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Jewish Calendar Marks
More Than The Present
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At this time of year it's out with the old
calendar and in with the new, but even
a new Jewish calendar reflects the vast
framework of Jewish history
JOSHUA SALTZMAN
Special to The Jewish News
R
osh Hashanah is a
time of self-examina-
tion and Divine
judgment. But, as we move
from the year 5747 to the first
of Tishrei, 5748, it is also the
time to buy a new Jewish
calendar.
The new year is also special
in another way: It marks the
40th anniversary of the
founding of the State of
Israel. So it's no coincidence
that many of the new Jewish
calendars now on sale have
Israel as their central theme.
According to Stuart Paskow,
director of Communications
at the Jewish National Fund,
hundreds of Jewish calendars
are published each year and
profits are in the millions.
Paskow stressed that
producing a Jewish calendar
is not as easy as it sounds.
Publishers and editors must
take into consideration such
factors as candle lighting
times, Hebrew and English
months and days, and the
Torah portion for the week.
"We spend close to $5,000,"
said Paskow, "just to research
the candle lighting times."
Once you buy a new
calendar, it helps to
understand the differences
between a solar and lunar
year. Actually, the basic
priciples that govern the
Jewish calendar are quite
simple.
The present Jewish
calendar is lunisolar. There
are several reasons for this
unique blend. In the Bible,
the Hebrew months are lunar,
each month beginning with
.
the "birth" of the new moon.
However, since the primary
purpose of the Jewish
calendar is to determine the
dates of the festivals and it
was crucial that agricultural
festivals occur in the proper
season, the solar year was in-
tegrated into the calendar.
In order to harmonize the
lunar year (approximately
354 days) and the solar year
(approximately 365 days),
ancient and Medieval rabbis
developed a complicated but
ingenious process. They sim-
ply added an extra month
(Adar II) in each of the seven
out of 19 years that reflect the
lunar cycle of the moon.
One of the central
considerations for creating a
permanent Jewish calendar
was the dispersal of Jews
throughout the world. Since
the regulation of the calendar
was the sole priviledge of the
Jewish leadership in the land
of Israel, a system had to be
devised which would make it
possible for Diaspora Jews to
learn the times of the holi-
days. In the eighth century
C.E, a 19-year cycle of
"intercalation" was adopted.
This made the actual physical
observation of the new moon
unnecessary.
One of the greatest changes
introduced in the festival
calendar was the addition of
another day to each of the
holidays ordained in the
Torah, except Yom Kippur.
Again, this change was
introduced to accomodate
communities lying at a
distance . from Palestine,
primarily because it was
doubtful on precisely which of
two days the new moon
occurred.
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