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  • From: Banyai AT t-online.de (Michael Banyai)
  • To: <b-hebrew AT lists.ibiblio.org>
  • Subject: [b-hebrew] Thera quote
  • Date: 25 Aug 2004 17:47 GMT

Dear Peter Kirk and Marianne,

I agree with you all about what is the current opinion concerning the hebrew
calendar. However is the early hebrew calendar totaly different from all
assumptions made till now. I´ll try to keep my observations short:

1. the early calendar was perfectly similar to the one described by Marianne
for the Egyptians (besides a lunar calendar) that is, a mery-go-round
calendar of exactly 365-days, and an astronomically fixed observational
calendar (the Sothis-calendar by the Egyptians). In fact it was the Egyptian
calendar itself, the curent month of the Egyptian calendar at the time of the
Exodus becoming number one of the new hebrew calendar. On the reason that by
chance it was the the month as Sothis had just its heliacal rising and not to
the least it was aproximatively identical with the babylonian month Ab -
probably the namesake of hebrew Abib (month ab-bi in Ur tablets like UET 3
722, month ab-bi-in in Mari).

2. For the first assumption it is easy to point to the fact, that most
historical mentions of hebrew religious feasts don´t pertain to the 1-st and
the 7-th month as required. They fall in different months because the
numbered calendar went round the calendar year while the "called" calendar
was seasonaly stable. The double nature of the hebrew feasts too (practically
identical feasts in the 1-st and the 7-th month) are due to this
mery-go-round effect, brining apart feasts which have been once identical at
the day of their introduction.

3. Several arguments may be brought for a date of the beginning of the
religious year in June-July instead of March-April.

The phaenomen of the coturnism (poisonous effect of eating migratory quails)
is typical with the autumn trail of the quails mid-august.

The observation of Haley´s comet at its perihel during the night in the year
66 AD (as mentioned by Josephus) a phaenomen occuring that year on the 26th
of June coincided according to Josephus with the ceremony of the opening of
the Temple-Door (8 Abib).

This ceremony happened according to Rabi Aha (in the name of Samuel, the son
of Rabi Isaac) regularly on the 8-th Abib at the summer solstice, 24-th of
June. The same fixation on the summer solstice and desinterest for the summer
equinox display Arculf (XIII, cf. Tobler, Itinera et Descriptionis Terrae
Sanctae Lingua Latina Saec. IV-XI Exarata, 156 f.) and Beda Venerabilis (III
Tobler, op. cit.., 219). They write about a stone column in the center of the
Church of the Holly Sepulchre, so situated that at noon on the day of the
summer solstice it casts no shadow whatsoever. The observance of the summer
solstice was apparently most important for the old Hebrew solar calendar.

This complicated calendar system linked with the observation of summer
solstice on the 8-th of Abib at the opening of the Temple-doors, was
periodicaly out of use. Thus for example for 40 years before the destruction
of the Temple (an exception was made 66 AD) as the temple doors have been
closed by Rabi Jochanan ben Zakai for all this long period. On this reason
did Josephus have no experience with the complete hebrew calendar (partialy
out of use during his lifetime). He simply speaks vaguely of the existence of
2 hebrew calendars.

Not to forget that Ipuwer speaking of religious ceremonies similar to those
connected to the Exodus recalls a heliacal rise of Sothis (I mean the
egyptian New Year) in the context.


Best regards,

Bányai Michael
Stuttgart
>From gfsomsel AT juno.com Fri Aug 27 14:02:34 2004
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To: wattswestmaas AT eircom.net
Date: Fri, 27 Aug 2004 14:10:00 -0400
Subject: Re: [b-hebrew] TSaRaR (Ex 23:22) 'enemy' and 'bind'
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On Fri, 27 Aug 2004 19:12:51 +0200 "wattswestmaas"
<wattswestmaas AT eircom.net> writes:
> In Exodus 23:22 the writer employs an interesting combination of
> words to
> convey the second half of his saying that God would be an enemy to
> their
> enemies by using the root word TSADI-RESH-RESH. My question is
> this: Is
> the first word, (namely TSARTI) a different root all together from
> the next
> word (namely TSoRaReCHa)? Is the first word a double ayin verb
> (where the
> second resh has dropped) OR is it from an aramaic word where the
> TSADI has
> replaced an original ayin or tet?
>
> Thankyou, Chris
>
> _______________________________________________

In the first case -- W:)fYaB:T.iY )eT_)oY:BeKf -- you have a case of a
verb followed by a noun of the same root. In the second -- W:CaR:T.iY
)eT_CoR:ReKf -- you have a hollow verb CW.R which has as its object a qal
participle from CRR. If the verb had been a geminate then one would
expect CR.oWT.iY, except for the fact that the RESH would reject a dagesh
so the reduplicated 2nd radical would have appeared (as in the participle
of CRR which is the object). There is no instance of a qal perf 1 sg of
CRR in the OT though there are instances of CRR in the qal perf of other
persons. While it is not quite the same root, it is definitely related.

george
gfsomsel




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