 10 is sub-
tracted. When B appears alone 12 is subtracted.
Care must be taken to observe that this direction applies only to
the serial number of the day, not to the number which notifies the
day of the month. Thus : if, for year 3 in the Table, 10 days were
subtracted from July 5 (= June 35), the initial day would result as
June 25, whereas it should be June 24, obtained by subtracting 10
from the serial number, 186, of July 5.
It will be noticed that the years 19 and 20 of the Hijra both
commence in A.D. 640. Hij. 19 commences with January 2; it has
354 days, and therefore its last day is January (2 + 353) = January
355 = December 20, the ) r ear 640 being Bissextile. By subtracting
12 from 2, as in the Table, the serial number 10 is obtained. This
indicates that the days of the year, 640 B., have to be reckoned back-
wards, or that 10 is to be subtracted from 366, giving the serial
number 356. When negative values are thus given to the days of the
year, December 31 must be reckoned as zero, December 30 as 1,
December 21 as 10.
29. In forming a Chronological Table of the correspondence
between Muhammadan and Christian years, which may be done by
the method just described, it will be well to check the results by
finding, in an independent way, the date corresponding to the initial
days of the first years in the successive Muhammadan Cycles.
In doing this it will be found convenient to perform the work
throughout according to Julian reckoning ; the Julian dates may,
afterwards, be reduced to Gregorian when necessary.
In every Cycle of thirty Muhammadan years there are 10631 days ;
the first day of any Cycle will therefore be found by the addition of
this number of days to the date of the first day of the next preceding
Cycle. Now, every period of four consecutive Julian years contains
1461 days, and because 10631 divided by 1461 gives a quotient 7
and a remainder ,404, therefore the addition of seven quadriennial
periods (or twenty-eight Julian years) , and 404 days to the date of any
Cycle will give the date of the next Cycle.
It is true that 404 days contain one Common Julian year + 39
days, or one Bissextile year -I- 38 days, and the result would therefore
be the same if the addition to the date of the first day of any Cycle
were 29 years 4- 39 days in the one case, and 29 years + 38 days in the
other case.
THE MUHAMMADAN CALENDAR 405
It will however be found, in practice, that there is more liability to
error in thus accomplishing the work than if the method first suggested
be employed.
The Sign of the Cycle, or feria for its initial day is found by the
rule given in Article 23.
Commencing with the first day of the first Cycle, or Friday,
July 16, A.D. 622, the initial days of the successive Cycles may be
found to any extent that may be desired, as follows :
H. 1, commences on day 197 = July 16, A.D. 622, feria 6.
Add 404 28
601 650
Subtract 365 days in A.D. 650
H. 31, commences on day 236 = August 24, 651, feria 4.
Add 404 28
640 679
Subtract 365 days in A.D. 679
H. 61, commences on day 275 = October 1, 680, feria 2.
Add 404 28
679 708, Bis.
Subtract 366 days in A.D. 708
H. 91, commences on day 313 = November 9, 709, feria 7.
Add 404 28
717 737
Subtract 365 days in A.D. 737
H. 121, commences on day 352 = December 18, 738, feria 5.
Add 404 28
756 766
Subtract 365 days in A.D. 766
391
Subtract 365 days in A.D. 767
26
4 o6 THE MUJL-l.M. \I.\DA\ C A /./:. \'J)AJK
H. 151, commences on day 26 = January 26, 768, feria 3.
Add 404 -28
430 796
Subtract 366 days in A.D. 796
H. 181, commences on day 64 = March 5, 797, feria 1.
Add 404 28
468 825
Subtract 365 days in A.D. 825
H. 211, commences on day 103 = April 13, 826, feria 6.
This method may be continued to any extent. It is unnecessary
to give the results here in a tabulated form as they are all contained in
the extended Chronological Table at the end of this book. In that
Table Julian dates for Muharram 1 are given until A.D. 1582
inclusive ; from 1583 both Julian and Gregorian dates are noted.
30. The Julian dates for Muharram 1 in the successive Muham-
madan years cannot recur, in regular sequence, until a period of time
has elapsed which is a common multiple of four Julian years and
thirty Muhammadan years, that is to say, of 1461 and 10631 days.
These two numbers have no common measure greater than unity ;
the period will therefore consist of 1461 x 10631 days, or 42524
Julian years, 43830 Muhammadan years, measured from the com-
mencement of Juty 16, A.D. 622.
The Julian time, therefore, which will have elapsed since the
commencement of the Christian Era, before the Cycle of correspond-
ence recurs, will be 42524y. + 621y. + 196d., or, 43145y. + 196d.
It will be upon the next day to this, namely July 16, in A.D. 43146,
that the year of the Hijra 43831, the first year of the 1462nd Cycle,
will have its initial day on the same Julian monthly date as
Muharram 1 in the first year of the Era of the Hijra.
The corresponding Gregorian date will be 322 days, or one year all
but 43 days in advance of the Julian, that is, June 3, A.D. 43147.
This day will be a Tuesday.
The same thing may be proved in another way. Let J be the
Julian year in which a Cycle of 30 years will commence with July 16,
or the 197th day of the year if J be a Common year.
THE MUHAMMADAN CALENDAR 407
The Julian time which will have elapsed since the commencement
of the Christian Era will be
(J - 1) years + 196 days (I.)
Let H be the number of the Muhammadan Cycle, which com-
mences with July 16. Then, because every Cycle contains, in Julian
time, 28y. + 404d., and because the Era of the Hijra commenced when
621y. + 196d. of the Christian Era had elapsed, the Julian time elapsed
before the commencement of the Cycle H will be
621y. + 196d. + (H - 1) (28y . + 404d.) (II.)
Equating (I.) and (II.) we have
J = 622y. + (H - 1) 28y. + (H - 1) 404d (III.)
because J represents an integral "number of years the second side of
this equation must also represent an integral number of years, there-
fore (H 1) 404d. is an integral number of years.
The least number of days which contain an integral number of
Julian years is 1461 ; and, because 1461 and 404 have no common
measure, H 1 must be a multiple of 1461. Let H 1 = 1461f>,
where p may be any positive integer.
If p = 1, H 1 = 1461, and equation (III.) becomes
J = 622y. + (28y. x 1461) + (404d. x 1461)
= 622y. + 40908y. + 1616y.
= 43146y.
It is, therefore, in A.D. 43146, which is not a Leap-year, that the
Cycle of correspondence begins to recur with the 197th day, or July 16 ;
and the time elapsed since the commencement of the Era of the Hijra
before this day is 43145y. + 196d. - (621y. + 196d.), or 42524 Julian
years.
31. The Muhammadan date corresponding to January 1, in each
of the successive Julian years, may be found in the same manner
as the Julian dates for Muharram 1, described in Article 28.
It is first necessary to establish the date for the January 1 which
first occurred after the commencement of the Era of the Hijra, namely,
January 1, A.D. 623.
The first day of the Era corresponded to the 197th day of A.D. 622.
There are required 168 more days to complete this year, and 169 to
reach January 1, 623. Consequently, Muharram (1 + 169) will be the
day required in Hij. 1, or the 22nd day of the sixth month.
408
THE MUHAMMADAN CALENDAR
Starting from this point, the successive dates for January 1 are
found by the additions of 11, 10, or 12, precisely as described in
Article '28, and the following Table can be formed :
January 1.
^ j) Serial Number of Day in
Muhammadau Year.
Month and Day.
Year of Hijra.
623
170
Sixth,
22
1
624 B 170 + 11 = 181
Seventh,
4
2K
625 181 + 11 = 192
Seventh,
15
3
626 192 + 11 = 203
Seventh,
26
4
627 203 + 11 = 214
Eighth,
7
5K
628 B 214 + 10 = 224
Eighth,
17
6
629
224 + 12 = 236
Eighth,
29
7K
630 236 + 10 = 246
Ninth,
10
8
631 246 + 11 = 257
Ninth,
21
9
632 B 257 + 11 = 268
Tenth,
2
10 K
633 268 + 11 = 279
Tenth,
13
11
634 279 + 11 = 290
Tenth,
24 '
12
635 290 + 11 = 301
Eleventh,
6
13 K
636 B
301 + 10 = 311
Eleventh,
1C
14
637
311 + 12 = 323
Eleventh,
28
15
638
323 + 11 = 334
Twelfth,
9
16 K
639
334 + 10 = 344
Twelfth,
19
17
640 B
344 + 11 = 355
Twelfth,
30
18 K
641 355 + 11 = 366)
19
or 12 j
Fii-st,
12
20
642
12 + 11 = 23
First,
23
21 K
643
23 + 10 = 33
Second,
3
22
644 B
33 + 11 = 44
Second,
14
23
645
44 + 12 = 56
Second,
26
24 K
646
56 + 10 = 66
Third,
7
25
647
66 + 11 = 77
Third,
18
26 K
648 B
77 + 10 = 87
Third,
28
27
649
87 + 12 = 99
Fourth,
10
28
650
99 + 11 = 110
Fourth,
21
29 K
651
110 + 10 = 120
Fifth,
2
30
652 B
120 + 11 = 131
Fifth,
13
31
653
131 + 12 = 143
Fifth,
25
32 K
654
143 + 10 = 153
Sixth,
5
33
655
153 + 11 = 164
Sixth,
16
34
656 B
164 + 11 = 175
Sixth,
27
35 K
Ac.
&c.
1
THE MUHAMMADAN CALENDAR
409
This Table may easily be continued, if it be desired. A check upon
results at intervals of 30 Muhammadan years, can be obtained from
the Julian dates of Muharram 1, which have been already found
(Article 29), or at any other intervals by taking such dates from the
Chronological Table, in the following way, the work being done in a
tabulated form :
July 16 = day 197 of A.D. 622, corresponds to Muharram 1 of
Hij. 1. The number of days required to complete the Christian year
622 is 168. If one more day be added, making 169, January 1 of
A.D. 623 is reached ; this number is called the complement to 197. It
must be remembered that the number of days required to reach
January 1 in any year y + 1 is one more than the number required to
complete the year y. In fact, it makes up the serial number of any
given day either to 366 or 367, according to whether the year have
365 or 366 days. Thus, for line 2 in the following computation, the
serial number for August 24 in the Common year 651 is 236, and
(365 + 1) - 236 = 130. In line 3 the serial number is 275 for
October 1 in the Bissextile year 650, and (366 + 1) - 275 = 92.
Just as the 130th day after August 24 is January 1, so the 130th
after Muharram 1 has the serial number required for the day in the
year of the Hijra which corresponds to this January 1.
Julian date of Muharram 1 in the
T3 ^*
Muhammadan date of January 1
Hijra Year of Column 5.
- s
in A.D. of Column 8.
fS
A r
A.D.
Month and Day of
Month.
Day of
the
Year.
I!
Year of
Hijra.
Day of
the
Year.
Month and Day of
Month.
C.22
July 16
197
169
1
170
Sixth, 22
623
651 August 24
236 130
31
131
Fifth, 13
652
680 B October 1
275
92
61
93
Fourth, 4
681
709 November 9
313
53
91
54
Second, 24
710
738
December 18
352
14
121
15
First, 15
739
768 B : January 26
26
341
151
-342
Twelfth, 17
769
797
March 5
64
302
181
303
Eleventh, 8
798
826
April 13
103
263
211
264
Ninth, 28
827
4io THE MUHAMMADAN CALENDAR
GENERAL KULES FOB THE REDUCTION OF MUHAMMADAN TO
CHRISTIAN DATES ; AND THE EEVERSE.
32. Several methods of finding the Christian date corresponding to
the first day of a Muhammadan year, and the reverse, have been pro-
posed, but the rules as generally given are not infallible. They will
find, as is sometimes stated, the day "on or about which" the corre-
spondence takes place. Correct results may be obtained in certain
instances, but reliance cannot invariably be placed upon the rules ; too
frequently they fail to find the exact day.
Some of these rules will be examined presently, and the reasons
for their failure be pointed out. Meantime, there is a direct method,
which may be called " the method of days elapsed," producing an
absolutely correct result if ordinary care be employed. It is simply to
ascertain the number of days that have elapsed, reckoning from the
commencement of the given Era, before the day is reached whose date
in the Christian Era is required ; add to this number the number of
days in the Christian Era elapsed before the given Era commenced.
The sum gives the Serial number in the Christian Era of the day next
before the required date.
The work of an example will explain this : The Christian date
corresponding to Muharram 1, A.H. 1315 is required.
Here 1314 years, or 43 Cycles + '24 years of the Hijra have elapsed
before the given date is reached. The number of days is
ill x 914 + 1 4 \
(10631 x 43) + (354 x 24) + ~^ ['
= 457133 + 8496 + 9 = 465638.
The time elapsed from the commencement of the Christian
Era up to the close of July 15, A.D. 662, is 621y. + 196d., or
621 x 365 + 6 f ] } + 196 = 227016 days.
This number of days must be added to the number elapsed before
the first day of the given Hijra year, 1315, is reached ; the sum is
692654. The next day, with the serial number 692655 in the Christian
Era, is the day corresponding to Muharram 1, A.H. 1315.
A Table of Serial days will show that this is June 2, A.D. 1897,
(Gregorian) ; but if no such Table is at hand the date will be found in
the usual way, thus :
THE MUHAMMAD AN CALENDAR 411
Every 4 Julian years contain 1461 days ; 692655 divided by 1461
gives a quotient 474, and a remainder 141. Therefore 4 x 474, or
1896 Julian years + 141 days are contained in the 692655 days. The
Julian date required is therefore the 141st day of A.D. 1897, or May 21.
The Gregorian date, 12 days later, is June 2.
Example 2. Muharram 1, A.H. 1179.
355 (H-l) =417012
(11 (H - 1) + 14)
r ~3o~ j
Jan. 1, A.D. 1 to July 15, 622 = 227016
1461)644460(441
644301
159
The day required is the 160th in the Julian year (4 x 441 + 1), or
June 9, A.D. 1765. The Gregorian date is June (9 + 11) = June 20.
33. The reverse process for finding the Muhammadan date
corresponding to any given Christian date is equally simple.
Example. Required the Muhammadan date corresponding to
January 1, A.D. 2000.
The years may, in the first instance, be conveniently treated as
Julian.
The number of days elapsed before January 1, 2000 (Julian), is
reached is
1999 x 365 + j = 729635 + 499 = 730134
Subtract days elapsed before Era of Hijra commenced = 227016
503118
Dividing this number of days by 10631, the number of days in a
Cycle, the quotient is 47, and the remainder is 3461 ; that is to say,
the days in question contain 47 x 30, or 1410 Muhammadan years and
3461 days. Dividing 3461 by 354, it is found that this number of
days contains 9 Muhammadan Common years and 275 days. But
three of these nine years are Kabisah, namely, the 2nd, the 5th, and
the 7th, and as only 354 days were allowed to each year, whereas three
412 THE MUHAMMAD AN CALENDAR
of these years ought to have been credited with 355 days, it is evident
that 3 must be subtracted from the remainder 275. So that the 3461
days contain 9 years of the Hijra and 272 days.
It appears, then, that 1410y. + 9y. + 272d. of the Hijra have
elapsed when the Julian year 1999 terminates. The next day of the
Hijra Era, or the 273rd of A.H. 1420, will correspond to January 1,
A.D. 2000 (Julian).
As the Muhammadaii months are of 30 and 29 da) 7 s alternately,
the first nine months contain 266 days, and the 273rd day is the 7th of
the tenth month Shawwal.
The Gregorian year 2000 commences 13 days earlier than the
Julian, therefore the required date, according to New Style, is 13 days
earlier than Shawwal 7, that is, the date is Ramadan 24, A.H. 1420.
Example 2. Required the Muhammadan date for February 28,
A.D. 1896, New Style.
It will be convenient to work by Julian years. The Julian date,
corresponding to the Gregorian February 28 in 1896, is February 16.
The number of days elapsed since the commencement of the
Christian Era before February 16, 1896, commences is
1895 x 365 + + 46 = 692194
( 4 J
Subtract days elapsed before the Era of the Hijra commenced 227016
465178
10631)465178(43 Cycles = 1290 years
457133
354)8045(22 Common years
7788
. fll X 22 + 14)
Subtract - on-
( ou
249
Hence, the Muhammadan time elapsed before the Julian February
16, which is the Gregorian February 28, in A.D. 1896 is (1290 + 22)
years + 249 days. The next day, or the 250th of the year, is the date
required, namely, Ramadan 14, A.H. 1313.
CHAPTEK V
THE METHODS AND RULES ADOPTED BY CERTAIN AUTHORS
34, M. Francoeur, in his treatise, " Sur le Calendrier des
Mahometans,"* describes a method of reducing Muharnmadan to
Julian dates, which, though perhaps a little complicated, gives correct
results. With certain modifications which may render it more easily
intelligible it is as follows :
(1) Let H be the given year of the Hijra, and J the Julian date
corresponding to Muharram 1 in that year.
Divide H by 30. Let C be the quotient and r the remainder, so
that H = 30 C + r.
The years which have elapsed before H commences are H 1, and
H-1=30C +r-l.
(2) This interval of times contains 30 Cycles of 10631 days, and
r 1 additional years which contain 354 (r 1) + K days, where
v (11 (r 1) + 14) fllr + 3) ., .
K = ~- -j-i r ^r if r be greater than 11.
{ oO ) ( o(J )
Hence the time elapsed from the commencement of the Era,
before Muharram 1 in the year H is reached, is in days
10631 C + 354 (r - 1) + K.
(3) If, instead of reckoning the days from the commencement of
the Era that is, from July 16, A.D. 622, inclusive they be reckoned
from January 1 in that year, an addition must be made of 196 days,
and the serial number of Muharram 1 in the year H, reckoned from
this base, will be
10631 C + 354 (r - 1) + K + 197.
* Additions a la Connaisance des Temps, pour 1844.
4 i4 THE MUHAMMADAN CALENDAR
(4) To avoid any difficulty which may arise from Leap-years, it may
be better to reckon from January 1, A.D. 621, that being the first
year of a Julian quadriennial period. If this be done, a further
addition of 365 days must be made, and the expression becomes
10631 C + 354r + K + 208.
(5) Every Julian quadriennial period contains 1461 days, and on
dividing the expression by this number it becomes
404 C + 354r + K + 208
Let the integral part of the fraction in this expression be Q, and
the remainder be E. Then the Julian time elapsed from January 1,
621, to the required day, inclusive, is 4 (7 C + Q) years + B days.
To this must be added 620 Julian years when the date is reckoned
from the commencement of the Christian Era, so that
J = 620y. + 4 (7 C + Q)y. + Ed.
(6) If E be less than 365 it will be the number of the day in the
year next after 620 + 4 (7 C + Q) , that is to say, in the Julian year
621 + 4 (7 C -t- Q) ; but if E be greater than 365, and it be possible to
subtract from it 365, or 730, or 1095 days, this subtraction must be
made, and the equivalent j'ears, either 1, 2, or 3 must be added to
621 + 4(7C + Q).
(7) Eene Martin, in commenting upon Francceur's method,* points
out a slight advantage which amounts to this : If E be less than 365
the date will fall in a year of the form 620 + 4 (7 C + Q) + 1, that is,
of the form 4rz + 1 ; if E be greater than 365, so that either 1, 2, or 3
years have to be added, the date will fall in a year which will be of the
form 4n + 2, or 4 + 3, or 4n. It is only in the last case that the date
falls in a Bissextile year ; therefore the subtraction of 365, or of
2 x 365, or of 3 x 365 will always show by the remainder the actual
serial number of the required day, that is, the serial number as a day
of the year. There can be no need ever to consider whether 366 ought
to be subtracted from E. In other, words the remainder, after
dividing by the constant, 365, invariably shows the serial number
required. In the case of a date falling in a Bissextile year, care will,
of course, be taken to assign to it its right monthly title. Thus, if the
* Page 102 of his " M&noire."
THE MUHAMMAD AN CALENDAR 415
remainder be 61, the day will be March 1 in a Bissextile, though it is
March 2 in a Common year.
Example. Required the Julian date of the first day of A.H. 1256.
(1) Dividing 1256 by 30, we have C = 41, and r = 26.
(2) 10631 C + 354 (r - 1) + ^p
= 435871 + 8850 + 9
= 444730.
(3) 444730 + 197 = 444927.
(4) Add for A.D. 621, 365 days ; sum = 445292.
(5) Divide by 1461, and divide the remainder by 365.
1461)445292(304 periods of 4 years, or 1216y.
444144
365)1148(3 years
1095
53 days.
J is therefore the 53rd day, or February 22 in the Julian year
621 + 1216 + 3, or A.D. 1840.
The Gregorian date will be 12 days later, or day 65, which, in the
Bissextile year 1840, is March 5.
35. M. Francoaur's reverse method, for finding the Muhammadan
date corresponding to January 1 in any given Julian year, J, is with
certain modifications, as follows :
(1) January 1 in the year 623 of our Era corresponded to the 170th
day of the first year of the Hijra,* therefore, since the commencement
of the Era of the Hijra, (J 623) Julian years + 169 days have elapsed
before January 1 in the year J is reached ; or, if January 1 be taken
into the account, this will be increased by one day and will become
(J - 623) years + 170 days.
* July 1(5, or day 197 of A.D. 622 = day 1 of A.H. 1.
168 168
Dec. 31, or day 365 = day 16'.)
January 1 of A.D. 623 = day 170
4 i 6 THE MUHAMMADAN CALENDAR
(2) J 623 maybe put into the form 4g + r, where q and r aiv
both known, and r may equal either 0, 1, 2, or 3.
When r = 0, k = 0. When r = 1, k = 365. When r = 2, fr = 731 .
When r = 3,k = 1096.*
(3) There are 1461 days in every 4 Julian years, so that if (4g + ;)
years + 170 days be reduced to days, the number of days will be
1461<7 + Jc + 170, where k is the number of days in r years. This
expression gives the number of the day in the Era of the Hijra,
counted from the commencement, which corresponds to January 1 in
the Julian year J.
(4) If 1461g + k + 170 be divided by 10631, the quotient, Q, will
indicate the number of Cycles, and the remainder, R (which may be
zero, or any integral number less than 10631), the number of days.
These days must be reduced to Common years by dividing by 354, and
from the remaining days there must be subtracted the number of
/ T> v
intercalary days which occur in such of the -, ^vr ; years as are Kabisah.
Let the final remainder be n. Then the required date will be the nth.
i T3 \
day of the year of the Hijra 30 Q + - -^-. - + 1. The addition of unity
(o54j
being made because the nth day belongs to the year next after
30 Hit}'
Example. Required the Muhammadan date corresponding to
January 1, A.D. 1840.
The given Christian date must be first taken as Julian.
J - 623 = 1840 - 623 = 1217 = 4 x 304 + 1,
* M. Francceur does not show how these values of k are obtained ; they may be ascer-
tained thus : The Julian years, commencing with 623, are reckoned by quadriennial periods ;
the first of these periods consists of the years 623, 624, 625, 626. The first of these years is
Common, and has 365 days ; the second is a Bissextile year, and has 366 days ; the third and
fourth are both Common years.
The four current years of every succeeding period will be of the same forms, that is, will
have a similar number of days. In other words, if (A-) be the number of days contained in
the (r) years which may have to be added to the 4<j years, then
if r = 0, k =
r = 1, k = 365
r = 2, k = 365 + 366 = 731
r = 3, k = 365 + 366 + 365 = 1096.
THE MUHAMMADAN CALENDAR 417
that is q = 304 ; r = 1 ; . . k = 365.
1461g + k + 170 = 444144 + 365 + 170 = 444679.
10631)444679(41 = Q = 1230 years
435871
354) 8808 = R (24 Common years
8496
q-io
, fll x 24 + 14)
Subtract ] - - '- = 9
\ 30
303 days.
The date required is the 303rd day of the Hijra year (1230 + 24 + 1),
or A.H. 1255. This is the 8th day of the eleventh month, for there
are 295 days in the first ten months.
The Gregorian January 1 of 1840 occurs 12 days earlier than the
Julian, and therefore corresponds to the 291st day of A.H. 1255, or
the 25th of the tenth month.
This result is correct. It may be verified by adding 52 days to both
sides for the Julian, and 64 for the Gregorian date. This will give the
Julian and Gregorian dates corresponding to Muharram 1, A.H. 1256.
January 1, 1840 = 303rd of H. 1255
52 52
January 53, 1840 = 355 of H. 1255
or- February 22, 1840= 1 of H. 1256.
Also, for the Gregorian date,
January (1 + 64) = March 5, 1840 = (291 + 64)th of H. 1255
= 1 of H. 1256.
The Chronological Table shows that this correspondence of dates is
correct.
Example 2. Required the Muhammadan date corresponding to
March 31, Easter Sunday, A.D. 1499.
March 31 is the 90th day in the year 1499, therefore, when the
Muhammadan date corresponding to January 1 has been found it will
be necessary to add to it 89 days.
28
4 i8 THE MUHAMMADAN CALENDAR
1499 - 023 = 876 = 4 x 219,
that is- q = 219 ; r = 0, . . k = 0.
1461g + Jc + 170 = 319959 + 170 = 320129 days.
10631)319959(30 Cycles = 900 years
318930
354)1199(3 Common years
1062
nJ-O I
x 3 + 14
bubtract- - ~7r-
( oU i
136
The date for January 1, 1499, is therefore the 136th day of
A.H. (900 + 3 + 1). To this must be added 89 days for March 31,
and the required date is the 225th day, or the 18th of the eighth
month in A.H. 904.
EXAMINATION OF CERTAIN INACCUKATE EULES.
36. The rules which are given by some writers for finding the
correspondence between Muhammadan and Julian years, depend upon
the ratio which exists between Civil Muhammadan and mean Julian
years. In other instances, upon the ratio between mean Julian and
mean Muhammadan years. The latter ratio is obtained as follows :
Thirty Muhammadan years contain always 10631 days, and four
Julian years contain always 1461 days.
Let H represent one Muhammadan mean year, and J one mean
Julian year, then
.' . H = J x ~ = J x -970203. . . .
zlylo
91 Ql ^
and- J = H x = H x 1-103071 ..... *
10631 146097
* If G be a mean Gregorian year, H : G : : S/T- : . An
oO 4UO
: : 425240 : 438291
. . H = G x -9702227. . . .
Observe that neither this ratio, nor that of H to J can be expressed as a finite decimal.
THE MUHAMMAD AN CALENDAR 419
From this it follows that if any number of Muhammadan mean
years be multiplied by '970203 . . . they will be reduced to their
equivalent in mean Julian years.
Now the ratio which exists between the lengths of the mean years
of the two Eras does not exist between the lengths of the Civil years ;
but dating is always effected by means of Civil years ; consequently,
when this ratio is employed to establish the correspondence of dates a
source of error is at once introduced.
There is, however, one exception to this : if the Muhammadan
years be, in number, 30, or any multiple of 30, it matters not whether
they be treated as Civil or as mean years. The same thing applies to
Julian years if they be, in number, 4 or any multiple of 4.
Consider the case if any other number of Muhammadan years than
30?t be thus treated. The first two years of every Cycle contain
together 709 days, if they be computed as though they were mean
years they will be made to contain 2 x 354^J days, or 708d. 17h. 36m.
Here the error decreases the interval of time. The first four years of
a Cycle contain 1417 days ; if treated as mean years they will be
credited with 1417d. llh. 12m., an increase on the true interval. And
so it goes ors Sometimes, when the length of a given number of Civil
years is computed as though they were mean years, the interval will
be made too long ; sometimes it will be made too short.
So again with Julian years. A.D. 622 is generally taken as the
base in computing the correspondence, and as both 622 and 623 are
Common years there must always be an error of 6h., or of 12h., or of
18h., unless the computed years exceed 4n, in number, by 2.
37. The first erroneous rule which will be considered is that given
by Ciccolini in his " Memoire," published in " Correspondance Astro
nomique du Baron du Zach," torn. xi. No. 6.*
He employs the formula
354 (H - 1) + '^ - J > t_l
' "
+ 196
where J is the interval of time in Julian years and days elapsed before
the commencement of the Muhammadan year H.
* It is also given by Francceur in F4russac " Bulletin des Sciences Mathematiques,"
p. 1-59, and by Ren6 Martin, who quotes from Francomr in his " Memoire," p. 76.
420 THE MUHAMMADAN CALENDAR
It will be seen at once that the two first terms of the numerator in
the fraction are intended to represent, in days, the interval of Muham-
mad an Civil time elapsed from the commencement of the Era in Jul}',
A.D. 622, up to the close of the year H 1. The addition of 196 days
to the numerator carries the time back to January- 1, A.D. 622. The
number of days, thus found, is reduced to Julian mean years and days
by dividing the whole by 365'25. To the interval of mean Julian time
thus obtained there are added 621 Julian Civil years, and the whole
sum is supposed to be expressed by J in Julian Civil time.
Ciccolini directs that if there be any fraction of a day remaining
after the division by 365 '25 it is to be regarded as a whole day.
It is impossible that such a formula can invariably produce a correct
result. In the first place the number of intercalary days in H 1 years
is wrongly expressed ; it ought to be" ~SO ^ ne su ^ s ^"
tution of 15 for 14 causes the expression to fail when H = 16 years,
or any number of years of the form 30n + 16, that is, when H 1 = 15,
or 30n + 15.
But suppose this error to be corrected : the formula will still some-
times fail on account of the confusion between mean and Civil years.
It so happens that in the particular example given by Ciccolini the
result is not affected by either error, for H is not of the form 30w + 16,
and the last of the Julian years elapsed, A.D. 1773, is of the form
4n + 1, so that the period from A.D. 622, inclusive, contains a number
of years which is a multiple of 4. The number of days which they
contain, expressed by the numerator of the fraction in the formula,
may therefore be correctly reduced to periods of 4 years by dividing by
1461, or to a group of single years by dividing by 365 '25.
The example he gives is To find the Julian date corresponding to-
the first day of A.H. 1188.
354 (H - 1) = 354 x 1187 = 420198
fll(H-l) + 15) (13072)
!~~ ~30~ "["iTBTf'
Add 196
365-25)420829(1152 years
420768
61 days.
THE MUHAMMADAN CALENDAR 421
To the 1152 years add 621, and the time elapsed from the com-
mencement of the Christian Era before the commencement of
A.H. 1188 is 1773 years and 61 days. The first day of that year will,
therefore, be the 62nd, or March 3 in A.D. 1774. The corre-
sponding Gregorian date is March 14. This date is correct.
But now test the formula for A.H. 49, first 'making the correction
of 14 for 15 in the expression for the Kabisah years
354 x 48 = 16992
(11 x 48 + 14)
I - ~30 ] =
Add 196
365-25)17206-00(47 years
17166-75
39-25 days.
The decimal of a day is, by the direction in the rule, to be reckoned
as a whole day. Therefore, 47 + 621, or 668 years and 40 days have
elapsed before the commencement of A.H. 49. The date required is,
therefore, by the rule, the 41st day, or February 10, in A.D. 669.
This is wrong ; it ought to be February 9.
Further tests will show that the formula, even when corrected for
the Kabisah years, if taken together with the directions concerning
the decimals of a day, will fail, whenever the decimal part of the
remainder is "25 ; but it succeeds when the decimal part is '50 or '75
or when there is no decimal in the remainder.
The decimal part of the remainder will be "25 whenever the
quotient is 3, or any number of the form 4n + 3 ; and because 621 is
to be added to the quotient to give the number of Julian years elapsed,
the decimal will be "25 whenever the Julian years elapsed amount to
624, or to any number of the form 4n, that is, when the Julian year
in which Muharram 1 occurs is of the form 4n + 1.
It is necessary to correct the rule by striking out the direction
concerning the decimal of a day, and substituting the words If the
fractional part of the remainder after dividing by 365"25 be '25, this
decimal is to be neglected ; but if it be '50 or '75, these decimals of a
day are to be reckoned as a whole day.
422 THE MUHAMMADAN CALENDAR
If trial be made it will be found that the rules, after correcting the
expression for the Kabisah years, gives wrong results for the first day
of A.H. 923, the quotient being 895 ; for 1125, quotient 1091 ; for
1154, quotient 1119 ; for 1158, quotient 1123, &c. All these quotients
are of the form 4n + 3. The correct Julian dates are, respectively,
January 24, 1517 ; January 17, 1713 ; March 8, 1741 ; and January
23, 1745. All these years are of the form 4?i + 1.
38. For the reverse process To find the Muhammadan date
corresponding to January 1 in any given Christian year Ciccolini
employs the formula
(J - 622) 365-25 R fllr + 15)
10631 f 354" \~~30 I"
He directs that if there be any fraction in the product of (J 622 >
and 365*25, it is to be ignored.
H is the interval of Hijra time elapsed before January 1 in the
given Christian year is reached.
J is the given Christian year.
R is the remaining number of days after the integral part of
(J - 622)365-25 has been divided by 10631.
r is the quotient arising from the division of R by 354.
The first part of this formula is not expressed in the usual Alge-
braical manner. Indeed, it would not be readily understood without
the assistance of the example which Ciccolini gives. This example
shows that not the whole fraction is to be multiplied by 30, as the
formula implies, but only the integral part of the quotient arising from
the division by 10631. In fact, multiplication by 30 is simply to
reduce Cycles to years.
The substitution of 14 for 15 in the expression for Kabisah years
must be made as before.
The example attached is To find the Muhammadan date corre-
sponding to the Julian January 1, A.D. 1774.
Notice that (J 622) is really (J 1 621). In the example the
Julian time elapsed since the commencement of the Era of the Hijra
is (1773 621) years 196 days ; but the 196 days are subtracted
u^ the last term in the formula
(1774 - 622) 365-25
- = 39 Cycles=1170 years, with remainder 6159 days.
THE MUHAMMADAN CALENDAR 423
' ' = 17 years, with remainder 141 days
rll x 17 + 14)
\ 30 J "
6 days
H = (1170 + 17) years + (141 - 6 - 196) days
= 1187y. - 61d. = 1186y. + 293d.
The next day, which corresponds to January 1, A.D. 1774, is the
294th in A.H. 1187, or Shawwal 28.
The formula is successful for this year, although 1774 622, or
1152, is an interval of time measured in actual current Julian years
while 365'25 is the length of a mean year. This, however, leads to no
confusion here, because 1152 is an integral number of quadriennial
periods, namely 288, and 288 x 1461 = 1152 x 365'25. There is, in
fact, no decimal in the product.
The direction given with the formula states that if there be any
decimal it is to be ignored ; but it will be found that when the decimal
is '75 the formula fails. This will be the case for all Julian years of
the form 4?i + 1. The decimal '75 must not be ignored : it must
be reckoned as one day.
Thus, for January 1, A.D. 633.
(633 - 622) 365-25 = 4017'75 days.
4017
ignored, we have OK^ =11 years,
123 days. The Kabisah days in 11 years are 4. Therefore
H = 11 years + (123 - 4 - 196) days.
= 10 years + 277 days.
The next day is the 278th in A.H. 11. This is wrong ; it ought to
be the 279th, or the 19th of the tenth month.
That the latter day is correct may be proved by adding 75 to 279,
which brings us to the 354th, or last day of A.H. 11 ; the same being
a Common year. If one more day be added, the first of A.H. 12 is
reached. Also, January 1, with the addition of 75 + 1 days, is
January 77, or March 18, which is the correct Julian date for the first
day of A.H. 12.
The rule is inaccurate ; it should be corrected thus : If the fractions
If the '75 be ignored, we have -j- =11 years, with remainder
424 THE MUHAMMADAN CALENDAR
"25, or '50 occur in the product of (J 622) and 36 5 '25 they are to be
ignored ; if '75 occur it is to be reckoned as one whole day.
39. Le Boyer gives a rule which, though ingenious, is somewhat
cumbersome.* It is founded on the difference in length, expressed in
hours, between 30 mean Muhammadan, and the same number of mean
Julian years. Through this use of mean time it frequently fails. It
is given in an elaborate manner in ten separate paragraphs, but the
reasons for the various directions are not very clearly stated. The last
paragraph admits the liability to failure, stating that if the date found
does not fall to the proper week-day, as indicated by the Sign of the
year, it must be amended, t
The rule, as now given, is not a direct translation of Le Boyer's
words, but is put in a more familiar form, and explanations are added
where necessary. The numbers refer to his paragraphs.
(1) Let H be the given year of the Hijra ; then, H 1 years have
elapsed before the initial day of H is reached.
Let H 1 = C + n, where C is the number of completed Cycles,
and n the number of years beyond C.
(2, 3) A mean Julian year of 365'25 days exceeds a mean Muham-
madan year of 354d. 8h. 48m. by lOd. 21h. 12m. Therefore 30 mean
Julian years exceed one Cycle by 7836 hours ; and 30 C mean Julian
years will be 7836 C hours longer than C Cycles. I Also n mean Julian
will exceed n mean Muhammadan years by x hours, if x be the fourth
term in the proportion 30 : n : : 7836 : x.
(4) H 1 Julian years will, therefore, exceed H 1 Muhammadan
years by (7836 C + x) hours. Fractions of an hour, if there be any in
x, are ignored.
(5) Keduce these hours to Julian mean years by dividing by 8766,
that being the number of hours in 365'25 days. Retain the quotient,
Q. Let R be the remainder.
(6, 7) If the remaining R hours be more than sufficient to form
196 days, that is, be more than 4704, the quotient, Q, is to be increased
by unity.
* " Traite complet du Calendrier," pp. 283-287. Nantes et Paris, 1822.
t " Si le dernier jour trouve de cette maniere ne s'accordait pas avec la ferie trouvee par
le probleme precedent pour le jour initial de 1'ann^e donne"e, il faudrait 1'y ramener."
J Notice here that the C Cycles are of actual Civil length, while the Julian years are
measured by the mean length of the year.
THE MUHAMMADAN CALENDAR 425
Subtract Q, (or Q + 1 if Q has been increased) from H 1, and add
()'2'J to the remainder. The sum is the number of the Julian year in
which the initial day of H occurs. Observe, here, that if 621 were
added to Q, which would be more natural, the sum w r ould show the
number of completed Julian years elapsed from the commencement
of A.D. 1, before the date corresponding to the first day of H is
reached.
(8) Divide the R hours remaining after the quotient Q was obtained
by 24, so reducing them to days. Retain the quotient, q, and let r be
the remainder. If r be less than 12 it is ignored, but if r exceed 12 the
quotient, q, is to be increased by unity. I have found, after trials, that
this should be If ; amount to, or exceed, 12, the quotient must be
increased by unit} 7 .
(9) This direction is as follows : " The initial day of the first year "
[of the Era] " is distant from January 1 by 196 days ; therefore the
number found by (8) " [that is, the quotient, q, or q + 1 if q has been
increased] " must be subtracted from 196. If the subtraction cannot
he made, 365 days are to be added to 196, and the remainder will
always * indicate the day with which the last of the completed years
of the Hijra terminates."
This is equivalent to stating that the quotient, q (or q + 1), will
show the number of days by which the Julian date corresponding
to the last day of H + 1 falls short of July 16 in the Julian year
(H - 1) - Q + 622, which has been found by (6, 7) ; but July 16 is
the 197th day of the year, or is 196 days beyond January 1 ; therefore,
196 q will be the serial number of the last day of H 1 in the
stated Julian year, and the next day will correspond to the first day
of H. If, however, q (or q + 1) be greater than 196, then 196 must
be augmented by 365, making 561, and 561 q will, it is said,
" always " indicate the serial number of the last day of H 1, because
July 16 in any year, Y -f 1, is beyond January 1 in the year Y by
196 + 365 days.
Here, surely, there is a serious error, or, at least, a serious omission.
First, with regard to the subtraction of q (or q + 1 if q be increased)
from 196 if it be possible. It is true that July 16 is 196 days beyond
January 1 in a Julian Common year, but it is the 198th day of a
* " La reste sera toujours le jour . . ." This should certainly be " generalement," or
" tres souvent."
426 THE MUHAMMADAN CALENDAR
Bissextile year, and is 197 days beyond January 1 in such a year.
This would point to the fact that, if the monthly Julian date corre-
sponding to Muharram 1 should occur in a Julian year of the form 4n,
the quotient, q (or q + 1), should be subtracted from 197 rather than
from 196.
Again : If q (or q + 1) should be greater than 196, so that 365 has
to be added to 196, which will be the case when Muharram 1 corre-
sponds to any day later than July 16, then, if Muharram 1 fall in a
Julian year, Y, of the form 4n + 3, the next year will be Bissextile,
and q (or q + 1) ought to be subtracted from 197 + 365, or, for it is
the same thing, from 196 + 366, because July 16 is 197 days beyond
January 1 in the year Y + 1.
The rule frequently fails upon this account when Muharram 1
corresponds to any day in a Julian year of the form 4;i, or to any day
after July 16 in a year of the form 4n + 3.
The rule does not thus fail invariably, because the error arising
from the employment of mean time will sometimes compensate the
error of subtracting q from 196 + 365 instead of from 197 + 366.
Examples will presently be given.
(10) This paragraph, with respect to the necessary correction if
the day found have the wrong feria, has been quoted in the footnote at
the commencement of this Article. The week-day for the Julian date
will be found by means of the Sunday Letter for the year, and the
Sign of the year H, or feria of its first day by the rule given in Article
24 (2). If the two do not agree the date found is wrong, and must
be " remedied " so that the week-day may coincide with the Sign.
Le Boyer gives as an example of his method the work re-
quired for finding the Julian date corresponding to the first day of
A. H. 1127.
(1) H - 1 = 1126 = 30 x 37 + 16.
(2) 30 x 37 mean Julian years exceed the same number of mean
Muhammadan years by 7836 x 37, or 289932 hours.
(3) Also, 30 : 16 : : 7836 : x.
.'. x = 4179h. 6m. ; but the minutes are ignored.
(4) 1126 mean Julian years, therefore, exceed 1126 mean Muham-
madan years by 289932 -1- 4179, or 294111 hours.
THE MUHAMMADAN CALENDAR 427
(5) Dividing 294111 by 8766, the quotient Q = 33, and the remainder
K = 4833.
(8) Dividing 4833 by 24, the quotient q = 201 ; the remainder,
/ = 9 hours, is ignored because less than 12.
(6, 7) Because R, or 4833 hours, is more than 196 days, tho quotient
Q is increased by unity to 34, which being subtracted from H 1, or
1126, leaves 1092. To this there is added 622, giving 1714 for the
Julian year in which the first day of H occurs.
(9) 201 cannot be subtracted from 196, which is therefore to be
augmented by 365, and 196 + 365 - 201 = 360. Hence, the last day
of H 1 corresponds to the Julian day whose serial number is 360
in A.D. 1714; that is, December 26. The next day, December 27,
corresponds to Muharram 1 of A.H. 1127.
(10) This result is correct. The Julian Sunday Letter for
A.D. 1714 is C, and as December 1 is always F, December 27 in
this year is a Monday. Also, the Sign for A.H. 1127, or feria for
Muharram 1, is found by the rule in Article 24 (2) to be 2, or
Monday.
It happens in this particular case that the use of mean instead of
actual time does not affect the result, because the final remainder, 9,
is ignored by the rule. The actual number of days in 1126 Julian
years, commencing with A.D. 622, is 1126 x 365 + 281,* or 411271.
The actual number in 1126 Muhammadan years is (10631 x 37)
+ (354 x 16) + 6, or 399017. The actual excess of the Julian years is,
therefore, 12254 days, or (8 x 1461 + 566) days = 33 years + 201 days.
The work in the example makes the excess to be 33 years + 201 days
+ 9 hours, and the 9 hours being ignored by the rule the excess is the
same in both cases.
The rule, however, is not always so successful, even for years in
which Muharram 1 does not occur in a Julian year of the form 4n, or
4n + 3.
* The formula for the intercalated dajs in n years, reckoned from A.D. 622 as the first,
is not - [- but - - , for in the first three years there is one which is Bissextile, and in
\ t I m
the remaining - 3 years there are j j - . The whole number is therefore 1 + 1 ' ' '
428 THE MUHAMMADAN CAI.I-.XDAR
Consider, for example, A.H. 136. Its initial day corresponds to
July 7, A.D. 753, of the form 4n + 1, but the rule finds July 8 for the
first day.
H - 1 = 135 = 4 Cycles -b 15 years.
30 : 15 : : 7836 : 3918.
Excess for 4 Cycles = 7836 x 4 = 31344 hours
,, 15 years = 3918 ,,
8766)35262(4 years
35064
24)198(8 days
192
6 hours, ignored.
To find the year... 135 - 4 + 622 = 753, A.D.
To find the day... 196 - 8 = 188 = July 7 = last day of A.H. 135.
Therefore, first day of A.H. 136 is July 8, which is wrong by one
day.
The reason for the failure : The actual number of days contained
in 135 Julian years commencing with July 16, 622, is 49309. The
actual number in 135 Muliammadan years is 47839. The Julian
excess is, therefore, 1470 days, or 1461 + 9, that is, 4 years + 9 days.
The work in the example makes the excess to be 4 years + 8 days + 9
hours, but the 9 hours are ignored, and the excess is one day short of
the true measure.
Take another case, A.H. 152. Its first day corresponds to January
14, A.D. 769.
The actual number of days in the 151 elapsed Muhammadan years
is 53509. In the 151 Julian years commencing with July 16, 622, it
is 55153. The real Julian excess is, therefore, 1644 days, or 4 years
+ 183 days. If the work be done it will be found that the rule makes
the excess to be 4 years + 182 days + 9 hours, and the 9 hours are
ignored. Thus, working by mean time makes the excess to be one
day less than it actually is, and January 15, instead of January 14, is
found for the required date.
Consider next the failure of the rule when Muharram 1 occurs in
a Julian Bissextile year. The correct date for the first day of A.H. 36
is June 30, A.D. 656.
THE MUHAMMADAN CALENDAR 429
Here H - 1 = 35 = 30 + 5.
Excess for 1 Cycle = 7836 hours
,, 5 years = 1306 ,,
24)376(15 days = q
360
16
The remainder 16 is greater than 12, therefore q is to be increased
by unity, and we have
For the year : 35 - 1 + 622 = 656, A.D.
For the day : 196 16 = ] 80 = June 28 in a Leap-year. The
next day, June 29, ought to correspond to Muharram 1, but it does
not. If 16 had been subtracted from 197, the remainder would
have been 181 = June 29, and the next day, June 30, is the correct
date.
The year 36 of the Hijra is of the form 30rc + 6 ; the rule fails for
all years of this form which fulfil the condition of their initial day
occurring in a Julian year of the form 4n. There are eighteen such
years in the first 82 Cycles, besides H. 36, namely, 156, 366, 576, 696,
786, 846, 906, 1116, 1126, 1146, 1566, 1656, 1776, 1866, 19^6, 2106,
2196. and 2316.
There are other forms of the Muhammadan years for which the
rule fails under the same condition, but it does not fail for every form
because in some cases the computation made by mean time makes the
Julian excess to be one day less than it actually is. When that is so,
compensation is made for the error of subtracting q from 196, or from
561, instead of from 197, or 572. . In other words, if the computation
make the Julian excess to appear as t days, whereas the actual excess
is t + 1 days, then 196 t gives the same result as 197 (t + 1), and
561 t is the same as 562 (t + 1).
For example : Muharram 1, A.H. 362 (of the form 30/? + 2), cor-
responds to October 12, A.D. 972 (of the form 4n). Working by
the rule, the Julian excess appears to be 10 years + 276 days. The
430 THE MUHAMMADAN CALENDAR
actual time elapsed during the 361 years commencing with July 16,
A.D. 622 is
Julian 361 x 365 + 90 = 131855 days
Muhammadan 10631 x 12 + 354 = 127926
Actual Julian excess 3929 , ,
or, 10 years + 277 days.
Here, 561 - 276 = 285 = 562 - 277 = October 11. And the next
day, October 12, is the correct date.
Next, with respect to the error when the initial day of the
Muhammadan year occurs after July 16 in a Julian year of the form
4n + 3.
Muharram 1, A.H. 1367 (of the form 30n + 17), corresponds to
November 2, A.D. 1947 (of the form 4;i + 3). Let the date be found
by the rule :
H - 1 = 1366 = 45 Cycles + 16 years.
7836 x 45 = 352620
30 : 16 : : 7836 : x = 4179
8766)356799(40 = Q
350640
24)6159(256 = q
6144
15
Because q is greater than 196, Q is increased from 40 to 41 ; and
because r is greater than 12, q is increased from 256 to 257.
Hence we have
For the year 1366- 41 + 622 = 1947, A.D.
For the day 561 - 257 = 304 = October 31.
The next day is November 1. This is short of the correct date by
one day.
If the fact that there are 366 days in the year commencing with
July 16, 1947, and terminating with July 15, 1948, had been recog-
nised, the subtraction of 257 would have been made from 562 ; the
THE MUHAMMADAN CALENDAR 431
remainder would have been 305, and the correct date for the next day
would have been found.
The other Muhammadan years which, being of the form 30w + 17,
fulfil the necessary conditions for failure of the rule, are 497, 827,
1037, 1577, 1907, and 2447.
There are eight years of the form 30w for which the rule fails,
namely, 390, 600, 930, 1140, 1470, 1800, 2010, and 2340.
There are ten of the form 30w + 4 ; 64, 394, 534, 604, 724, 934,
1264, 1334, 1804, 2344.
It fails in years of other forms. The above are mentioned in order
that the truth of what has been said may be tested.
Now, the question might very naturally be asked Why, if this be
the case, should not the rule be corrected by adding the words,
" When the date for Muharram 1 is found by the computation to
fall in a Julian year of the form 4, or, after July 16 in a Julian year
of the form 4w + 3, the quotient q (or q + 1), must be subtracted from
197, or from 562"?
Unfortunately this would not be sufficient to meet the error. If
it were done the rule would still fail when the computation made by
mean time renders the days elapsed one less than the actual number.
Provision for this contingency would have to be made by a saving
clause to the effect that reliance cannot be placed upon the result
obtained until the true Julian excess has been ascertained, and this
excess must be found by computing the actual number of days elapsed.
If it agree with the excess found by the rule the date is correct ; if it
do not agree, the date is incorrect.
How much more simple to compute the actual number of days
elapsed, and obtain the date by the method recommended in Article 31.
40. Le Boyer gives an alternative rule which produces a correct
result because actual time elapsed is employed. It is, in fact,
practically similar to that described in Article 31, though somewhat
more complicated.
(1) Find the number of days in the Muhammadan years elapsed
before the given year is reached.
(2) Divide the number by 365 ; the quotient, Q, will show the
equivalent number of Julian Common years, and the remainder, r
gives the number of surplus days.
(3) The Q years of 365 days will contain a certain number of
432 THE MUHAMMAD AN CALENDAR
intercalary days, namely, the integral part of Q + 1 divided by 4, or
(0 + 1) *
: . This number of days must be subtracted from r, or, if that
cannot be done, Q must be diminished by unity and r be augmented
by 365. The subtraction can then be made.
(4) The final remainder shows the number of days elapsed beyond
July 15, and if this remainder be increased by 196 the sum will show
the serial number of the last day of the year H in the Julian year
Q + 622.
(5) The next day is that required.
Example. Kequired the Julian date corresponding to A.H. 828.
H 1 = 827 = 27 Cycles + 17 years.
Days elapsed = 10631 x 27 + 354 x 17 + |
= 287037 + 6018 + 6 = 293061
365)293061(802 = Q
292730
131
Therefore 802 years + 131 davs have elapsed beyond July 15,
A.D. 622. By the addition of 196 days we have 802y. + 327d. beyond
the termination of A.D. 621. That is, 1423y. + 327d. since the com-
mencement of the Christian Era, before the required date is reached,
which is the 328th day, or November 23, in the year 1426.
It seems unfortunate that, while Le Boyer had at his command
a rule which gives accurate results, he should have adopted in the
first instance one which frequently fails, and which must therefore be
condemned.
41. Amongst the rules given by English authors the first that will
be examined is that by Sir N. H. Nicolas in his " Notitia Historica." +
His words are, " To ascertain precisely the day on which any year of
* See footnote, p. 427.
t First published in 1824, and again, as vol. xliv. of Lardner's " Cabinet Cyclopaedia," in
1833, under the title " The Chronology of History." A new edition was issued by Dr.
Gardner in 1840.
THE MUHAMMADAN CALENDAR 433
the Hejira begins would require elaborate Tables, which may be found
in ' L'Art de Verifier les Dates,' and in Playfair's ' System of
Chronology ' ; but by the following calculations the fact will be
ascertained with tolerable accuracy : Multiply the years elapsed by
970203 ; cut off six decimals ; add 622'54, and the sum will be the year
of the Christian Era, and decimal of the day following, in Old Style."
It may, in the first place, be noticed that neither the authors of
"L'Art de Verifier les Dates," nor Playfair give any Tables for finding
the dates ; moreover, they give no rules ; but they do give Chrono-
logical Tables containing the dates after they have been found.
No example is attached, and the rule is so badly expressed that, at
first reading, it is difficult to understand what is intended. What can
be the meaning of the words, "and decimal of the day following " ?
The decimal of a day, as the expression is usually understood, means
some part of a day ; that is certainly not what is intended. And
"the day following" what does that mean?
Precisely the same rule appears in " The Companion to the British
Almanac," * where an example is attached. It is also given by Bond
in his "Handy-Book of Eules and Tables," t but in a more definite
form (see post, Article 42). With the help thus afforded the rule
may be interpreted :
Multiply the number of Muhammadan years which have elapsed
before the given date is reached by '970203, add 622'54 to the product.
The integral part of the sum will show the Julian year in which the
required day occurs, and the decimal part, when reduced to days, will
give the serial number of the last day of the preceding Muhammadan
year; therefore, the following day will be that of the required date.
When the decimal part of the sum has been reduced to days, any
decimals of a day which may remain are to be ignored.
In the " Companion to the British Almanac " the following words
are added after the rule : " By the table, p. 23, the day of the week
on which any Mahometan year begins is shewn ; and as, by table
p. 32, 33, the day of the week answering to any day of our Calendar
may be also known, a comparison of these two will serve to correct
the result of the above rule, if it should be a day in error, as will
sometimes be the case, on account of the clashing of the Mahometan
and Christian leap years."
* For 1830, p. 22. t Page 231, 4th edition.
29
434 THE MUHAMMADAN CALENDAR
This is a wise provision, equivalent to an acknowledgment that
the rule sometimes fails. We are not told how to ascertain when the
Julian Bissextile years " clash " with the Muhammadan Kabisah years.
Example 1. Kequired the Julian date of the first day of
A.H. 527.*
H - 1 = 526.
526 x -970203 = 510-326778
Add 622-54
1132-866778
866778 x 365 = 316-37397.
The last day of H 1 is therefore the 316th, or November 11, in
A.D. 1132, and the next day, November 12, is the required date.
This is correct.
Example 2. The Julian date of the first day of A.H. 107.
H - 1 = 106.
106 x -970203 = 102'841518
Add 622-54
725-381518
381518 x 365 = 139'254070.
The last day of A.H. 106 is therefore the 139th, or May 19 in
AD. 725, and the first day of A.H. 107 is May 20. This is wrong ;
the first day was Saturday, May 19.
The reason why the rule frequently fails is evident. The whole of
the Muhammadan Civil years elapsed are treated as though they were
mean years, and the Julian years elapsed since July 15, A.D. 622, are
treated in the same way. This is evident from the direction to
multiply the Muhammadan years elapsed, or H 1, by '970203
(see Article 36). On the other hand 622 Julian Civil years are added
to the number of mean years elapsed, and the sum is held to represent
a total expressed in Civil years. Hence, unless the number of Julian
years elapsed be of the form 4w, there may be an error of 6, 12, or 18
hours, and when this is added to the decimal of a day which is ignored
an error of one day may easily occur.
* This is the example given in " The Companion to the British Almanac." I find that
authors who give a rule which is not infallible, generally select for their example a year with
respect to which the rule is successful.
THE MUHAMMADAN CALENDAR 435
With reference to the addition of 622*54 : this is done in order
that the integral part of the sum may show the actual Julian year in
which the required date occurs. It is equivalent to adding 622
years + 196 days.* It leads to an unfortunate use of integers and
decimals, for, as in the last example, the figures 725*381518 are not to
be read according to their proper meaning, namely 725 years + 139
days, so that the date would be the 139th day in A.D. 726, but they
are to be read as though they were written 724*381518.
Sir H. Nicolas says that the date " will be found with tolerable
accuracy." But tolerable accuracy is not sufficient for the purpose
in view. The rule must be condemned.
42. The rule as given by Bond in a more definite form, to which
reference has been made, is stated by him as follows :
" Multiply the years of the Hegira elapsed by '970203, and add
622*540000 (sic), the whole numbers in the result will then represent
the year required, and the decimals will give the day of the year.
[N.B. When the Julian year has been found, give the year-letter,
that the day of the week may be verified.]
" Multiply the remaining decimals of the preceding sum by 365, the
whole numbers will then represent the number of days of the Julian
Common year from the 1st of January, Leap-years not being recognised.
N.B. As certain years which follow intercalary Mohammadan years
require one day to be added to the sum, for the day of the year, it is
necessary to ascertain what position the preceding year held in the
Cycle, to know whether it had been reckoned as an intercalary year."
The italics are Bond's.
Three pages further on, the author adds in a note: "The addition of
one day will also be required in certain other years when the Julian
and Mohammadan intercalary years clash. But this can easily be set
right by advancing the Julian date, and taking care always to make the
day of the week of the Julian date correspond to the day represented
by the/m# belonging to the Mahommadan date."
The note amounts to this : After all the trouble has been taken
the date found may be wrong by one day ; the result must, therefore,
be tested by other means, and if it be found wrong the date must be
altered accordingly to suit the exigencies of the case.
* Accurately, 196 days = -536 986 301 3 of a Common year.
436 THE MUHAMMADAN CALENDAR
The term "year-letter" is used by Bond for that one of the
Dominical Letters which indicates the initial day of the year, accord-
ing to the following arrangement :
G Monday. C Friday.
F Tuesday. B Saturday.
E Wednesday. A Sunday.
D Thursday.
It is nothing more than another way of saying that the Sunday Letter
for the year must be found, for, if January 1 be a Monday, the Sunday
Letter must be G ; if January 1 be a Tuesday, the Sunday Letter can be
no other than F ; and so onwards. The year-letter changes after
February 28 in Bissextile years, just as the Sunday Letter changes.
The intimation that after multiplying the decimals of a year by
365 " the whole numbers will represent the number of days from the
1st of January" is vague. One day measured from January 1, would
surely be January 2, and 355 days from January 1 would be January
356, or December 22 in a Common year, December 21 in a Leap-year.
But, from the example which Mr. Bond gives, it appears that the 355th
day from January 1 is December 21 in the Common year 1682.
Hence, it would seem that " from 1st of January " is intended to
mean " from the commencement of the year."
No reason is assigned for the non-recognition of Leap-years, or why
the decimal of a Leap-year should be multiplied by 365 in order to
reduce it to days. We do not multiply the decimal of a guinea by 20
to bring it into shillings ; if we desire to obtain the true value we must
recognise the twenty-first shilling of the guinea, but we are not to
recognise the fact that a Leap-year has one day more than a Common
year.
The example given by Mr. Bond is Eequired the Julian date
corresponding to the first day of A.H. 1094.
Here H - 1 = 1093.
1093 x -970203 = 1060'431879
Add 622-54
1682-971879
971879 x 365 = 354'735835.
The decimals are ignored, and 354 is increased by unity because
THE MUHAMMADAN CALENDAR 437
A.H. 1094 is the fourteenth year in a Cycle and, therefore, follows a
Kabisah year. This brings the required date to the 355th day, or
December 21 in A.D. 1682.
This is the correct date for Muharram 1, A.H. 1094, but it is
impossible to admit that it is reached in a legitimate manner. The
calculation is made with a view to finding what interval of time had
elapsed from the commencement of the Christian Era to the close of
the day which corresponds to the last day of the Muhammadan year
1093. This interval of time is actually 614339 days, or 1681 years
+ 354 days. By the employment of the ratio between mean Julian
and Muhammadan years the calculation makes the interval to be
1681y + 354d. + 18 hours, nearly. The 18 hours are ignored, and, by
way of compensation, one day is added, making 1681y. + 355d. The
next day, or December 22, in A.D. 1682, would therefore be the day
which corresponds to Muharram 1, A.H. 1094; but, by some method
of reasoning which is not explained, the correspondence is made with
December 21.
But, independent of this difficulty, it is acknowledged by Mr. Bond,
as well as by others who employ as a foundation the rule of Sir
H. Nicolas, that it is subject to failure, and that its results must be
verified by other means. The rule must be condemned.
43. Professor Wilson, in his "Glossary of Judicial and Revenue
Terms for British India," * gives three different rules. Of the first he
says: "The rule given by Major Jervis, from Professor Carlysle, for
finding the corresponding years of the Hijra and the Christian Era, is
only an approximation : multiply the Centuries of the year by 3, and
add to the product for the years over the Century as many times as it
may be divided by 33, deduct the total from the whole number, and
add to the reminder 621 ; thus Required the year of our Lord cor-
responding to the year H. 13% ; then, 13x3 = 39, to which add 2,
the quotient of 96 divided by 33, making 41 ; then 1396 - 41 = 1355
+ 621 = A.D. 1976."
This is certainly a very rough measurement of time. The result can
hardly be called an " approximation." The excess of one hundred
Julian, above the same number of Muhammadan years is taken to be
three Julian years, and the excess of thirty-three Julian years to be
* P. 227. London, 1885.
438 THE MUHAMMADAN CALENDAR
one year. No account is taken of any of those Hijra years elapsed
which are less than 33, or more than 33n, in number. No attempt is
made to establish the day, but only the year, in which correspondence
occurs.
Professor Wilson himself says : " That this is not correct in cases
where the number in excess of the Centuries is a trifle less than 33, or
a trifle more than any of its multiples, is evident from a comparison
with the standard tables : for instance, the year 1132 should be
according to this rule A.D. 1720, but it begins 14th November, 1719,*
according to the tables : so 1198 should be 1784, but in the table it
begins 26th November, 1783.* The result, however, is near enough
for general purposes, requiring correction only as to the period at which
the year commences."
Further comment is unnecessary. The rule is worthless.
44. Professor Wilson's second rule. " Multiply the Hijra year by
970203, cut off six decimals, add 622'54, and the sum will be the year
of the Christian Era, and decimal of the day following, in Old Style:
thus, A.H. 1215 x 970203 = 1178'796645, leaving 1178 + 622'54
= 1800'54. The Hijra year commences on the 25th May, so that
this is only an approximation."
This is evidently intended for the rule given by Sir H. Nicolas,
which is interpreted in a manner absolutely ridiculous. The example
shows that not the number of Hijra years elapsed, but one more than
this number is to be multiplied by 970203, and not only are six
decimals to be " cut off" from the product they are to be altogether
erased. Hence the first day of every year of the Hijra must correspond
to July 16. To add to the confusion, the date for the commencement
of A.H. 1215 is given as May 25 ; this is according to the Gregorian
Calendar ; the Julian date is May 13. The rule expressly states
that the date will be found in Old Style.
Of all the rules that have been considered this if under Wilson's
interpretation it can be called a rule is the most absurd.
45. Professor Wilson's third rule is given also by T. P. Hughes in
his " Dictionary of Islam," a well-known and standard work. " A
more simple form, and one which also shows the day on or about
which the concurrence of the Mohammadan and Christian year corn-
*. These are Gregorian dates.
THE MUHAMMADAN CALEND'AR 439
mences, is the following : Multiply the Hijra year by 2'977, the
difference between 100 solar, and as many lunar Mohammadan years ;
divide the product by 100, and deduct the quotient from the Hijra
year ; add to the result 621 '569 (the decimal being the equivalent of
the 15th July, plus 12 days for the change of the Kalendar) ; and the
quotient will be the Christian year from the date at which the
Mohammadan year begins. Thus Hij. 1269 x 2'977 = 37778,* which
divided by 100 = 37'778, and 1269 - 37-778 = 1231'222 + 621-569
= 1852 - 791, or 9 months and 15 days, i.e., the 15th of October, which
is the commencement of the Hijra year 1269."
The arithmetical equations in this example are expressed, as in
that attached to the second rule, in a remarkable manner ; but let that
pass.
The word " Solar " should be replaced by " mean Gregorian" ; that
the latter is intended is evident from the difference assigned between
100 of each of such years.!
The direction to " add 621"569," the decimal including 12 days for
the change of Style, indicates that the rule as it stands is only intended
to apply to those years of the Hijra which have their commencement
within the period beginning with March 1, A.D. 1800, and ending with
February 28, 1900. It is remarkable that the rule should make no
provision for the years from A.D. 622 to 1799, teeming as they do with
important events in Arabian and Ottoman history : still more remark-
able that this should have escaped the notice of Hughes who quotes
the rule. The rule omits to state the fact, though it is one that ought
not to be left unnoticed.
The rule says that after adding 621 '509 "the quotient will be the
Christian year from the date at which the Mohammadan year begins."
"When one amount is added to another it is more usual to call the
result the sum. This, however, is no doubt an oversight. The rest of
the sentence is unintelligible. Its probable meaning is The integral
part of the sum will show the year, and the decimal part, when reduced
to days, will show the day of the year in the Gregorian Calendar with
which the first day of the given Muhammadan year corresponds.
* Sic. The omission of the point before the digit 8 may be due to a misprint. The
product is 3777-813.
t The Commissioners of Pope Gregory took, for the mean length of the year, 365-2425 days.
The difference between 100 such years and 100 mean Muhammadan days is 1087 '5817 days,
or 2-97769 . . . mean Gregorian years. Julian years are not employed in this rule.
440 THE MUHAMMADAN CALENDAR
With respect to the example attached to the rule : the same
unfortunate use of decimals and integers occurs as that to which
reference was made in the comments on the rule of Sir H. Nicolas
(Article 41). We are instructed to read 1852'791 as indicating the
289th day of the year 1852 a date which would be properly indicated
by 1851 '791, or 1851 years + '791 of the next year. This next year,
1852, is a Leap-year, and "791 x 366 = 289'506. The 289th day of a
Leap-year is October 15, and thus the correct date is reached by
ignoring the decimal '506 of a day, which, if it were taken into the
account, would advance the date to October 16.
The rule, if read in connection with the example, virtually says
that these decimals are to be ignored ; but it will be found in other
cases that they have to be considered. Thus, for A.H. 1260, we have,
following the rule
1260 - 1260 l ^ Q 2 ' 977 = 1260 - 37-5102 = 1222-4898
Add 621-569
1844-0588
The year 1844 is Bissextile, and '0588 x 366 = 21'5208. This gives
the Gregorian date as January 21, A.D. 1844. It ought to be Monday,
January 22, which may be obtained by noticing that "5208 advances
the date by one day.
It is unnecessary to multiply examples. If trial be made, it will be
found that sometimes the decimals must be ignored, sometimes they
must be reckoned as one day. The rule will find " on, or about w T hich "
day correspondence takes place, but it will not do more. Reliance
cannot be placed in it.
46. The last rule to be examined is that given by W. H. Wool-
house in " Measures, Weights, and Moneys of all Nations." * It is
copied, verbatim, by the " Encyclopaedia Britannica," and is the only
rule given in that work.
" For the computation of the Christian date, the ratio of a mean
year of the Hegira to a solar year is
YearofHegira , 354^ _ .Q70'244
Mean solar year 365*24222
* P. 200, seventh edition, 1890.
THE MUHAMMADAN CALENDAR 44*1
The year 1 began 16 July, 622, Old Style, or 19 July, 622, according
to the New or Gregorian Style. Now the day of the year answering to
the 19th of July is 200, which, in parts of the solar year, is 0'5476, and
the number of years elapsed = Y 1. Therefore, as the intercalary
days are distributed with considerable regularity in both Calendars,
the date of the commencement of the year Y expressed in Gregorian
years is
0-970224 (Y - 1) + 622'5476
or 0-970224 + 621*5774.
This formula gives the following rule for calculating the date of the
commencement of any year of the Hegira, according to the Gregorian
or New Style.
" Kule. Multiply 970244 by the year of the Hegira, cut off six
decimals from the product, and add 621*5774. The sum will be the
year of the Christian Era, and the day of the year will be found by
multiplying the decimal figures by 365. The result may sometimes
differ a day from the truth as the intercalary days do not occur
simultaneously ; but as the day of the week can always be accurately
obtained, the error, if any, can be readily adjusted."
The example attached is To find the date on which A.H. 1362
commences.
1362 x -970224 = 1321-445088
Add 621-5774
1943-0225
0225 x 365 = 8'2125.
" The date is the 8th day, or 8 January, of the year 1943." It is
hardly necessary to observe that in the example supplied the rule finds
the correct date. This, however, as is admitted by Mr. Woolhouse,
will not always be the case.
The reasons why the rule sometimes fails are similar to those
already described. The ratio of a mean Muhammadan to a mean
Tropical year (called a Solar year), is employed, the length of the latter
being taken as 365'24222 days.* Insomuch as dates are not given
* This is the length assigned by Woolhouse at p. 145. More accurately it is 365 -24219862.
4-v;-' THE MUHAMMADAN CALENDAR
either by mean Tropical or by mean Muhammadan or mean Gregorian
years there does not appear to be any particular cause for taking this
ratio. Moreover, if mean years must be employed, it would simplify
matters if the value of a mean Gregorian year, namely, 365'2425 days,
were taken.
The rule is, in part, founded upon the assumption that "inter-
calary days are distributed with considerable regularity in both
calendars," although " the result may sometimes differ a day from the
truth as the intercalary days do not occur simultaneously." They are
so far removed from occurring simultaneously that in 1200 Gregorian
years there are 291 which are Bissextile, while in the 1236 Muham-
madan years which, roughly, they contain, there are 454 which are
Kabtsah.
In the first two hundred years of the Hijra there are fifteen Kabisali
years which commence in a Leap-year ; eighteen which include a
February 29 ; and two which both commence in a Leap-year and
also include February 29.
The rule says that " the day of the year will be found by multi-
plying the decimal figures by 365." This will not always be the case
when the decimal represents a part of a Bissextile year. It is true
that the date found, ignoring the decimals of a day, will sometimes be
the same whether the factor employed be 365 or 366 ; while, on the
other hand, the use of 365 for a Leap-year will sometimes cause an
error of one day. Thus, for A.H. 1417, which will commence with
May 19, A.D. 1996, it does not matter which multiplier is used ; the
one gives the day as 140'4549, the other gives 140'8368. The integral
part of the product is the same in both cases. For A.H. 1244, which
commenced with July 14, 1828, the day found will be 195-6604, or
July 13, if 365 be used, but 196'1964, or July 14 if the proper multi-
plier, 366, be used.
The variation from other rules made by finding the nominal date
according to the Gregorian Calendar in preference to the Julian is far
from being an improvement. The Christian date for the commence-
ment of any year, if it occurred before the change of Style,* must be
reduced to the Julian Calendar which was then in use. It is true that
this may easily be done, but the method of doing it may not be known
by every reader. It would, therefore, have been well to add that a
* October 5, 1582, for Rome. September 14, 1752, for England.
THE MUHAMMADAN CALENDAR
certain number of days must be subtracted from the Gregorian date
found, in order to obtain the date according to the Calendar in use
before the change.
From July 16, 622, to end of February, 700, subtract 3
March 1, 700 900
900 1000
1000 1100
1100 1300
1300 1400
1400 1500
1500 1700
1700, to September 13, 1752
4
5
6
7
8
9
10
11
This rule, then, like all others which employ mean time, whether
Tropical, Julian, or Gregorian, requires verification, and very fre-
quently correction of its results.
47. The reverse rule for finding the Muhaminadan date corre-
sponding to the first day of any Julian year is given by Sir N. H.
Nicolas thus :
" Subtract 622 from the current year; multiply by 1*0307 ; cut off
four decimals, and add '46. The sum will be the year, and decimal
of the day, Old Style."
The same rule is given by Crichton in his " History of Arabia." *
No explanation of the figures used is afforded ; the reason for them
is, however, easily traced.
The factor 1'0307 is derived from the ratio of a mean Julian to
a mean Muhamrnadan year (Article 36). " Cut off four decimals "
means no more than " put the point in the right place," and is
unnecessary. The addition of '46 is made because only 621 years and
196 days of the Christian Era had elapsed when that of the Hijra
commenced, consequently, when 622 years are subtracted, too much
by 169 days, or '46 of a Common Julian year, has been taken away,
and this interval of time must be replaced. " Decimal of the day "
should be " the decimal of the year will show the day."
* In a note attached to a " Table of Arabian Months and Weeks," vol. i. ch. v. p. 204.
Edinburgh, 1834.
44T44 THE MUHAMMADAN CALENDAR
The rule frequently fails on account of the use of mean time.
Thus :
Example 1. Kequired the Muhammadan date corresponding to
January 1, A.D. 1682 (Julian).
1682 - 622 = 1060
1060 x 1-0307 = 1092-542
Add -46
1093-002
1093 is a Kabisah year, for it = 30 x 36 + 13, therefore, we have
for the day of the year, '002 x 355 = '71. If this decimal of a day
be reckoned as a whole day the date will be Muharram 1, A.H. 1093.
If the decimal be ignored the date will be the last day of the previous
year 1092. Both are wrong ; the correct date is Muharram 2,
A.H. 1093.
Example 2. January 1, A.D. 1705.
1705 - 622 = 1083
1083 x 1-0307 = 1116-2481
Add -46
1116-7081
1116 is a Common year, = 30 x 37 + 6, therefore we have for the
day -7081 x 354 = 250*6674. If the decimal of a day be ignored the
date found is the 250th day, or Ramadan 14, A.H. 1116. If the
decimal be reckoned as one day, the date is Ramadan 15. Both are
wrong ; the correct date is Ramadan 16.
The rule must be rejected as being imperfect.
48. Bond has a variation upon this rule which entirely vitiates the
result.
" Deduct 622 from the given year of our Lord, multiply the sum
(sic) by 1'0307, and add 1-4600. The whole numbers in the result will
be the year required." If it were not that he gives an example, it
might be thought that the direction to add 1'46, instead of -46, was
due to a misprint.
THE MUHAMMADAN CALENDAR ^
"" 'Si
His example is that wljich I have purposely taken as (1) in the last
Article. He gives it thus :
"A.D. 1682 622 = 1060
1060 x 1-0307 = 1092-542
He adds T46
1094-002 = 1094 of the Hegira
which began on the 21st of December, 1682."
Having thus found the year of the Hijra to be 1094 (instead of
1093) he leaves the question of the day in this year entirely uncon-
sidered.
Now let us endeavour to verify the year which he gives, namely,
A.H. 1094.
It is a fact that December 21, 1682, corresponded to Muharram 1,
A.H. 1094. We, therefore, have
Day 355 of A.D. 1682 = Day 1 of A.H. 1094
= Day 356 of A.H. 1093 K.
Day (355-354) = Day (356-354)
or January 1, 1682, corresponds to Muharram 2, 1093. Bond advances
the Hijra date by one whole year because he adds 1*46 instead of '46.
If this error be corrected his rule becomes the same as that of
Nicolas, and frequently fails.
Professor Wilson gives the same rule with another variation.
"Subtract 622 from the current year; multiply the result by
1*0307 ; cut off four decimals, and add '46 ; the sum will be the year,
which when it has a surplus decimal requires the addition of 1. Thus,
1852 - 622 = 1230; 1230 x 1-0307 = 1267-7610 + -46 = 1268-22. Add,
therefore, 1, and we have the equivalent Hijra year 1269."
No attempt is made to find the day corresponding to January 1.
Moreover, this day did not occur in A.H. 1269 at all, but in A.H. 1268.
This is easily proved:
Muharram 1, 1268, corresponded to October 15, 1851
Muharram 78 ,, ,, December 31 ,,
Muharram 79 ,, ,, January 1, 1852
THE MUHAMMADAN CALENDAR
The date required is, therefore, the 79th day of A.H. 1268, or Kabi
'u-1-avval 20.
As all these rules fail, nothing remains but to resort to the method
of " Days Elapsed," Article 32.
Mr. Woolhouse and the " Encyclopaedia Britannica " give no rule
for finding the Muhammadan date corresponding to January 1.
CHAPTER VI
THE ARABIAN YEAB BEFORE ISLAM. THE USUALLY ACCEPTED DATE
FOR THE ERA OF THE HIJRA IS INCORRECT
49. In Chapter I., Article 3, reference was made to the investiga-
tions of M. Caussin de Perceval, and the results at which he had
arrived with regard both to the year of the pagan Arabians in the
" times of ignorance" as the period before Islam was introduced is
called by Muhamrnadan writers and also with regard to the true
commencement of the Era of the Hijra.
His views upon these subjects are so important, and are maintained
by such powerful arguments, that it will be well to consider them in
some detail. I think that there can be little doubt that his opinion is
correct, and especially that the generally accepted date for the com-
mencement of the Era, Friday, July 16, A.D. 622, is erroneous. This
date has been obtained by assuming that the method of reckoning
time introduced by the Khalifa 'Umar, some years after the death of
Muhammad, was actually in use for ten years before his death. This
is analagous to the method of reckoning the commencement of the
Christian Era. It is said to have commenced upon a Saturday, with
the Sunday Letter B. Now January 1, A.D. 1, would undoubtedly
have been a Saturday, and the Sunday Letter for the year would have
been B if the Julian Leap-years had always been regularly observed.
We know, however, that this regularity of observance was broken, and
that A.D. 4, by the Edict of Augustus, was made to be a Common
year. When, therefore, an event is said to have happened on Saturday,
January 1, A.D. 4, it must be understood to mean that the day upon
which the event happened would have been Saturday if Leap-years had
been counted regularly. So it is with the Hijra : the Era would have
447
THE MUHAMMADAN CALENDAR
44^
commenced with Friday, July 16, A.D. 622, if the reckoning of time had
been observed at that date in the same way as that .in which it came
to be observed some seventeen or eighteen years later.
50. M. Caussin de Perceval's discussion is contained in the
" Memoire sur le Calendrier Arabe avant L'Islamisme," published in
the Journal Asiatique, series iv. torn. i. pp. 342-349, Paris, 1843 ;
and again in his " Essai sur L'Histoire des Arabes avant L'Islamisme,"
torn. i. pp. 241-248 and 413-417. Paris, 1848.
He says that the Muhammadan writers, who ascribe to the pagan
Arabians the use of an intercalated month, and a Luni-Solar Calendar,
during the two Centuries which preceded the introduction of Islam,
are not in agreement as to the way in which the Embolism was prac-
tised. Mas'udi and Abul'feda say that a month was added every third
year; according to Haji Khalifa, seven months were added in the
course of nineteen years [this was the method adopted by the Jews in
the middle of the fourth century] ; while al-Biruni, Makrlzi, and
Muhammad al-Jarkasi say that nine months were intercalated in
every period of twenty-four years.
He examines the three methods, and shows how extremely improb-
able it is that the pagan Arabians, who were very ignorant, could
have invented a Cycle of twenty-four years ; and, moreover, that such
a period would have made the commencement of every fresh Cycle to
have become later and later by 4d. 18h. 18m., because
24 Lunar years + 9 Lunar months = 297 Lunations = 8770d. 13h. 48m.,
while 24 Solar years = 8765d. 19h. 30m.
As an actual matter of fact, the years of the pagan Arabians, instead
of being too long, were too short ; this does away with the idea of a
twenty-four years' Cycle. Makrizi and Muhammad al-Jarkasi rely
upon a statement made by al-Biruni ; it will be found at page 14 of
Dr. Sachau's translation of the " Athar-ul-Bakiya " : " He (i.e., Hudfaifa,
the first of those who held the office of Intercalator) had taken this
system of intercalation from the Jews nearly two hundred years before
Islam; the Jews, however, intercalated 9 months in twenty-four
years. In consequence their months were fixed, and came always in
at their proper times, wandering in a uniform course through the year
without retrograding and without advancing. This state of things
THE MUHAMMADAN CALENDAR 45 1
remained till the Prophet made his Farewell pilgrimage." * Neverthe-
less, the same author, in a subsequent passage, page 73, says that when
the Arabs found the months coming too early, in spite of the intercala-
tion, then they added a second intercalation.
It is very clear that al-Blruni made some mistake. The Jews of
Yathrib did not employ a twenty-four years' Cycle at the time when
they instructed the Arabs in the system of intercalation, and if such a
Cycle had been employed by the Arabs they could never have found
the months arriving too early with respect to the seasons.
51. As regards the Cycle of nineteen years, M. de Perceval says
there is no doubt that the Arabs adopted a system of intercalation from
the Jews, and it is quite true that the Jews did employ this Cycle ;
but it was not used by them till towards the end of the fourth Century,
and would be still novel at the commencement of the fifth, when the
system of Embolism was introduced among the Arabs. He thinks it
unlikely that they had become sufficiently familiar with it to communi-
cate it to the Arabs. (" Memoire," p. 366.) They were, he says,
much less enlightened than the Jews of Palestine, and were accus-
tomed, like other foreign Jewish communities, to receive from the
Eabbis of Jerusalem a notification of the years when an Embolismic
month was to be introduced.
This is true, so far as it goes. The Jews did receive such instruc-
tion up to the time of Hillel II., but when he published his Calendar
and made known the method of computing the years, the foreign
communities became independent of Jerusalem ; they were able to
make the calculations for themselves.! M. de Perceval's argument,
founded upon this point, does not appear to have any very great
weight, though it is worth consideration. He himself only puts it
in the form of a question, and, not affirming that it was impossible for
the Jews of Yathrib to have become acquainted with the Cycle, only
asserts that it is doubtful whether they were able to communicate it
to the Arabs.
Far greater emphasis may be given to his deduction that if the
nineteen years' Cycle, which is very nearly exact, had been employed
* M. de Perceval always refers to the original Arabic MS. of al-Birfinl in the Library of
the Arsenal.
t See "The Jewish Calendar," Chap I. Art. 13; and Graetz' "History of the Jews,"
vol. ii. p. 579, English ed.*by Bella Lowy.
30
THE MUHAMMADAN CALENDAR
44.0
the time for the celebration of the annual pilgrimage to Mecca would
have remained fixed to the autumnal months, and not have been
disturbed in the way that it certainly was disturbed.
The conclusion at which he arrives is that, although the Arabs
learned from the Jews to intercalate a thirteenth month, yet they did
not copy the Jewish method exactly, but were content to add one
month at the end of every third year, thus making every third year to
consist of thirteen Lunations instead of twelve.
This intercalated month, as well as the act of intercalation itself,
they called Nasl, " retardation," because the Embolism effected at the
end of a year retarded the commencement of the next year.
52. M. de Perceval then shows that this addition would not bring
back the commencement of the fourth year to precisely the same point
in the Tropical year, for, he says,
3 Solar years = 1095d. 17h. 28m. 15s.,*
while two Arabian years of twelve Lunations and one of thirteen would
amount together to 1092d.l5h. 8m., the difference being 3d.2h.20m. 15s.
(There is a misprint in the French text with respect to the minutes in
the difference, vingt-huit for vingt (" Memoire," p. 368) ; it is repeated
in the "Essai," torn i. p. 242). The result would be that after every
series of three years the commencement of a first year of a new
triennial series would be earlier than the Tropical Solar year by 3d. 2h.
and a fraction.
The Arabs, and their Nasa'a, or Kalamis, were too ignorant of
astronomy to detect this error until it had attained to an amount that
would force itself into consideration. Meantime they believed that
they had accomplished their object, which was to keep the annual
pilgrimage to the Autumn. Thinking that the months were now
permanently fixed in coincidence with the seasons, they gave to
them names, of which five at least had reference to the time of the
year to which they then corresponded ; of the remaining seven names
four indicate the sacred character of the months to which they belong.
These names were
* 1095d. 17h. 26m. 43s. would be more correct for the length of three Tropical years
between A.D. 400 and A.D. 600.
THE MUHAMMADAN CALENDAR 45 r
Rabi'u-1-avval | c
Kabi'u-1-akher , Spring showers ; verdure.
Jamada-1-avval I
Ramadan, Great heat.
For the sacred months the names were
Muharram, which signifies " Inviolable."
Rajab, Reverence.
Du-1-qa'dah, Month of Repose, or Peace.
Du-1-hijjah, Month of the Pilgrimage.
The great Feast of Sacrifices which terminated the ceremonies of
the Pilgrimage was fixed, from very ancient times, at the tenth day of
this month.
Throughout the period during which the Embolism was made,
A.D. 412-632, just as in the ancient purely Lunar Calendar, there were
three consecutive months which were sacred, the eleventh and twelfth
of one year with the first of the succeeding year, and one, Rajab,
which was always isolated in the middle of the year. This month was
regarded as the most inviolable of the four, and was consecrated to
fasting and penitence.
53. Although the error, which amounted to 3d. 2h. 20m. 15s. at
the end of every triennial period, caused the coincidence between the
months and the seasons to grow less and less every year till at last
such coincidence ceased to exist, yet the names of the months derived
from the seasons were retained when the system of Intercalation was
abolished by Muhammad, and have, in fact, been retained to the
present time. There is a similar example in the old Roman Calendar ;
September, October, November, and December were originally, as
their names imply, the seventh, eighth, ninth, and tenth months of the
year. These four months retained their names when the Decemviri,
about the year B.C. 450, attempted to reform the Calendar, and made
January and February to be the two first instead of the two last
months in the year.
For some length of time the Pilgrimage would continue to be
maintained at a convenient season of the year -the Autumn after
45 2 THE MUHAMMADAN CALENDAR
the harvests had been gathered. According to the computation of M.
de Perceval it occurred, during the first twenty-two years of the Insti-
tution of the Nasi, once in November and twenty-one times in October.
During the next twenty-nine years it fell in September, so that for
more than half a century the object of the Intercalation was attained.
The date, gradually becoming earlier in the year, then retrogressed to
August, July, and June.
In the one hundred and twenty-ninth year of the Institution of
the Nasi, A.D. 541, it occurred at the time of the Summer Solstice,
June 22. This is proved by a passage in Procopius, " De Bello
Persico," lib. ii. cap. xvi. In that year Belisarius was sent to defend
the eastern portion of the Roman Empire against the attacks of
Chosroes (or Nushirvan), King of Persia. He was encamped with his
army beyond the Euphrates, within six miles of the City of Nisibis.
Here he assembled his generals to deliberate on a plan of campaign.
Two officers in command of a division, formed from the permanent
garrisons in Syria and Phoenicia, declared that it would not be safe for
the forces under their command to join the proposed expedition against
Nisibis, because, if they did so, Syria and Phoenicia would be exposed
to the attacks of the Arabs under their ruler (al-Mundhir III.).
Belisarius pointed out that their fears were without foundation on
account of the approach of the Summer Solstice, when the Arabs had
consecrated two entire months to the practice of their religion, during
which they made no use of arms.*
Evidently this must have been near to the time of the annual
Pilgrimage, for that is the only time of the year when the Arabs
observed two consecutive months as sacred.
Moreover, if Belisarius were right in saying that there were then
two not three consecutive sacred months, the time is limited to the
eleventh and twelfth months of the year, for it was only Muharram
which ever had its inviolability postponed.
M. Caussin de Perceval concludes from these facts that in the year
A.D. 541, the one hundred and twenty-ninth of the Institution of the
Nasi, the Pilgrimage occurred on June 22. By the day of the Pilgrimage
is meant the last or great day, the Feast of Sacrifices.
At length, in the year 220 of the Nasi, A.D. 631, the last year in
which intercalation of a month was employed, the Pilgrimage took
place in the beginning of March. The original object for which the
* Cf. also Gibbon's " History," cap. xlii.
THE MUHAMMADAN CALENDAR 453
system had been adopted was entirely frustrated, and we may well be
astonished that the Arabs had so long persisted in a method of inter-
calation which had proved to be so erroneous.
54. The year in which Muhammad abolished the Nasi, the tenth
of the Hijra, which commenced on April 9, A.D. 631, and ended on
March 28, A.D. 632, affords a fixed point of departure from which the
preceding Arabian years may be calculated on the assumption that the
intercalation took place at the end of every third year. The date of
the Pilgrimage in that year is known to have been March 9. It may
safely be assumed that it would have been an Embolismic year if the
system had not been abolished. Indeed this must have been the case
unless either of the two preceding years, the eighth and ninth of the
Hijra, had had thirteen months, of which there is no probability.
Muhammad became master of Mecca in the year 8 of the Hijra, and
then suppressed most of the pagan institutions ; no doubt he would
have suppressed the Nasi also if it had been employed during either of
the two years in question.
If, then, the year 10 of the Hijra, ending in March, A.D. 632,
were an Embolismic year, there must have elapsed from the time of
the Institution of the Nasi up to the commencement of that year in
April, A.D. 631, 219 years, or 73 triennial periods. If the error in the
Arabian computation had amounted to exactly three days in every
three years, then the year of the Institution would have commenced
exactly 219 days earlier than April 9, on which day the year 10 of the
Hijra commenced. That is, the year 1 of the Nasi would have com-
menced on November 14. But the error really was 3d. 2h. 20m. 15s.,
and the fraction of a day when multiplied by 73 gives the product
7d. 2h. 38m. 15s. Consequently the first year of the Nasi commenced
seven days later than November 14, that is, on November 21, A.D. 412.
Again, if the year 220 of the Nasi were Embolismic, or rather, if
it would have been Embolismic had the system not been abolished,
then the first year must have been Embolismic, and, having thirteen
months, would have terminated on December 8, A.D. 413. The tenth
day of its twelfth month would have been October 21, A.D. 413.
The second year of the Nasi, commencing on December 9, 413,
would terminate on November 27, 414. The third year, commencing
November 28, would terminate on November 17, 415 ; each of these
years had twelve Lunar months.
454 THE MUHAMMADAN CALENDAR
The fourth year of the Institution, being the second in which the
Nasi was employed, commenced on November 18, 415, .and terminated
on December 5, 416. The tenth day of its twelfth month would be
October 19.
In this way the years may successively be traced. M. Caussin de
Perceval gives the following Table, showing the dates according to his
view.
It will be noticed that only those years which were Embolismic are
stated, with a few exceptions, including the last ten, for all of which,
being years within the Era of the Hijra, the commencements and
dates of the Pilgrimage are given. In order to avoid any confusion,
I have marked these years as Com., for Common years; M. de Perceval
prints them in italic characters.
THE MUHAMMADAN CALENDAR
455
Years of the
Institution
cf the Nasi.
C<ynmencement
of the Year.
A.D.
Tenth Day of
Pilgrimage.
A.D.
1)
November 21, 412
October 21, 413
Nasi;
10, 413
Com. 2
December 9, 413
November 9, 414
Com. 3
November 28, 414
October 29, 415
4
18, 415
19, 416
7
15, 418
16, 419
10
12, 421
13, 422
13
9,424
10, 425
16
6, 427
7, 428
19
3,430
4, 431
22
October 31, 433
1, 434
25
28, 436
September 28, 437
28
25, 439
25, 440
31
22, 442
22, 443
34
18, 445
18, 446
37
15, 448
15, 449
40
12, 451
12, 452
43
9, 454
9,455
46
6, 457
6,458
49)
3, 460
3, 461
Nasi J
September 22, 461
Com. 50
October 21, 461
September 21, 462
Com. 51
11, 462
11, 463
52
September 30, 463
August 31, 464
55
27
28, 467
58
24
25, 470
61
21
, 22, 473
64
17
18, 476
67
14
15, 479
70
11
12, 482
73
8
9, 485
76
5
6, 488
79
2
3, 491
82
August 30
hilv 31, 494
85
27
" 28, 497
88
i. 24
25, 500
456
THE MUHAMMADAN CALENDAR
Years of the
Institution
of the Nasi.
Commencement
of the Year.
A.D.
Tenth Day of
Pilgrimage.
A.D.
91
August 21, 502
July 22, 503
94
17, 505
18, 506
97
14, 508
.. 15, 509
100
11, 511
., 12, 512
103
8, 514
9, 515
106
5,517
6, 518
109
2, 520
,. 3, 521
112
July 30, 523
June 30, 524
115
27, 526
27, 527
118
24,529
24, 530
121
21, 532
21, 533
124
17, 535
17, 536
127"
14, 538
14, 539
Nasi )
3,539
Com. 128
August 1, 539
July 2, 540
Com. 129
July 21, 540
June 22, 541
130
11, 541
11, 542
133
8, 544
8,545
130
5, 547
,. 5, 548
139
2, 550
2, 551
142
June 29, 553
May 30, 554
145
26, 556
27, 557
148
23, 559
,. 24, 560
151
20, 562
21, 563
154
16, 565
17, 566
157
13, 568
14, 569
160
10, 571
., 11, 572
163
7, 574
8, 575
166
4, 577
,. 5, 578
169
1, 580
2, 581
172
May 29, 583
April 29, 584
175
26, 586
26, 587
178
., 23, 589
23, 590
181
v 20, 592
20, 593
184
16, 595
16, 596
187
13, 598
13, 599
190
10, 601
10, 602
193
7, 604
7, 605
196
4, 607
,. 4, 608
199
1, 610
1, 611
202
April 28, 613
March 28, 614
205
25, 616
25, 617
208
22, 619
22, 620
THE MUHAMMADAN CALENDAR
457
Hijra.
II.
III.
IV.
V.
VI.
VII.
VIII.
IX.
X.
Years of the
Institution
of the Nasi.
Commencement
of the Year.
A.D.
Tenth Day of
Pilgrimage.
A.D.
2111
April 19, 622
March 19, 623
Nasi , ,,8, 623
Cora. 212 May 7, (523
April 7, 624
Com. 213 April 26, 624
March 26, 625
214) 15,625
15, 626
Nasi j"
4, 626
Com. 215
May 3, 626
April 3, 627
Com. 216
April 23, 627
March 23, 628
217)
12, 628
12, 629
Nasi/ 2,629
Com. 218
May 1, 629
April 1, 630
Com. 219 April 20, 630
March 20, 631
220
9, 631
9, 632
55. It will be seen, from this Table, that M. de Perceval makes
the commencement of each suggested Embolismic year to be three
days earlier than that of the preceding Embolismic year, except for
the years :
34 A.D. 445
64 475
94
124
A.D. 505
535
154
184
214
A.D. 565
595
625
The commencement of each of these years is earlier by four days
than the commencement of the next preceding Embolismic year ; for,
the error in three years being 3d. 2h. 20m. 15s., the accumulation of
the hours, minutes, and seconds in ten times three, or thirty years,
amounts to 23h. 22m. 30s., or very nearly one whole day.
The Table also shows that, if the computation be correct, the
usually accepted date for the Era of the Hijra is incorrect. Instead of
commencing on Friday, July 16, A.D. 622, it commenced on Monday,
April 19, in that year. The coincidence between M. de Perceval's
dates and the usually accepted commencements for the years of the
Hijra does not occur till the year 8, which commenced on Monday,
May 1, A.D. 629.
He holds that the truth of this Table is confirmed by certain known
facts : First, when the Nast was instituted the Pilgrimage was in the
458 THE MUHAMMADAN CALENDAR .
Autumn ; the object of the Intercalation was to keep it always at that
convenient season. Secondly, there is the passage in Procopius
proving that in the 129th year of the Institution, A.D. 541, the Pil-
grimage, that is, the tenth day of the twelfth month of the year,
occurred on or about the day of the Summer Solstice, June 22.
Thirdly, that in the tenth year of the Hijra, the year when the Nasi
was abolished, the Pilgrimage occurred on March 9, A.D. 632.
Again : In the first year of the Hijra, which he places as coincident
with April 19, 622, to March 19, 623, there is a record that the heat
was very great during the month Rabi'u-1-avval, when Muhammad
fled from Mecca and arrived at Medina.* According to the Table, the
middle of this month, the third month of the year which commenced
on April 19, would coincide with the first days of July.
Also : in the fifth year of the Hijra, May 3, 626, to April 22, 627,
the tribesmen who were besieging Medina in the month Shawwal, the
tenth of the year, suffered much from the cold and inclemency of
the weather, t This month, according to the Table, would extend from
January 23 to February 22.
56. Besides the important testimony which M. Caussin de Perceval
brings forward in order to establish his view concerning the true
commencement of the Era, he insists strongly upon another point.
Reference was made to this in Chapter I., Article 4. He maintains
that the privilege of transposing the sacred character of Muharram to
Safar, when the warlike tendencies of the Arab tribes made the change
expedient, was entrusted to the Nasa'a or Kalamis ; and, that the
declaration that this exchange between the two months might be
effected, was proclaimed at the same time as the Nasi, or intercalation
of a month, namely, at the close of the Pilgrimage when the pilgrims
were about to quit Mecca.
Thus the office of the Nasa'a had a double character, partly civil
or political, partly religious. They were invested with two functions
which were very closely connected, and which, under a certain point
of view, might -be resolved into one. For, suppose that they inter-
calated a month at the end of three Lunar years, that is, immediately
before the commencement of the sacred month Muharram in the
* "La chaleur etait alors tres-incommode." " Sirat al Rasul," fol. 84.
t " . . . eut beaucoup A souftir du froid el des intemperies de la saison." Ibid., fol. 179.
The " Slrat al-Rasul," or " Life of the Prophet," was written by 'Abd-al-Malek Ibn Hisham.
THE MUHAMMADAN CALENDAR 459
fourth year ; there would be a postponement of Muharram ; only
two sacred months would come together consecutively. Suppose
again that on some occasion during the course of the three Lunar
years, of which the last was Embolismic, they had transferred the
sacred character of Muharram to Safar; this would equally make a
postponement ; the arrival of the sacred month would be retarded by
twenty-nine or thirty days.
Hence this transfer was called by the same name as the Inter-
calation Nasl.
57. M. de Perceval concludes his " Memoire " in the Journal
Asiatique with the following summary :-
The names of the Arabian months as still in use were adopted,
more than two Centuries before the Era of the Hijra, at the same time
that a system of triennial intercalation was introduced.
The object of this system was to keep the month of the Pilgrimage
in the Autumn, but this object was frustrated by the erroneous method
of intercalation.
The pagan Arabians, before the time when they adopted inter-
calation, had four sacred months, three of which were consecutive ; to
avoid this inconvenience the sacred character of Muharram was some-
times transferred to Safar.
The term Nasi, of which the proper meaning is " retardation," was
applied equally to the intercalation, to the intercalary month, and to
the postponement of Muharram in whichever way that postponement
might have been effected.
Muhammad abolished both practices in the tenth year of the Hijra,
A.D. 632.
For a long time the date of the Pilgrimage had ceased to coincide
with the Autumnal months, which were originally considered as the
most favourable for its accomplishment. The intercalation had there-
fore become, so far, a useless practice, and Muhammad suppressed it
without inconvenience and without opposition.
CHAPTEE VII
MAHMUD EFFENDI ON THE ARABIAN CALENDAR BEFORE ISLAM
58. Although a great majority of chronologers have maintained the
opinion that the pagan Arabians employed a Luni-Solar Calendar for
two hundred years before Islam, yet, as it is only right to state, cogent
reasons have been given for the opposite view, namely, that the year
was purely Lunar.
In A.D. 1858 Mahmud Effendi, afterwards Mahmud Pasha, an
Egyptian astronomer, published both in the Journal Asiatique, and
in the form of a pamphlet,* a " Memoire sur Le Calendrier Arabe
avant L'lslamisme, et sur La Naissance et L'Age du Prophete
Mohammad." In the introduction he refers to the difference of
opinion which has always existed as to the character of the pagan
Arabian Calendar. He says that no Arabian writers commenced
their labours till two or three Centuries after the Era of the Hijra
commenced, so that it is easy to understand the difficulty of establish-
ing with certainty the ancient chronology of the country. Among
European scholars, Pococke, Gagnier, Golius, Prideaux, Caussin de
Perceval, and others, are of opinion that a Luni-Solar year was
employed. Silvestre de Sacy takes the view, which Ideler also seems
to adopt, that a purely Lunar year was in use.
Mahmud says that he makes no attempt at criticising either one or
the other opinion ; nevertheless, his object is to show that the former
view is positively incorrect, and that a purely Lunar year was always
employed.
He does not admit that the Nasl, or <' retardation," had anything
* Paris, " Imprimerie Imperials," 1858.
460
THE MUHAMMADAN CALENDAR 461
to do with the intercalation of a month, but maintains that the word
should only be understood with reference to the occasional postponement
of the sacred character of the month Muharram to the month Safar.
He endeavours to fix the Julian dates of the death of Ibrahim, the
infant son of the Prophet ; the day of Muhammad's entry into Medina
after the flight from Mecca ; the date of his birth ; and the Arabian
dates corresponding to those of the Lunar Eclipse which occurred on
November 20, A.D. 625, and of the Summer Solstice, June 20,
A.D. 541. He thus brings up to five the number of epochs upon
which he grounds his researches.
59. First, with respect to the death of Ibrahim. He quotes from
Bokhari * that an Eclipse of the Sun occurred on the day when this
infant son of the Prophet, by his slave and concubine Mary the Copt,
died t at Medina in the tenth year of the Hijra, which commenced
April 10, A.D. 631, and ended March 28, 632. Some biographers place
this event in the month Rabi'u-1-avval ; others in Ramadan. Again,
in the chapter on the Children of the Prophet in the " al-Sirat al-
halabiyah," \ it is stated that in the year 8 of the Hijra in the month
Du-1-hijjah, Mary the Copt became the mother of Ibrahim, the son of
the Prophet, and that he died in the year 10. Writers are not in
agreement as to his exact age when he died. Some say that he lived
for one year, ten months, and six days ; others, that when he died he
was only eighteen months old. All, however, agree in stating that
there was an Eclipse of the Sun on the day of his death ; and all are in
accord as to his birth having taken place in the month Du-1-hijjah.jj
Now, it is certain that an Eclipse of the Sun, visible at Medina,
occurred on January 27, A.D. 632. *I Mahmud, therefore, rejects the
tradition that Ibrahim lived for eighteen months only, since, by
counting from the 25th day of Du-1-hijjah in the year 8, to the 29th
* P. 58, No. 301, " Supplement des Manuscrits de la Bibliotheque Imperiale de Paris."
Also No. 213, " Supplement des Manuscrits Arabes."
f For an account of his birth and death, see Muir's " Mahomet and Islam," chap. xxxi.
\ No. 596, " Supplement des Manuscrits Arabes."
Mas'udi, in " Manuscrits Arabes," No. 714, fol. 286, says that he lived for ly. 10m. 8d.
;; Thus, M. Caussin de Perceval, " Essai sur 1'Histoire des Arabes," vol. iii. p. 267, writes :
41 Mohammad rentra a Medine a la fin du mois de dhoul-cada, pen de jours apres, c'est-a-dire
clans les commencements du mois de dhoul-hedja (fin de Mars 630), Marie la Copte, son
esclave et sa concubine, accoucha d'un fils."
" L'Art de Verifier les Dates," pt. ii. torn. i. p. 310.
462 THE MUHAMMADAN CALENDAR
day of Shawwal in the year 10, there is an interval of one year, ten
months, and six days.*
If this were the correct age of Ibrahim when he died, the corre-
spondence between January 27, A.D. 632, and Shawwal 29, H. 10, is
Astronomically established.
It need hardly be pointed out that the argument is hypothetical.
But it is not a hypothetical impossibility. It simply depends upon
which of the traditions as to the age of the child be correct.
60. Next, with respect to the date of the Prophet's arrival at
Medina after his flight from Mecca.
Mahmud quotes from the author of "al-Sirat al-halabiyah " t the
tradition that al-Hafiz-Ibn-Nasir-al-Din recounts that Ibn 'Abbas, the
cousin and companion of the Prophet, says that he arrived at Medina \
on the day of the Ashura, at the time of the Jewish Fast. The Prophet
inquired why the Jew r s fasted on that day, and was told that it was the
day on which Pharaoh was overwhelmed by the waters and Moses
saved by God. The Prophet replied, " I, even more than the Jews,
ought to respect the memory of Moses" ; and he ordered that a Fast
should be observed upon that day.
Before any conclusion can be derived from this tradition it is
necessary to understand what is here meant by the word Ashura.
With the Muhammadans it was the tenth day of the first month,
Muharram, and it appears that the Jews in Arabia also called the
tenth day of their first month, Tishri, by the same name. If we are
* There is no dispute as to the commencement of the year 10 of the Hijra on Tuesday,
April 9, A.D. 631, according to Civil reckoning, or Monday, April 8, by Astronomical time.
This gives the following dates for the commmencements of the months in that year:
Muharram 1 = April 8, Astron. reckoning.
Safar 1 = May 8
Rabi'u-1-avaal 1 = June 6
Rabi'u-1-akhir 1 = July 5
Jamada-1-awal 1 = August 4
Jamada-1-akhir 1 = September 8
Rajab 1 == October 2
Sha'biin 1 = November 1
Shawwal 1 = December 30
Therefore KHawwal 29 corresponds to January 27, A.D. liH'J.
t " Supplement des Manuscrits," &c., No. 596, fol. 210, vol. ii.
\ By Medina is to be understood either the city itself, or the village of Coba in the
immediate neighbourhood.
THE MUHAMMADAN CALENDAR 463
to understand that Ashura, as said to have been used by Ibn 'Abbas,
means this day, then the tradition would contradict the generally
received opinion that the Flight took place in the month Rabi'u-1-avval,
an opinion which is founded upon equally authentic traditions.
The author of the " al-Sirat al-halabiyah " recognises this difficulty.
He says, as quoted by Mahmud : " The observance by the Jews of a
fast upon that day raises a difficulty ; for, if Ashura was, in conformity
with Ibn-'Abbas, the tenth or the ninth day of Muharram, how could
it fall in the month Rabfu-l-avval, in which assuredly Muhammad
made his entrance into Medina? The difficulty is removed by the
consideration that the year being Solar and not Lunar with the Jews,
the Ashura which was on the tenth day of Muharram, and which, in
the old times, corresponded to the day when Pharaoh was over-
whelmed, would not always answer to that tenth day; it is simply
found to be the same day as that upon which Mohammad made his
entry into Medina. In fact, if that day had been the day of Ashura,
the tenth of Muharram, the prophet would not have had to ask what
day it was." The same author adds: "In support of this interpreta-
tion we are able to cite a passage from the work entitled 'al-mujam
al-kabir ' by al-Tabarani, Kharijah, the son of Zaid, tells that his
father, the companion of the prophet, said, ' The day of Ashura is not
that which the people wish to indicate ; it was the day on which they
used to cover up the Ka'ba, and on which the Ethiopians * came ;
this daj 7 is shifted from month to month throughout the year; the
determination of the day was entrusted to a certain Jew, and after his
death to Zaid the son of Thabit.' '
Mahmud says that this tradition proves the day of Ashura, which
is in question, to have been a day fixed according to the Luni-Solar
year : but, in which month, and on what day of jthe month ?
Al-Biruni writes^! " Some people say that Ashura is an Arabized
Hebrew word, viz., Ashur, i.e., the 10th of the Jewish month Tishri,
in which falls the fasting Kippur ; that the date of this fasting was
compared with the months of the Arabs, and that it was fixed on the
tenth day of their first month, as it with the Jews falls on the 10th
of their first month."
Mahmud quotes this passage, and concludes that Muhammad
* That is the Abyssinian Christian army.
t Sachau, trans., p. 327. Mahmud quotes from the original MS.
464 THE MUHAMMADAN CALENDAR
entered Medina on the tenth day of the Jewish month Tishri, the day
of the Jewish Fast Kippur, which is prescribed in their Law, and which
is strictly observed to the present time.
Hence, he finds that it is only necessary to compute the tenth day
of Tishri in A.D. 622, which he makes to correspond with Monday,
September 20,* the eighth day of the Lunar month counting from the
first appearance of the Moon. The true Conjunction took place on
Sunday, September 11, at about one hour and a half after Midnight
(Medina local time), and the crescent would not be visible before the
night of Sunday, September 12-13. From this it follows that
Monday, September 13, would be the first day of the Arabian Lunar
month.
Now, traditions inform us that it was either upon the 2nd, the
8th, or the 12th of the month Rabi'u-1-avval that the Prophet entered
Medina, and that the day was a Monday. Of these days only the
8th was a Monday, and Mahmud is convinced that the entry into
Medina occurred, accordingly, on Monday, the eighth day of Rabi'u-1-
avval, corresponding to September 20, A.D. 622, and to Tishri 10 in
the year of the world (i.e., the Jewish year), 4383.
It may be remembered that M. Caussin de Perceval makes the day
June 28, so that there is a difference of twelve weeks between the two
computations.
Al-Biruni asserts t that the tradition is altogether unfounded. The
assertion that Pharaoh was overwhelmed in the sea on the day of
Ashuril is refuted by the Thora itself. " The event occurred on the
seventh of the days of unleavened bread, Nisan 21. The beginning of
the Jewish Passover after the arrival of the prophet in Medina was
a Tuesday, the 22nd Adhar I Era of the Seleucidse 933, coinciding with
Ramadan 17, and the day on which Pharaoh was drowned was
Ramadan 23."
Mahmud, however, refuses to accept the computation of al-Biruni,
although he speaks in high terms of the value and importance of his
work.
* See, by the same author, " Memoire sur le Calendrier judai'que," in torn. xxvi. des
Memoires des Savants etrangers de 1' Academic Koyale de Belgique.
t Pp. 327, 328.
J Not the Jewish month of that name, but the Syrian month, the sixth in the Syrian year.
" Get ouvrage, precieux par son anciennete" et par les riches materiaux qu'il renferme,
m'a 6t& tres utile, et je ne puis que remercier ici M. Reinaud de m'avoir engage a le consulter
et de m'en avoir fait sentir 1 'importance." Footnote, p. 12 of the " Memoire."
THE MUHAMMADAN. CALENDAR 465
61, The third date which Mahmud Effendi desires to establish is
that of the birth of the Prophet. There is a v/ant of direct evidence
upon this point, but Mahmud gives a number of quotations from
Arabian writers which bear upon the subject. In the first volume of
" al-Sirat-al-halabiyah,* we read as follows: "Kotadah states that
the prophet said, ' Monday is the day on which I was born.' Ibn-
Bakkar and Ibn-'Asakir say that the birth took place at the break of
day. Sa'id ibn Musaiyib reports that the prophet was born in the
middle of the day. This day was the twelfth of Kabi'u-1-avval, and
was in the spring-time. The night before the twelfth is adopted
generally in the cities, and at Mecca in particular, especially when the
people wish to visit the place of his birth. Others say that he was
born on the tenth of the month, and Historians assert that it was on
the eighth."
According to these three opinions Muhammad was born on the
8th, 10th, or 12th of Kabi'u-1-avval.
In al-Jafr al-kabir t we are told, "It is certain that the prophet
was born on a Monday in the month Babi'u-1-avval, the month Nisan
in the year of the Elephants, \ in the time of Nushirvan" [Chosroes,
King of Persia] . " He received his prophetic mission forty years and
one day after his birth, and accomplished his flight to Medina when
he was fifty-three years of age."
The Syriac month Nisan in the year of the Elephants corresponds
to April. This confirms the testimony that Muhammad was born in
the Spring.
Mas'udi, in the Muruj-al-dahab places the birth in the year 882 of
the Era of the Seleucidse, corresponding to A.D. 571.
M. Caussin de Perceval says that Chosroes had reigned forty
complete years when Muhammad was born. He commenced his reign
in A.D. 531, so that the Prophet was born in the course of the year
571. Ideler states \\ that, according to al-Makin, Muhammad was
born on Nisan 22 (Syriac month) in the year of the Seleucidse 882.
This day, according to Mahmud, corresponds to April 22, A.D. 571.
* No. 596, " Supplement des Manuscrits de la Bibliotheque Imp.," fol. 47.
f No. 1174, " Manuscrits Arabes, ancien fonds," fol. 4, by Imam-Shams-al-Din Muhammad.
J A.D. 571, the year in which the Abyssinian Christians came to Mecca with their elephants
to besiege the city.
" Essai sur 1'Histoire des Arabes," vol. i. p. 283.
|i " Handbuch," vol. ii. p. 498.
31
466 THE MUHAMMADAN CALENDAR
M. Silvestre de Sacy, on the authority of Gagnier, gives the date as
Nisan 20, corresponding to April 20, in the same year.
There appears, then, to be a general agreement in the opinion that
Muhammad was born in April, A.D. 571 ; and the Eastern
astronomers fix the birth as having taken place soon after a
Conjunction of the planets Jupiter and Saturn, which occurred in
the constellation Scorpio.
The calculations of Mahmud show that this Conjunction took place
on March 29 or 30, A.D. 571. It was called by the Arabians " The
Conjunction of the Muslem religion," or simply " The Conjunction of
religion."
Much additional testimony is quoted in the " Memoire," and Mahmud
has no hesitation in concluding that Muhammad was born on Monday,
the ninth day of Rabfu-1-avval, corresponding to April 20, A.D. 571.
62. In the second part of the " Memoire" the object of Mahmud is to
ascertain, from the correspondence of dates thus found, the system of
the Calendar in use in Arabia Petraea, and particularly at Mecca and
Medina, before the introduction of Islam.
He holds that the three following dates are established :
(1) That of the death of Ibrahim, when the Sun was eclipsed,
January 27, 632 = Shawwal 29, year of Hijra 10.
(2) Entry of Muhammad into Medina after the flight from Mecca,
Monday, September 20, 622 = 8 Rabi'u-1-avval,
= 10 Tishri, A.M. 4383.
(3) Birth of Muhammad, Monday, April 20, 571,
= 9 Eabi'u-1-awal.
He finds, by comparison of (3) and (2), that from Monday, April 20,
571, to Monday, September 20, 622, which he says is an interval of
18780 days, the Arabians reckoned one day less than a certain number
of complete years, for the period commences on 9 Rabi'u-1-avval, and
ends on 8 Rabi'u-1-avval.
There appears to be some error here ; the interval according to the
given Julian dates is 18781 days, for
From April 20, inclusive, to end of A.D. 571 = 256 days
A.D. 572 to 621, both inclusive = 50 x 365 + 13 = 18263
January 1, 622, to September 19, inclusive = 262 ,,
18781 days
THE MUHAMMADAN CALENDAR 467
This error of one day will not, however, effect the result obtained
by Mahmud. It may have escaped his notice that there are 13 Leap-
years in the period A.D. 572-621.
The ordinary Arabian year, as employed before Islam according to
his view, contained twelve Lunations, and, from time to time, a
thirteenth was intercalated. Five different systems for their Calendar
have been suggested :
1. That 9 months were intercalated in the course of every 24 years
2. That 7 19
3. That 1 month was ,, ,, ,, 3 ,,
4. That 1 2
5. That the system employed was purely Lunar ; that is, no
intercalation was ever made.
By the First system, 1 mean year = 365'441 days
Second = 385'246
Third ,, = 364'211
Fourth = 369-132
Fifth = 354-367*
One of these five systems must have been in use at Mecca when
the Flight took place. The question to be answered is, Which of the
systems was employed? Mahmud maintains that it was the last,
because only in the last case will the division of 18780 [18781] days
by each of these five numbers give an integral number of years less
one day.
The results obtained by the respective divisions are
1 51-3899 years
. 2 51-4174
3 51-5635 ,,
4 50-8761
5 52-9959
The division of 18781 days by 354*367 gives the quotient 52*99869,
differing from 53 complete mean years by -00131. If the interval be
taken as consisting of 18780 days, then the quotient differs from 53
years by '0041. The value of one day expressed in decimals of 354-367
is -0028.
Mahmud says that the result of the division gives exactly
* More accurately, 354-3670C44.
468 THE MUHAMMADAN CALENDAR 
