B.C.E. 521 – Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ sees the vision of a man riding a sorrel horse among the hadas (myrtle) bushes, along with other horses: an assortment of sorrel, chestnut and white; Z^әkhar•yâh′ 1.7ff.

Sometime during the winter of 29-30 C.E. – Rib′i Y^әho•shu′a teaches Halakhah with his fellow rabbinic P^әrushim; he tends the ill and teaches (cf. The Netzarim Reconstruction of Hebrew Matityahu (NHM) 19.3 – 20.3).

"îÄùÑÌÀðÌÄëðÇñ àÂãÈø îÇøáÌÄéï áÌÀùÒÄîçÈä" (Aramaic – "From when Adar enters, rejoicing increases"; Ma•sëk′ët Ta•an•it′ 29a)

B.C.E. 595 – Y^әkhëz•qeil′ ha-Nâ•vi′ laments over Mitzrayim (Egypt), Y^әkhëz•qeil′ 32.1.

B.C.E. 480 – Haman slanders Y^әhudim to Akhashveirosh (Iranian king Xerxes I), Esteir 3.7.

29 C.E. – Rib′i Y^әho•shu′a predicts his death, soon after the collection of the half-sheqel tax for the maintenance of the Beit-ha-Miq•dâsh′ ha-Sheini, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 17.22 – 18.35.

B.C.E. 517 – In the sixth year of the reign of Darius, restoration of the Beit-ha-Miq•dâsh′ hâ-Rishon (after the Iraqi Exile) is completed, celebrating Khanukhah, Ezra 6.15-16.

B.C.E. 479 – On this date Iranian king Akhashveirosh (Xerxes I) issues the proclamation to Haman authorizing the execution of all Y^әhudim. However, in response to the plea of his Jewess Queen Esteir (Ivrit Hadasâh), King Akhashveirosh granted that the Y^әhudim should arm and defend themselves. Over the next two days (13^th-14,^th), the Y^әhudim slaughtered 500 of their enemies in Shushan, the ancient capital of Iran (Persia, land of the "magis"); as a result of which the 14^th & 15^th are declared commemorative holidays (Esteir 3.13-22).

B.C.E. 595 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies against Mitzrayim, Y^әkhëz•qeil′ 32.17.

B.C.E. 550 – In his 37^th year of imprisonment, Y^әhoyakhin, king of Y^әhudah, is given a reprieve by Iraqi king Ëvil M^әrodakh, M^әlakhim Beit 25.27; Yirm^әyahu ha-Nâ•vi′ 52.31.

B.C.E. ca. 2459 – On this day, receding water levels after the Mabul permit removing the roof of the teivah (box, corrupted to "ark"), b^ә-Reish•it′ 8.13.

B.C.E. ca. 1466 to 1449 – (the year following the Y^әtzi•âh′, which occurred ca. 1467 to 1450) the Mishkan was erected at the foot of Har Karkom (=Har Sinai) in the Israeli Negev, Sh^әmot 40.2, 17.

B.C.E. ca. 1449, during this month – B^әnei-Yis•râ•eil′ journeyed to Qadeish, in Midbar Tzin, in the Israeli Negev (30 km S of modern-day Dimona). There, Miryam died and was buried. Also, B^әnei-Yis•râ•eil′ rebelled over the lack of water, b^ә-Midbar 20.1-2.

B.C.E. 718 – In the first year of his reign, Y^әkhizqiyahu, began to sanctify the Beit-é--ä, the Qodesh, Divrei ha-Yamim Beit 29.3, 17.

B.C.E. 568 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies that Bavel will conquer Mitzrayim (Egypt), Y^әkhëz•qeil′ ha-Nâ•vi′ 29.17.

B.C.E. 459 – In seventh year of his reign, Iranian king Artakhshast (Artaxerxes I, reigned 465-453) proclaims freedom of religion for Y^әhudim in, and freedom to return to, Y^әhudah and Y^әrushâ•la′yim, Ezra 7.1, 8.

B.C.E. 458 – Ezra's Beit-Din reaches decision on what to do concerning intermarriage: they sent their foreign wives away and offered a ram, Ezra 10.17.

B.C.E. 0005, during this month – Elisheva Bat- Z^әkharyah ha-Kohein, cousin of Miryam (mother of Rib′i Y^әho•shu′a), becomes pregnant with Yokhanan 'ha-Matbil' Ben-Z^әkharyah ha-Kohein.

Annually – Wood Offering by the Ben-Arakh Ben-Y^әhudah family (on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar).

Annually in Messianic Age – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies that on this date a whole yearling calf is to be sacrificed to make a khata•ah for the Beit-ha-Miq•dâsh′, Y^әkhëz•qeil′ ha-Nâ•vi′ 45.18.

B.C.E. 596 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies against Mitzrayim (Egypt), Y^әkhëz•qeil′ ha-Nâ•vi′ 30.20.

Annually in Messianic Age – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies that on this date a whole yearling calf is to be sacrificed to make a kipur for the the errant and simple-minded, Y^әkhëz•qeil′ ha-Nâ•vi′ 45.20.

B.C.E. 718 – In the first year of his reign, Y^әkhiz•qi•yâh′ u, sanctified the porch of Beit-é--ä, the Qo′dësh, Div•rei′ ha-Yâm•im′ Beit 29.3, 17.

30 C.E. – Mir•yâm′ (sister of Mâr•tâh′ & Ël^әâ•zâr′ , whom Rib′i Y^әho•shu′a enlivened) anoints Rib′i Y^әho•shu′a with cologne worth 2,500 sh^әqalim, valuation given in earliest extant source mss., see note The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.1.

30 C.E. – Procession of Rib′i Y^әho•shu′a Bën-Yo•seiph′ Bën-Dâ•wid′ ha-Mâ•shi•′′akh from Beit Paj•âh′  into the Beit-ha-Miq•dâsh′ in Y^әrushâ•la′yim through Sha′ ar hâ-Ra•kham•im′, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.1ff. Returning from Y^әrushâ•la′yim to Beit Khâ•nân′  in the evening, Rib′i Y^әho•shu′a curses a fig tree, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.18ff.

B.C.E. 1410 – Yis•râ•eil′ came up from the Ei′ meq Yardein to camp in Jiljal (corrupted to "Gilgal") on the eastern edge of Y^әrikho, Y^әho•shu′a ha-Nâ•vi′ Bin-Nun 4.19.

B.C.E. 562 – In Iraq, Y^әkhëz•qeil′ ha-Nâ•vi′ envisions Y^әrushâ•la′yim, Y^әkhëz•qeil′ ha-Nâ•vi′ 40.1.

30 C.E. – Dawn, Rib′i Y^әho•shu′a walks to the Beit ha-Miq•dâsh′ from Beit Khâ•nân′ , finding the fig tree, which he had cursed the evening before last, withered (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.18ff). Later in the day, he drives merchandisers of religious items from the Beit ha-Miq•dâsh′ (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.12ff).

B.C.E. 539 – Z^әru′ -Bâ•vël′  Bën-Sh^ә•al•tiy•eil′  and Yei•shu′ a Bën-Yo•tzâ•dâq′  depart for Y^әrushâ•la′yim to begin building the Beit-ha-Miq•dâsh′ ha-Shein•i′  after the Exile, Ëz•râ′  5.2 with 8.31.

30 C.E. – Aristocratic Hellenist Pseudo-Tz^әdoq•im′ , described by the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  as "Wicked Priests," polemicize Rib′i Y^әho•shu′a, who teaches analogies in the Beit-ha-Miq•dâsh′ ha-Shein•i′  according to T^әhil•im′  118.22-23; he teaches the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  about the Great mitz•wâh′; poses the implications of T^әhil•im′  110.1 – that the Mâ•shi′akh being Dâ•wid′'s son – versus being his •don′ – condemns 'holier-than-thou'—"frum"—sanctimony (poorly translated as "hypocrisy"). He then retires to Har ha-Zeit•im′  to lament over Y^әrushâ•la′yim and, finally, returns to Beit Khâ•nân′ , The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.23 – 26.12.

If the fourteenth falls on Shab•ât′ then this is observed on Firstmonth 12)

B.C.E. 480 – Iranian king A•khash•vei•rosh′  (Xerxes I) grants Hâ•mân′  a written proclamation, (Ës•teir′  3.12).

30 C.E. – Y^әhud•âh′ "Ish-Q^әrai•yot′ " Bën-Shim•on′ , agrees to betray Rib′i Y^әho•shu′a to the Hellenist Pseudo-Tz^әdoq•im′ , The Netzarim Reconstruction of Hebrew Matityahu (NHM) 26.14-16.

(If the fourteenth falls on Shab•ât′ then the burning of Khâ•meitz′  is observed on Firstmonth 13.)

B.C.E. 1410 – Y^әho•shu′a ha-Nâ•vi′ Bin-Nun commemorates Pës′ akh, Y^әho•shu′a Bin-Nun 5.10.

B.C.E. 617 – In the 18^th year of his reign (which historians date as beginning in B.C.E. 635), Yo•shi•yâh′ u Bën-A•mon′  makes the greatest celebration of Pës′ akh since the days of Sh^әmu•eil′ ha-Nâ•vi′, Div•rei′ ha-Yâm•im′ Beit 35.1ff.

c. B.C.E. 537 – Z^әru′ -Ba•vël Bën-Sh^әal•tiy•eil′  and Yei•shu′ a Bar-Yo•tza•daq′  celebrate Pës′ akh in Y^әrushâ•la′yim after the Exile in Iraq, Ëz•râ′  6.19.

30 C.E. – Rib′i Y^әho•shu′a celebrates Pës′ akh for the last time, NHM 26.17ff.

Messianic Age – Y^әkhëz•qeil′  ha-Nâ•vi′ prophesies that the seven days of Pës′ akh and Khag ha-Matz•ot′ will continue to be observed, Y^әkhëz•qeil′ ha-Nâ•vi′ 45.21-25.

B.C.E. 1467 – On this day the Y^әtzi•âh′ began from Pi-Tom′  ("Hellenized to "Pithom" and later renamed by Ra-Moses to Ra-Moses, Hellenized to "Rameses"), in the lower delta of northern Mitz•râ′ yim (Egypt), b^ә-Reish•it′  13.4 with b^ә-Mid•bar′  33.3.

Only the Roman-allied Hellenist Boethusian-Herodian faction of 'Pharisee-rabbis' – who were co-partners with the 'Sadducees' as Hellenist collaboraters and primary persecutors of Rib′i Y^әho•shu′a (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 22.15-22; 23.15-36 with notes) – held that wa-Yiq•râ′ 23.11 referred to the Shab•ât′ of the 7^th day of the week (Tal•mud′ , Masëkët M^әnâkh•ot′  65a-b) whereas the rabbis (mainstream 'Pharisees') argued that in this context the word 'Shab•ât′ ' was to be understood not as the weekly Shab•ât′ but as a special Shab•ât′ and meant the first day of Pës′ akh itself ("Omer," Ency. Jud. 12.1383).

Immediately following Hav•dâl•âh′ : recite counting of the first day of the O′ mër.

First day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 2^nd day of the O′ mër.

Second day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 3^rd day of the O′ mër.

Third day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 4^th day of the O′ mër.

Fourth day of the Festival of the Waving of the òÉîÆø

30 C.E. – The second day of the week in 30 C.E. Rib′i Y^әho•shu′a is subpoenaed before the Roman ruler, Pontius Pilate, the first time (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 27.15ff).

Twilight-Sunset: Recite counting of the 5^th day of the O′ mër.

Fifth day of the Festival of the Waving of the òÉîÆø

Firstmonth 20, 3790, ër•ëv′ Shab•ât′ of the 7^th Day of Khag ha-Matz•ot′  (0030.04.09 C.E.): Crucifixion (first entombment at dusk on this eve of Firstmonth 21)

According to the almost unanimous consensus of all Judaic calendar conversion programs from the Jet Propulsion Laboratory and NASA on down, this fell on the third day of the week that year—meaning that exactly 3 days and 3 nights later came the regular weekly ër•ëv′ Shab•ât′! (All of these datings are excerpted from the original source: The Netzarim Reconstruction of Hebrew Matityahu (NHM), © 1972 by Yirmeyahu Ben-David. Further details are found in NHM chapter 28-29 w/corresponding notes.

On this day the Hellenist Pseudo-Tz^әdoq•im′  posted guards from their own Beit-ha-Miq•dâsh′ Sentry Unit to guard Rib′i Y^әho•shu′a's tomb.

This would seem an appropriate day for N^әtzâr•im′  to fast (dawn to dusk); however, the rejoicing of Khag ha-Matz•ot′  (and the entirety of Firstmonth) trumps fasting. Thus, this day is a memorial day; yet, rejoicing in Khag ha-Matz•ot′  trumps fasting or mourning.

Twilight-Sunset: Recite counting of the 6^th day of the O′ mër.

Sixth day of the Festival of the Waving of the òÉîÆø

Twilight-Sunset: Recite counting of the 7^th day of the O′ mër.

Continue counting the O′mër every evening until 50: Khag ha-Shâvu•ot′.

B.C.E. 557 – Dâniy•eil′ has his vision of a man clothed in linen, Dâniy•eil′ 10.4.

In 30 C.E. – as in 2002, 2003, 2006, 2009 & 2020, the weekly Shab•ât′ occurred on Firstmonth 24, the third day after the special Shab•ât′ of the 7^th Day of Pës′ akh (which always falls on Firstmonth 21).

30 C.E., after dusk (having begun the 10^th Day of the counting of the O′ mër) – Although the three-day period (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 12.40) was satisfied as Shab•ât′ began on Firstmonth 24, the women were unable to visit the sepulcher then because it was Shab•ât′ . After dusk on this weekly Shab•ât′ , the women found the sepulcher of Rib′i Y^әho•shu′a was already empty, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.1ff with related notes. Note 1 Rib′i Y^әho•shu′a had been resurrected on Shab•ât′ ! (Sun-god-day resurrection wasn't introduced until the 5^th-century C.E.—see documentation in our History Museum⇒'Times & Seasons')

Note 1. The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28:1-4: Οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων (Opse de sabbaton tei epifoskousei eis mian sabbaton; "late Shab•ât′ with the waning-of-twilight in one of the Shab•ât′ s")— according to the earliest extant source mss.: à (Codex Sinaiticus), β (Codex Vaticanus), Latin a-3, Sy^p (P^әshit^әtâ′) and Ëv′ën Bo•khan′.

By Judaic reckoning, dusk of the seventh day of the week concludes the weekly Shab•ât′ – thereby beginning the first day of the week, not sunrise of the next morning (nor even midnight) as reckoned by the Romans and other gentiles! The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.1-4 with note 28.1.1. Return to text

30 C.E. – Rib′i Y^әho•shu′a appears to Miryam of Migdal and Miryam Zavdiyeil ha-Leiwi, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.8ff. The Hellenist Pseudo-Tz^әdoq•im′  bribe the Italian Royal Guard soldiers to claim they had fallen asleep (then a capital offense – no way they would all fall asleep) and the body had been stolen from the tomb, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.12-15.

This first appearance, on the 10^th day of the counting of the O′ mër, began a 40-day period (10^th day + 39 = 40) during which he was seen by his talmidim (Ma•avâr 1.3), after which (10^th day of the counting of the O′ mër + 39 = 49^th day of the counting of the O′ mër ⇒ the day before Shâvuot) he was buried the second time.

B.C.E. 971 – 480 years after the Y^әtzi•âh′, in the fourth year of his reign, Shlom•oh′ ha-•Mël′ëkh began building the Beit ha-Miq•dâsh′ hâ-Ri•shon′, M^әlâkh•im Âl′ëph 6.1; Div•rei′ ha-Yâm•im′ Beit 3.2.

Beginning of Ancient Egyptian 70 Days of Death & Darkness—relating to the environment and influence of the ancient Egyptian superpower in the Middle East, the crucible in which (Yo•seiph′ , Mosh•ëh′ and) Israel formed, and its impact on the development of the symbolism of the number 70. In modern times, Sirius, the star, sets in the heliacal arc on the western horizon this day.

30 C.E. – Rib′i Y^әho•shu′a is seen by his tal•mid•im′ on Har Mei•ron′  two weeks (1^stmonth 20 – 2^ndmonth 3) after the Romans thought he was dead on the stake and he had been taken down and entombed (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.16ff).

Annually – Wood Offering by Bën-Porosh Bën-Y^әhudâh family

B.C.E. 718 – Y^әkhizqiyahu keeps second Pës′akh Sei′dër because they were unable to observe the first Pës′akh Sei′dër, Div•rei′ ha-Yâm•im′ Beit 30.2-15.

Annually – Second Pës′akh Sei′dër for those who were unable to observe the first Pës′akh Sei′dër due to being tâ•mei′, b^Ə-Mi•d^Əbar′ 9.11.

B.C.E. 1451 – B^әnei-Yis•râ•eil′ murmured against Mosheh Rabeinu in northern Midbar Sinai near present-day Al-Arish, b^ә-Reish•it′ 16.1.

B.C.E. 2459 – On this day the Mabul began, b^ә-Reish•it′ 7.11.

B.C.E. 1450 – On this day, the cloud is taken up from the Mishkan and B^әnei-Yis•râ•eil′ follow the cloud from Har Karkom eastward to Midbar Paran in the eastern Israeli Negev near the modern Jordanian border, b^ә-Midbar 10.11.

B.C.E. 2458 – On this day, the waters of the Ma•bul′ receded to normal levels, b^ә-Reish•it′ 8.14.

If Secondmonth 28 falls on a sixthday, then Yom Y^әrushâ•la′yim is celebrated a day earlier.

See the Y^әrushâ•la′yim links in Israel (click the green "Israel" icon in left panel).

B.C.E. 596 – On this day, Y^әkhëz•qeil′ ha-Nâ•vi′ prophesied against Mitzrayim (Egypt), Y^әkhëz•qeil′ 31.1.

According to the NT (Lu. 4.17), Y^әho•shu′a read the (Ma•ph^әtir′ and) Haph•târ•âh′ selection Y^әsha•yâh′ u 60.17 – 61.9 in Beit-ha-K^әnësët, which was the Ha•ph^Ətâr•âh′ for the first Shab•ât′ of Thirdmonth (on the ancient Triennial Cycle), thus providing us the date of his Bar-Mitz•wâh′.

Reading the Haph•târ•âh′ of one's Bar mitz•wâh′ annually has always been customary. Even more likely, this Haph•târ•âh′ selection marks Rib′i Y^әho•shu′a's actual Bar mitz•wâh′, which is the reason it was specially noted. Since one's Bar mitz•wâh′ is celebrated on the Shab•ât′ following one's thirteenth birthday (on the Judaic calendar), this Haph•târ•âh′ selection then indicates Rib′i Y^әho•shu′a's birthweek. Scholars already know that he was born this time of year and not in the winter. Further, as documented in The Netzarim Reconstruction of Hebrew Matityahu (NHM), the astronomical descriptions pinpoint his birthdate to BCE 0007.05.29, perfectly corroborating this Bar mitz•wâh′ selection.

In the triennial cycle in use at that time, this Haph•târ•âh′ selection was assigned to the first Shab•ât′ in Thirdmonth (Babylonian "Sivan") and the Tor•âh′ portion was Sh^әm•ot′ 24—now part of Mishpât•im′ (cf. chart "Triennial Cycle," Ency. Jud., 15.1387).

Uncertainties surrounding days lost or unaccounted for in medieval times as a result of the world's adoption of the Julian and Gregorian calendars render even the retrojection of Julian and Gregorian dates, before these calendars existed, somewhat uncertain. Every computer model attempting to convert dates on the Judaic calendar to Julian or Gregorian dates before the Julian and Gregorian calendars came into existence is, therefore, necessarily subject to some inaccuracy.

Being born within a a day or two of Thirdmonth 3 of 3754 (B.C.E. 0007.05.29), based on computer calculations of the recorded astronomical phenomena (see Thirdmonth 3), Y^әho•shu′a turned 13 ca. Thirdmonth 3 of 3767 (0007 C.E.). In 3767, Y^әho•shu′a's birthday–intercalated from the modern Judaic calendar—again fell on Firstday of the week. This would indicate that, on the pre-358 C.E. Judaic calendar, Y^әho•shu′a's Bar mitz•wâh′ was celebrated on the second Shab•ât′ of Thirdmonth, i.e. Thirdmonth 9, 3767 (0007.05.07 C.E.). When we take into account that the ancient Judaic calendar could easily have intercalated Thirdmonth 3 a day earlier than that indicated by projecting the modern Judaic calendar back, it then coincides with the first Shab•ât′ of Thirdmonth, confirming this Haph•târ•âh′ selection.

The Haph•târ•âh′ selection then strongly corroborates that Y^әho•shu′a's Bar mitz•wâh′, in 3767 on the Judaic calendar (0007 C.E.), was the first Shab•ât′ of Thirdmonth–the week of his birthdate–that year. This corroborates the computer calculations of the astronomical observations surrounding his birth (cf. Thirdmonth 3, above, and The Netzarim Reconstruction of Hebrew Matityahu (NHM) 1-2 with notes, particularly 2.2.1 and 1.18.1).

On this day Rib′i Y^әho•shu′a dies from his wounds and is buried a second time—in Talpiot Tomb, ushering in the Ma•avâr from his personal leadership to that of the Beit-Din N^әtzâr•im′ under the leadership of Pâ•qid′ Ya•a•qov′ "ha-Tza•diq′", in the Sh^әkhin•âh′ / Ru′akh ha-•Qo′dësh, beginning the next day – Shâvuot.

B.C.E. 1451 – B^әn•ei′-Yis•râ•eil′ journey from the area of Al-Arish on the northern coast of the Sin•ai′ southward through Mid•bâr′ Sin•ai′, camping at the foot of Har Sin•ai′, in the Israeli Nëg′ëv (b^ә-Reish•it′ 19.1).

Annually – On this day, the Qum•ran′  Kha•sid•im′  Tz^әdoq•im′  celebrated Bi•kor•ei′ Khit•im′ (Firstfruits of Wheat).

Calculations of astronomical events, described in The Netzarim Reconstruction of Hebrew Matityahu (NHM) (2,2 with notes 1.18.1 & 2.2.1), demonstrate and confirm that Rib′i Y^әho•shu′a the Mâ•shi′akh was born on B.C.E. 0007.05.29 on the Gregorian calendar (if it had been in use at that time). This equates to Thirdmonth 21, 3753 (Firstday of the week, Thirdmonth 3, 3754 by some calculations) if the modern form of the Judaic calendar had been in use. Since the present form of the Judaic calendar (fixing the order of seven leap years in every 19-year cycle) wasn't introduced until 358-9 C.E. and the rabbis tinkered with it, refining it, into the 10^th century C.E. ("Calendar," Ency. Jud., 5.43-53), one cannot expect the ancient calendar to be closer than a year ± day or two of the correct astronomical date and projections of the modern Judaic calendar back before these refinements. (Modern solar calendars and atomic clocks still need tinkering to keep them relevant. Perhaps surprisingly, though, today's Judaic calendar is acknowledged to be the most accurate calendar in existence.)

B.C.E. 480 – On this day, Iranian king Akhashveirosh (Xerxes I) grants Esteir's petition that the Y^әhudim be armed and authorized to defend themselves a few months later… on Twelfthmonth 13 of the following year (B.C.E. 479), Esteir 8.9-14.

B.C.E. 602 – Y^әkhëz•qeil′ ha-Nâ•vi′ sees vision from Elohim: Four çéåú like ëøåáéí having four faces, Y^әkhëz•qeil′ ha-Nâ•vi′ 1.1.

B.C.E. 586 – Famine during the Seige of Y^әrushâ•la′yim by Iraqi king N^әvu-khad-netzar, no bread in the city, breach opens up in city wall, M^әlakhim Aleph 25.3; Yirm^әyahu ha-Nâ•vi′ 39.2; 52.6-7.

According to the Tei•mân•i′ Nosakh Baladi tradition, this Pâ•râsh•at′ would be combined with áì÷ (see next week's Pâ•râsh•at′ ). However, this frequently caused youths who are away from home in the öä"ì and in y^әshivot (as well as those who travel or vacation) to miss a parashah when they would come home for Shab•ât′ during this period when other traditions differ. Consequently, beginning in äúùñ"â/2003, the Tei•mân•i′ Nosakh Baladi (at least here in Israel) have adapted to the calendar used by other traditions, including Tei•mân•i′ Shami.

Explicit public confirmation, in Fourthmonth 16, 5765, of the re-emergence 7 years earlier of the N^әtzâr•im′ in the Orthodox (modern Pharisaic) Beit-ha-K^әnësët—for the first time since 135 C.E., and within a generation after the re-emergence of modern Yi•s^ә•râ•eil′.

(The N^әtzâr•im′ earlier re-emerged in the Orthodox (modern Pharisaic) Israeli Jewish community in which Rib′i Y^әho•shu′a and his N^әtzâr•im′ followers lived and taught, for the first time since 135 C.E., in 1985.03 when Yi•r^әm^әyâh′u Bën-Dâ•wid′ made a•liy•âh′ with his wife, Karen.)

While all other sects of Judaism refrain from eating meat for the 10 days preceding the tzom of Fifthmonth 9, the Tei•mân•im′ do not refrain from eating meat during this period.

B.C.E. 1412 – A •ha•ron′ died at age 123 near Qadeish at the edge of the land of Edom in the Israeli Negev at äåø ääø (Hor ha-Har); probably the same as äø çøá (Har Khoreiv), probably also the same as either modern-day äø çãá (Har Khadav) or äø çøåæ (Har Kharoz).

In Hebrew, some of these names are easily miswritten or misread. Both are near Har Karkom, which isn't far from Qadeish Barneiah, about 11 days walk from Khoreiv (probably = modern-day Khadav). They walked via Har Seiair (probably = Har Shazar, also near Har Karkom), and from there to Qadeish Barneiah, b^ә-Midbar 33.38.

B.C.E. 593 (which day during month uncertain) – During this month, Khâ•nân′  Y^әhudah Ben-Azur, a rebellious nâ•vi′, breaks wooden yoke from the shoulders of Yirm^әyahu ha-Nâ•vi′, prophesying the breaking of the yoke of Iraq; Yirm^әyahu ha-Nâ•vi′ prophesies that Khâ•nân′  Y^әhud•âh′  Bën-A•zur′  would die within one year, Yirm^әyahu ha-Nâ•vi′ 28.1-16.

50 days after Festival of Firstfruits of Wheat – on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar.

Annually – Wood Offering by Ben-Yonadav Ben-R^әkhav family.

B.C.E. 587 – A D^әvar é--ä comes to Yir•m^әyâh′u ha-Nâ•vi′ (Yir•m^әyâh′u ha-Nâ•vi′ 1.1-5).

B.C.E. 586 – the captain of Iraqi king N^әvu-khad-netzar burned the Beit ha-Miq•dâsh′ hâ-Ri•shon′ (Yir•m^әyâh′u ha-Nâ•vi′ 3.12; M^әlâkh•im′ Beit 25.8-9).

Annually – Wood Offering by Ben-S^әna•av Ben-Binyamin family.

B.C.E. 600 – The z^әqanim of Yis•râ•eil′ come to inquire of Y^әkhëz•qeil′ ha-Nâ•vi′, Y^әkhëz•qeil′ ha-Nâ•vi′ 20.1

70 C.E. – On this day, the Roman Italian General, Titus, destroyed the Beit-ha-Miq•dâsh′ ha-Sheini (Josephus, Wars, 6.249-50).

B.C.E. 519 – Z^әkhar•yâh′ ha-Nâ•vi′ taught that obedience is preferred over fasting, Z^әkhar•yâh′ ha-Nâ•vi′ 7.1-7.

(When it falls on Shab•ât′ it is commemorated the previous day.)

Annually – Wood offering by Ben-Zatu Ben- Y^әhudah family and by Kohanim, L^әwiyim and all whose tribal descent was in doubt.

Annually – Wood offering by Ben-Pakhat-Moav Ben- Y^әhudah family.

Beginning Sixthmonth 1, every morning in Yi•s^ә•râ•eil′ one can hear ba•al•ei′ sho•phâr′ in the neighborhood practicing the sho•phâr′ in preparation for Yâm•im′ No•râ•im′.

B.C.E. 521 – The D^әvar (i.e. Oral Law) of é--ä comes, via Khaj•ai′ ha-Nâ•vi′, to Z^әru-Bavel Ben-Sh^әa•altiyeil, Khajai 1.1.

B.C.E. 459 – Ezra ha-Kohein, the Sopheir (Torah scribe), arrived in Y^әrushâ•la′yim after the Exile in Iraq, Ezra 7.8-9.

B.C.E. 434 – Ezra begins another wall in Y^әrushâ•la′yim; completes it 52 days from today, N^әkhemyah 6.15.

Annually – Qum•ran′  kha•sid•im′  Tz^әdoq•im′  celebrate Festival of Firstfruits of Wine, 50 days after Festival of Firstfruits of Wheat, Yadin, Vol. I, The Temple Scroll.

B.C.E. 0005 – Miryam, wife of Yo•seiph′ Ben-Dâ•wid′, becomes pregnant with Y^әho•shu′a.

B.C.E. 601 – Y^әkhëz•qeil′ ha-Nâ•vi′ sees vision of Ël•oh•im′: a fiery figure, a man with ink marks the foreheads of the inhabitants of Y^әrushâ•la′yim, Y^әkhëz•qeil′ ha-Nâ•vi′ 8.1ff.

Annually – Wood offering by Ben-Adin Ben-Y^әhudah family (on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar).

Annually – Moeid Shemen (Appointed-festival of [Firstfruits of] Olive-oil (Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar).

Annually – Feast of Wood Offering on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar. (Six days in addition to the intermediate Shab•ât′ )

B.C.E. 521 – Khajai ha-Nâ•vi′, the malakh of é--ä, proclaims the Malakhut (mission) of é--ä to the kindred to work in the Beit-é--ä Tz^әvâ•ot of their Elohim), Khajai 1.13-15.

B.C.E. 434 – Ezra completes his wall in Y^әrushâ•la′yim in 52 days.

B.C.E. 434 – Verification and documentation of yu•khas•in′; Kohan•im′ lacking proper genealogical documentation to A •ha•ron′ declared invalid, N^әkhëm•yâh′ 6.15; 7.64, 73.

Popularly Rosh ha-Shân•âh′; but see wa-Yiq•râ′ 23.23-25.

B.C.E. 593 – (day of month uncertain) Khâ•nân′  Y^әhud•âh′  Bën-A•zur′  dies, fulfilling the prophesy of Yirm^әyahu ha-Nâ•vi′ 8.17.

B.C.E. 586 – (day of month uncertain) G^әdalyah, Yirm^әyahu ha-Nâ•vi′ 41.1ff.

B.C.E. 434 – Ezra reads Torah to B^әnei-Yis•râ•eil′, N^әkhemyah 7.72 – 8.14.

B.C.E. 586 – This commemorates the slaying G^әdalyah (Yirm^әyahu 41.1-2; M^әlakhim Beit 25.25).

G^әdalyah was appointed governor of Y^әhudah by Iraq (the Babylonians) after their capture of Y^әrushâ•la′yim earlier in the year.

Dawn till dusk tzom (fast), Z^әkhar•yâh′ 7.5; 8.19. See also Yirm^әyahu ha-Nâ•vi′ 41.1-2; M^әlakhim Beit 25.1-2.

Midnight Mo•tzâ•ei′ Shab•ât′ Shuv•âh′ , YDT: Israel Switches to YUT

B.C.E. 0007.10.01 – Second astronomical conjunction confirms to the Iranian astrologer-astronomers ("magi") that Beit-Lëkhëm is the birth place of the Mâ•shi′akh, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 2.8-9. Y^әho•shu′ a, who had been born on the first conjunction, B.C.E. 0007.05.29, was now 4 months old.

Over the next couple of weeks, the Iranian astrologer-astronomers organize, provision and move their caravan to Beit-Lëkhëm to set up a one-night (one-week, one month?) vigil over each house with a young male infant in Beit-Lëkhëm, repeating the cycle as necessary until confirmation of the correct house by a third conjunction. This process required only a couple of months as the third and final confirmation conjunction occurred on B.C.E. 0007.12.05.

Ca. B.C.E. 519 – Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ taught that obedience is better than fasting – even on this day; Z^әkhar•yâh′ 7.1-7.

B.C.E. 539 – Z^әru-Bavel Ben-Sh^әa•altiyeil and Yeishua Bar-Yotzadaq keep Sukot after arriving in Y^әrushâ•la′yim after the Exile in Iraq (Bavel) to rebuild the Beit-ha-Miq•dâsh′ ha-Sheini, Ezra 1.1 with 3.1ff.

B.C.E. 434 – Ezra celebrates Sukot, N^әkhemyah 8.14-18.

29 C.E. – Y^әho•shu′a Ben-Yo•seiph′ Ben-Dâ•wid′ has moved from the Galil to Y^әrushâ•la′yim in time to keep Sukot, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 19.1.

B.C.E. 2458 – Teivah (corrupted to "ark") rested on Harei Ararat (the Ararat mountains) in Turkey; waters receding, b^ә-Reish•it′ 8.4.

This is the Shab•ât′ which falls between Khag ha-Suk•ot′ and Sh^әmin•i′ A•tzër′ët.

B.C.E. 521 – Khaj•ai′ ha-Nâ•vi′ prophesies that the Kâ•vod′ of the Beit ha-Miq•dâsh′ ha-Shein•i′ would be greater than the Kâ•vod′ of the Beit ha-Miq•dâsh′ hâ-Ri•shon′ (Khaj•ai′ 2.1, 9).

Note: In Israel, Sh^әmin•i′ A•tzër′ët and Sim•khat′ Tor•âh′ coincide (Seventhmonth 22). In the Galut, however, Sh^әmin•i′ A•tzër′ët is observed on Seventhmonth 22 while Sim•khat′ Tor•âh′ is observed the following day (Seventhmonth 23).

B.C.E. 971 – Conclusion of first Khag in Beit ha-Miq•dâsh′ hâ-Ri•shon′, Div•rei′ ha-Yâm•im′ Beit 7.10.

B.C.E. 521 – Khajai ha-Nâ•vi′ prophesies Z^әru-Bavel Ben-Sh^әa•altiyeil would be like a signet ring, Khajai 2.20.

B.C.E. 434 – Ëz′râ fasts in t^әshuv•âh′ , B^әnei-Yis•râ•eil′ separate themselves from all b^әnei neikhar (sons of foreigners, sons of unfamiliar) and intermarriages, N^әkhemyah 9.1.

B.C.E. 964 – (day of month undetermined) Seven years after having begun, Shlomoh ha-Melekh finishes building the Beit-ha-Miq•dâsh′ hâ-Rishon during this month, M^әlakhim Aleph 6.38.

B.C.E. 521 – (day of month undetermined) D^әvar é--ä comes to Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ answering his pleading for t^әShuv•âh′ , Z^әkhar•yâh′ 1.1.

c. B.C.E. 930 – During his reign (beginning in B.C.E. 933), Yâ•râv^Əâm′ Bën-N^әv at′ seduced all of B^әn•ei′-Yis•râ•eil′—except Y^әhud•âh′—away from Beit-Dâ•wid′ into idolatry, introducing an idolatrous festival in Eighth month (M^әlâkh•im′ Âl′ëph 12.32-33).

Contrary to many anti-Christians, there is no serious evidence that Halloween traces beyond pre-Christian Celtic paganism of Europe (vide History Museum, Sukkah 15, click on Halloween). Thus, there is no demonstrable connection between the idolatrous festival introduced by Yâ•râv^Əâm′ and Halloween.

Yâ•râv^Əâm′, on the other hand, reintroduced the same golden calf worship that the Bible emphasized idolaters at Har Sin•ai′ had resurrected from Egyptian idolatry—and which Yâ•râv^Əâm′ had recently witnessed and experienced personally (M^әlâkh•im′ Âl′ëph 11.40 & 12.2)!!! Readers should note that the Egyptian New Year began soon after the summer solstice, at the heliacal rising of the star Sirius. Consequently, Eighth month on our Judaic calendar would have correlated to about the 3^rd month of the Egyptian calendar: the month of Hathor, during which the Egyptians celebrated a festival of Aset… which readers will more likely recognize by its Greek name: Isis! Thus, Yâ•râv^Əâm′'s production of two golden calves likely indicates the earliest known Egyptian cow goddess, "Ba(t) of Two Faces," goddess of the Milky Way, which the Egyptians later assimilated into Hathor and, still later, Aset (Isis).

Clearly, being an enemy of Y^әhud•âh′ (loc. cit.), Yâ•râv^Əâm′ was attempting to build ties with Mitz•ra′yim.

Have a Festive & Rewarding Winter
Check the history books
Why was First Christmas after 336 C.E.?!?
When Christianity first adopted Dec. 25^th…
the birthday of ancient Iranian (Persian) Sun God!!!
The Asherah tree traces back to Ex. 34.13; Dt. 7.5; 12.3; 16.21
Details in the Museum pages (Times & Seasons)
Of the ONLY Legitimate Netzarim website: www.netzarim.co.il

B.C.E. 603 – (the day of the month uncertain) Y^әhudah and Yis•râ•eil′ proclaim a tzom (fast) after Barukh Ben-Neiriyah reads the scroll of Yirm^әyahu ha-Nâ•vi′ in the Beit-ha-Miq•dâsh′, Yirm^әyahu 36.1-9.

28 C.E. – (day of month uncertain) Miryam's cousin, Elisheva Bat- Z^әkharyah ha-Kohein (who became pregnant in Firstmonth), gives birth to Yokhanan 'ha-Matbil' Ben-Z^әkharyah ha-Kohein.

B.C.E. 519 – Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ teaches that obeying Torah is better than fasting, Z^әkhar•yâh′ 7.1ff.

B.C.E. 2458 – Noakh sees the tops of mountains after the waters of the Mabul recede, b^ә-Reish•it′ 8.5.

B.C.E. 480 – (day of month uncertain) Iranian king Akhashveirosh (Xerxes I) makes Esteir queen of Iran in the seventh year of his reign (B.C.E. 486-465), Esteir 2.6.

Annually – Wood offering by Ben-Adin Ben-Y^әhudah family – again on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar.

B.C.E. 459 – Ezra appoints a Beit-Din to consider what to do about intermarriages, Ezra 10.16.

B.C.E. 575 – A refugee from Y^әrushâ•la′yim comes to Y^әkhëz•qeil′ ha-Nâ•vi′ in Iraq (under the rule of N^әvu-khad-netzar), reporting to him how bad the conditions were in Y^әrushâ•la′yim (Y^әkhëz•qeil′ 33.21).

B.C.E. 598 – Y^әkhëz•qeil′ ha-Nâ•vi′ given his vision of the stewpot, Y^әkhëz•qeil′ 24.1.

B.C.E. 588 – Iraqi king N^әvu-khad-netzar sets siege on Y^әrushâ•la′yim, M^әlakhim Beit 25.1; Yirm^әyahu ha-Nâ•vi′ 39.1; 52.4.

Commemorates the siege of Y^әrushâ•la′yim by Iraq (Bavel) (M^әlakhim Beit 25.1-2; Yirm^әyahu ha-Nâ•vi′ 42.4ff; Y^әkhëz•qeil′ 24.1-2).

B.C.E. 597 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies against Mitzrayim, Y^әkhëz•qeil′ 29.1.

B.C.E. 0007 – Third astronomical configuration confirms vigil in Beit-Lëkhëm over the house of Y^әho•shu′a Ben-Dâ•wid′, identifying him as the Mâ•shi′akh. With this new information, the Iranian astronomer-astrologer scientists (of their day; Persian "Magi"), who had been conducting the vigil, went to visit the house and present the family with gifts. The astronomical configurations, caravanserie travel and vigil had taken over six months. Y^әho•shu′a was born on the first astronomical configuration – 6 months and 1 week earlier, on B.C.E. 0007.05.29 (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 2.10-12 with notes).

B.C.E. 1412 – B^әnei-Yis•râ•eil′ are camped on the east bank of N^әhar′ ha-Yar•dein′, D^әvâr•im′ 1.1-3.

"îÄùÑÌÀðÌÄëðÇñ àÂãÈø îÇøáÌÄéï áÌÀùÒÄîçÈä" (Aramaic – "From when Adar enters, rejoicing increases"; Ma•sëk′ët Ta•an•it′ 29a)

29 C.E. (perhaps during leapmonth that year, 3789) – Rib′i Y^әho•shu′a predicts his death, soon after the collection of the half-sheqel tax for the maintenance of the Beit-ha-Miq•dâsh′ ha-Sheini, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 17.22 – 18.35.

Do not look at the sun. It will damage your eyes.. (Further, you're blessing é--ä for His provision of the sun, not worshipping the sun.)

While the blessing for seeing the moon is recited at every new moon, reciting a blessing upon seeing the new sun would be every morning—resembling sun worship. To avoid the appearance of sun worship, the rabbis sought a different definition for the "new sun."

"Jewish Law stipulates that a special blessing is to be recited when we see the sun at the same place, on the same day of the week, and the same time of day as when it was created [according to rabbinic calculations]. The first chapter in [b^ә-Reish•it′ ], which tells the story of Creation, tells us that the sun was created on a [4^thday]. Precisely one solar year, or 365.25 days (52 weeks and 1.25 days) later, the sun was in the same place – but not on the same day of the week, nor at the same time of day; it was, rather, a quarter of a day later.

The 'quarter-day' problem is solved every four years, and the 'same day of the week' issue is resolved every seven years – and both problems are solved simultaneously only once every 28 (4x7) years" (IsraelNN.com), at the vernal equinox. Next time: vernal equinox.

The calculation is straightforward. Since the rabbis assert that the sun was created in year 1, the year of the 28 year cycle is simply when (the current Judaic year - 1) mod 28 = 0.

Of course, among several inaccuracies, this also doesn't take into consideration the orientation of the sun, which revolves on its own axis every 25.3 days at its equator. Incorporating this into the formula would result in reciting the b^әrâkh•âh′ only once every 708+ (28x25.3) years. Since our solar system orbits the center of our galaxy… and our galaxy is flying apart from other galaxies… This is all meaningless since the sun wasn't created ca. B.C.E. 4000 anyway. The only important aspect is periodically acknowledging é--ä as the Creator of the sun without giving the appearance of sun worship.