User:1MP0ST3R2/sandbox

=Historical Sabbatical Years= During the post-exilic period, sabbatical years start on the seventh month. Years after the destruction of the Second Temple start on Av, the fifth month, which was the month the Temple was destroyed. Despite this, months are still numbered according to the biblical calendar, with Nisan being the first month.

For 1 Maccabees and Josephus, the Seleucid Era starts on the first month. For 2 Maccabees, the seventh. The example of 1 Maccabees and Josephus is followed.

Jewish tradition describes the year of the destruction of the Second Temple as being "מוצאי שביעית," where שביעית (lit. seventh) refers to a sabbatical year, although the exact meaning of מוצאי has been largely debated. The Mishnah describes a case were sowing is permissible in "מוצאי שביעית." Because no sowing whatsoever is permissible on the sabbatical year, "מוצאי שביעית" must be referring to the year after a sabbatical year.

Calendar B follows the tradition of Rabbi Huna ben Joshua, which is to add one to the number of years after the destruction of the Temple, then divide by seven; the remainder will be the year in the sabbatical cycle.

Other Sources

 * T-S K2.22
 * T-S K2.25
 * T-S K2.33
 * T-S K2.48
 * T-S K2.50
 * T-S K2.59
 * T-S K6.88
 * T-S K16.191
 * T-S K17.1
 * T-S AS 144.194
 * T-S NS 98.7
 * L-G Misc. 54
 * L-G Misc. 61

=Short-Drop= Concerning the Shva, there is an undiscussed grammatical rule of Biblical Hebrew revealed by variants among manuscripts of the Tanach.

=Vowels of the Divine Name= Many claim that the vowels of the Divine Name (יהוה, also called Tetragrammaton) actually represent Adonai (אֲדֹנָי) and Elohim (אֱלֹהִים) due to the practice of Qere and Ketiv. However, this does not match the textual witnesses.

The First Vowel
The first major claim is that the the first vowel, either Chataf Patach for Adonai or Chataf Segol  for Elohim, changes to a Shva  due to a rule of Hebrew grammar. However, it is abundantly clear that the practice of Qere and Ketiv is not bound by the rules of grammar and in some places egregiously violates them. Some manuscripts have יֲהֹוָה, proving that if it were their intention, scribes could write the vowels of Adonai as they are. There are also instances of אֶלֹהִים    and יֶהֹוִה. Other manuscripts have אְדֹנָי and אְלֹהִים, which does adequately explain the forms יְהֹוָה and יְהֹוִה as Qere and Ketiv. However, this raises the question as to why the majority of manuscripts maintain the Shva for the Name but use the Chataf (reduced) vowels for Adonai and Elohim. Even so, there are other evidences against Qere and Ketiv.

Psalm 144:15
One claim is concerning the form of the Name in Psalm 144:15, שֱׁיְהֹוָה, which is prefixed by -שׁ. The argument made is that when a word beginning with a Yod and Shva (יְ) is prefixed by -שׁ, it must have a Dagesh, with the singular exception of Piel verbs. By extension, if the Name was not to be read as Adonai or Elohim, the Yod of the Name should have a Dagesh. However, other words that begin with a Yod and Shva and are prefixed with -שׁ do not require a Dagesh, as shown by a multitude of manuscripts. Many manuscripts put a Dagesh on Piel verbs, showing even the exception that was claimed is erroneous. It is also worth mentioning that many manuscripts do not agree on the vowels of שׁיהוה in Psalm 144:15, and the majority disagree with the Aleppo Codex and Leningrad Codex, which disagree with each other. The known variations are שֶׁיְהֹוָה,             שֶׁיהֹוָה,      שֱׁיְהֹוָה, שֶׁיֲהֹוָה, שַׁיֲהֹוָה, שֵׁיְהֹוָה, and שֵׁיהֹוָה.

=References=

=Notes=