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[Ria Tameg]

For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. Isa 66:22-23

[Ria Tameg]

The world is divided into 24 time zones, planned so that noon is basically when the sun is crossing the meridian, or line of longitude, of any given location.

But there has to be a place where there is a difference in days, somewhere a day truly "starts" on the planet. Thus, the 180-degree line of longitude, exactly one-half way around the planet from Greenwich, England (at 0 degrees longitude), is approximately where the international date line is located.

Cross the line from the east to the west, and you gain a day. Cross from west to the east, and you lose a day.

The international date line, established in 1884, passes through the mid-Pacific Ocean and roughly follows a 180 degrees longitude north-south line on the Earth. It functions as a line of demarcation separating two consecutive calendar dates. Despite its name, the international date line has no legal international status and countries are free to choose the dates that they observe. While the date line generally runs north to south from pole to pole, it zigzags around political borders such as eastern Russia and Alaska’s Aleutian Islands.

Without the international date line, people who travel west around the planet would discover that when they returned home, it would seem as though an extra day had passed. This is what happened to Ferdinand Magellan's crew when they returned home after their circumnavigation of the Earth in 1522.

Here's how the international date line works:

Let's say you fly from the United States to Japan, and suppose you leave the United States on Tuesday morning. Because you're traveling west, the time advances slowly thanks to time zones and the speed at which your airplane flies. But as soon as you cross the international date line, it's suddenly Wednesday.

On the reverse trip home, you fly from Japan to the United States. You leave Japan on Monday morning, but as you cross the Pacific Ocean, the day gets later quickly as you cross time zones moving eastward. However, as soon as you cross the international date line, the day changes to Sunday.

But let's say you traveled around the entire world like Magellan's crew did. Then you would have to reset your watch every time you entered a new time zone. If you had traveled westward, as they did, when you got all the way around the planet back to your house, you'd find your watch had moved forward 24 hours.

If you had one of those analog watches with a built-in date, it would have moved up one day when you arrived home. The problem is, all your friends who never left could point to their own analog watches — or just to the calendar — and let you know you are wrong: It's the 24th, not the 25th.

The international date line prevents such confusion by having you roll the date back on that analog watch — or, more likely, just in your mind — as you cross its imaginary boundary.

The whole process works the opposite for someone circling the planet eastward.

In 1522, man discovered that a day was lost when Magellan's surviving crewmen sailed westward and circumnavigated the world. In 1884, men agreed on their International Date Line, which G-d did not authorised.

[Ria Tameg]

In an excerpt from the Book of Jubilees, chapter 6, verses 32-34, we read:

Quotation territories now to the Israelites,
to keep the years according to this number, 364 days;
this is a full year!
They shall not confound his time by his days and his feasts;
for all things shall be according to their testimony.
They shall not leave out a day, neither shall they shift a feast.
33
But do they not observe these things,
and do not keep those according to His command,
then they will confuse all their seasons,
and the years will be brought out of their order
(and they will confuse their seasons
and the years will be brought into disorder),
and they will disregard their ordinances.
34
And all the Israelites will forget the course of the years
and will no longer find it;
likewise they shall forget the new moon, and the seasons, and the sabbath day
And shall err in all the ordinances of the year.
S.: Book of Jubilees or Little Genesis

The author of the Jubilee Book makes it explicitly clear that he considers the sun to be the only calendrical sign in the sky. He then makes a strange polemic against the calendar with years based on the moon - that if Israel were to follow such a calendar, it would change not only the years, but also the months, the Sabbaths, and the feasts.

It is historically documented that at the time the book was written in the late second century, the practices it condemns here were those that were normative in Judaism. The calendar was indeed lunar-based, as described in the Torah and applied ever since. In other words, this author is a critic and dissident of the normative Judaism of his time.

Accordingly, the author conveys his doctrinaire view through alleged commands not to do things that are in fact being done as he writes - i.e., following a lunar calendar. The most interesting thing about this polemic, however, is the claim that the change from a solar year and months to lunar ... would also affect the Sabbath!

It is clear here that the calendar Israel follows has lunar months, lunar years, lunar feast days, and Sabbaths. If the Sabbath were understood by normative Judaism as an endless cycle of Sabbaths based on a solar count, there would be no need for this writer to invent divine warnings to change the Sabbath by following lunar months and years.

One can understand how solar and lunar months would be reflected in different months and years, and even how this might change the feasts on certain days of certain months, but how could it also change the Sabbath?

The answer is simple:

In the second century, normative Judaism followed a calendar anchored entirely to the moon - including Sabbath days.

[Ria Tameg]

During the Second Temple period, the biblical calendar became a defining issue and a point of attraction for controversy.





In his book Significance of the lunar week James D. Dwyer writes

A significant function of the lunar-week-unit or the lunar-quarter-phase was seemingly in the determination of the Sabbath--where each reoccurring 7th whole-day of the lunar-cycle was religiously observed.


The definition of only a lunar-based-week in Palestine in centuries prior to the First Century raises some question as to whether the 7th-Day Sabbath (as it was observed under the late Second-Temple) was counted as a quarter-division of the lunar-cycle... or if perhaps the 7th Day Sabbath was counted by some other cycle. The religious calendar observed under the late Second-Temple is well detailed in the writings of the priest-historian, Josephus. From the writings of Josephus, it is very clear that the 7th day was especially significant as being the Jewish Sabbath. On 7th days ordinary occupation ceased, and additional Temple sacrifices were offered. (Refer to Antiquities, Book 1, 1:1; Book 3, 6:6; Book 3, 10:1; etc.; etc.). It isn't very obvious that the 7th days (or Sabbaths)--as spoken of by Josephus--were once celebrated by mainstream Jews in association with the lunar-week-unit.

The Sabbath, originally lunar, was discarded in this form by a new generation of temple priests.

it seems that--under the late Second-Temple --more than one version of the Sabbath might have been counted and celebrated. A Sabbath which was not lunar-based can more clearly be detected from the writings of a Jewish sect--who once resided at Qumran (located about 30 miles outside of Jerusalem).

Josephus noted that a Jewish sect known as the Essenes were excluded from performing sacrifices at the Temple

This exclusion of the Essenes from the common court of the Temple indicates that the first-century members of the group may have promulgated religious practices which were in opposition to religious practices adhered to by the Temple priests.

An analysis of the Sea Scrolls seems to show that the Qumran sect advocated a different priesthood... and it is clear that the group also advocated a calendar change (presumably, in opposition to the established Temple).

It is significant that ... weeks in each seasonal cycle --as minimally was advocated by at least the Qumran sect --were not lunar-based-weeks, but rather these weeks were nothing more than a continuous chain of 7-day-cycles.

It is possible in the late Second-Temple Era that other Jewish groups might have also advocated a change of the priesthood (and possibly also a change in the religious calendar). By the First Century CE, it is apparent that many of the Jews were generally dissatisfied with the Temple priesthood. Confusion seems to have existed concerning the legitimacy of those who were appointed to occupy the office of the high-priest. This confusion concerning the appointment of the high-priest is echoed in 'Antiquities of the Jews' (by Josephus)

Because the last of the high-priests who served under the Second-Temple were appointed by foreign governors (and thus were presumed to be illegitimate), it's easy to recognize why certain among the Jews would have favored a reformation. An analysis of the 52 week religious calendar--advocated at Qumran--seems to show that the Sabbath week (actually a seasonal subdivision) may have been determined very differently than was the Sabbath week determined by the priesthood who served during the early-part of the Second-Temple Era. As better explained below, it minimally appears that priests--who served during the early-part of the Second-Temple Era--adhered to lunar-based Sabbath (or a Sabbath observed in association with each lunar quarter-phase).

It is possible in the late Second-Temple Era that other Jewish groups might have also advocated a change of the priesthood (and possibly also a change in the religious calendar)

After the brutal suppression of the revolt in 135 and the devastation of Judea, according to reports of Cassius Dio, 580,000 Jews were killed, 50 fortified cities were silenced and 985 villages were destroyed, sanctions were taken against the Jews in the empire.

[Ria Tameg]

To be more specific about half-Moon accounting, a day count between waxing and waning stages can especially be recognized from certain of the sea scrolls that were recovered at Qumran. These several snippets of early-written text surprisingly indicate the ancients would have tracked each half of the lunar month in cross-reference with parts or stages of light or darkness. In example, portions from the Hymn Scroll reflect that some among the period astronomers did account for time in distinct periods (or patterns) of either daytime or nighttime:

"The times for worship . . . from cycle to cycle . . . at the return of day, according to the ordinance . . . at the appointed return of night, in their station . . . in the fixed position of stations according to the law of their markers . . . " (my paraphrase).

It can be interpreted from others of the sea scrolls that the lunar month would sometimes have been tracked (or mapped) in specific half cycles (from either the limits of the full-phase or from boundary of the new-phase).

Scroll 4Q317, in particular, shows the half Moon to have been uniquely tracked in corresponding parts or stages of light and darkness. The following paragraph represents a reconstruction of the scroll (based upon the currently available English translations):

4th of month, 11 parts obscured, Moon enters Day
5th of month, 12 parts obscured, Moon enters Day
6th of month, 13 parts obscured, Moon enters Day
7th of month, 14 parts obscured, Moon enters Day
8th of month, 14 and a half obscured and Moon...
... rules all Day





When the Sun sets, the light of the Moon is no
longer obscured. Thus, the Moon begins to be
revealed again on One-to-Sabbath [Echd BShbt],
the 8th of the month).

9th of month, 1 parts revealed, Moon enters Night
10th of month, 2 parts revealed, Moon enters Night
11th of month, 3 parts revealed, Moon enters Night
12th of month, 4 parts revealed, Moon enters Night
13th of month, 5 parts revealed, Moon enters Night
14th of month, 6 parts revealed, Moon enters Night
15th of month, 7 parts revealed, Moon enters Night
16th of month, 8 parts revealed, Moon enters Night
17th of month, 9 parts revealed, Moon enters Night
18th of month, 10 parts revealed, Moon enters Night
19th of month, 11 parts revealed, Moon enters Night
20th of month, 12 parts revealed, Moon enters Night
21st of month, 13 parts revealed, Moon enters Night
22nd of month, 14 parts revealed, Moon enters Night
22nd of month, 14 and a half revealed and Moon...
... rules all Night





When the Sun sets, the light of the Moon is no
longer revealed. Thus, the Moon begins to be
obscured again on One-to-Sabbath [Echd BShbt],
the 22nd of the month).

The theme of Scroll 4Q317 is significant in mirroring that a segment of period astronomers would have formally charted the half-Moon cycle. On this respective scroll, the phases of the Moon (waxing and waning) are clearly mapped throughout 14 parts or stages of light and 14 parts or stages of dark.

A unique half-month accounting for the revolution of the lunar month was recognized several years ago by those researchers who first worked on recovering the scrolls. A lead translator then noted that some among the ancients appear to have tracked the month cycle from the full phase of the Moon (J. T. Milik, 1959). A modern equivalence is perhaps easier to make through an analysis of the early used Roman Calendar. This calendar was originally lunar based (with the full-phase of the Moon appearing at mid-month). In this lunar calendar, the last days of the Moon (in the waning phases) were counted backward to the beginning of the next month. Thus, the middle of the month (or the point of the full-phase of the Moon) was specially reckoned and this epoch seems to have had a certain special significance throughout the ancient world.

When describing the revolutions of the heavenly luminaries, the author (or authors) of the Enoch literature likewise noted that the location of a half part (or division) between light or darkness. The position of the cited half was described at the middle of the lunar month--as follows:

"[Light is given to the Moon] in (definite) measure. . . when her light is uniform it amounts to the 7th part. . . in the beginning. . . the Moon sets with the Sun, and is invisible that night with the 14 parts and the half of one of them. . . In single 7th parts she accomplishes all her light in the east, and in single 7th parts accomplishes all her darkness in the west . . . ".

Texts produced and reproduced in the era of the Temple thus mirror that some among the ancients did uniquely account for each half-Moon cycle--where each half month was resolved in the context of a fixed time grid or pattern (of light or darkness).

It is here significant that 14 waxing days and 14 waning days inherently equal a total time span of 28 solar days. A formal count of the month by lunar-stages is further evident from some of the scrolls (which are conspicuous in the usage of no more than a fixed count of 28 days in each lunar cycle):

Note that not one fragment recovered from Qumran Cave 4 has a description of a lunar month that contained more than 28 days (refer to the 'Astronomical Books Of Enoch', by Milik. Pages 283-284).

Clement of Alexandria (2nd century) furthermore described the lunar month in 4 weekly periods of 7 days--as follows:

"And in periods of 7 days the moon undergoes its changes. In the first week she be comes half moon; in the second, full moon; and in the third, in her wane, again half moon; and in the fourth she disappears." ([i]'The Stromata', Chapter 16).[/i]

This indicated accounting of the Moon in units of the week is additionally significant in regard that Echad B+Shabat [= One-to-Sabbath] appears to have additionally been accounted for [= within the context of the lunar-month cycle].

The above cited celebration (called the 'one' or the 'first') is of special interest because in seven verses throughout the New Testament a seemingly similar Sabbath date can be cited. In example, the previously quoted verse from the book of Acts mirrors a nighttime assembly among Christians on this date--as follows:

"And upon the One-to-the-Sabbaths [or Greek: Mia twn Sabbatwn], when the disciples came together to break bread, Paul preached unto them, in expectation (or observance) of the coming of morning; and continued his speech until midnight . . . When he . . . had broken bread, and eaten, and talked a long while, even till break of light had come, they brought the young man . . . " (refer to the Greek version, Chapter 20: verses 7-12).

In the Acts account as quoted above, the disciples are shown assembled upon 'Mia twn Sabbatwn'. (Note that "One-to-the-Sabbaths" would represent a literal translation of the cited calendar term). Because of the description of an assembly throughout the night hours upon the One-to-the-Sabbaths, it seems plausible to interpret this respective occasion in the context of Enoch's guides.

[Ria Tameg]

James Dwyer notes,

"On the basis of Eastern practice, it was assumed that the Jews of that time were NO LONGER IN FULL COMPLIANCE WITH OLD JEWISH PRACTICES" (A New Look at the Christian Sabbath).

Dwyer continues

Basically, one group held to the practice of the present Jews (which was the designation of the Passover on the 14th day of the moon and a strictly lunar-based calendar), i.e., Jewish designation that the day of the Passover was calculated according to the SABBATH CALENDAR (the same as the old Chodesh cycle - or fixed weeks plus new moon day) "(ibid.). This passage from Socrates Scholasticus clearly shows that the Jews in the early 5th century had gone astray and no longer maintained the weekly Sabbath cycle (which was in harmony with the phases of the moon) as ordained by YHWH in Exodus 16.

The fact that " others in the East kept this feast [Passover] on the Sabbath" indicates that this group still preserved YHWH's weekly Sabbath calendar - under this calendar, the first high day of Passover ALWAYS fell on a weekly Sabbath (the 15th of Nisan).

[Ria Tameg]

Here are still excerpts Dywer's book, what the Qumran scrolls reveal about the term mia twn sabbatwn:

The lunar-half-cycle counts between the occurrences of Newmoon and Fullmoon inherently defines 4 lunar-based weeks in each reoccurring lunar-cycle. Here, it is pertinent to note that Scroll 4Q317 (as also previously cited) additionally shows the occurrence of 'Echd BShbt' (or literally, the 'One of the Sabbath') in correspondence with the waxing and waning stages of the Moon

The uniqueness of 'Mia' as a singular date which literally means a 'one' (and 'Sabbatwn' for a lunar-phase event) is significant in the regard that the cited singular date (a 'one') is indicated to have occurred in association with an extended Sabbath interval (at 'Sabbatwn'). This extended Sabbath (a time of plural Sabbaths) could only have occurred at the epoch of the half-lunar-cycle (as documented in Chapter Three, and in Appendix A).

While it is clear from Scroll 4Q317 that the occurrences of NM and FM refer to two lunar quarter-phases (spaced at opposite halves of the lunar cycle, and thus spaced 14 and ½ days apart), it isn't fully or exactly clear--from the cited scroll-whether the 'One to the Sabbath' should refer to the first-phase (or first quarter) and to the third-phase (or third quarter), or to the new-phase and to the full-phase.

The early understanding of the term 'One to the Sabbath' (as shown on Scroll 4Q317) can hardly have been that of the first day of the literal seven-day week. Instead, the reoccurring date 'One to the Sabbath', spaced at 14 ½ day intervals, is indicated to distinctly pertain to the two nodes in opposite halves of the lunar-cycle (similar to the above shown diagram).

The author of the book Discovering the Sabbath, David Pollina, also sees in the term a reference to the lunar calendar

The popular English translation of this text is: 'first day of the week', but the term 'first' in the original Greek is more properly 'proton' or 'protos'. Instead, all of the seven cited passages unilaterally use the same identical word 'Mia'. Again, this conformity of usage--in all seven instances--proves that the translation 'first' is not fully correct. Clearly and simply, the meaning of the unique date in the cited seven passages points away from the meaning of 'first day' and, instead, has a meaning akin to singular. (As a lunar-cycle date this meaning would probably refer to either one-stage-of-the-lunar-cycle, or perhaps to one-whole-extraneous-day which was counted in association with a progression of the lunar-weeks). Again, the consistency of this usage (in seven diverse instances) indicates that '1 of the Sabbatwn' refers to a formal lunar-calendar date.

[Ria Tameg]

The following diagram shows a probably at that time common counting method of the moon cycle over two halves, 14 days of increasing and 14 days of decreasing moon. In between in each case a half day as extended Sabbath time and the following change in the observation of the day beginning. During the waxing moon phase the day began with the evening (evening to evening), after the full moon night in the middle of the moon cycle the day beginning changes then to the morning (morning to morning), in order to begin then again in the evening with sighting of the new moon crescent.

A Formal Count Of Lunar-Stages (used during the Second-Temple)

Week 1 =
1st stage of Moon waxing (nighttime + daytime)
2nd stage of Moon waxing (nighttime + daytime)
3rd stage of Moon waxing (nighttime + daytime)
4th stage of Moon waxing (nighttime + daytime)
5th stage of Moon waxing (nighttime + daytime)
6th stage of Moon waxing (nighttime + daytime)
7th stage of Moon waxing (nighttime + daytime)

Week 2 =
8th stage of Moon waxing (nighttime + daytime)
9th stage of Moon waxing (nighttime + daytime)
10th stage of Moon waxing (nighttime + daytime)
11th stage of Moon waxing (nighttime + daytime)
12th stage of Moon waxing (nighttime + daytime)
13th stage of Moon waxing (nighttime + daytime)
14th stage of Moon waxing (nighttime + daytime)
Full Moon evening (½ stage) * (nighttime)

Week 3 =
1st stage of Moon waning (daytime + nighttime)
2nd stage of Moon waxing (daytime + nighttime)
3rd stage of Moon waxing (daytime + nighttime)
4th stage of Moon waxing (daytime + nighttime)
5th stage of Moon waxing (daytime + nighttime)
6th stage of Moon waxing (daytime + nighttime)
7th stage of Moon waxing (daytime + nighttime)

Week 4 =
8th stage of Moon waning (daytime + nighttime)
9th stage of Moon waxing (daytime + nighttime)
10th stage of Moon waxing (daytime + nighttime)
11th stage of Moon waxing (daytime + nighttime)
12th stage of Moon waxing (daytime + nighttime)
13th stage of Moon waxing (daytime + nighttime)
14th stage of Moon waxing (daytime + nighttime)
New Moon daylight (½ stage) ** (daytime)

* -- The Moon "rules all night… " on this evening (FM).
** -- The Moon "rules all the day… " on this day (NM).

On the eighth of the month, the moon [rules all the day in the midst] of the sky, [fourteen and one-half parts being obscured. And when the sun sets,] its light [ceases] to be obscured, [and thus the moon begins to be revealed] on the first day of the week [(or 'Echd BShbt')] (the eighth of the month).

On the twenty-second [of the month, the moon rules all the night in the midst of the sky,] fourt[een and one-half parts being revealed.]
And when [the sun] sets, [its light ceases to be revealed,] and thus the moon begins to be [obscured on the first day of the week] [(or 'Echd BShbt')] [(the twenty-second of the month).]

[Ria Tameg]

One of the most brilliant people who ever lived, a man of Jewish descent by the name of Albert Einstein, postulated a theory called Relativity. A premise of this theory is that all motion is relative to the point of view of the observer - the anchor from which motion is measured. Due to this relative perception, concepts such as the starting point of the day can become so skewed that, despite overwhelming proof and scholary consensus, false images persists as if imbued with reality.

Let`s take as an example a train we`ll call the Gregorian Express. According to the theory of relativity, those on-board the train will view the motion of the train and its environment differently than those outside. From inside the train, it appears that - relatively - the land outside is moving past, and the train is standing still. On the track-side, an observer will note that the land is still, and the train is speeding past. It is only the fact that those on-board the train have at one point or more also been outside of it that enables them to distinguish the illusion whilst on-board the train and determine that the train is really in motion.

Assume for a moment that someone was born and raised on-board the Gregorian Express, never stepping off. From where would they get a different relative perspective? That is not so strange a question, since the track-side observer is also wrong! In fact, the land is not motionless, but rotating at up to 1,000 miles per hour (relative to which latitude one is on), and orbiting the sun at 67,000 miles per hour, which is itself in motion within our galaxy, and in turn moving relative to others! So you see, the land is only an anchor for us relative to our perception of it, and likewise, our friend born on-board the train would experience the world from his relative perception, similar to the way we view the land as being motionless due to our never experiencing space travel.

Humans need anchors from which to experience time and space. Since, these anchors are most often provided by our personal experience of them, if we lack such an experience, we are at risk of missing reality for illusion. The real Gregorian Express, has been travelling for many hundreds of years, and few people living today have not been indoctrinated to accept its version of reality as the anchor from which they are to view the passing of time. The year is no longer tied to the seasons, the months and weeks are series of mathematical progresssions, and even the days strive to break their natural bonds by transforming at the calculated - not natural - time of midnight.

Throughout history, many different calendars have been used, yet the purpose of them all remained the same, to regulate the yearly cycle of the earth and subdivide it into recognisable units. All of these had different methods for breaking the year into months and weeks, determining the number of days in each yearly period, etc. Most of them relied upon movements of the heavenly bodies, as does YHWH`s true, original calendar. The Gregorian Express, however, does not.

On-board our Gregorian Express, confident that our week is an anchor of reality, we gaze out the window at the lunar-based Sabbath day, and discern that it is moving. This month, Sabbath is falling on Mondays, and teh next it might fall on Tuesdays or Wednesdays - the Sabbath is moving. Yet track-sid, the Sabbath is fixed on the 8th, 15th, 22nd and 29th days of each month in a perfect progression of sevenths from each Rosh Codesh, and it is the Gregorian ´week`, which is moving. This month Monday is falling on the Sabbath and next month Tuesday of Wednesday may fall on the Sabbath. Here, it is the Sabbath which is constant, and man`s calendar which is not - all a matter of relative perspective!

On the one hand, the traditional cycle is a never-ending repeating cycle of sevens tied to the Gregorian week, whilst on the other hand, lunar weeks have a reset of one or two extra days at the end of each month. In the one system, Sabbath is every Saturday, and in the other it is every 8th, 15th, 22nd and 29th day of the Codesh - each 7th day following the day of Rosh Codesh.

And that is the point of this exercise. What might appear normal to a mind raised on the Gregorian Express, would be irrational to one raised off it. Thus it comes as no surprise that the writers of Tanakh and other historical sourced do not expressly define a month or a week - it was knowledge assumed with the same regularity as a Gregorian mind`s concept of time organisation would be in writings of today - one of the most commonly known elements, hardly worthy of explanation.

It`s all about anchors. To someone whithin the mindset of a nature-based time management system, where the first day of each month is a Moed, a period of worship and special sacrifices, an independent 7-day cycle would be inconceivable. It is the height of cultural arrogance for us to impose upon an ancient writer within another system, the duty to inform us that ours - which was not even as yet conceived - is incorrect. Conversely, we need also to try and see reality from within that ancient writer`s world.

[Ria Tameg]

I consider the term translation day, as it appears in some studies, to be misleading for two reasons. First, this term does not exist in Scripture.

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

Since a lunar month averages 29½ days, Rosh Codesh can be either one or two days long. This is how it is with the Jews to this day, see also

But it came about the next day, the second day of the new moon,... 1 Sam 20:27 NASB
Then Jonathan... did not eat food on the second day of the new moon 1 Sam 20:34 NASB

In the late post-exilic period, the High Council assembled on the 30th day of each month. If it was established by testimony that the crescent moon had already appeared on that day, the sanctified was pronounced over that day, so that the month that had passed became a month of 29 days. Since the thirtieth day of the month was thus always a potential Rosh Chodesh, it is also celebrated as Rosh Chodesh in addition to the first day of a month [wickipedia].

Secondly, yes there would be the following contradiction:

Workday is a counting day YES
Translation day is a working day YES
Translation day is a counting day NO.

What`s now?