section_path: Accuracy/Implications for Jewish ritual
section_name: Implications for Jewish ritual
paragraph_text: Implications for Jewish ritual
  
  When the calendar was fixed in the 4th century, the earliest Passover (in year 16 of the Metonic cycle) began on the first full moon after the March equinox. This is still the case in about 80% of years; but, in about 20% of years, Passover is a month late by this criterion. Presently, this occurs after the "premature" insertion of a leap month in years 8, 11, and 19 of each 19-year cycle, which causes Passover to fall especially far after the March equinox in such years. Calendar drift also impacts the observance of Sukkot, which will shift into Israel's winter rainy season, making dwelling in the sukkah less practical. It also affects the logic of the Shemini Atzeret prayer for rain, which will be more often recited once rains are already underway.
  
  Modern scholars have debated at which point the drift could become ritually problematic, and proposed adjustments to the fixed calendar to keep Passover in its proper season. The seriousness of the calendar drift is discounted by many, on the grounds that Passover will remain in the spring season for many millennia, and the Torah is generally not interpreted as having specified tight calendrical limits. However, some writers and researchers have proposed "corrected" calendars (with modifications to the leap year cycle, molad interval, or both) which would compensate for these issues:
  
  Religious questions abound about how such a system might be implemented and administered throughout the diverse aspects of the world Jewish community.