1960 Moveable CIRCULAR Rotated 100 YEARS Jewish CALENDAR Turnable JUDAICA Israel

Description

DESCRIPTION
:
Here for sale is a RARE original HEBREW vintage illustrated MOVABLE - TURNABLE - ROTATABLE advertising JEWISH CIRCULAR CALENDAR for the whole 20th Century , From 1900 up to 2000. This cute CALENDAR was granted as a GIFT to the YOUNG SAVERS of The Israeli FIRST INTERNATIONAL BANK. The BACK SIDE is also ROTATABLE where the USERS can WRITE DOWN the schedule of each dayy in a week time.
The MOVABLE CALENDAR consists of THREE ROTATED data WINDOWS.
Written in HEBREW .
Measures around 10 x 7.5 ".  Very good condition. Works fine.
( Pls look at scan for accurate AS IS images ) .Will be sent inside a protective rigid packaging
.
AUTHENTICITY
:
The TURNABLE CALENDAR is fully guaranteed ORIGINAL from the mid-late 1960 , Up to the mid-late 1970's. It is NOT a reproduction or a recently made product or an immitation , It holds a life long GUARANTEE for its AUTHENTICITY and ORIGINALITY.
PAYMENTS
: Payment method accepted : Paypal
& All credit cards
.
SHIPPMENT
: SHIPP worldwide via registered airmail is $ 25  . Will be sent inside a protective packaging
.
Handling around 5 days after payment.
Jewish Calendar Authored By: Catholic Encyclopedia Jewish Calendar Days From the remotest time to the present the Israelites have computed the day (yôm) from sunset to sunset, or rather from sunset to the appearance of the first three stars which marked the beginning of a new day [Cf. Lev. 23:32; II Esd. (Nehem.) 4:21; etc.]. Before the Babylonian Exile the time between sunrise and sunset was divided into "morning", "midday", and "evening" (Ps. 54:18; Heb. 55:17); but during the stay in Babylon the Hebrews adopted the division into twelve hours (Cf. John 11:9), whose duration varied with the length of the day. On an average, the first hour corresponded to about 6 a.m.; the third hour to 9 a.m.; the end of the sixth to noon; while at the eleventh the day was near its close. Earlier than this division of the day by hours was that of the night into three watches: the first till midnight; the second or middle watch (cock-crow) till 3 a.m.; and the third or morning watch till about 6 a.m. Weeks Seven consecutive days form the week, or second element of the Jewish calendar. As in our ecclesiastical calendar, the days of the Jewish week are numbered, not named. They are called the first day, the second day, the third day, and so on to the seventh, which last is also called "sabbath" (shábbath) a name likewise used to designate the week itself. The sixth day, our Friday, is also known in the New Testament, in Josephus, and in Rabbinical writings as "the eve of the sabbath", or as "the day of the preparation", the paraskeue, a term still employed by the Latin Church in connection with Good Fridays (Cf. Mark 15:42; Josephus, Antiquities of the Jews, XVI, vi, 2; Talmud of Jerusalem, Treatise Pesahîm, chap. iv, I). Months The third and most important element in the Jewish arrangement of time is the month. The two Hebrew words for month are yeráh, and hodesh, whose primitive meaning, "moon", "new moon", points to the dependence of the Jewish month on the phases of the moon. As a matter of fact, the Hebrew months have always been lunar, and extended from one new moon to another. The beginning of the month with the appearance of the new moon was--as it is still--of great practical importance among the Hebrews, inasmuch as the first of every month was to be observed as New Moon's Day, and certain feasts were affixed to the 10th, 14th, or other days of the month. The earliest appearance of the new moon was long ascertained by direct observation, and authoritatively settled by a commission of the Sanhedrin, and the intelligence then made known to the Jews at large, first by means of fire signals, and later on through special messengers. In the present day, and for many centuries, this very primitive manner of fixing the beginning of the month has given way to a systematic calculation of the latter's duration, and the Jewish calendar is now constructed on the basis of a mean lunation of 29 days, 12 hours, 44 min., and 30 sec. Besides being indicated by means of numerals, the first month, the second month, etc., the Hebrew months have been designated in the course of Jewish history by two sets of names. Of the former set-- going back probably to Chanaanite times--only four names have survived in the Hebrew Bible. These are: 'Abhîbh (A.V. Ex. 13:4, 23:15; Deut. 16:1), subsequently the first month; Zíw (III K. 6:1), subsequently the second month; 'Ethanîm (III K. 8:2), subsequently the seventh month; and Bûl (III K. 6:38), subsequently the eighth month. The latter set of names, certainly of Babylonian origin, began to be used after the Exile. Of its twelve names now found in the Jewish calendar only seven occur in the Hebrew text, but the whole twelve appear as the main divisions of the Megillath Ta'anith (Scroll of Fasting), which in its original form is referred to a date before the Christian Era. These twelve names are as follows: 1.Nîsan (Nehem. 2:1; Esth. 3:7) 2.'Iyyar (not named in Scripture) 3.Sîwan (Esth. 8:9; Baruch 1:8) 4.Támmûz (Cf. A.V. Ezek. 8:14) 5.'Abh (not named in Scripture) 6.'Elûl (Nehem. 6:15; I Mach. 14:27) 7.Tíshrî (not named in Scripture) 8.Márheshwan, or simply Heshwan (not named in Scripture) 9.Kíslew (Zach. 7:1; Nehem. 1:1) 10.Tebeth (Esth. 2:16) 11.Shebhat (Zach. 1:7, I Mach. 16:14) 12.'Adar (I Esdras 6:15; Esth. 3:7, 8:12, etc.) Years The twelve months thus named made up the ordinary year (shanah), or next important element in the Jewish calendar. As they were lunar months they formed a mean year of 354 days, a year consequently shorter than the solar year by ten or eleven days. This difference, as can be readily seen, would have, in the course of time, completely disordered the months in relation to the seasons of the year; thus the first month, or Nîsan, (corresponding to the end of March or the beginning of April), in the middle of which the first ripe barley was to be presented to Yahweh in connection with the paschal feast (Ex. 12:1 sqq., 13:3 sqq; Lev. 23:10-12), might have fallen in the middle of winter; and some other festivals depending likewise on the products of the seasons would also have been materially interfered with. Hence it was soon felt--how soon cannot now be ascertained--that the difference between the lunar and the solar years should be equalized by the intercalation of a month. The year in which such an intercalation should be made was for a while determined by an authoritative decision of the Sanhedrin, and ultimately fixed in a permanent manner by astronomical calculation. In a cycle of nineteen years the third, sixth, eighth, eleventh, fourteenth, seventeenth, and nineteenth are made leap-years with an average length of 384 days, by the addition of a month following the twelfth ('Adar), and usually called We-'Adar (Second Adar). It is plain, therefore, that the Jewish year has long been, and still is, a luni-solar year. The Hebrew year thus far described is one constituted in harmony with ritual requirements, and hence it is called the sacred Jewish year. Together with it the Jews have had from time immemorial what may be called a common or civil year commencing in the month of Tíshrî (corresponding generally to part of September and part of October), on or immediately after the new moon following the autumnal equinox. The beginning of the Hebrew civil year practically coincides with that of seed time in Palestine, while the beginning of the sacred year corresponds to that of the harvest season in the same country. Eras There now remains to consider the era, or last element of the Jewish calendar. As might well be expected in connection with a people whose history has been so checkered, the Hebrews have adopted various points of time from which to reckon the succession of years. Their principal ancient eras have been: •the one which was dated from the deliverance from Egypt; • the regnal era, or computation of time from the year of accession of the Jewish kings to the throne; • the Seleucid era, introduced after the Babylonian Exile, beginning 312 B.C., and used by the Jews probably till the twelfth century. For centuries they have employed their present method of counting by anno mundi (A.M.). (See the table below for the yearly arrangement of the principal festival days.) ****   Introduction to the Jewish Calendar Fundamentals of the Jewish Calendar: Days and Weeks Months Years Holidays Further Information: Books Computer Programs JewishGen Services Days and Weeks The Jewish day begins at sunset.  The status of the period between sunset (the disappearance of the sun behind the horizon) and nightfall (the emergence of three medium-sized stars) is doubtful.  For some purposes, it is treated as part of the previous day, e.g. at the end of Shabbat, when the prohibition of creative activities (melacha) remains in force until nightfall. Books and computer programs for conversions between the Jewish and Gregorian (civil) calendars are based on the daylight portion of the Jewish day.  For instance, if you know that one of your ancestors was born on 26 Nissan 5580, you will find that this corresponds to 10 April 1820 — but the actual birthday may have been the previous day, 9 April 1820, in the evening. With the exception of the Shabbat, the weekdays have no names.  They are simply numbered:  yom rishon = "first day" = (Sunday)  yom sheni = "second day" = (Monday)  yom sh'lishi = "third day" = (Tuesday)  yom revi'i = "fourth day" = (Wednesday)  yom chamishi = "fifth day" = (Thursday)  yom shishi = "sixth day" = (Friday) The week culminates in the seventh day, the Holy Shabbat (shabbat kodesh, abbreviated ). Back to contents Months The Jewish month is based on the lunar or synodic month, the time it takes for the moon to circle the earth.  Since the exact duration of one revolution is a little over 29.5 days, the length of the months normally alternates between 29 and 30 days.  A month of 30 days is called male ('full'), one of 29 days is chaser ('defective').  There are two months which are male in some years and chaser in others. The month begins with the appearance of the new moon.  In the time of the Temple, the Sanhedrin (the highest court) sanctified the new month when two witnesses had actually sighted the moon.  In the middle of the fourth century C.E., a fixed calendar was introduced. In the Torah, the months are numbered; the first is the one in which the Exodus from Egypt occurred (Yetziat Mitzrayim; cf. Shemot [Exodus] 12:2).  Later, names of Babylonian origin were adopted: ניסן — Nisan — (30 days) אייר — Iyyar — (29 days) סיון — Sivan — (30 days) תמוז — Tammuz — (29 days) אב — Av — (30 days) אלול — Elul — (29 days) תשרי — Tishri — (30 days) חשון — Cheshvan — (29 or 30 days) כסלו — Kislev — (30 or 29 days) טבת — Tevet — (29 days) שבט — Sh'vat — (30 days) אדר — Adar — (29 days) The first day of each month (with the exception of Rosh Hashana, the Jewish New Year) is Rosh Chodesh (lit. 'head of the month', abbreviated ) — and so is the thirtieth day of the preceding month, if there is one.  For example, if a gravestone inscription mentions the first day of Rosh Chodesh Elul, the calendar date "30 Av" is meant. Back to contents Years An ordinary year consists of twelve months.  When Cheshvan has 29 days and Kislev 30, it is "regular" (kesidra); if both have 30 days, it is "complete" (sh'lema) or "excessive"; and if both have 29 days it is "defective" (chasera).  Thus, an ordinary year can have 353, 354 or 355 days. A lunar year of 354 days is about 11 days shorter than the solar year, i.e. one revolution of the earth around the sun, which corresponds to the cycle of the seasons.  If the Jewish calendar were based exclusively on the lunar year, Pesach (15 Nisan) would fall in the spring in one year, in the winter a few years later, then in the autumn, then in the summer and – after about 33 years – in the spring again.  But the Torah says that Pesach must be celebrated in the spring (be-chodesh ha-aviv, Shemot [Exodus] 13:4), and so the average length of the Jewish year must be adjusted to the solar year.  This is achieved by adding an entire month about every three years: In each cycle of 19 years, the 3rd, 6th, 8th, 11th, 14th, 17th and 19th years are leap years, the others are common years.  For example, 5755 was a leap year because it was the 17th year in the 303rd cycle of 19 years: 5755/19 = 302 + 17/19.  (This is something that you can calculate online.) The extra month in a leap year has 30 days, so that the year lasts for 383, 384 or 385 days.  It is added after the month of Sh'vat and is called Adar I, whereas the original Adar (of 29 days) becomes Adar II.  Purim, which is on 14 Adar, is celebrated in Adar II in a leap year.  Someone who was born in Adar of a common year will celebrate the anniversary in Adar II in leap years, but yahrzeit for someone who died in Adar of a common year is observed in Adar I in leap years. The new year begins with Rosh Hashana, the first of Tishri (although this is the seventh month), in September or early October according to the Gregorian (civil) calendar.  Jewish years are counted from the Creation of the world.  To convert the Jewish year to the year of the Common Era (CE), subtract 3760 (or 3761 for the first months; in most years, 1 January falls in Tevet).  For example, the major part of the Jewish year 5678 corresponded to 1918; the beginning of 5678 was in 1917.  When the year is written with Hebrew letters, the 5000 is usually omitted ("small count", abbreviated ).  In that case, one can find the civil equivalent by adding 1240.  For instance, the numerical values of the letters  add up to 756, short for 5756.  That is the Jewish year which corresponds to 1996 (756 + 1240 = 1996); to be precise, it lasts from the evening of 24 September 1995 until the evening of 13 September 1996.  (The numerical equivalent of a year written in Hebrew letters can be determined online.) Back to contents Holidays All Jewish holidays, fast days, remembrance days etc. have a fixed date in the Jewish calendar.  Some of them are shifted to a different day if they fall on or just before the Shabbat. Major festivals The Torah describes two cycles of festivals (cf. Vayikra [Leviticus] Ch. 23, Bamidbar [Numbers] Ch. 28-29): the three pilgrimage festivals (Pesach, Shavuot, Sukkot) and the High Holidays (Rosh Hashana, Yom Kippur). Rosh Hashana (New Year) 1-2 Tishri Yom Kippur (Day of Atonement) 10 Tishri Sukkot (Tabernacles): Full Holiday Diaspora: 15-16 Tishri Israel: 15 Tishri Sukkot: Chol Hamoed (Semi-Holidays) Diaspora: 17-21 Tishri Israel: 16-21 Tishri Sh'mini Atzeret (Eighth Day of Assembly) 22 Tishri Simchat Tora (Rejoicing of the Tora) Diaspora: 23 Tishri Israel: combined with Sh'mini Atzeret (22 Tishri) Pesach (Passover): Full Holiday Diaspora: 15-16 Nisan Israel: 15 Nisan Pesach: Chol Hamoed (Semi-Holidays) Diaspora: 17-20 Nisan Israel: 16-20 Nisan Pesach: Final Holiday Diaspora: 21-22 Nisan Israel: 21 Nisan Shavuot (Festival of Weeks) Diaspora: 6-7 Sivan Israel: 6 Sivan Minor festivals Two festivals commemorating the miraculous salvation of the Jewish people were instituted after the beginning of the Babylonian exile: Purim has its basis in the biblical Book of Esther, Chanuka in the apocryphal Books of the Maccabees. Chanukka (Festival of Lights) If Kislev has 30 days: 25 Kislev - 2 Tevet If Kislev has 29 days: 25 Kislev - 3 Tevet Purim (Festival of Lots) 14 Adar (in leap years Adar II) Shushan Purim (in Jerusalem): 15 Adar (in leap years Adar II) Fast days In addition to Yom Kippur and Ta'anit Esther, four public fast days commemorating the destruction of the first Temple were instituted in the era of the Prophets (cf. Zechariah 8:19).  Since fasting is forbidden on the Shabbat (with the exception of Yom Kippur), fast days that fall on Shabbat are shifted. Tzom Gedalya (assassination of the governor Gedaliah) 3 Tishri If 3 Tishri falls on Shabbat, the fast is observed on Sunday (4 Tishri) Asara b'Tevet (beginning of the Babylonian siege of Jerusalem) 10 Tevet Ta'anit Ester (Fast of Esther) 13 Adar (in leap years Adar II) If 13 Adar falls on Shabbat, the fast is observed on Thursday (11 Adar) Shiv'a Asar b'Tammuz (first breach in the walls of Jerusalem during the Babylonian siege) 17 Tammuz If 17 Tammuz falls on Shabbat, the fast is observed on Sunday (18 Tammuz) Tish'a b'Av (destruction of the Temple) 9 Av If 9 Av falls on Shabbat, the fast is observed on Sunday (10 Av) Other special days After the proclamation of the State of Israel, new minor festivals and memorial days were introduced; Tu bi-Shvat and Lag ba-Omer, which go back to Talmudic times, became particularly popular with children. Tu bi-Shvat (New Year of Trees) 15 Sh'vat Yom ha-Sho'ah (Holocaust Memorial Day) 27 Nisan Yom ha-Zikkaron (Memorial day for fallen Israeli soldiers) Eve of Yom ha-Atzma'ut Yom ha-Atzma'ut (Israel Independence Day) 5 Iyyar If 5 Iyyar falls on Friday or Shabbat, the celebrations are held on Thursday (4 or 3 Iyyar), so as to avoid a desecration of Shabbat Lag ba-Omer (33rd day in the Omer period) 18 Iyyar Yom Yerushalayim (Jerusalem Day) 28 Iyyar According to the current Jewish reckoning the calendar is dated from the Creation of the World, which is considered to have taken place 3760 years and 3 months before the commencement of the Christian Era. To find the number of the Hebrew year, beginning in the autumn of a given year of our common era, we have to add 3761 to the number of the latter. Thus the Jewish year beginning September, 1908, is 5669 A.M.
***
ebay5222