The Calendar of YHWH has been an important topic for many as of late, and it’s time we discussed our understanding of it and how it works. Does a scriptural day begin at evening (night) or morning (sunrise)? #TorahCalendar #evening #Morning
The article page https://parableofthevineyard.com/calendar-part2/
The Calendar Series playlist: https://www.youtube.com/playlist?list=PLKSIiroBiO2dsyd8mMt-nQ9mfgm05bNA2
Ministry information:
https://parableofthevineyard.com/information/
Video Source
Weekly Sabbath is the issue…I like the guys keeping friday evening to sunday morning! 🙂 I watched the full video and continue to test everything…
Examine the verses below…talking about the same day….
John 20:1 Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.
John 20:19 On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews,[a] Jesus came and stood among them and said to them, “Peace be with you.”
What is evening? Sunset, how can you have sunset on the first day of creation before light came? Yah is specific everywhere it needs to be specific in the word in my opinion…another thought…If he called the light "day" and the darkness "night"….how can the first day start before the light or "day"? For the open minded, here's a very detailed video series for an alternative view with alot of scriptures.
https://youtu.be/lwCxAPbjN68
If anyone is confused…weekly sabbath cover your bases friday night to sunday moning.
No offense…but if you read the following article you will see you’re following the Talmud traditions…just as the Catholics changed the Sabbath to Sunday. Sorry to say…but the Talmud is evil, and the Popes who changed the Sabbath…are evil also. The Scripture just does not support the day starting at night…and we can see why they would change and insert all of their misleadings into the Scripture by the lying pen of the Scribes, Masorites, and Pharisees.
The Spirit of Truth revealing truths for such a time as this…
From the Talmudic Innovation of Reckoning a Day from Evening
Chancellor's Parashah Commentary
Parashat B'reishit 5758
Genesis 1:1 – 6:8
October 25, 1997 24 Tishri 5758
Ismar Schorsch is the chancellor of The Jewish Theological Seminary.
The Mishna, Judaism's first legal compendium after the Bible, opens with a treatment of the proper times to recite the Shema in the evening and in the morning. The first line reads: "From when to when do we [liturgically] read the Shema in the evening." The ensuing discussion in the Gemara (Mishna + Gemara = Talmud) asks why the Mishna doesn't first take up the morning Shema. Since the day starts in the morning, wouldn't this be the logical place to start? The answer of the Gemara is brief and far-reaching. The Mishna follows the order of creation. Six times the opening chapter of the Torah repeats the poetic refrain, "And there was evening and there was morning," to signal the completion of a divine day's work. The Torah seems to be going out of its way to establish the fact that the day does not begin with the crack of dawn, but rather with the setting of the sun (or halakhicly, with the appearance of three stars).
And indeed, this has been the Jewish practice ever since. Our days are reckoned from sunset to sunset. We begin to fast on Yom Kippur the night before and welcome every festival by lighting candles at dusk (on Shabbat, a bit earlier). On the occasion of a Yahrzeit, we recite the first kaddish at the evening service known as Maariv. In short, a major feature of the Jewish calendar rests on an exegetical foundation that elegantly links the first chapter of the Mishna to the first chapter of the Torah.
But is this what the oft-repeated phrase actually means? Not according to the grandson of Rashi, Rabbi Samuel ben Meir, who was in his early twenties when his renowned grandfather died in 1105. In his own biblical commentary, famous for its uncompromising commitment to the plain, or objective, sense of the text (the peshat, or author's intent), he departed from the long-standing talmudic interpretation. In his commentary on "And there was evening and there was morning," he noted that the Torah spoke of "evening" and not "night," thereby avoiding any attempt to define a complete day, the first half of which would have been nighttime. Rather, it wished merely to indicate that with the onset of evening one day of creation ended and with the coming of dawn a new one began.
Modern Jewish commentators have tended to confirm and amplify this independent insight of Samuel ben Meir by pointing out that throughout the Bible the unit of a day actually starts with the morning. Poetic passages have night following day as in the Psalm for the Sabbath: "It is good to praise the Lord…to proclaim Your steadfast love at daybreak and Your faithfulness each night (Psalm 92:2-3)." The daily round of sacrifices in the Temple began each morning with a burnt offering of one yearling lamb and ended at twilight with the sacrifice of another (Numbers 28:3-5). Similarly, narrative portions repeatedly separate the day after from the night before, as in the tale of incest in Lot's family after the flood. "That night they [his daughters] made their father drink wine… The next day the older one said to the younger… (Genesis 19:33-34)."
Finally, the festival calendar clearly alludes to a division of time that regards the evening as part of the day just ended. Thus the consumption of the paschal lamb, foreshadowing our Seder meal, was to occur at twilight on the 14th of Nisan. The obligation to eat matzot did not begin until the 15th, which evidently started the next morning (Leviticus 23:5-6). Or another striking instance, Yom Kippur, which fell on the tenth day of the seventh month, was actually to begin the night before, which was still part of the ninth day. "…on the ninth day of the month at evening, from evening to evening, you shall observe this your Sabbath (Leviticus 23:32)."
I dwell on this detail for two reasons. First, Rabbi Samuel ben Meir was never excommunicated for the assertion of his scholarly independence. Medieval Judaism allowed for a study of the plain sense of Torah that was not confined by the interpretation of a passage attributed to it by halakhic exegesis. No matter how much midrash (creative rather than critical interpretation) Scripture could bear, the pursuit of peshat (its original meaning) was a valid and unthreatening enterprise. In fact, toward the end of his life, Rashi confessed to his grandson that if he were to compose his own biblical commentary afresh, he (Rashi) would be even more attentive to the peshat than he had been.
This anticipation of modern critical scholarship, that is, the use of all tools and knowledge available to us to recover an author's original intent, was driven not by a desire to undermine halakhic practice, but to enhance the sanctity of the Torah. The two realms rested on different premises: the study of God's word on truth, halakhic norms on communal acceptance. Where a specific religious observance has been abandoned by the people, no amount of exegetical authoritarianism can revive it. Interestingly, it was precisely in the heartland of medieval Jewish piety in Franco-Germany that the need for peshat first expressed itself.
Second, the talmudic innovation of reckoning a day from the eve before suggests a larger view of life. While we may never know what prompted the Rabbis to reconfigure the day, the existential benefit is indisputable. By inaugurating the celebration of Shabbat or a festival at sunset, they have framed a stretch of time that can be ritually filled to heighten the religious experience. At the other end of the day, an eventide that does not mark a boundary between sacred and profane time would tend to be anti-climactic, an appendage of time to be endured till sunrise catches us unawares. To celebrate from sunset to sunset is to experience the passage of time each day consciously and bravely.
More deeply still, it is to imbue darkness with light, fear with faith. When envisioned as the start of a new day, night loses its dread. It becomes a time of preparation, renewal and anticipation, a period of incubation before a new birth. Life is punctuated by all too many moments of defeat and despair. Judaism urges us to face them and force meaning from them through context and perspective. To launch our days at night is to muster the courage not to take refuge in denial. Our capacity to master the nightmares that haunt us is greater at the start of a day than at the end. And so each evening we link life to darkness as we pray in the Maariv service that God enable us to retire in peace and restore us renewed to life, sheltered by the wings of the Almighty.
Shabbat shalom u-mevorach,
Ismar Schorsch
The publication and distribution of Dr. Schorsch's commentary on Parashat B'reishit are made possible by a generous grant from Rita Dee and Harold (z"l) Hassenfeld.
https://blueonblueboy.wordpress.com/2013/03/
https://www.oocities.org/star_sraw/sabbathday.html
https://justaword.org/messiah-proves-12-hour-sabbath/
Shalom brother. This has been uplifting. I have been on the evening to evening. Spent the past week searching after this got challenged. Have been reading through the scriptures that would seem to show otherwise. Thank you for bringing clarity. The visuals worked best for me!!! Shalom!
ElopHiym created everything during the daylight and when He was done with that days work, evening ,moring, were the rest of the day,
EloHiym doesn't create during the evening or morning, only during the daylight.
Joh 11:9 YAHUSHA answered, Are there not twelve hours in the day? If any man walk in the day, he stumbles not, because he sees the light of this world.
Joh 11:10 But if a man walk in the night, he stumbles, because there is no light in him.
Elohiym created in the light, through the Light, The Word Of YaH, the Passover was the destruction of the firstborn.
EloHiym Named LIGHT first, then Darkness
EloHiym separated LIGHT from Darkness
According to the book of Matthew in 28:1 the sabbath ends when the sun comes, up. Matthew was a Hebrew who knew the Messiah and how days work.
Mat 28:1 In the end of the sabbath,as it began to dawn toward the first day of the week
Mat 28:1 In the later ende of the Sabboth day, whiche dawneth the first daye of the weke,
AND on the eve of the sabbaths, at the dawn, toward the first of the sabbaths
ὀψέ
opse
op-seh'
From the same as G3694 (through the idea of backwardness); (adverbially) late in the day; by extension after the close of the day: – (at) even, in the end.
Mat 28:1 οψεG3796 δεG1161 NOW LATE σαββατωνG4521 τηG3588 ON SABBATH, επιφωσκουσηG2020 [G5723] AS IT WAS GETTING DUSK ειςG1519 TOWARD "THE" μιανG3391 FIRST "DAY" σαββατωνG4521 OF "THE" WEEK,
The Passover is a special day, EloHiym wasnt doing the work of creation during the evening, The firstborn was killed during the darkness.
This is the only time we are allowed to eat meat that's roasted and only in Jesrusalem.
The rest of the time we are not allowed to eat meat with blood in it, it must be boiled and the water dumped out.
Fish you can roast with fire, Lamb only on Passover.
This is my opinion so far, as I am always learning and growing and removing mans teaching as much as possible
Gen_22:3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.
HalleluYaH Shalom
Do you offer a calendar to help understand? Classes as to how to follow it on our own?