ENOCH CALENDAR: Professor reveals true history

For several years now I have published the Enoch Calendar in its most useful and correct form. But not until I was directed to this article in The Jerusalem Post did I ever find such powerful supporting evidence to show who was responsible for attempting to put the Enoch Calendar out of the minds of the religious. It happened as part of the history of Judaism and by men, acting in place of the priests, shortly after the destruction of the temple in 70 CE. This amazing research establishes what I have believed and taught.

The following is a review by Abraham Rabinovich of a book by Prof. Rachel Elior that explains how the sages invented Judaism as we know it.

This was published in The Jerusalem Post on May 7, 2009.

“From the sun to the moon”

The scene could be out of the Haggada – a group of rabbis sitting on the floor in a circle through the night, probably reclining on pillows, scrolls scattered about them, engaging in heated disputation until the pale light outside signals that a new day is upon them.

The fact that this particular gathering, mentioned in the Talmud, is held in an attic might suggest to a modern reader that there is something clandestine about it, perhaps a desire to take distance from Roman ears or even from the surrounding Jewish population.

Clandestine or not, this meeting, and all the similar gatherings that preceded and followed, contained the seeds of revolution – the radical restructuring of Jewish religious thought and practice that followed the destruction of the Temple in 70 CE.

According to Prof. Rachel Elior of the Hebrew University of Jerusalem, the rabbis were involved in nothing less than “a reinvention of Judaism… They were closing an old world based on prophecy and angelic revelation and opening the sacred canon to human reinterpretation.”

A glimpse into that intellectual ferment is provided in the brief depiction in the talmudic tractate Shabbat (13b)[See Note 1] of the rabbinic gathering, perhaps in Yavne – which had become the major center of Jewish learning after the destruction of Jerusalem. “That man should be remembered with favor,” the passage says in reference to one of the participants in the meeting, “his name being Hanania son of Hezekiah, for if it were not for him the Book of Ezekiel would have been suppressed and withdrawn as its teachings contradict those of the Torah. What did he do? They brought him jugs of oil [for lamps] and he sat in the attic and expounded upon the texts [through the night].”

What Hanania and his colleagues were engaged in was a culling of all the Hebrew religious texts composed until that time. The works they would choose from this library would constitute the Jewish canon which henceforth would be the only texts deemed to have divine authority. In the end, a consensus formed around 24 works, including the five books of the Pentateuch, which together would make up the Bible.

But what of the works excluded from the canon? Many were of comparable literary and religious quality to those chosen, says Elior, a professor of Jewish philosophy and Jewish mystical thought. “To many of the Jews of the first millennium BCE, all the texts had been equally holy,” she says. "The [excluded] Book of Enoch or Book of Jubilees were certainly not considered less sacred than the [canonical] Book of Judges or Esther or Daniel.” Yet the excluded texts – close to a dozen major works – were not just abandoned but excised as if they were a malignant growth. “Whoever reads them,” declared Rabbi Akiva, one of the foremost sages involved in the process, “will have no place in the world to come.”

Left to die, some of the expelled texts were rescued and adopted by another religion. Newborn Christianity, which regarded itself as the successor of Judaism, incorporated these texts into its own corpus of holy works along with the Old Testament, as the Hebrew Bible came to be called.

In time, Jewish scholars would rediscover the repudiated texts of their ancestors in Greek, Ethiopian (Geez), Syriac, Armenian and Slavic church translations. These writings, known as Apocrypha (“hidden scriptures” in Latin) would never be reincorporated into the Jewish library but would remain for scholars to puzzle over as they tried to understand by what criteria the texts had been rejected.

HALF A century ago another lost library with a mystery attached surfaced on the shores of the Dead Sea, this one having been literally lost for 1,900 years after being hidden in the caves of Qumran. Many of these Dead Sea Scrolls would have been suppressed, says Elior, for the same reasons that the previously known apocryphal books were suppressed.

In her recently published (Hebrew) book, “Memory and Oblivion – The Mystery of the Dead Sea Scrolls,” she offers a bold and coherent narrative to explain events about which scholars have long held contrary views. The short reason for the canon/Apocrypha divide, she suggests, was a dispute over the calendar.

The more profound explanation involves a power struggle between the old priestly order that believed its rulings to be divinely inspired and an emerging class of rabbis espousing a different narrative, one which gave human reason and laws a role in shaping the religion. Elior demonstrates how mystic notions like cosmic calendars and heavenly chariots were part of a power struggle whose outcome would affect how Judaism is practiced to the present day.

For centuries the Israelites had marked time according to a solar calendar drawn up by the priestly caste but regarded as divinely inspired. The calendar emulated the pattern set by God when He created the world in six days and rested on the seventh. The number seven would become a mystic measure of Jewish time. The Israelites adopted a seven-day week, apparently the first people in the world to do so, and they too rested on the seventh day. Every seventh year was designated a shmita year when the earth itself rested and lay fallow. Each cycle of seven times seven years, 49 years in all, would be followed by a jubilee year, a new beginning when indentured servants were freed and leased land reverted to its original owners.

The time between the exodus from Egypt to Moses’s meeting with God on Mount Sinai would be remembered as seven weeks. Joshua would lead the Israelites across the Jordan in a jubilee year. [See Note 2] There would be, until this day, seven days of mourning, seven days between birth and male circumcision, seven days of female menstrual impurity.

Elior terms the priestly calendar an exceptional mathematical construct that reflected a presumed cosmic order revealed to Enoch (Hanoch, in Hebrew) an intriguing biblical figure central to the priestly narrative but shunted aside by the rabbis. In Genesis (5:18), he is mentioned briefly in the long list of descendents of Adam – the seventh generation of the patriarchs of mankind, and thus safely distanced from the incest that necessarily marked the earliest generations – but his listing is unique. As with all the others, it gives the number of years he lived – 365 in his case, not coincidentally the number of days of the year – and tells whom he begot – Methuselah, who lived 969 years and who in turn begat Noah. [See Note 3]

However, the thumbnail biography of Enoch does not end like all the others with the words “and he died.” Instead, it says “And Enoch walked with God, and he was not; for God took him.” [See Note 4] The Bible does not elaborate on this, but the Apocrypha does. Several versions of the Book of Enoch preserved by the church have been found in different languages. (Several scrolls of Enoch turned up in Qumran as well, in Aramaic.) They describe Enoch being brought up to heaven and granted immortality along with a two-way ticket. At God’s direction, he is taught by angels to read, write and calculate numbers – the first human given this knowledge. He then returns to earth to share with humankind what he has learned, including the solar calendar.

The priests, wrote Elior in an earlier book, “The Three Temples: On the Emergence of Jewish Mysticism,” viewed this calendar as “a cyclic reflection of an eternal divine order.” The priests were the calendar’s guardians, privy to secrets imparted by angels and, like Enoch, would serve as conduits between the heavenly and the terrestrial.

It was members of the priestly caste and prophets, many of whom were priests, who wrote the books that would form the Bible, and they wrote the books that would become the Apocrypha as well. Everything the priests wrote was considered sacred because they were, in effect, taking dictation from the angels. They regarded the angels as their heavenly counterparts and saw themselves as working with them to ensure a synchronization of the cosmic order in heaven and on earth. [Seee Note 5]

THE MOST tangible earthly manifestation of the solar calendar was the priestly work roster on the Temple Mount. Twenty-four priestly families, the same number as the number of hours in a day, took weekly turns attending to animal sacrifices and other Temple rituals. Like army reservists today, members of one of these families would go up to the Mount on Sunday morning and officiate until relieved by the next family a week later. These priestly “watches” gave a time frame to the life of the entire community, says Elior. From the time the Temple was built by Solomon in the 10th century BCE, the High Priest was chosen from a family line descended from the priest Zadok, who had carried the Ark of God in David’s time and anointed David’s son, Solomon, as king.

The last Zadokite (Sadducee) high priest was ousted during the political chaos that preceded the Hasmonean revolt in the second century BCE. The Hasmoneans, a priestly family but not of the Zadokite line, cast out the Hellenizers from Jerusalem but instead of restoring the Zadokite line installed their own members in the high priesthood. Some of the Zadokites and their followers challenged the legitimacy of the Hasmonean priestly leadership and seceded from Temple service.

This conflict between the Zadokite “secessionists,” as Elior calls them, and the Hasmonean usurpers is the theme of many of the most interesting scrolls found at Qumran. Elior views the Qumran scrolls as a Zadokite library, not an Essene library as has been the consensus view.

Amid the chaos and intense religious ferment of the Hasmonean period (152-37 BCE), new voices began to be heard – those of scholars known as Pharisees who disputed the legitimacy of the Hasmonean priests and kings and who argued with the Zadokite priests about the solar calendar and their claims to possess an open line to the divine.

These scholars, who would become known as rabbis or sages, were unhappy about the exclusiveness of the priests and the power they had accrued through their claims to esoteric knowledge as confidants of angels. In a game-changing move, the rabbis declared that the age of prophecy had long since ended and that the priesthood had been severed from ongoing access to higher authority.

According to one rabbinic tradition, prophecy had ended with the destruction of the First Temple in the sixth century BCE.

[See prophecies in Malachi]

According to another, it ended when Alexander the Great and the Hellenizers arrived two centuries later.

The priests vigorously rejected this downsizing.

The rabbis favored a lunar calendar, says Elior, because they saw it symbolically freeing the nation from dependence on a closed priestly caste locked into the solar calendar and claiming divine authority. They wanted to symbolize instead man’s share in the determination of time and of his own fate. “They declared that human understanding of sacred writings was a legitimate source of authority.”

The month would now not commence according to a solar calendar pre-calculated for eternity but by mortals scanning the sky for the new moon, perhaps disagreeing about the sighting among themselves, perhaps even erring.

A MODERN-DAY reminder of the rabbinic victory in their epic struggle with the priests can be witnessed outside Orthodox synagogues one night a month, when the congregation emerges to pronounce the prayer for the new moon.

In choosing the works that would comprise the biblical canon, says Elior, the principle criteria of the rabbis was to exclude those which invoked the solar calendar and endowed the priests with ongoing divine authority. “They were saying by this, ‘The old age has ended and a new age has begun.’”

Similar symbolic moves would follow the French Revolution when a radically new calendar, including a 10-day week, was adopted, and following the Russian Revolution when the Gregorian calendar used in the West was substituted for the Julian calendar followed by the Russian Orthodox Church. The issue was less the measure of time, notes Elior, than the measure of man’s sovereignty. Alongside the texts that the rabbis accepted into the canon, they created a parallel framework of oral law which they themselves – not the priests – would develop and which would become ever more relevant over the centuries to the evolving circumstances of Jewish life. The first major compilation, the Mishna, would be completed by 200 CE. In the following centuries, sages in Palestine and Babylonia would complete the Talmud. These compilations would remain oral – the ancients having a capacity for memorizing enormous texts – until the eighth or ninth centuries when they were finally put into writing.

The sages represented a strongly democratic strain. Study was open to all Jewish men and was not a matter of dynasty and inherited privilege. Rabbi Akiva had been a shepherd. Other sages had been farmers and craftsmen. Resh Lakish was a reformed bandit.

The Oral Law, says Elior, was “open to study and interpretation by the entire male Jewish population.” The meritocracy that emerged displaced the hereditary leadership of the priestly clans which had traced their dynasty, link by link, back to Moses’s brother, Aaron. “The rabbis transferred the center of gravity,” says Elior, “from a regular, priestly ritual, anchored in holy time and holy place, to an ever-changing order entrusted to sages from all classes of the population, who took charge of humanly declared time and taught a new perception of holiness.”

The debate between the sages and the priests ended abruptly with the Roman conquest. Following the destruction of the Temple, the priestly order was shattered and the rabbis were free to reconfigure the playing field. They not only discarded the apocryphal texts but, according to Elior, probably amended some passages in the books they would include in the Bible to minimize references to the solar calendar, to angels and to the story of Enoch. By doing so, the sages prepared the Jewish people for the long haul through the ages.

The conduit to the divine was no longer a monumental building in Jerusalem served by a priestly caste. As they went into exile, the Jews took with them the Sabbath and the Bible but were no longer dependent on a specific holy place or on priestly intermediaries. From now on a quorum of 10 ordinary Jews assembling in the humblest of rooms, or in no room at all, could, anywhere in the world talk directly to God. [See Note 6]

We are now entering a new time when we can expect not only a restoration of the Calendar revealed to Enoch by the Messenger (angel) Uriel but also a return of prophecy and revelations through Messengers. We can also expect revelations coming from the Father, as Yahushua pointed out to His disciples.

The problem with the priests began to happen after the House of Judah returned from exile in Babylon. The priests for some reason actually decided to abandon the covenant made with Levi and Yahua. They abdicated their authority and were not only rebuked by Yahua through the prophet Malachi, but also promised to be dispersed among the nations. This in fact happened after the temple was destroyed in 70 CE. The rebellion in 135 CE under Simon Bar Kochba forced the Romans to eject the people of Judah out of Israel.

That the Enoch Calendar has been restored is by itself a miracle.  History was made this year (2012) when the Passover and Feast of Unleavened Bread were kept by 12 people on the clean days of the solar Enoch Calendar. The effects of that event are still being felt around the world.

For more information on the Calendar revealed to Enoch, use the search box at the top of the right column.


Note 1: “Rab Judah said in Rab’s name: In truth, that man, Hananiah son of Hezekiah by name, is to be remembered for blessing: but for him, the Book of Ezekiel would have been hidden, for its words contradicted the Torah. What did he do? Three hundred barrels of oil were taken up to him and he sat in an upper chamber and reconciled them.”

This means that he changed the Torah and Ezekiel to make them agree with what they wanted.It also implies that they had already made changes to the Torah, as prophesied in Jeremiah 8, and Isaiah 1.

Note 2: During the Seventh Week of the Feast of Weeks, the People arrived at Sinai and began preparing for the Feast of Firstfruits and the following meeting with Yahua.

Note 3: Actually Methusaleh was the grandfather of Noah. Noah’s father was Lamech.

Note 4: The Hebrew about Enoch in Genesis is literally: “And Enoch walked with the Mighty Ones [Elohim], and he was not, for the Mighty Ones took him.

Note 5: David actually set up the courses of the priest by assigning them to 15 day terms of service. Because each quarter consisted of 13 weeks, the second month of each quarter had 5 Sabbaths. Therefore, one of the courses had to serve for three Sabbaths. David’s assignments were for two consecutive Sabbath per course as opposed to the Talmudic weekly change (“the tradition of the rabbis”).

David only established 24 courses by the drawing of lots. The months consisted of 30 “counted” days each according to the Laws of the Calendar revealed to Enoch. David made the divisions based on half months and so established 24 courses. Without considering Calendar law, would he have established 26?

Note 6: Before the people of Israel were taken out of Egypt, our fathers always had a direct conduit to the Almighty. The people of Israel lost that connection when they started borrowing a religion from the nations around them.

12 thoughts on “ENOCH CALENDAR: Professor reveals true history

  1. Robert

    Hi Timothy after re reading your former reply I wondered if your statement of living in a different world meant you have a different view on things? Please let me know as soon as you are able to Thanks Robert

    1. Timothy J. Sakach Post author

      My view has definitely benefited from this experience. Yahua made me realize this depends upon Him and not on any other. He is the leader of the ELOHIM and only He with the set-apart messengers will rebuild the universe and the earth.

  2. Robert

    Hi Tmothy I am so sorry to hear of your recent troubles, I had a feeling something was wrong but had hoped that it would be temporary. I do believe you are here for a purpose and that you will once again be able to do the things you were sent to do. I have you in my prayers and look forward to the time when you will once again be able to provide us with the wisdom only you are able to give Please let me know if I can do anything to help. I look forward to hearing you are once again on the mend all the best Robert

    1. Timothy J. Sakach Post author


      I was released from the hospital one week after I had the quadruple by-pass surgery. I lived in the hospital about 3.5 months. They finally replaced four blood vessels in my heart. I feel like I have passed from death to life. The main thing I realized is that Yahua has taken the end-time task of bringing the world to Himself. He is doing the work of guiding our way through the Great Tribulation. It is no longer possible for the people of the world to put their trust in religion. He brought me to a new life through what appears to me as a resurrection. I am beginning advanced rehab through the physical therapy program at the hospital. I have also returned to oil painting and teaching oil painting.

      I have a lot of rebuilding to do. This is going to be a big year of changes and turmoil. I don’t know yet what I will be doing. I may try some writing, but I nearly lost everything I have done over the past 10 years. I will have to see how the rebuilding takes place. Hang in there and know that you can trust Yahua. Watch out for the evil ones — there will be many.

      All the best to you, my friend,
      Tim Sakach

  3. Robert

    H Tmothy I hope this finds you well I have been so out of touch and can’t believe it s now the 8th month and I am just now writing. I have always looked for your blog and it seems your last reply was in June, have I missed something or is that correct? if so please let me know if I can do anything I had a very busy summer but now am ready to really get back to the truth, I look forward to your reply Robert

    1. Timothy J. Sakach Post author

      Hi Robert, I have been through hell and back. I just got out of the Hospital. I “lived” there for more than three months. I actually died in the ER, where they brought me back from death. Then they nicknamed me “the miracle man”. A few days ago I was released to go home, but only after quad-bypass surgery. I am now living in a different world after this experience. Hope you are well and thriving. Your friend, Tim Sakach

  4. Joan

    I have not read all your post but a lot of them now, so i may have missed the answer to my question..if so, please direct me to the right place. Have you found in the new testament scriptures evidence of the Sabbath being kept on a different day by Yahshua than what the Jews were keeping? i did find some regarding the feast but not specific to the Sabbath. If you haven’t, why do you think Yahshua did not correct them on this practice?

    1. Timothy J. Sakach Post author

      Have you read the Babylonian Talmud regarding “How to keep the Sabbath”? He was addressing the scribes and Pharisees in Matthew 23. This was during the first month of the Enoch year. Then they plotted kill him, and they did in that same month.

      1. Joan

        I know of the passage in Matthew but that didn’t seem to address the ‘day’ they kept Sabbath but rather the ‘way’ they kept Sabbath. I was trying to think of some times when Yahshua may have said something like, ‘the sabbath of the jews’ or ‘their sabbath’. how about in the old testament?

        1. Timothy J. Sakach Post author

          If I remember correctly, in the case of the Gospels, statements such as you mentioned may be the words of the narrators. In also most every case the context really is during the time of a “Jewish festival.” Because they followed the lunar calendar that they brought back from Babylonia, very rarely did it sync up with the Enoch Calendar. Usually, a sync only occurs once in 28 years. Also when there is a sync, as when Yahushua went into Jerusalem to be killed by the scribes and Pharisees, that was the only alignment in that year. In other words, if the Feast comes into sync in the First month, the other feasts in the Seventh month will not be in sync and so on.

          An alignment may have only happened once in the life of Yahushua, and that was in the Feast of the First Month when He was taken. When He saw that coming, then He was able to tell when He was supposed to go to Jerusalem, and be taken and killed. That was when He told His disciples what to expect. He gave his life at the time when the Enoch Calendar aligned during the First Month on the Enoch calendar. It was not a chance happening. He knew the Enoch Calendar and when this was going to happen. He boldly walked into it, confronted His family, the disciples, the scribes and Pharisee, the priests, the people, and the rulers.

  5. mary carter

    I wonder that we learn any truth at all. The bible as it is today is so misleading. Thank you for all your work and being here for us.

    1. Timothy J. Sakach Post author

      “Walking in the Light” is a very powerful and important concept. It even goes back to Genesis 1, where the Mighty Ones (ELOHIM) who originally made the heavens and the earth had experienced that the earth “became chaos and vacant and darkness covered it. (The meaning of the Hebrew.) Then the Spirit of the Mighty Ones roared and vibrated over the waters. The Mighty Ones are saying, “Light shall become.” And Light is becoming.

      The interesting part about this, is that this not an event in the past, but rather a continuing process in the present and pressing toward the future when ALL shall be Light. We have a part in the Light now.

      A friend of mine and I had a conversation about Light and our walk. she said, “We must walk in a bubble.” But in this bubble is Light in its fulness. John write, “Walk in the Light as He (the Almighty) is in the Light.” In the Bubble we are in the light and we can bring into that Light a new creation. This is what the Mighty Ones recognized; First there is Light, and from that Light comes all that must be created. So it is with us. As we walk in this bubble of Light, we can bring forth that which must be. Only when we succeed in doing that can anything that is in the outer realm be created.

      Our bodies walk in the outer realm, and we are frustrating ourselves because we cannot “bring forth.” But when we walk in the Light and can see IN THE SPIRIT. Then we can bring forth all that the Mighty One (our Father) desires for us.

      When we Walk in the Light (in the bubble), we can see both the truth and the error and falsehood in the Scriptures. But all our life until this revelation, we have been conditioned by the outer to accept who or what we are in the world. We fail to see what we are in the Light. And when we are in the Light, John wrote, the blood of Yahushua Ha Messiah, (the Firstborn Son of the Father) cleanses us from all our sin-filled conditioning.


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