Another point in which the sect is at variance with the great body of the Jews is the calendar. They represent the faithful remnant to whom God revealed the mysteries about which all Israel went astray, his holy sabbaths and his glorious festivals, and his righteous testimonies, and his true ways (3 12 ff.). The point of this appears when it is compared with Jubilees 1 14: “They will forget my law and all my commandments and all my judgments, and will go astray as to new moons and sabbaths and festivals and jubilees and ordinances” (cf. 6 34 ff., 23 19). The texts before us do not explain what the peculiarities of the sectarian calendar were, but inasmuch as the Book of Jubilees, under the title “The Book of the Division of the Times by their Jubilees and their Sabbatical Years,” is cited as an authority for the exact determination of “their ends” (the coming crisis of history), it may be inferred with much probability that our sect had a calendar constructed on principles similar to that of the Jubilees,(47) in which the seasons and festivals were not determined by lunar observations or astronomical tables, as among the Jews generally, but had a fixed place in a solar year. Such upsetting of the calendar is branded as heresy in Midrash Tehillim on Ps. 28 5: “They do not regard the work of the Lord, nor the operation of his hands.... ‘The operation of his hands’ means the new moons; as it is said, ‘God made the two great lights,’ and it is written, ‘He made the moon for festival seasons.’(48) These are the heretics who do not calculate (by the moon) the festival seasons and the equinoxes. ‘He will tear them down and not build them up.’ He will tear them down, in this world, and not build them up, in the world to come.” Perhaps the Boëthusians, who hired false witnesses to deceive the authorities about the appearance of the new moon, were not merely animated by a desire to harass the rabbis, but were partisans of some such calendar reform.