I have provided Scriptures detailing the issues of the start of the day in replies #38, #41, #43, and do not want to clutter this post with repetition.
I challenge you, and others, to read the entire Scriptures, or at least the Torah, from beginning to end without preconceived theories about what you think they do or should say
. Pay special attention to the first occurrences of a word or phrase, and see how they are used.
I notice in another thread you wrote something that applies to calendation:
OK Beta - you claim you are only following the Lev 23 scripture in keeping the feasts. Fine. How do you decide what day to start counting the Omer? Is it the day after the Sabbath (meaning the first day of Unleavened bread) or the first day after the Sabbath (meaning the regular Saturday Sabbath that occurs during the week of Unleavened bread)?
The reason such a dilemma exists today is because both the Rabbis and Karaites (note 1) are using a mixed calendar – part Biblical/Lunar, and part Traditional/Pagan. There would not be such a question in the mind of Moses, who based all the feasts, including the Creation Sabbath, upon the Lunar Calendar. In the Torah, there is no possibility of having a "regular Saturday Sabbath ... during the week of Unleavened bread." There was only one Sabbath that week
, on the 15th of the month. See: http://world-calendar.info/feasts.htm
The Ten Commandments, in two separate renderings, prove that the Sabbath of Unleavened Bread is the same as the Creation Sabbath:
* The Fourth Commandment in Exodus 20 clearly references the seventh day Sabbath based on Creation.
* The Fourth Commandment in Deuteronomy 5 clearly references the seventh day Sabbath based on the deliverance from Egypt, which occurred on the evening of the Sabbath of Unleavened Bread.
If there could be a Sabbath in the middle of the week, just a few days from the Sabbath of Unleavened bread, then it would violate the command to "work six days". (There is an exception to this, the Day of Atonement, and I can explain why at some other time.)
In today's calendar, a New Moon can occur on a Saturday. But that was impossible in the Torah, because the New Moon and the Sabbath were always two different days, with different ceremonial requirements. How was it that the moon could not be "new" on the Sabbath? Because the Sabbath was counted from the New Moon, occurring 7 days after it, on the 8th, 15th, 22nd, and 29th.
So without having a preconceived opinion that there is a "floating Saturday Sabbath", one would discover from reading the Torah alone that there is never any allowance or expectation that there would be a Sabbath on which would "clash" against the other Feasts days. There are no "rules of postponement" in the Scriptures, and the fact that such things even exist is proof that the calendar being used does not agree with the Torah.
Note 1: The Karaites have freed themselves from many of the traditions of the Rabbis, but not all. It is a similar situation to most Protestants, who claim that they have separated from the Roman Church, yet hold some of their traditions and doctrines.
At the time of Yahushua, the Sadducees regulated the calendar and the Temple service, and they kept the original Lunar calendar. They disputed with the Rabbis and Pharisees, who had picked up traditions from Babylon, including a false system of calendation.