"To Seek out that which was Lost..."

In Response to:

Lunar-Sabbath Controversy and Fatal Errors

Lunar-based Shabbat (Sabbath) keeping attempts to hinge the seven-day weekly cycle to the sighting of the new moon, which of course happens only once every four weeks. Since the new moon does not appear precisely every 28 days, each month therefore resets the seven day cycle... frequently causing an "extended Sabbath" or "non-day" period which is not counted or considered in the 7-day cycle (according to the various flavors of this practice). Yet, does the Torah give us any instruction on how to deal with such a profound conundrum? Is there any historical witness which describes how ancient Israel would have accommodated such a problem or is there any historical witness to the contrary... indicating the entire Lunar-based system is in error?

We have become accustomed to the Gregorian Calendar which based on the Julian Calendar has an unbroken chain of seven planetary days going back at least to the time of Constantine -who changed "sunday" to the first day of the week. The Roman Calendar has been through many changes to get to where it is today. It originally started in the spring and like everyone else in the region originally started their months on new moons. http://en.wikipedia.org/wiki/Julian_calendar  http://en.wikipedia.org/wiki/Roman_calendar they had 8 day market weeks.

It gets really cloudy looking back mostly because we are programmed to think according to the Calendar we use.. and because we are lied to about this unbroken chain "going back to creation" of days. Translators allow their preconceived notions and the assumed truth of these false claims to cloud their interpretations and they will mistranslate accordingly.

The Jewish Calendar in use today can really only be tracked with certainty to Hillel II and around 350 CE but it went through a progression of changes from about the first to the 9th century. http://en.wikipedia.org/wiki/Hillel_II

All we know for sure is that sometime between the destruction of the Second Temple and Hillel II is when the change occurred. It is Clear all through Scripture that weekly ShaBaTOT always occur on the 8th, 15th, 22nd and 29th of the month.
The month starts day after Conjunction, full moon on the 14th/15th.

In Genesis 1:14 plainly states that the sun and moon were set to be for Signs (OT) and Seasons (MO'eDIM) for days and for years.

In Psalm 104:19 says that it is the Moon appointed for MO'eDIM.

In Leviticus 23 the weekly ShaBaTOT are the first listed as MO'eDIM.. then the three feasts which are tied to the weekly ShaBaT. Both the Feast of Unleavened Bread and SuKKoT start on the 15th which is the full moon ShaBaT.

Now even though the writing of Genesis is attributed to MoSheH at a later date the people are real and the history accurate.

We have every reason to believe that ShaBaT was known and how to determine the days by the signs of the sun, moon, and stars especially by "Enoch" who walked with ELoHIM. He would have taught it to Methuselah who would have taught it to Lamech who lived to be 777 years (and had plenty of time for observation) who would have taught it to Noah.

At the first Noah's sons would all be using the same methods of calendation as is evidenced by the similarities of all the ancient calendars in the region including Babylon's. In Ancient Babylon Shabbatum was on full moon 14th/15th (page 238 Rest Days -Hutton Webster) further on he draws the conclusion that ShaBaT actually signifies full moon and came to be applied also to the other ShaBaTOT which are announced by the moons phases which generally perfect on the 1st, 7th, 14th, 21st and 28th. being first crescent, first quarter, full moon, last quarter and final crescent respectively.

Of these Phases the only Scriptural Anchor we have is Full Moon on the 14th/15th as per Psalm 81:3 but it is certainly enough especially knowing also that RoSh ChoDeSh is the first day of the month.

Interestingly RoSh ChoDeSh (new moon or head of the month) is the only day that does not have a visible signal from the moon announcing it as it is also not listed as MO'aD (moon for the MO'aD). It is not a part of a seven day week.

Ezek 46:1
46:1 Thus saith IaHUeH ELoHIM; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the ShaBaT it shall be opened, and in the day of the new moon it shall be opened.

This defines RoSh ChoDeSh as neither a workday or a full ShaBaT. It is in fact the Intermission Day that I see mentioned as "IOM HaShaBaT" in the Fourth Commandment though this term is used 4 other times in TORaH I see it as distinct from the seventh day "ShaBaT". In fact in Amos 8:5 we are reminded not to buy or sell on RoSh ChoDeSh.. there is also somewhere else about not working for hire but we can do work. This is what allowed for a seven day march in full gear around Jericho.

The 30th day of the month is even a fourth type of day I do not think that "the gate would be opened" The moon also does not visibly announce this day.It is a day given about every couple months that we get to do whatever is Good to do; kind of like "our day" where we are commanded to neither work or rest a "month-end". Why do people have a problem with that?

List of Fatal Errors:

  1. Yeshua (Jesus), Philo, and other first century Jews kept a fixed 7-day week cycle
  2. The Literal Meaning of "Shabbat" implies a fixed 7-day cycle
  3. No Scriptural allowance for 8th and 9th day of rest / No provision for gathering 3 to 4 days worth of manna
  4. The weekly cycle was instituted before the creation of the Moon
  5. The Torah is not too difficult
  6. The Counting of the Omar is Disrupted

Go to the bottom for the Common Questions and Accusations section.

Fatal Errors in Detail:

1.) Yeshua (Jesus), Philo, and other first century Jews kept a fixed-7 day week cycle

I totally agree with this heading -their weekly cycle was fixed according to the moon cycle.

Messiah Yeshua kept the same 7th day Shabbat cycle currently used by the Jews of today (see The “Lord of the Sabbath” has the Last Word on the “lunar sabbath”). There is no historical witness which indicates the 7-day week cycle was broken or changed since before or after the time of Yeshua. Philo of Alexandria (20 BC - AD 50) was and still is a respected Jewish historian who lived during the time of Yeshua, and there is no evidence that the Messiah parted from the same Shabbat day-cycle observed by the rest of Judaism (although He did part from some of the extra-biblical commandments added to Shabbat).

Philo had this to say about the Jewish Shabbat, recorded in his treatise on the Decalogue (XX):

"The fourth commandment has reference to the sacred seventh day, that it may be passed in a sacred and holy manner. Now some states keep the holy festival only once in the month, counting from the new moon, as a day sacred to the Almighty; but the nation of the Jews keeps every seventh day regularly, after each interval of six days".

Furthermore, in Philo’s On the Life of Moses II, chapter XLVIII, sections 263-269 (quoted below), he establishes that the timing of the first day on which the manna was given directly corresponded to the first day of creation. He basically makes the claim that the Assembly of Israel knew they were re-observing the original Shabbat because of the supernatural function of the manna (not the moon) in the wilderness, persuading the people to rest on the correct day. In the entire passage, there is NO mention of the moon.

XLVIII. (263) He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh day. For though it had had a natural precedence over all other days, not only from the time that the world was created, but even before the origination of the heaven and all the objects perceptible to the outward senses, men still knew it not, perhaps because, by reason of the continued and uninterrupted destructions which had taken place by water and fire, succeeding generations had not been able to receive from former ones any traditions of the arrangement and order which had been established in the connection of preceding times, which, as it was not known, Moses, now being inspired, declared to his people in an oracle which was borne testimony to by a visible sign from heaven. (264) And the sign was this. A small portion of food descended from the air on the previous days, but a double portion on the day before the seventh day. And on the previous days, if any portion was left it became liquefied and melted away, until it was entirely changed into dew, and so consumed; but on this day it endured no alteration, but remained in the same state as before, and when this was reported to him, and beheld by him, Moses did not so much conjecture as receive the impulse of divine inspiration under which he prophesied of the seventh day. (265) I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth; (266) and the miraculous nature of the sign was shown, not merely in the fact of the food being double in quantity, nor in that of its remaining unimpaired, contrary to the usual customs, but in both these circumstances taking place on the sixth day, from the day on which this food first began to be supplied from heaven, from which day the most sacred number of seven began to be counted, so that if any one reckons he will find that this heavenly food was given in exact correspondence with the arrangement instituted at the creation of the world. For God began to create the world on the first day of a week of six days: and he began to rain down the food which has just been mentioned on the same first day; (267) and the two images are alike; for as he produced that most perfect work, the world, bringing it out of non-existence into existence, so in the same manner did he produce plenty in the wilderness, changing the elements with reference to the pressing necessity, that, instead of the earth, the air might bestow food without labour, and without trouble, to those who had no opportunity of providing themselves with food at their leisure. (268) After this he delivered to the people a third oracle of the most marvelous nature, namely that on the seventh day the air would not afford the accustomed food, and that not the very slightest portion would fall upon the earth, as it did on other days; (269) and this turned out to be the case in point of fact; for he delivered this prediction on the day before; but some of those who were unstable in their dispositions, went forth to collect it, and being deceived in their expectations, returned unsuccessful, reproaching themselves for their unbelief, and calling the prophet the only true prophet, the only one who knew the will of God, and the only one who had any foreknowledge of what was uncertain and future.

It is interesting that both sides of this issue use Philo for support. Part of the problem as I stated is the translation. What else did Philo have to say?

In Allegorical Interpretation, 1 IV (8), it says…
“Again, the periodical changes of the moon, take place according to the number seven, that star
having the greatest sympathy with the things on earth. And the changes which the moon works in the
air, it perfects chiefly in accordance with its own configurations on each seventh day. At all events, all
mortal things, as I have said before, drawing their more divine nature from the heaven, are moved in a
manner which tends to their preservation in accordance with this number seven. … Accordingly, on
the seventh day, Elohim caused to rest from all his works which he had made.”

The Decalogue XXX (159),
“But to the seventh day of the week he has assigned the greatest festivals, those of the longest duration,
at the periods of the equinox both vernal and autumnal in each year; appointing two festivals for these
two epochs, each lasting seven days; the one which takes place in the spring being for the perfection of
what is being sown, and the one which falls in autumn being a feast of thanksgiving for the bringing
home of all the fruits which the trees have produced”

“And this feast is begun on the fifteenth day of the
month, in the middle of the month, on the day on which the moon is full of light, in consequence on the
providence of Elohim taking care that there shall be no darkness on that day.” -Philo’s Special Laws II, The Fifth Festival, Section XXVIII (155)

in Special Laws I. (178), Philo writes…
“…there is one principle of reason by which the moon waxes and wanes in equal intervals, both as it
increases and diminishes in illumination; the seven lambs because it receives the perfect shapes in
periods of seven days—the half-moon in the first seven day period after its conjunction with the sun,
full moon in the second; and when it makes its return again, the first is to half-moon, then it ceases at
its conjunction with the sun.”

On Mating with the Preliminary Studies, XIX (102)…
“For it is said in the Scripture: On the tenth day of this month let each of them take a sheep according
to his house; in order that from the tenth, there may be consecrated to the tenth, that is to Elohim, the
sacrifices which have been preserved in the soul, which is illuminated in two portions out of the three,
until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the
height of its increase at the end of the second week”.

For more see: Philo, Josephus and the Essenes


2.) The Literal Meaning of "Shabbat" implies a fixed 7-day cycle

This modern writer draws a false conclusion based on Jewish Tradition. This does not prove what he says it does -that "the week does not correspond to the cycles of sun and moon". We have 4 seven day weeks every month which is fixed -a month is a Lunar Cycle = ChoDeSh.

The following image extract from THE WORD: The Dictionary That Reveals The Hebrew Source of English by Isaac E. Mozeson (pg.151), describes in detail what I'm referring to (note: the mark-up in red is mine):
Entry Seven and Shabbat
For those of you who might not be able to see the image displayed, the highlighed part of the word entry says the following:

BRANCHES: SHAVOOA is a week or heptad, and SHABBAT means SABBATH or week-cycles which always SHAV (return). The week is a radical, Biblical concept that does not correspond to cycles of the moon or sun.

So what is Mozeson saying? Connecting all the related Hebrew words for Seven (SHEVA), Sabbath (SHABBAT), Week (SHAVUA), Return (SHAV), he is indicating that the deeper and literal meaning of the word Shabbat is a period of 7-days which always return or cycle endlessly. Calendars that follow the Sun and/or Moon are not based on endless cycles of 7.

sheba` (sheh'-bah); or (masculine) shib` ah (shib-aw'); from OT:7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication, a week; by extension, an indefinite number:

KJV - (+by) seven [-folds],-, [-teen, -teenth], -th, times). Compare OT:7658.

shaba` (shaw-bah'); a primitive root; propr. to be complete, but used only as a denominative from OT:7651; to seven oneself, i.e. swear (as if by repeating a declaration seven times):

KJV - adjure, charge (by an oath, with an oath), feed to the full [by mistake for OT:7646], take an oath, X straitly, (cause to, make to) swear.

saba` (saw-bah'); or sabea` (saw-bay'-ah); a primitive root; to sate, i.e. fill to satisfaction (literally or figuratively):

KJV - have enough, fill (fullself,, with), be (to the) full (of), have plenty of, be satiate, satisfy (with), suffice, be weary of.

If anything I would say that the Word Study will prove that a seven day week is a complete unit but I really do not see the implication of continuous weeks stacked back to back. A week is a continuous cycle that is complete (one unit) six work days one ShaBaT.. this happens Four times every ChoDeSh Cycle. It was the Fourth day of Creation that the Sun and Moon were set to be the Signs.. it is the Fourth Commandment that speaks both of IOM HaShaBaT and the seventh day ShaBaT.


3.) No Scriptural allowance for 8th and 9th day of rest / No provision for gathering 3 to 4 days worth of manna

One has to take Scripture as a Whole, every verse does not need to state what was previously established.. and Scriptures Silence on an issue is no Proof.

Exodus 20:9-11 states, with no reference to the moon, that we are to work 6 days and rest on the 7th. Scripture does not make any allowance for the inevitable and controversial 8th and occasional 9th day at the end of every month. This is not just a conundrum. It plainly breaks the commandment which says to start work on the first day.

Here you plainly misunderstand the Commandment, it says to work six days and rest on the seventh. Scripture also tells us that the monthly cycle (ChoDeSh) starts with the rebuilding (ChoDeSh) monthly cycles are observable as are the 4 weekly cycles they contain. After four weekly cycles we must wait for the monthly cycle to renew to begin again, just as we wait for the Yearly Cycle to complete before we start the First Monthly Cycle. The reason this isn't specified clearer in Scripture is because it is so very Obvious!

Further proof of this conundrum: For 40 years in the wilderness, ancient Israel gathered two days worth of manna every 6th day to have enough food for the 7th day (Exodus 16:22-30). Where was the provision or allowance ever made for them to gather three or four times as much manna for a double or triple day sabbath period?

This is a good question but Absence of mention is not proof. The lessons were about the weekly ShaBaT. There are solutions however; number one what ever happened to the herds and flocks? Second a monthly fast is proven to be healthy and was an ancient custom. but most important what is specified is that there was no Manna on ShaBaT and that there was a double portion given on the sixth day.. so like the inner gate to the Temple (being shut on ShaBaT) I would say that they may have received a days worth of Manna on the 30th and on the First of the month or maybe a double portion on the 30th and none on the first -we simply were not told. This does not work for proof either way.

4.) The weekly cycle was instituted before the creation of the Moon

I might have mentioned this before but ELoHIM began work before the First Day. In fact Created the Whole Heavens and the Earth but then that the Earth became "without form and void" darkness was on the face of the deep. This was before Time (or perhaps time had stopped). Now what do you suppose were in the Heavens that IaHUeH had Created? On day four He Set His Clock (ASaH) that was already there for perhaps billions of years (how fast does light travel?)

The seven day weekly cycle was instituted before the creation of the Moon (or for the GAP Creationists: before the Moon was illuminated). Thus, how then can the Moon govern the weekly cycle if it was not yet created or illuminated four days after the week began?

Does not Specify but the moon was probably close to being in sync and was first crescent at the end of day one.

`asah (aw-saw'); a primitive root; to do or make, in the broadest sense and widest application (as follows):

KJV - accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress (-ed), (put in) execute (-ion), exercise, fashion, + feast, [fighting-] man, + finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, + hinder, hold ([a feast]), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be [warr-] ior, work (-man), yield, use.

Furthermore, Genesis 1:14-19 mentions the use of the Lights of the heavens as mechanisms to determine signs, seasons, days, and years... but notice that the word WEEK is never mentioned in the passage.

No proof here; MO'aDIM are mentioned ShaBaT is the Chief of these... so by implication your assertion is incorrect.

5.) The Torah is Not Too Difficult

The Torah is not supposed to be difficult (Deuteronomy 30:8-14), but like the Talmudic system of fence building, the Lunar-based Sabbath system makes many things very complicated and difficult for the common man's observance. FOR EXAMPLE: employers/business owners of old, just like today, would be heavily burdened to perform many various operations from week to week if they didn't know the exact Shabbat cycle from week to week. Of course, commerce should NOT be an Idol that dictates interpretation of Scripture, but buying and selling of trade goods for general day to day living is something deeply interwoven into every culture, even heavily agriculture-based ones. ANOTHER EXAMPLE: there are a great number of disputes on how exactly and precisely to observe the weekly cycles after the new moon is sighted or even what the "new moon" is. It is left up to whoever to decide which "system" he/she is going to observe, leaving the rest of us confused and confounded (note: I experimented with the Lunar-Sabbath for a couple months several years ago. The disputes are understood more keenly once you have tried to observe the various flavors of the Lunar-based calendar system, especially when there are overlaps into Festival periods).

Now this one borders on offensive.. The world is not TORaH friendly and neither is the "common man". While there is still much confusion among those that follow the ChoDeSh Cycle there is in fact only one Correct way and we have enough evidence in Scripture to make it work. Also one must remember Context -back then it was not hidden.. then it became Hidden and now it is being Restored because we Love IaHUeH and are beginning to FINALLY Keep His Commandments because He Has Restored our Heart through IaHUShUA Ha-MaShIaCh.

The Counting of the Omer (7 weeks / 49 days) is disrupted by the Lunar-based Sabbath system, where the ending count can arrive at 52 or 53 days because of "non-day" events in between the 4th and 5th week cycles.

There is much confusion still over the Counting of the Omer I address it some at http://iahushua.com/ST-RP/weeks.htm

While we may not fully agree with each other there are 3 major sites that I would Highly recommend for further study.

We do all agree and Prove from Scripture and Historic sources that the True ShaBaT is indeed based on the ChoDeSh Cycle!

By order of Agreement:

  1. Follow That Cloud Ministry

  2. Worlds Last Chance

  3. The Biblical Solar-Lunar Shabbat
    A Complete One Stop Online Resource to Understanding YHWH's True Calendar

    I may or may not answer your answers below in the near future but for now need to let it rest.

Common Questions or Accusations:

1.) QUESTION: Where is there proof or precedent in scripture which substantiates an unbroken 7-day week-cycle?

ANSWER: The counting of the Sabbath Years (an unbroken 7-year cycle) and the Jubilee years (an unbroken 49-year cycle) and the counting of the Omer (an unbroken 7-week cycle) are all proof of the use and observance of unbroken cycles of seven, all of which are microcosms or macrocosms of the others (see How do we know the Shmitta and Yobel Year Cycle?).

2.) ACCUSATION: Hillel II changed the biblical calendar to a fixed 7 day cycle, but previously they hinged the Shabbat to the new moon sighting. 

ANSWER: Vague attempts to pin this change on Hillel II are simply convenient and unsubstantiated. Hillel only changed the monthly calendar system in order to keep the Jews in the Diaspora from observing Biblical Festivals in seasons which they were not intended since the Jews no longer had a Sanhedrin sitting in Jerusalem to determine the month of the-Aviv, which would reckon the new year when the Barley crop was found in the state of Aviv at the sighting of the New Moon. There is no evidence that Hillel changed the actual fixed weekly cycle. Such a monumental change would have created multi-national/multi-lingual corroborating evidence (within the Jewish community) in the form of literature produced by historians and critics, but none such exists (if any did exist, Lunar Sabbath keepers would have brought them to the forefront by now). 

3.) ACCUSATION: If you don't embrace the Lunar-based Shabbat, you're cut-off from the Camp... for the Shabbat is "THE" sign of the Marriage Covenant (Exodus 31:13,17; Ezekiel 20:20) hence it is the sign of the true bride.

ANSWER: The Mosaic Covenant was made with the people of Israel, before the division of the two kingdoms/houses. They were a "married" Assembly in a heavenly-given, national "MARRIAGE" covenant with the Most High, the HUSBAND. At that time, the ASSEMBLY, the ENTIRE nation as a whole observed the Moedim/Festivals (including weekly Shabbat) and THAT practice was a SIGN between יהוה and Israel (Exodus 31:13,17; Ezekiel 20:20). Because of the influx of this Christian-based obsession with individual "salvation", the Sign of the Covenant is extrapolated now by some to mean one may not be "truly" SAVED if he/she does not keep the correct and 'true' Shabbat and ALL the Moedim. This is sick and twisted exegesis that the scattered and "unmarried" Assembly of Joseph could do without at this time (especially since we are and will be hunted by our enemies prior to being in the Land where we are ACTUALLY commanded to observe the Moedim). See the article: Should we celebrate the Festivals of יהוה (YHVH) any where but Jerusalem? Indeed, when both houses are united into One and we are rejoined (read: re-MARRIED) with יהוה in the Land of Israel again, we will corporately observe the Shabbat and all the Moedim together as one nation/one people of light... just as Israel once did in antiquity. In the mean time, we are still in the Luke 15:17-20 stage of waking up, "coming to ourselves", recognizing our Torahlessness, and our need to return Home. 

4.) REBUTTAL TO FATAL ERROR: The Counting of the Omar is the counting of seven complete shavuot (weeks) or seven blocks of weeks, NOT an exact 49 day count.

ANSWER: This would seem like an effective rebuttal to one of the Fatal Errors listed above, but one must remember that a "Shavua" (week) in its root actually means "Seven" (a week or a shavua is a set of seven days). The same root word is used to arrive at the word "Shabbat" contributing to its meaning in an obvious manner. Many suspect the English word "Seven" was actually derived from the same root (see The Word, by Mozeson p.151). The Jewish mourning practice of "Sitting Shiva" for a seven day period is also a derivative. SO THE POINT: Seven Shavuot (seven weeks of seven), or Seven Sevens, still comes out to be precisely 49 days, just like the Sabbath and Jubilee years cycles come to precisely 49 years (the 50th year is also the first year of the next 49 year set). In the same way the Festival of Weeks (Shavuot) is celebrated on the first day of the 8th week (pagan calendar system refers to this day as Sunday). 

5.) ACCUSATION: The Sunday thru Saturday fixed 7-day week cycle is of pagan origin. Not ONE passage in Scripture says that Satyrday is the Sabbath!

ANSWER: Of course the commonly embraced naming convention placed on top of the fixed 7-day cycle is of pagan origin, but this should not be misconstrued to mean the 7-day cycle itself is of pagan origin. The 7th day was known as "Shabbat" long before Saturnia was worshipped as a god. And just because pagans embrace a system and/or name that system, does NOT mean the original system is pagan. Pagans also walk on two-feet and sometimes use their reasoning skills to communicate, but this does not mean walking or using reasoning skills is a pagan practice. Pre-Islam pagan Arabs also used a Lunar-based calendar, but this does not inherently mean their calendar was pagan.  

6.) ACCUSATION: Only the Remnant of the Remnant will ever truly accept and understand Torah-Time Keeping.

ANSWER: First, giving the Lunar-Shabbat calendar system a grand title like "Torah-Time Keeping" does not in of itself prove or convince Torah students that the system is derived from the Torah. Secondly, this "Remnant of the Remnant" complex sounds very similar to Elijah's moaning to יהוה that he was the "only one left", but in reality יהוה had preserved 7000 Israelites in righteousness (1 Kings 19:9-18). Numerous religious sects have taken on this Remnant complex in an effort to lend credibility to their particular set of uncommon (non-mainstream) religious practice, especially when persecuted for that practice. Yet again, going back to Deuteronomy 30:8-14, one does NOT have to be special, privileged, or a rocket scientist to understand and do Torah, including the observance of Torah-Time keeping (in the non-Lunar sense, that is).

7.) ACCUSATION: Leviticus 23:1-3 says the Sabbath is the first of the Moedim, so you must ignore Genesis 1:14 (heavenly luminaries are for Moedim) and Psalms 104:19 (moon for Moedim) if the Sabbath is not regulated by the moon.

ANSWER: Psalm 104:19 indicates the moon was appointed for moedim. That is correct. Leviticus 23 also lists Shabbat as a moed. This too is correct. Yet, the interesting thing about Leviticus 23 is the fact (which is often missed) that verse 4 follows the listing of Shabbat and then preempts the listing of the other moedim which are to be "proclaimed". Hence, Shabbat is NOT a moed that is "PROCLAIMED" according to the Moon. It is a fixed 7-day cycle regulated only by the Sun (in seven day increments). The other moedim are expectantly awaited for and proclaimed at the sighting of the new moon. 

8.) ACCUSATION: If the Sabbath is not regulated by the moon, then you must ignore that the Exodus was on Sabbath, the 15th of Abib (Numbers 33:3, Deuteronomy 5:12-15, Psalm 81:4-6). 

ANSWER: The 15th of Abib was not necessarily a weekly Shabbat, but could simply be perceived as a "High Shabbat", just as the same time period is considered a High Shabbat in John 19:31

9:) ACCUSATION: If the Sabbath is not regulated by the moon, please disregard as a coincidence that the 8th day of the first month of the Abib is also called a set-time or Moed in the Hebrew (Exodus 9:5).

ANSWER: Exodus 9:5 does indeed use the word "moed". This is true. It was an appointed time for a curse on the cattle of the Egyptians. It was NOT a Moed of Convocation or Mikraw for the Assembly of Israel. The passage simply does not call for the people to assemble. It does not say the day is for a set-apart convocation (like in Leviticus 23:2), but it is an appointment with death. The word "moed" is used in several places in the Hebrew where there was no "mikraw" involved.   


All of the Lunar-Sabbath keepers known to this author are well-meaning and sincere servants of the Most High of Abraham, Isaak, and Ya'acov. In the end, they may ultimately be found correct in their practice (or at least partially), but there are yet lingering and troubling questions, namely those above. The only possible reconciliation that I can foresee is if radical changes happen in our solar system... where a monthly cycle is restricted to 28 days. We know there will be earth changes in the future, but I must admit, the thought of the moon increasing speed in its orbit around Earth... does seems far-fetched (so I'll tuck that possibility into the back of my brain for now).

Fortunately for all of us, Messiah Yeshua indicated the Prophet Elijah will come before the Great Terrible Day and he will restore "all matters" (Matthew 17:10-14), including the correct calendar system if it indeed needs to be corrected in the manner Lunar-Sabbath keepers insist. In the mean time, we should be careful not demonize or discredit those people within the scattered remnant as being not apart of the Bride simply because they do or do NOT observe Shabbat according to the Moon.

Shalom mishpachah,
Hanok ben Isaak



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