Exploration 92 – The Creator’s Reckoning of Time

After adding Jewish and Messianic Jewish parashah readings, I began studying the ancient biblical calendar assuming such a calendar even existed. This calendar would be different from the Christian calendars (Catholic, Protestant and Orthodox) with holidays like Christmas, Ash Wednesday, Good Friday and Easter (Pascha). It would also be different from the rabbinical calendar at Chabad.org with a time since Creation of only 5782 years that follows a mathematical 19-year (Metonic) cycle for leap years.

The appointed times of YeHoVaH are Passover, Unleavened Bread, First Fruits, Shavuot, Trumpets, Yom Kippur and Succoth from Leviticus 23 along with the weekly Shabbat. The biblical calendar needs to determine when to observe them so we can rehearse them as prophecies while remembering their fulfillments. There are also historical events which need to be dated, a year assigned to the Creation (or some other starting point), and an estimate when to expect the Messianic Kingdom.

I thought this would be an easy study, but I am still trying to make sense out of it. Here are three attempts to describe that biblical calendar that differ from both the modern Christian and Jewish calendars.

  • Navah’s The Reckoning of Time. He presents the evidence so clearly and in such great detail that I use this account as my baseline when reading others, keeping in mind that he might be in error.
  • World’s Last Chance: Yah’s Calendar. This calendar maintains that the biblical day extends from sunrise to sunrise, not sunset to sunset, that the Sabbath always occurs on the 8th, 15th, 22nd, and 29th day of the month, and that the first of the month is a special day of rest.
  • Michael Rood’s Astr0nomically and Agriculturally Corrected Biblical Hebrew Calendar along with The Chronological Gospels: The Life and Seventy Week Ministry of the Messiah.
    His calendar differs from the rabbinical calendar since it is based on crescent moon sightings and the observed ripeness of barley. For example, today, May 8th in the Gregorian calendar, on his calendar is the sixth day of the second month, day 15 of the Omer, year 6022 from Creation. The rabbinical calendar would call it 7 Iyar, day 22 of the Omer, year 5782 from Creation.

Below is the first of a series of videos on the Creator’s Calendar presenting Rood’s perspective created over a decade ago.


Weekly Parashah Readings
Parashah: Emor, 13 Iyar, 5782 – May 14, 2022
Torah: Leviticus 21:1 – 24:23
Haftarah: Ezekiel 44:15-31
Brit Chadashah: Luke 14:12-24; 1 Peter 2:4-10
Resources: Chabad, Hebrew4Christians, Weekly Torah Readings, Calendar

Author: Frank Hubeny

I enjoy walking, poetry and short prose as well as taking pictures with my phone.

16 thoughts on “Exploration 92 – The Creator’s Reckoning of Time”

  1. One of the things Yeshua said was that nobody could know the time/day of the Day of Reckoning. It may be that God hides the information from us for our own good. Think of all the times that people have declared the Day of the Lord only to be shamed for claiming to know the unknowable. Could it be that Yehova does not recognize human time? Isn’t Yehova a being outside of time. Just because He created it doesn’t mean He is subject to it. He made time to aid in our survival on this rock we call home: to understand the seasons, to watch the progression of our people as we age, to understand, just a little, what a timeless and amazing God we have.

    Liked by 1 person

    1. Our God is amazing and you made good points, Rebecca.

      There are many calendars that claim to be the biblical or Creator’s calendar, however, they don’t agree with each other. I only listed three of them. I still don’t understand all the details.

      Some of the calendars expect Him to return on the Feast of Trumpets. That would be the first day of the seventh month (Tishrei in the rabbinic calendar). Although calculating 1 Tishrei is automatic, doing it by observing the moon is not. One doesn’t know the day or the time. One has to see the crescent moon at sunset on the 29th day of the 6th month or one claims it will be the next evening and give the 6th month 30 days. Some claim that is the meaning of not knowing the day or the time, but they might be wrong in their interpretation.

      Like

  2. Original calendar HaHaHa belly roll, good humor. Jews have held disputes even among Sanhedrin rabbis over calendar dates. The Tzeddukim rejected the common law Sanhedrin courts established by Moshe, and the mandate given by Moshe to these courtrooms to determine all great matters that lesser court justices, like for example 3 man torts courts, could not resolve.

    The nt narishkeit it follows the rebellion initiated by the assimilated Tzeddukim. It too rebels against the mandate of the Sanhedrin courts to maintain justice among Jews. Michael Rood dresses up like a Hollywood or Broad Way actor on stage. HaHaHa as if theatrics makes for a logical argument — NOT.

    The Talmud addresses the calendar disputes in many locations. Rood, proof that his nt narishkeit never once addresses the Mishnaot, the compilation of Sanhedrin common law court rulings, compiled by Rabbi Yechudah Ha’Nasi the head of the Great Sanhedrin court. This dressed up dude, he resembles a total clown, not primarily b/c of his silly theatrics, but essentially his total ignorance of the Mishnah that addresses this issue touching the Jewish calendar. As opposed to the Muslim calendar, as opposed to the Xtian calendar etc etc etc.

    Xtian hypocrisy that pretends that its nt has a lock and key on the “WORD OF GOD”, that’s as funny and arrogant as Xtianity’s Tzeddukim like stupidity which unilaterally insists that the Mishnah exists as the “WORD OF MAN”. HaHaHaHaHa, regardless of the fact that the compilation of the Case\Rule Mishna, its judicial case/rule judicial ruling antedates the writing of the new testiments. The Gospels for example did not assume the names Matthew mark luke and john till late in the 3rd or early in the 4th Century CE. HaHaHaHa this historic fact proves the recent Hebrew translations of the gospels as just another fraud. Revisionist history sucks eggs.

    Liked by 2 people

    1. It sounds like Michael Rood got to you, mosckerr.

      Being a word of man doesn’t mean something is wrong. What we write are words of men. Sometimes we’re right; sometimes we’re wrong. It is only when one confuses words of men with words of God that the problem starts where we are adding to subtracting from the words of God. Don’t forget that Yeshua is God. He is the Prophet predicted by Moshe.

      Like

        1. Prophets do not predict future events. This nt narishkeit חחחח (Hebrew so much more terse than English HaHaHaHa). This Greek\Roman counterfeit assumes that prophets predict the future. Bunk. Prophet command mussar to the generations. BIG difference.

          Liked by 2 people

                1. I just learned a new Hebrew phrase: “חחחחחחח” is “LOL” logic.

                  Considering your view of the lack of history in the Torah, do you think Moshe historically existed or was he imaginary?

                  Like

                    1. Because mussar defines all Hebrew prophetic works, starting with the Written and Oral Torah itself, those who seek to correctly understand the intent of the Torah MUST prioritize mussar instruction over historic speculations. Whether Moshe physically lived simply has no relevance when a person studies the Torah which prioritizes mussar above all other considerations. Did Moshe physically exist as a person? I do not know, that history exists before my time. Therefore that question does not concern me in the least. 3000 years later the generations, if they ask: did Moshe Kerr physically exist? Receives the exact same answer. Limiting the Torah to a physical history compares to holding a debate over how many flies can stand on the head of a pin.

                      Liked by 1 person

                    2. The 2nd and 3rd סוגיות of the 4th פרק of Parshat שמיני

                      The 2nd סוגיה of the 4th פרק of Parshat שמיני, as stated previously יא: כט – לח.  The study of mussar learns by means of the study of intact סוגיות.   This premise rejects the popularized version of Dof Yomi for the simple reason that this theory of learning does not respect the integrity of סוגיות.  In like manner the nt religious rhetoric which learns a T’NaCH verse, ripped from the larger contexts of its containing סוגיה, likewise totally rejected as false.

                      This סוגיה addresses the tumah forces which impact and shape the Yatzir Ha’Rah within our hearts.  This סוגיה Goyim totally ignore.  The church preaches its pie in the sky theology of being saved and totally ignores its horrific war crimes ever repeated from generation to generation.  Oblivious that all comes from heaven, except the fear of heaven.  Meaning eventually the slaughter and oppression of mankind, these crimes catch up and people despise with utter contempt the name of Xtianity the religion; governments who lie to their people eventually that society collapses in anarchy and Civil Wars.

                      Foolish leaders pray that the consequences of no fear of heaven explode upon some later generation, something like the US National debt.   The brit faith by stark contrast centers and focuses upon the עולם הבא of the future born generations.  The mitzva of קידושין, a man marries a woman with the obligation to educate his children in the oath brit faith; not that that future born generation “gets saved”, but rather that the future born seed keep the oath brit faith which our forefathers, beginning with Avraham Yitzak and Yaacov swore an oath where by they cut a brit alliance with HaShem, to live as their God within their hearts, and the hearts of their children for all eternity.

                      This faith, many have labeled it as monotheism.   But this arrogance flies in the face of utter stupidity.   Man cannot determine the Gods.   Man has the power to cut an oath brit faith with one God.   The Torah faith orbits around the oath brit faith which the Avot swore to HaShem.   The mitzvah of קידושין a man obligates upon himself to educate his future born children to accept upon themselves the oaths which the Avot forefathers swore by which the chosen Cohen nation cut a brit with HaShem.   The Spirits of the Oral Torah middot, this logic system lives within the hearts and thoughts of our children.   The tumah Yatzir within our hearts, this force ignores and forgets the oath brit faith.   Ask most Jews, what oaths did the Avot swear whereby they cut a brit with HaShem?   G’lut Jewry has lost the wisdom – how to do mitzvot לשמה.

                      The issue of kashrut fundamentally shapes and defines Jewish cultural identity.  Assimilated Jewry abandons this cultural tradition; they embrace and accept the dietary cuisine accepted and embraced for foreign alien peoples.   Intermarriage among Goyim uproots the mitzvah of קידושין.   Children born to these ערוה unions most often receive little or no Torah education concerning the oath brit obligations which all generations of Israel potentially equally inherit.  Hence the great sage Ezra commanded the generations of his day to divorce their foreign born wives.  The sages of Israel thereafter made the halachic ruling, based upon the precedent established by Ezra, that the woman determines the Jewishness of all children born into this world.

                      Assimilated Reform Jews, their statute style of Judaism, rejects the basis of Torah law which stands upon common law precedents.   This error makes them stand on par with Orthodox Jews who likewise base their religion upon the statute codes of halachic religious law.   Hence this alien break away religion, popular among a majority of assimilated g’lut Jewry today, declares that the father determines the Jewishness of children.   Reform Jews usually do not last for more than 3 generations before their assimilation to foreign cultures and customs results, that they cease to embrace the culture, customs, manners and ways of Jewish society – established by the Great Sanhedrin common law precedent based courtrooms.

                      The impact of the statute law halachic codifications, first introduced during the g’lut Middle Ages, has produced the bitter fruits – that Yeshiva educated Jews do not realize that the study of the Talmud centers upon common law precedent principles.   The rabbis in these Jewish institutions focus upon the study of Halachah as religious observance, rather than the obligation to rule the oath sworn lands with justice, as established by courtroom diplomacy conducted by Jews among ourselves, with the purpose that the Cohen people can live in harmony with ourselves and our neighbors.   

                      Modern Yeshiva instructors fail to discern that the Baali Tosafot taught common law –  based upon precedents; whereas the Rambam taught statute law based itself upon a cult of personality – based upon the authority of the Rambam himself alone.   The Rambam’s alien religion did not require, much less did it teach, precedents from the Gemarah to define the k’vanna of a Mishnah.   

                      He gave no sources for his halachic religious rulings.   Halachah from the Gemarah ceased to serve as precedents to understand the k’vanna language expressed by a specific Mishnah.  Jews ceased to learn the halachot from the Gemarah as precedents by which they could understand the k’vanna of the language of a Mishnah.   That code of statute religious law caused a chain reaction, a ירידות הדורות domino effect upon all later born Jewish children, comparable to the decision by king Shlomo to build an idol, a building of wood and stone, which Jews refer to as the Beit Hamikdash.

                      Traditional Jewry fails to grasp that the common law Sanhedrin courts serve as the model for the judicial system of the Modern Jewish state, based upon the precedent of the Mishkan commandments; just as the Written Torah functions as the Constitution of our Republic, rather than some Greek assimilated democracy. 

                      Assimilated Jewry, their comfort theology blanket – keeping the halachah –  that this belief system has the power to “save”  their  עולם הבא.   Comparable to how Xtians emphatically embrace the belief that JeZeus “saves them” to live in the world to come.   The Torah shares no common ground with this “get Saved, world to come” narishkeit. 

                      HaShem swore as His portion of the oath brit faith, for His Spirit to live in the Yatzir Ha’tov hearts of the generations of the Cohen nation – through tohor middot.  Avram committed himself and his עולם הבא Cohen generations, to educate his future born Cohen children in the terms and preconditions of this oath brit faith – to pursue judicial justice among our People.  Avraham did not teach this Cohen brit faith to Ishmael.  Yitzak did not teach this Cohen brit faith to Esau.  Yosef failed to bless his brothers, as Yitzak blessed Yaacov with the oath brit faith obligation, before he passed. 

                      The Yalkut Shimoni 134, instructs a stong mussar, that Dinah conceived a child consequent of the Shechem rape.   Dinah named her daughter  Asenath.   Asenath eventually moved to Egypt and worked in the house of Potiphar.  Joseph, already a viceroy to the king, met and married Asenath. 

                      The קידושין of that marriage produced two children: Manasseh and Ephraim.  The assimilated brothers of Yosef, by contrast, married foreign Goyim wives of Canaan.  They too descended into Egyptian g’lut, guilty for their assimilation to foreign cultures and customs and their unresolved injustice against Yosef.  The Talmud teaches that Yosef never gave מחילה to his brothers; Yosef did not bless his brothers, as did both Yaacov and Moshe, before he passed.

                      Impossible to do and keep the commandments and mitzvot in g’lut.  Jewish refugee populations simply lack the power to police those foreign lands and enforce the courtroom judicial rulings of halachah.  The Sanhedrin courts have no jurisdiction in g’lut.   Injustice destroys g’lut Jewry over and over and over, again and again and again.  Herein defines the subject of tumah animals which a negative Torah commandment forbids the Cohen nation to consume.

                      The 3rd סוגיה, learns from יא: לט – מז.   This סוגיה compares the flesh of a kosher animal that dies without shechitah – Jewish ritual slaughter – to the flesh of tumah animals.  This סוגיה then resumes to elaborate tumah animals forbidden to consume.

                      Let’s learn.  A distant precedent דברים ה: א – ה.  Moshe taught the brit of kashrut after he descended the second time following the revelation of the Oral Torah @ Horev.   Compare this distant precedent to a precise and exact precedent: ה:טז – יח.   Food gives strength and life, it permits Man to live.  But for what purpose?   For Man to pursue a Egoistic self centered life style?  No.  Torah faith rests upon the יסוד of צדק צדק תרדוף.

                      Let the Goyim preach their Creeds and dogmas which dictate to simple folk what they should believe in this or that God(s).   The Torah shares no common ground with this trief avodah zarah.  Rather the Torah instructs a strong mussar which commands living a righteous just life in the midst of our Cohen bnai brit allies.

                      A distant precedent יא: יג – כא.  The second paragraph of the mitzva of kre’a shma.  It compares to another distant precedent יג: ב – יב.  The test of the daughter religions of avodah zarah who proclaim their apostles as prophets.  Neither Xtianity nor Islam make law based upon lateral common law court room judicial rulings.   Both impose statute law upon their peoples.  Just as the Torah negative commandment forbids trief, so too it views assimilated Jews who promote alien foreign religions as a Capital Crime.
                      A slightly distant precedent: טו: יב – יח.  The laws on freeing the Eved evri following 6 years of service.  The obligation to give honor to his dignity and integrate him back into bnai brit society as a free man.  Compare that precedent with a more distant precedent: טז:יח – כב.  Lateral Sanhedrin courtroom judicial justice shares nothing with avodah zarah.

                      Another distant precedent: יז: יד – יח:ב.  The obligation upon any king of Israel to respect the Sanhedrin common law courtrooms, expressed by the explicit commandment which obligates the king to write the משנה תורה Oral Torah.   The king has a Torah obligation to respect Oral Torah common law judicial rulings as the law of the land.  Rather than turning either to the right or left side of common law by imposing statute law independent of the common law Judicial halachot.  The lateral common law courts qualify, so to speak, as the inheritance of the Tribe of Levi.
                      A precise exact Torah precedent: כג: ח – יז.  The obligation to live among our people through the expression of tohor middot.   The concept of the mikveh learns from the separation of tohor from tumah middot.   Tumah middot qualify as an ערות דבר among the bnai brit folk.   This language ערות דבר the Torah likewise employs in  reasons a man decides to divorce his wife.

                      Compare a precise exact precedent learned from שמואל א ח: יא – כא.  Here the prophet teaches the strong mussar that the kings of Yechudah and Israel will impose statute law; they will not write a משנה תורה Oral Torah common law.  These assimilated kings of Yehuda and Israel disregard the Sanhedrin courtrooms similar to the Goyim whose courts stand as vertical courts which cannot challenge the statute laws imposed by their governments.

                      No European court throughout history ever judge government statute laws through “Legislative Review”\משנה תורה.   Xtianity and Islamic courts share no common ground with Sanhedrin lateral common law courts.  Those religions of avodah zarah preach belief in God(s) rather than the obligation to rule the land with courtroom justice.

                      Another exact and precise precedent: יא: כה -יא: י.  The purpose of the anointed Moshiach: to fight the wars of the Jewish nation against the Goyim who worship avodah zarah and practice oppression.  The false messiah JeZeus failed straight across the board.  He wrote no משנה תורה, nor did he serve as the leader who fought Jewish wars.  Bar Kochba, whom rabbi Akiva validated as Moshiach, fought and died fighting the Roman barbarians.

                      In this sense, the anointing of a king as Moshiach resembles the Muslim concept of Jihad ‘holy war’.   Mohammad referred to JeZeus as a prophet because that imaginary man in no manner shape or form respected the mitzvah of Moshiach.   Jihad serves as a fundamental tenant of the Muslim faith.

                      Like

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

This site uses Akismet to reduce spam. Learn how your comment data is processed.

%d bloggers like this: