This book traces the development of the Jewish calendar from its origin until it reached, in the tenth century CE, its present form. Drawing on a wide range of sources - literary, documentary and epigraphic; Jewish, Graeco-Roman and Christian - this is the first comprehensive book to have been written on this subject. The unification of the calendar is seen as an element in the unification of Jewish identity.

Calendars were at the heart of ancient culture and society, and were far more than just technical, time-keeping devices. Calendars in Antiquity offers a comprehensive study of the calendars of ancient Mesopotamia, Egypt, Persia, Greece, Rome, Gaul, and all other parts of the Mediterranean and the Near East, from the origins up to and including Jewish and Christian calendars in late Antiquity. In this volume, Stern sheds light on the political context in which ancient calendars were designed and managed. Set and controlled by political rulers, calendars served as expressions of political power, as mechanisms of social control, and sometimes as assertions of political independence, or even of sub-culture and dissidence.
While ancient calendars varied widely, they all shared a common history, evolving on the whole from flexible, lunar calendars to fixed, solar schemes. The Egyptian calendar played an important role in this process, leading most notably to the institution of the Julian calendar in Rome, the forerunner of our modern Gregorian calendar. Stern argues that this common, evolutionary trajectory was not the result of scientific or technical progress. It was rather the result of major political and social changes that transformed the ancient world, with the formation of the great Near Eastern empires and then the Hellenistic and Roman Empires from the first millennium BC to late Antiquity. The institution of standard, fixed calendars served the administrative needs of these great empires but also contributed to their cultural cohesion.

This illuminating study is about the absence of a concept of time in ancient Judaism, and the predominance instead of process in the ancient Jewish world-view. Sacha Stern draws his evidence from the complete range of Jewish sources from this period: mainly early rabbinic literature, but also Jewish Hellenistic literature, Qumran sources, Apocrypha and Pseudepigrapha, and inscriptions. Following a methodological introduction drawing on anthropological studies, the author starts by focusing on the word used for time in early rabbinic literature, zeman. He shows that it means only 'points in time' or finite periods of time, but that the concept of time as a continuum-of time as a whole-is totally absent from rabbinic texts. It is unknown even in such obvious contexts as discussions of age, accounts of the creation of the universe, and in other matters relating to timing and time reckoning, the calendar, and chronology. He shows convincingly that although timing was central to early rabbinic halakhah, it was not conceived of as a measuring of the time dimension, but rather as a way of co-ordinating different processes (e.g. co-ordinating the reading of the Shema with sunrise or dusk). The calendar, likewise, was not a measurement of time but an astronomical scheme, and therefore only process-related. Similar conclusions apply to early rabbinic notions of chronology, history, and even ethics: the notion of time as an entity or a resource, so familiar in modern society, is completely unknown in rabbinic ethics. Further confirmation emerges from the author's study of non-rabbinic ancient Jewish sources in Greek, Hebrew and Aramaic, including Apocryphal and Pseudepigraphic works and Dead Sea Scrolls, sources that are also concerned with the calendar and chronology but without any notion of time per se. The absence of a concept of time is also attested in other Near eastern cultures, but stands in contrast to Graeco-Roman culture with its pervasive concept of chronos. The ancient Jewish view also stands in contrast with medieval Judaism, when the concept of time became well established in ethics, philosophy, biblical exegesis, and halakhah, a development which Stern attributes partly to the influence of Greek philosophy on medieval Jewish thinkers. He concludes with reflections on the wider implications of these findings, especially regarding the limited Hellenization of ancient Judaism and its cultural isolation within the Graeco-Roman world. This perceptive work, clearly, cogently, and convincingly argued, offers a new perspective on the world-view of ancient Judaism and its links with other cultures in the Near East of late antiquity.