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Zoroastrian
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Some Zoroastrian notions were widely accepted amongst Jews. Thus the Pharisees, though they belonged to mainstream Judaism, felt no difficulty in 'interpreting' the scriptures in the light of new doctrines which they believed to be truly Jewish, but which were really of Zoroastrian origin. And some of the early rabbis in turn adopted those doctrines. Around the time of Jesus, the important rabbinical school headed by Bet Hillel was maintaining that after death all souls are rewarded or punished in heaven or hell until the end of time, when they will be reunited with their bodies for a final judgment - a notion unknown to the Hebrew Bible, but central to Zoroaster's teaching. And this Pharisaic legacy has endured: it is preserved in normative Judaism as it exists today - even though in practice it has far less importance for Jews than for Christians.
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The months and the days of the month in the Zoroastrian calendar are - with one exception - dedicated to, and named after, an Amesha Spenta (Bounteous Immortal) or a Yazata (Adorable Spiritual Being). The exception is the month Dae (root of Dadvah, Creator) and the first day of the month, Hormuzd, both of which are synonyms for Ahura Mazda.
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In the Zoroastrian calendarial tradition of naming the days and months after divinities, each of the Amesha Spenta has a month and day-of-the-month dedicated to them. This practice, instituted during the Achaemenid era (648–330 BCE), continues to this day.
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The Zoroastrian afterlife begins with a three-day period after death when the soul sits at the head of its body praying for its future. Next the souls must cross a river that grows more difficult as their weeping relatives swell it with too many tears. The ordeal or judgment at the Chinvat Bridge follows, where the soul often meets the three angels of judgment: Mithra, Srosh, and Rashnu. The bridge stretches from Alborz Peak (Hara-Berezaiti, probably the mountain known today as Mount Damavand) to heaven or Daitih Peak, near the river of the same name. Although this has been identified as the Aras River, parts of this geography are mythological and so not easily identified with actual places.
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The oldest Zoroastrian scriptures are referred to as the Avesta or Zend Avesta . The Avesta contains the sacred texts in the Avestan language, whereas the Zend refers to their translations and explanations in Pahlavi. The Avestan language was probably spoken from the second millennium until the first half of the first millennium BC, but the Avestan scriptures, unlike the Old Testament and the Qur'an, were transmitted orally. They were finally written down many centuries later in late Sasanian times, when the oral tradition could no longer be completely relied upon. Zoroastrian treatises continued to be written in Pahlavi until the ninth and tenth centuries AD, but it is clear that by then the priests who wrote them had only a partial understanding of the Avestan texts. Much material has been lost and it is possible that only about a quarter of the Avesta of the ninth century survives today.
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Each day in the Zoroastrian calendar is dedicated to a particular divine being or important event, twelve of which ... has its own month. Name-day feasts are held when month name and day name coincide. Adar, the ninth day of the ninth month, is celebrated as the birthday of fire and is a time to give thanks for warmth and light. Traditionally food is not cooked in the home, to give the fire a rest. Other festivals include the birth and death anniversary of the prophet and the feast of all souls (Muktad) for remembrance of departed family members.
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