what is the year f julibee, a celebrated by the jews? how often is it celebrated?

Question

if u could tell where in the bible the answer is found

Answer 1

Jubilee's are celebrated every 50 years. The purpose of Jubilee's are this: Say you and your family have large estate holdings in Israel. Something, say for example "bad and unfortuanate circumstances befall you and you need money." You sell 1/2 your land and get the money and use it for the emergency, you are now left with 1/2 of your "original" holdings. Say, it is 45 more years to Jubilee. Over the years, things happen, until 20 years until Jubilee you are with out anything but the land your home is on and your home. Ten years later, you lose that to help your grandfather who needs specialized care. You are now 9 years to Jubilee. For the next 9 years you rent an apartment and work for your living like everyone else, doing the best you can. (Jubilees are broken into 7 - 7 year periods equalling 49 years. The 50th year is the ACTUAL Jubilee). So, when the 50th year hits, EVERYTHING THAT WAS YOU'RE FAMILIES 50 years ago is NOW YOU'RE'S AGAIN! You move back home, your land is now your's and everything starts OVER.

Nice thought, huh? The ancient Jews celebrated it this way in the B.C.E. era, I haven't heard of it lately, sorry.

Answer 2

"Jubilee Year


According to , aka Volume VIII of The Catholic Encyclopedia, “the year of Jubilee was... preeminently a time of joy, the year of remission or universal pardon.” The concept stemmed from Leviticus 25:10 of the Old Testament which stated, “Thou shalt sanctify the fiftieth year, and shalt proclaim remission to all the inhabitants of thy land: for it is the year of jubilee.” The term or derivation of the word is disputed, but probably related to the Hebrew word jobel, which meant “a ram’s horn” -- which fits in terms of an instrument to proclaim the celebration for rejoicing.

Herbert Thurston, writing in The Catholic Encyclopedia, goes on to state, “Every seventh year, like every seventh day, was always accounted holy and set aside for rest, but the year which followed seven complete cycles was to be kept as a sabbatical year of special solemnity. The Talmudists and others afterwards disputed whether the Jubilee Year was the forty-ninth or the fiftieth year, the difficulty being that in the latter case two sabbatical years must have been observed in succession.”

Separately, Gabriel Oussani, writes that “According to the Pentateuchal legislation contained in Leviticus, a Jubilee year is the year that follows immediately seven successive Sabbatic years (the Sabbatic year being the seventh year of a seven-year cycle). Accordingly, the Jubilee year takes place at the end of seven times seven years, i.e. at the end of every forty-nine years, or the fiftieth."

The institution of the Jubilee-year system is thus an extension of the Sabbatic-year where at the end of every six years there is a Sabbatic year, and that at the end of seven Sabbatic years, there is a Jubilee year. The Jubilee Year is thus the fiftieth year, such that at the end of each forty-eight years there occur two consecutive fallow years, i.e. the forty-ninth and the fiftieth. Also, the Jubilee Year is based on itself absolutely, such that if, for example, the year 2000 is Jubilee Year, and a debt had been occurred in 1960 (or 1933), then the debt was to be waived not in 2010, but in 2000 (while the 1933 debt should have already been waived in 1950) -- either case in the appointed year of Jubilee.

The Christians (the Catholic Church) subsequently adopted the Jubilee period as the fiftieth year as well -- dependent upon Leviticus 25:8-55 -- and thus the Jubilee year was to be celebrated as the recovery of every household’s absent members, the return of land to its former owners, the emancipation of slaves, and the remittance of all debts.

It is not clear what form of continuity existed between the Jewish and Christian Jubilees, and it has been assumed that the first Christian Jubilee was in the year 1300 (ostensibly proclaimed by Pope Boniface VIII in response to statements of aged pilgrims who claimed that great indulgences had been granted to all pilgrims in Rome a hundred years prior). There is some speculation that Boniface VIII had intended that the Jubilee be celebrated only once every hundred years, but eventually Pope Clement VI was made to realize that the average span of human life was sufficiently short as to render it impossible for many to hope to see any Jubilee in their own generation. Clement then did the expedient thing in 1350 of making this a Jubilee year in its own right. Subsequent Christian Jubilee years were initiated at various times (other than every fifty years), but the sequence eventually reduced itself to a twenty five year period as the predominant form.

But in the Hebrew tradition, the 50 year rule stands. Just as the seven Days of the Week end on the seventh day with the Sabbath."

Answer 3

I don't think the jubilee is celebrated anymore since we've lost track of the cycle. Additionally, most elements of the jubliee (like land going back to the original owners) cannot be done nowadays.

cheerio

Answer 4

Hebrews

Answer 5

it was celebrated every fifty years in OT times. In the year of jubliee all debts were forgiven, slaves freed, properties returned to families. Let's try that here!!!!!!!!!!!!!

Answer 6

i believe every 50 years

Answer 7

Here's what it says in the ISBE add on to the Free e-Sword software available on the Free Stuff page @ http://web.express56.com/~bromar/

Jubilee Year
(היּובל שׁנת, shenath ha-yōbhēl; ἔτος τῆς ἀφἓσεως, étos tḗs aphéseōs; annus jubilaeus, “year of jubilee” (Lev_25:13), or simply היּובל, ha-yōbhēl, “the jubilee” (Lev_25:28; compare Num_36:4), the King James Version and the English Revised Version Jubile): The Hebrew word yōbhēl stands for ḳeren ha-yōbhēl, meaning the horn of a ram. Now, such a horn can be made into a trumpet, and thus the word yōbhēl came to be used as a synonym of trumpet. According to Lev_25:9 a loud trumpet should proclaim liberty throughout the country on the 10th day of the 7th month (the Day of Atonement), after the lapse of 7 sabbaths of years = 49 years. In this manner, every 50th year was to be announced as a jubilee year. All real property should automatically revert to its original owner (Lev_25:10; compare Lev_25:13), and those who, compelled by poverty, had sold themselves as slaves to their brothers, should regain their liberty (Lev_25:10; compare Lev_25:39).
In addition to this, the Jubilee Year was to be observed after the manner of the sabbatic year, i.e. there should be neither sowing nor reaping nor pruning of vines, and everybody was expected to live on what the fields and the vineyards produced “of themselves,” and no attempt should be made at storing up the products of the land (Lev_25:11 f). Thus there are three distinct factors constituting the essential features of the Jubilee Year: personal liberty, restitution of property, and what we might call the simple life.

1. Personal Liberty:
The 50th year was to be a time in which liberty should be proclaimed to all the inhabitants of the country. We should, indeed, diminish the import of this institution if we should apply it only to those who were to be freed from the bonds of physical servitude. Undoubtedly, they must have been the foremost in realizing its beneficial effects. But the law was intended to benefit all, the masters as well as the servants. They should never lose sight of their being brothers and citizens of theocratic kingdom. They owed their life to God and were subject to His sovereign will. Only through loyalty to Him were they free and could ever hope to be free and independent of all other masters.

2. Restitution of Property:
The institution of the Jubilee Year should become the means of fixing the price of real property (Lev_25:15 f; compare Lev_25:25-28); moreover, it should exclude the possibility of selling any piece of land permanently (Lev_25:23), the next verse furnishing the motive: “The land is mine: for ye are strangers and sojourners with me.” The same rule was to be applied to dwelling-houses outside of the walled cities (Lev_25:31), and also to the houses owned by Levites, although they were built within walled cities (Lev_25:32).
In the same manner the price of Hebrew slaves was to vary according to the proximity of the Jubilee Year (Lev_25:47-54). This passage deals with the enslaving of a Hebrew by a foreigner living among the Jews; it goes without saying that the same rule would hold good in the case of a Hebrew selling himself to one of his own people.
In Lev_27:17-25 we find a similar arrangement respecting such lands that were “sanctified unto Yahweh.” In all these cases the original owner was at liberty to redeem his property at any time, or have it redeemed by some of his nearest relatives (Lev_25:25-27, Lev_25:29, Lev_25:48 ff; Lev_27:19).
The crowning feature, though, was the full restitution of all real property in the Jubilee Year. The primary object of this regulation was, of course, the reversion of all hereditary property to the family which originally possessed it, and the reestablishment of the original arrangement regarding the division of the land. But that was not all; for this legal disposition and regulation of external matters was closely connected with the high calling of the Jewish people. It was a part of the Divine plan looking forward to the salvation of mankind. “The deepest meaning of it (the Jubilee Year) is to be found in the ἀποκατάστασις τῆς βασιλείας τοῦ θεοῦ, apokatástasis tḗs basileías toú theoú, i.e. in the restoring of all that which in the course of time was perverted by man's sin, in the removing of all slavery of sin, in the establishing of the true liberty of the children of God, and in the delivering of the creation from the bondage of corruption to which it was subjected on account of man's depravity” (Rom_8:19 ff) (compare Keil, Manual of Biblical Archaeology). In the Year of Jubilee a great future era of Yahweh's favor is foreshadowed, that period which, according to Isa_61:1-3, shall be ushered in to all those that labor and are heavy laden, by Him who was anointed by the spirit of the Lord Yahweh.

3. The Simple Life:
The Jubilee Year, being the crowning point of all sabbatical institutions, gave the finishing touch as it were to the whole cycle of sabbatic days, months and years. It is, therefore, quite appropriate that it should be a year of rest for the land like the preceding sabbatic year (Lev_25:11 f). It follows, of course, that in this instance there were two years, one after the other, in which there should be no sowing or systematic ingathering. This seems to be clear from Lev_25:18-22 : “And ye shall sow the eighth year, and eat of the fruits, the old store; until the ninth year, until its fruits come in, ye shall eat the old store.” Thus in the 7th and 8th years the people were to live on what the fields had produced in the 6th year and whatever grew spontaneously. This shows the reason why we may say that one of the factors constituting the Jubilee Year was the “simple life.” They could not help but live simply for two consecutive years. Nobody can deny that this afforded ample opportunity to develop the habit of living within very limited means. And again we see that this external part of the matter did not fully come up to the intention of the Lawgiver. It was not the simple life as such that He had in view, but rather the laying down of its moral and religious foundations. In this connection we must again refer to Lev_25:18-22, “What shall we eat the seventh year?” The answer is very simple and yet of surpassing grandeur: “Then I will command my blessing upon you,” etc. Nothing was expected of the people but faith in Yahweh and confidence in His power, which was not to be shaken by any doubtful reflection. And right here we have found the root of the simple life: no life without the true God, and no simplicity of life without true faith in Him. “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Mat_4:4; compare Deu_8:3).
We may well ask: Did the Jewish people ever observe the Jubilee Year? There is no reason why they should not have observed it in pre-exilic times (compare Lotz in The New Schaff-Herzog Encyclopedia of Religious Knowledge, X, under the word “Sabbatical Year” and “Year of Jubilee”). Perhaps they signally failed in it, and if so, we should not be surprised at all. Not that the institution in itself was cumbered with any obstacles that could not have been overcome; but what is more common than unbelief and unwillingness to trust absolutely in Yahweh? Or, was it observed in post-exilic times? Here, too, we are in the dark. There is, indeed, a tradition according to which the Jubilee Year has never been observed - neither in the time of Ezra and Nehemiah nor at any later period. The truth of this seems to be corroborated by the silence of Josephus, who, while referring quite frequently to the sabbatic year, never once mentions the Year of Jubilee.