View source for Jewish holidays

{{Short description|none}}
{{Use mdy dates|date=November 2019}}
[[File:ShabbatcandlesC.jpg|thumb|Candles are lit on the eve of the [[Shabbat|Jewish Sabbath]] ("Shabbat") and on Jewish holidays.]]
{{Jewish culture}}
{{Culture of Israel}}

'''Jewish holidays''', also known as '''Jewish festivals''' or '''''Yamim Tovim''''' ({{langx|he|יָמִים טוֹבִים|yāmīm ṭōvīm|Good Days}}, [[Grammatical number|or singular]] {{langx|he|{{Script/Hebrew|יוֹם טוֹב}}}} {{transliteration|he|'''Yom Tov'''}}, in [[Romanization of Hebrew|transliterated]] [[Hebrew language|Hebrew]] [{{IPAc-en|lang|ˈ|j|ɔː|m|_|ˈ|t|ɔː|v|,_|j|oʊ|m|_|ˈ|t|oʊ|v}}]),<ref>[http://dictionary.reference.com/browse/yom+tov "yom tov"]. ''[[Random House Webster's Unabridged Dictionary]]''.</ref> are holidays observed by [[Jews]] throughout the [[Hebrew calendar]].<ref group=Note>This article focuses on practices of mainstream [[Rabbinic Judaism]]. [[Karaite Judaism#The calendar|Karaite Jews]] and [[Samaritans#Samaritanism|Samaritans]] also observe the biblical festivals, but not in an identical fashion and not always at exactly the same time.</ref> They include religious, cultural and national elements, derived from four sources: ''[[mitzvah|mitzvot]]'' ("biblical commandments"), [[Rabbinic Judaism|rabbinic mandates]], the [[Jewish history|history of Judaism]], and the [[Israel#Independence and first years|State of Israel]].

Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the [[Gregorian calendar|Gregorian]]. This is because the Hebrew calendar is a [[lunisolar calendar]] (based on the cycles of both the sun and moon), whereas the Gregorian is a [[solar calendar]]. Each holiday can only occur on certain days of the week, four for most, but five for holidays in [[Tevet]] and [[Shevat]] and six for [[Hanukkah]] (see [[Days of week on Hebrew calendar]]).
{| class="wikitable floatright"
|+ Date ranges for Jewish holidays<ref>Valid at least from 1999 to 2050. Outside this period the ranges for the holidays in the months from Kislev to Adar I might be slightly larger. After 2089 the early dates will be a day later, and after 2213 the last dates will be a day later.</ref>
|-
! Holiday !! Date range
|-
| [[Rosh Hashanah]]||5 Sep	to 5 Oct
|-
| [[Yom Kippur]]||14 Sep	to 14 Oct
|-
| [[Sukkot]] (first of seven days)||	19 Sep	to 19 Oct
|-
| [[Shemini Atzeret]]||	26 Sep	to 26 Oct
|-
| [[Simchat Torah]]||	27 Sep	to 27 Oct
|-
| [[Hanukkah]] (first of eight days)||	28 Nov	to 27 Dec
|-
| [[Tu BiShvat|Tu Bishvat]]	||	15 Jan	to 13 Feb
|-
| [[Purim]]	||	24 Feb	to 26 Mar
|-
| [[Purim|Shushan Purim]] ||	25 Feb	to 27 Mar
|-
| [[Pesach]] (first of seven/eight days)||	26 Mar	to 25 Apr
|-
| [[Yom HaShoah]]||		8 Apr<ref>Possibly April 6 or 7, but not in 1999–2050.</ref>	to 7 May<ref>Possibly 8 May, but not in 1999–2050.</ref>
|-
| [[Independence Day (Israel)|Yom Ha'atzmaut]]||	15 Apr<ref>Possibly 14 April, but not in 1999–2050.</ref>	to 15 May<ref>Possibly 16 May, but not in 1999–2050.</ref>
|-
| [[Lag BaOmer|Lag B'Omer]]	||	28 Apr	to 28 May
|-
|[[Jerusalem Day|Yom Yerushalayim]]||	8 May	to 7 Jun
|-
| [[Shavuot]] ||		15 May	to 14 Jun
|-
| [[Seventeenth_of_Tammuz|Tzom Tammuz]]||		25 Jun	to 25 Jul
|-
| [[Tisha B'Av]]	||	16 Jul	to 15 Aug
|-
| [[Tu B'Av]]		||22 Jul	to 21 Aug
|}

==General concepts==

===Groupings===
Certain terms are used very commonly for groups of holidays.
* The Hebrew-language term ''Yom Tov'' ({{langx|he|יום טוב}}), sometimes referred to as "festival day", usually refers to the six biblically mandated festival dates on which all [[#work|activities prohibited on Shabbat]] are prohibited, except for some related to food preparation.<ref>''[[Mishneh Torah]]'', Moshe ben Maimon, vol. 1, Jerusalem, 1974, s.v. ''Shevitat Yom-Tov'' 1:1 (Hebrew).</ref> These include the first and seventh days of [[#Pesach—Passover|Passover]] (the [[Feast of Unleavened Bread]] / the Feast of [[Matzot]] – Exodus 23:15, Deuteronomy 16:16), [first day of] [[#Shavuot—Feast of Weeks—Yom HaBikurim|Shavuot]], both days of [[#Rosh Hashanah|Rosh Hashanah]], first day of [[#Sukkot—Feast of Booths (or Tabernacles)|Sukkot]], and [first day of] [[#Shemini Atzeret and Simchat Torah|Shemini Atzeret]]. By extension, outside the [[Land of Israel]], the second-day holidays known under the rubric ''[[#2days|Yom tov sheni shel galuyot]]'' (literally, "Second ''Yom Tov'' of the Diaspora")—including [[Simchat Torah]]—are also included in this grouping. Colloquially, [[#Yom Kippur—Day of Atonement|Yom Kippur]], a biblically mandated date on which even food preparation is prohibited, is often included in this grouping. The tradition of keeping two days of Yom Tov in the diaspora has existed since roughly 300 BCE.
* The English-language term [[High Holy Days]] or High Holidays refers to [[#Rosh Hashanah|Rosh Hashanah]] and [[#Yom Kippur—Day of Atonement|Yom Kippur]] collectively. Its Hebrew analogue, "Days of Awe" ({{langx|he|ימים נוראים}}), is more flexible: it can refer just to those holidays, or to the [[#Aseret Yemei Teshuva—Ten Days of Repentance|Ten Days of Repentance]], or the entire penitential period, starting as early as the beginning of [[Elul]], and (more rarely) ending as late as [[Shemini Atzeret]].
* The term [[Three Pilgrimage Festivals]] ({{langx|he|שלוש רגלים|shalosh rəġalim}} or {{langx|he|חגים}} ''ḥaġim'') refers to [[#Pesach—Passover|Passover]] (the Feast of Unleavened Bread / Feast of [[Matzot]]), [[#Shavuot—Feast of Weeks—Yom HaBikurim|Shavuot]] and [[#Sukkot—Feast of Booths (or Tabernacles)|Sukkot]]. Within this grouping, Sukkot normally includes [[#Shemini Atzeret and Simchat Torah|Shemini Atzeret and Simchat Torah]].
* ''Ma'agal Hashana'' ({{langx|he|מעגל השנה|maʿgal haš-šānā|link=no}}; "year cycle"), a more general term, is often used – especially in educational settings<ref>{{cite web|url=https://www.arachim.org/ArticleDetail.asp?ArticleID=197 |lang=he|title=מעגל השנה|website= arachim.org}}</ref><ref>[http://www.yeshivacollege.co.za/girls-high-school/ Kodesh Studies], [[Yeshiva College of South Africa]]</ref><ref>[http://www.chinuch.org/item_detail/Maagal-Hashanah Ma'agal Hashanah], chinuch.org</ref> – to refer to the overall study of the Jewish calendar, outlining the month by month events, with [[mitzvah|mitzvot]] and [[minhag]]im, and philosophical material, that occur over the year.

===Terminology used to describe holidays===
Certain terminology is used in referring to different categories of holidays, depending on their source and their nature:

''[[#Shabbat—The Sabbath|Shabbat]]'' ({{langx|he|שבת}}) ([[Ashkenazi]] pron. from [[Yiddish]] ''shabbos''), or Sabbath, is referred to by that name exclusively. Similarly, ''[[#Rosh Chodesh—The New Month|Rosh Chodesh]]'' ({{langx|he|ראש חודש}}) is referred to by that name exclusively.
*{{anchor|yomtov}}''Yom tov'' ({{langx|he|יום טוב}}) (Ashkenazi pron. from Yid. ''yontif'') (''lit.,'' "good day"): See "[[#Groupings|Groupings]]" above.
* ''Moed'' ({{langx|he|מועד}}) ("festive season"), plural ''moadim'' ({{langx|he|מועדים}}), refers to any of the [[Three Pilgrimage Festivals]] of Passover, Shavuot and Sukkot. When used in comparison to ''Yom Tov,'' it refers to [[Chol HaMoed]], the intermediate days of Passover and Sukkot.
* ''Ḥag'' or ''chag'' ({{langx|he|חג}}) ("festival"), plural ''chagim'' ({{langx|he|חגים}}), can be used whenever ''yom tov'' or ''moed'' is. It is also used to describe [[#Hanukkah—Festival of Lights|Hanukkah]] and [[#Purim—Festival of Lots|Purim]], as well as ''[[#Yom Ha'atzmaut—Israel Independence Day|Yom Ha'atzmaut]]'' (Israeli Independence Day) and ''[[#Yom Yerushalayim—Jerusalem Day|Yom Yerushalayim]]'' (Jerusalem Day).
* ''Ta'anit'' ({{langx|he|תענית}}), or, less commonly, ''tzom'' ({{langx|he|צום}}), refers to a ''fast''. These terms are generally used to describe the rabbinic fasts, although ''tzom'' is used liturgically to refer to Yom Kippur as well.<ref>See text from the Yom Kippur [[liturgy]] available at [[Unetanneh Tokef#He Judges Us|Unetanneh Tokef (He Judges Us)]].</ref>

==={{anchor|work}}"Work" on Sabbath and biblical holidays===
{{Main article|39 Melakhot}}
The most notable common feature of Shabbat and the biblical festivals is the requirement to refrain from the [[39 Melakhot]] on these days.<ref group=Note>This "negative" (refraining) requirement is paired with a positive requirement to honor and enjoy the Sabbath or festival day.  For information on the positive requirements, see [[Shabbat#Rituals|Shabbat: Rituals]] and [[Shabbat#Encouraged activities|Shabbat: Encouraged activities]].</ref> ''Melakha'' is most commonly translated as "work"; perhaps a better translation is "creative-constructive work".  Strictly speaking, melakha is defined in [[halakha]] (Jewish law) by 39 categories of labor that were used in constructing the [[Tabernacle]] while the [[Stations of the Exodus|Jews wandered in the desert]]. As understood traditionally and in [[Orthodox Judaism]]:
*On Shabbat and Yom Kippur all melakha is prohibited.
*On a holiday other than Yom Kippur which falls on a weekday, not Shabbat, most melakha is prohibited. Some ''melacha'' related to the preparation of food is permitted.{{refn|group=Note|Carrying items needed for the holiday in a public domain—more technically, [[Melacha#Transferring between domains|transferring items between domains]]—is considered to be a ''melacha'' related to food preparation.<ref>[[Beitza]] 12a and {{cite wikisource |wslink=Translation:Shulchan Aruch/Orach Chaim/495 |title=Shulchan Aruch OC 495:1 |postscript=.}}</ref>}}{{refn|group=Note|Burials are also permitted on a yom tov, although not on Shabbat nor Yom Kippur. On the first day of yom tov, burial is prohibited unless the bulk of the associated ''melacha'' is done by non-Jews. On the second day of yom tov, including Rosh Hashanah, burial is permitted even if the bulk of the associated ''melacha'' is done by Jews. In modern times, it is extremely unusual for a yom tov burial to occur, except on the second day of Rosh Hashanah in Jerusalem.<ref>See [[Beitza]] 6a and [[Igrot Moshe]] OC III, 76.</ref> Further details are beyond the scope of this article.}}
*On weekdays during [[Chol HaMoed]], melakha is not prohibited ''per se.'' However, melakha should be limited to that required either to enhance the enjoyment of the remainder of the festival or to avoid great financial loss, or several other categories.
*On other days, there are no restrictions on melakha.<ref group=Note>There is a practice for women to refrain from some types of labor on Rosh Chodesh; see [[Rosh Chodesh#Rosh Chodesh and women|Rosh Chodesh and women]].</ref>

In principle, [[Conservative Judaism]] understands the requirement to refrain from melakha in the same way as Orthodox Judaism. In practice, Conservative rabbis frequently rule on prohibitions around melakha differently from Orthodox authorities.<ref>See, for example, {{Citation|last=Nevins|first=Daniel|title=The Use of Electrical and Electronic Devices on Shabbat|url=http://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/2011-2020/electrical-electronic-devices-shabbat.pdf|access-date=October 23, 2012}}, as an illustration both on general concepts and on specific rulings.</ref> Still, there are some Conservative/Masorti communities around the world where Shabbat and festival observance fairly closely resembles Orthodox observance.<ref group=Note>This is especially, though not exclusively, true outside the US.  For example, Masorti Judaism in Israel and the UK rejects North American Conservatism's position to permit [[Driving on Shabbat#Conservative|driving to synagogue on Shabbat]].</ref>

However, many, if not most, lay members of Conservative congregations in North America do not consider themselves [[Shomer Shabbat|Shabbat observant]], even by Conservative standards.<ref>This is widely recognized as true. The best objective source is probably ''Jewish Identity and Religious Commitment: The North American Study of Conservative Synagogues and Their Members, 1995–96,'' edited by [[Jack Wertheimer]], 1997, Ratner Center for the Study of Conservative Judaism. But reliable, updated figures are difficult to come by.</ref>  At the same time, adherents of [[Reform Judaism]] and [[Reconstructionist Judaism]] do not accept traditional halakha, and therefore restrictions on melakha, as binding at all.<ref group=Note>See, for example, [[Reform Judaism#Reform Judaism's Position on Jewish Law|Reform Judaism's Position on Jewish Law]] and [[Reconstructionist Judaism#Jewish law and tradition|Reconstructionist Judaism (Jewish Law and Tradition)]], and references in those articles.</ref> Jews fitting any of these descriptions refrain from melakha in practice only as they see fit.

Shabbat and holiday work restrictions are always put aside in cases of [[pikuach nefesh]], which are actions to save a human life. At the most fundamental level, if there is any possibility whatsoever that action must be taken to save a life, Shabbat restrictions are set aside immediately, and without reservation.<ref group=Note>The Babylonian Talmud (see at ''[[Sotah (Talmud)|Sotah]] 20–21'') describes one who fails to do so as a ''chasid shoteh,'' a foolishly pious individual.</ref>  Where the danger to life is present but less immediate, there is some preference to minimize violation of Shabbat work restrictions where possible. The laws in this area are complex.<ref>[[Yeshiva University|YU]] Torah ''shiurim'' on ''Pikuach Nefesh:'' [http://www.yutorah.org/_shiurim/Pikuach%20Nefesh%20Part%20I.html Part I], [http://www.yutorah.org/_shiurim/Pikuach%20Nefesh%20Part%20II.html Part II], and [http://www.yutorah.org/_shiurim/Pikuach%20Nefesh%20Part%20III.html Part III], accessed July 11, 2013.</ref>

==={{anchor|2days}}Second day of biblical festivals===
{{Main article|Yom tov sheni shel galuyot}}
The Torah specifies a single date on the Jewish calendar for observance of holidays. Nevertheless, festivals of biblical origin other than Shabbat and Yom Kippur are observed for two days outside the [[land of Israel]], and Rosh Hashanah is observed for two days even inside the land of Israel.

Dates for holidays on the Jewish calendar are expressed in the Torah as "day x of month y". Accordingly, the beginning of ''month y'' needs to be determined before the proper date of the holiday on ''day x'' can be fixed. Months in the Jewish calendar are [[lunar month|lunar]], and originally were thought to have been proclaimed by the blowing of a ''[[shofar]]''.<ref>{{Cite book|last=Goodenough|first=E.R.|title=Jewish Symbols in the Greco-Roman Period|publisher=Princeton University Press|year=1968|isbn=978-1-4008-5289-5|location=Princeton, New Jersey|pages=81–115|edition=Abridged}}</ref> Later, the [[Sanhedrin]] received testimony of witnesses saying they saw the new crescent moon.<ref group=Note>Similar practices are still used in [[Islamic calendar|Islam]] as well as in the [[Karaite Judaism#The calendar|Karaite]] and [[Samaritan]] communities.</ref> Then the Sanhedrin would inform Jewish communities away from its meeting place that it had proclaimed a new moon. The practice of observing a second festival day stemmed from delays in disseminating that information.<ref>See, in general, [[Rambam]], ''[[Mishnah Torah]], Kiddush HaChodesh,'' Chapters 3 and 5.</ref>

* ''Rosh Hashanah.'' Because of holiday restrictions on travel, messengers could not even leave the seat of the Sanhedrin until the holiday was over. Inherently, there was no possible way for anyone living away from the seat of the Sanhedrin to receive news of the proclamation of the new month until messengers arrived ''after the fact''. Accordingly, the practice emerged that Rosh Hashanah was observed on both possible days, as calculated from the previous month's start, everywhere in the world.<ref>{{cite wikisource |title=Mishnah Rosh Hashanah 1:3 |wslink=Mishnah/Seder Moed/Tractate Rosh Hashanah/Chapter 1/3}}</ref><ref group=Note>This ''reasoning'' did not directly apply in the actual meeting place of the Sanhedrin, but there are other reasons that the ''practice'' was applied there as well. See Rambam, ''Mishnah Torah, Kiddush HaChodesh'' 5:8.</ref>
* ''Three Pilgrimage Festivals.'' Sukkot and Passover fall on the 15th day of their respective months. This gave messengers two weeks to inform communities about the proclamation of the new month. Normally, they would reach most communities within the land of Israel within that time, but they might fail to reach communities farther away (such as those in Babylonia or overseas). Consequently, the practice developed that these holidays be observed for one day within Israel, but for two days (both possible days as calculated from the previous month's start) outside Israel. This practice is known as ''yom tov sheni shel galuyot'', "second day of festivals in exile communities".<ref>Rambam, ''Mishnah Torah, Kiddush HaChodesh'' 5:9–12.</ref>

:: For Shavuot, calculated as the fiftieth day from Passover, the above issue did not pertain directly, as the "correct" date for Passover would be known by then. Nevertheless, the Talmud applies the same rule to Shavuot, and to the [[Passover#Seventh day of Passover|Seventh Day of Passover]] and Shemini Atzeret, for consistency.<ref>Rambam, ''Mishnah Torah, Kiddush HaChodesh'' 3:12.</ref>

Yom Kippur is not observed for two days anywhere because of the difficulty of maintaining a fast over two days.<ref group=Note>In practice, the Sanhedrin had the discretion to arrange the month proclamations so that Elul would almost never be extended to 30 days. See [[Rosh Hashanah (Talmud)|BT Rosh Hashanah]] 19b, as well as commentators there. This greatly reduced the practical level of doubt as to which day would be the first day of Tishrei. The doubt still existed, so ''Rosh Hashanah'' and ''Sukkot'' were observed for two days.  However, the low level of the doubt–combined with the difficulty of a 49-hour fast–led to the exemption of ''Yom Kippur'' from the requirement for a second day of observance. This complex issue is discussed more fully [http://www.mail-archive.com/daf-discuss@shemayisrael.co.il/msg02556.html here].</ref>

: Shabbat is not observed based on a calendar date, but simply at intervals of seven days. Accordingly, there is never a doubt of the date of Shabbat, and it need never be observed for two days.<ref group=Note>There are differing opinions as to the location of the International Date Line for purposes of Jewish law. Accordingly, some ''halachic'' authorities do have doubts as to which (secular) day of the week should be considered Shabbat in some Pacific islands. See [[International date line in Judaism]] for details.</ref>

Adherents of [[Reform Judaism]] and [[Reconstructionist Judaism]] generally do not observe the second day of festivals,<ref>{{cite journal|title=The Second Festival Day and Reform Judaism (Responsum 5759.7)|journal=CCAR Responsa|year=1999|url=http://ccarnet.org/responsa/nyp-no-5759-7/|access-date=July 15, 2013}}. See in particular footnotes 1 and 2 to the responsum.</ref> although some do observe two days of Rosh Hashanah.<ref>{{cite web|title=Rosh Hashanah: Customs|url=http://www.reformjudaism.org/rosh-hashanah-customs|work=ReformJudaism.org|publisher=Union for Reform Judaism|access-date=July 14, 2013}}</ref>

==Holidays of biblical and rabbinic (Talmudic) origin==

{{Hatnote|Theories concerning possible non-Jewish sources for biblical holidays are beyond the scope of this article.  Please see individual holiday articles, particularly [[Shabbat#History|Shabbat (History)]].}}

===Shabbat—The Sabbath===
[[File:Shabbat Candles.jpg|thumb|250px|[[Shabbat candles]] and [[kiddush cup]]]]
{{Main article|Shabbat}}
Jewish law ''(halacha)'' accords ''Shabbat'' ({{langx|he|שבת}}) the status of a holiday, a day of rest celebrated on the seventh day of each week. Jewish law defines a day as ending at either sundown or nightfall, when the next day then begins. Thus,
* ''Shabbat'' begins just before sundown Friday night.  Its start is marked by the lighting of [[Shabbat candles]] and the recitation of [[Kiddush]] over a cup of [[kosher wine|wine]].
* ''Shabbat'' ends at nightfall Saturday night.  Its conclusion is marked by the prayer known as [[Havdalah]].
The fundamental rituals and observances of Shabbat include:
* Reading of the [[Weekly Torah portion]]
* Abbreviation of the [[Amidah]] in the three regular daily services to eliminate requests for everyday needs
* Addition of a [[musaf]] service to the daily prayer services
* Enjoyment of three meals, often elaborate or ritualized, through the course of the day
* Restraint from performing ''melacha'' (see [[#work|above]]).
In many ways, ''halakha'' (Jewish law) sees ''Shabbat'' as the most important holy day in the Jewish calendar.
* It is the first holiday mentioned in the [[Tanakh]] (Hebrew Bible), and [[God]] was the first one to observe it ([[Book of Genesis|Genesis]]).
* The [[Torah]] reading on ''Shabbat'' has more sections of ''parshiot'' (Torah readings) than on ''Yom Kippur'' or any other Jewish holiday.
* The prescribed penalty in the Torah for a transgression of ''Shabbat'' prohibitions is [[Capital punishment in Judaism|death by stoning]] ([[Book of Exodus|Exodus]] 31), while for other holidays the penalty is (relatively) less severe.
* Public [[Shomer Shabbat|observance of ''Shabbat'']] is the benchmark used in ''halacha'' to determine whether an individual is a religiously observant, religiously reliable member of the community.
'''''Arbah Parshiyot'''''

There are four Sabbaths, all during or in proximity to, the month of Adar, which have special significance because of additions which are made during the Torah reading on those days. These include:

* ''Parshat Shekalim'': the ''Shabbat'' either preceding or coinciding with ''Rosh Chodesh Adar'' (''Adar II'' on a leap year). The portion that is read describes the half-shekel that was brought during ''Adar''.
* ''Parshat Zachor'': the ''Shabbat'' immediately preceding ''Purim''. The passage that is read describes the commandment to remember the actions of Amalek. (Listening to this portion being read fulfills that commandment and so special care should be taken to attend Shul this week even if one doesn't always normally attend.)
* ''Parshat Parah'': the ''Shabbat'' immediately following ''Purim''. The additional Torah portion describes the ritual of the red heifer.
* ''Parshat Hachodesh'': the Shabbat preceding ''Rosh Chodesh Nissan''. The portion read describes the commandment to recognize ''Nissan'' as the first of the Hebrew months.

'''Other Special Sabbaths'''

Other Sabbaths throughout the year are considered specially significant because of the time of year or the Torah portion and/or Haftorah being read. ''Shabbat Shuva'' is the ''Shabbat'' preceding ''Yom Kippur'' and ''Shabbat Hagadol'' is the ''Shabbat'' preceding ''Pesach''. On both of these it is customary for the rabbi of the synagogue to give an extended lecture on a topic related to the upcoming holiday. ''Shabbat Bereishit'' is the Shabbos immediately following Simchat Torah, in which the yearly Torah-reading cycle restarts anew. ''Shabbat Shira'' is the Shabbos on which the Shirat Hayam is read as part of Parshat Beshalach; it is customary to leave out breadcrumbs before this Shabbos for wild birds to eat. ''Shabbat Chazon'' is the Shabbos preceding ''Tisha b'Av'', during which the ominous haftorah of Chazon Yishayahu is read (this completes a cycle of three ominous haftoras leading up to ''Tisha b'Av''). ''Shabbat Nachamu'' is the Shabbos following ''Tisha b'Av'' during which the consolatory haftorah of Nachamu Ami is read (this begins a cycle of seven consolatory haftorahs following Tisha b'Av, known as the ''Shiva d'Nechemta''). The ''Shabbat'' preceding every ''Rosh Chodesh'' (except ''Rosh Hashana'') is known as ''Shabbat Mevorochim''; a prayer is added to the liturgy in anticipation of the coming month. 

===Rosh Chodesh—The New Month===
{{main article|Rosh Chodesh}}
''Rosh Chodesh'' ({{langx|he|ראש חודש|roš ḥoḏeš|head of the month}}) is a minor holiday or observance occurring on the first day of each month of the Jewish calendar, as well as the last day of the preceding month if it has thirty days.
* ''Rosh Chodesh'' observance during at least a portion of the period of the [[Nevi'im]] could be fairly elaborate. See, for example, [[1 Samuel 20]]
*Over time there have been varying levels of observance of a custom that women are excused from certain types of work, as in [[Megillah (Talmud)|Megilla]] 22b:4: "the days of the New Moon, when it is customary for women to refrain from work".
* Fasting is normally prohibited on ''Rosh Chodesh''.
Beyond the preceding, current observance is limited to [[Rosh Chodesh#Traditional observances|changes in liturgy]].
:In the month of [[Tishrei]], this observance is superseded by the observance of [[#Rosh Hashanah|Rosh Hashanah]], a major holiday.
''Related observances:''
* The date of the forthcoming ''Rosh Chodesh'' is [[Rosh Chodesh#Announcement|announced]] in synagogue on the preceding Sabbath.
* There are special prayers, the [[kiddush levana]], said upon observing the waxing moon for the first time each month.

===Rosh Hashanah—The Jewish New Year===

====Elul and Selichot====
The month of ''[[Elul]]'' that precedes ''Rosh Hashanah'' is considered to be a propitious time for [[repentance]].<ref>{{cite web|title=The Month of Elul: Stocktaking and Introspection|url=http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/4685/jewish/Elul.htm|publisher=Chabad.org|access-date=July 11, 2013}}</ref>  For this reason, additional penitential prayers called [[Selichot]] are added to the daily prayers, except on ''Shabbat''. [[Sephardi Jews]] add these prayers each weekday during ''Elul''. [[Ashkenazi Jews]] recite them from the last Sunday (or Saturday night) preceding ''Rosh Hashanah'' that allows at least four days of recitations.

Throughout Elul, the shofar is blown at the end of the morning prayers (except for on Erev Rosh Hashana). Psalm 27 is recited at the end of morning prayers and at the end of afternoon or evening prayers (depending on the community's custom) from the first day of Elul through Hoshana Raba (the last day of Sukkot). 

====Rosh Hashanah====
[[File:Symbols of Rosh Hashana.jpg|thumb|200px|Rosh Hashana symbols: [[shofar]], [[apple]]s and [[honey]], [[pomegranate]]s, kiddush wine]]
{{Main article|Rosh Hashanah}}
* ''Erev Rosh Hashanah'' (eve of the first day): 29 Elul
* Rosh Hashanah: 1–2 [[Tishrei]]

According to [[Oral Torah|oral tradition]], ''Rosh Hashanah'' ({{langx|he|ראש השנה}}) (lit., "Head of the Year") is the Day of Memorial or Remembrance ({{langx|he|יום הזכרון}}, ''Yom HaZikaron''),<ref>Babylonian [[Talmud]] (BT) [[Rosh Hashanah (tractate)|Rosh Hashanah]] 16a</ref> and the day of judgment ({{langx|he|יום הדין}}, ''Yom HaDin'').<ref>[[Jerusalem Talmud]] Rosh Hashanah 1:2</ref> God appears in the role of King, remembering and judging each person individually according to his/her deeds, and making a decree for each person for the following year.<ref>See, for example, the [[piyyut|liturgical poem]] ''[[Unetanneh Tokef]]'' in the ''[[Machzor]]'' (holiday prayer book) for Rosh Hashanah.</ref>

The holiday is characterized by one specific [[mitzvah]]: blowing the ''[[shofar]]''.<ref name=PinchasRH>{{bibleref|Numbers|29:1|HE}}</ref> According to the Torah, this is the first day of the seventh month of the calendar year,<ref name=PinchasRH /> and marks the beginning of a ten-day period leading up to ''Yom Kippur''. According to one of two Talmudic opinions, the creation of the world was completed on ''Rosh Hashanah''.<ref>See BT Rosh Hashanah 10b. The other opinion is that the creation was completed on 1 Nisan.</ref>

Morning prayer services are lengthy on ''Rosh Hashanah'', and focus on the themes described above: majesty and judgment, remembrance, the birth of the world, and the blowing of the ''shofar''.  Most communities recite the brief [[Tashlikh]] prayer, a symbolic casting off of the previous year's sins, during the afternoon of ''Rosh Hashanah''.

Though the Bible specifies ''Rosh Hashanah'' as a one-day holiday,<ref name=PinchasRH /> a second day of rabbinic origin is also celebrated. Uniquely among biblical holidays, this additional rabbinic day is observed even within the [[Land of Israel]]. (See ''[[#2days|Second day of biblical festivals]],'' above.)

====Four New Years====
The Torah itself does not use any term like "New Year" in reference to ''Rosh Hashanah''. The [[Mishnah]] in [[Rosh Hashanah (tractate)|Rosh Hashanah]]<ref>[[s:Mishnah/Seder Moed/Tractate Rosh Hashanah/Chapter 1/1|Mishnah Rosh Hashanah 1:1]]</ref> specifies four different "New Year's Days" for different purposes:
* 1 ''Tishrei'' (conventional "''Rosh Hashanah''"):  "new year" for calculating calendar years, [[shmita|sabbatical-year ''(shmita)'']] and [[Jubilee (Biblical)|jubilee]] cycles, and the age of trees for purposes of Jewish law; and for separating grain [[tithe]]s.
* 15 [[Shevat]] ([[#Tu Bishvat—New Year of the Trees|''Tu Bishvat'']]): "new year" for trees–''i.e.,'' their current agricultural cycle and related tithes.
* 1 [[Nisan]] : "New Year" for counting months and major festivals and for calculating the years of the reign of a Jewish king
** In biblical times, the day following 29 ''Adar'', Year 1 of the reign of ___, would be followed by 1 ''Nisan'', Year 2 of the reign of ___.
** In modern times, although the Jewish calendar year number changes on ''Rosh Hashanah'', in certain contexts the months are still numbered from ''Nisan''.
** The three pilgrimage festivals are always reckoned as coming in the order ''Passover''-''Shavuot''-''Sukkot''. This can have religious law consequences even in modern times.
* 1 ''Elul'' (''[[Rosh Hashanah LeMa'sar Behemah]]''):  "new year" for [[animal tithe]]s.  However, the Halacha does not follow this opinion, but rather that the animal tithe goes by 1 ''Tishrei''.<ref>Rambam Hilkhot Bekhorot 7:6.</ref>

====''Aseret Yemei Teshuva''—Ten Days of Repentance====
{{Main article|Ten Days of Repentance}}

The first ten days of ''Tishrei'' (from the beginning of ''Rosh Hashana'' until the end of ''Yom Kippur'') are known as the Ten Days of Repentance (עשרת ימי תשובה, ''Aseret Yemei Teshuva''). During this time, in anticipation of ''Yom Kippur'', it is "exceedingly appropriate"<ref>[[Rambam]], [[Mishneh Torah]], Laws of Repentance 2:6.</ref> for Jews to practice [[Repentance in Judaism|repentance]], an examination of one's deeds and repentance for sins one has committed against other people and God. This repentance can take the form of additional supplications, confessing one's deeds before God, fasting, self-reflection, and an increase of involvement with, or donations to, [[tzedakah]] "charity".

===''Tzom Gedalia''—Fast of Gedalia{{anchor|Tzom Gedalia}}===
{{Main article|Fast of Gedalia}}
* ''Tzom Gedalia'': 3 Tishrei
The [[Fast of Gedalia]] ({{langx|he|צום גדליה}}) is a minor Jewish fast day. It commemorates the assassination of the governor of [[Yehud (Babylonian province)|Yehud province]], [[Gedaliah]], which ended any level of Jewish rule following the destruction of [[Solomon's Temple]].
According to the simple reading of the Bible,<ref>See {{bibleverse||Jeremiah|41:1|HE}}, ''ff.''</ref> the assassination occurred on Rosh Hashanah (1 Tishrei), and if so, the fast is postponed to 3 Tishrei in respect for the holiday and it is further postponed to 4 Tishrei if 3 Tishrei is Shabbat. However, the Talmud states explicitly that it took place on 3 Tishrei.<ref>Rosh Hashanah 18b.</ref> 

As on all minor fast days, fasting from dawn to dusk is required, but other laws of mourning are not normally observed. A Torah reading is included in both the [[Shaharit]] and [[Minha]] prayers, and a [[haftarah]] is also included at ''Mincha''. There are also some additions to the liturgy of both services.<ref name="Fast Liturgy">See [[Amidah#Fast days|Amidah (Fast Days)]], [[Avinu Malkenu]], and [[Selichot#Selichot of Fast Days|Selichot of Fast Days]].</ref>

===''Yom Kippur''—Day of Atonement===
{{Main article|Yom Kippur}}
[[File:Shofar-Sabbath-Horn-Yemenite-Jew.jpg|thumb|A man in a [[tallit]] blows the [[shofar]]]]

* ''Erev Yom Kippur'': 10 Tishrei (Yom Kippur evening begins at sunset)
* ''Yom Kippur'': 10 Tishrei (Yom Kippur day ends at sunset)

''Yom Kippur'' ({{langx|he|יום כיפור}}) is the holiest day of the year for Rabbinic Jews.<ref group=Note>[[Karaite Judaism|Karaite Jews]] and [[Samaritans]] regard [[Passover]] as the holiest day of the year.</ref> Its central theme is [[Atonement in Judaism|atonement]] and [[:wikt:reconciliation|reconciliation]]. This is accomplished through prayer and complete fasting—including abstinence from all food and drink (including water)—by all healthy adults.<ref group=Note>Fasting begins at religious majority–age 13 for boys and age 12 for girls. Fasting is prohibited for a variety of medical reasons (''e.g.,'' for nursing mothers, diabetics, people with anorexia nervosa, etc.).</ref> Bathing, wearing of perfume or cologne, wearing of leather shoes, and sexual relations are some of the other prohibitions on ''Yom Kippur''—all them designed to ensure one's attention is completely and absolutely focused on the quest for atonement with God. ''Yom Kippur'' is also unique among holidays as having [[#work|work-related restrictions]] identical to those of ''Shabbat''. The fast and other prohibitions commence on 10 ''Tishrei'' at sunset—sunset being the ''beginning'' of the day in Jewish tradition.

A traditional recitation in [[Aramaic language|Aramaic]] called ''[[Kol Nidre]]'' ("All Vows") is traditionally performed just before sunset. Although often regarded as the start of the ''Yom Kippur'' evening service—to such a degree that ''Erev Yom Kippur'' ("Yom Kippur Evening") is often called "Kol Nidrei Night"—it is technically a separate tradition. This is especially so because, being recited before sunset, it is actually recited on 9 ''Tishrei'', which is the day ''before'' Yom Kippur; it is not recited on ''Yom Kippur'' itself (on 10 ''Tishrei'', which begins ''after'' the sun sets).
: The words of Kol Nidre differ slightly between Ashkenazic and Sephardic traditions. In both, the supplicant prays to be released from all personal vows made to God during the year, so that any unfulfilled promises made to God will be annulled and, thus, forgiven. In Ashkenazi tradition, the reference is to the coming year; in Sephardic tradition, the reference is to the year just ended. Only vows between the supplicant and God are relevant. Vows made between the supplicant and other people remain perfectly valid, since they are unaffected by the prayer.

A ''[[Tallit]]'' (four-cornered [[prayer]] shawl) is donned for evening and afternoon prayers–the only day of the year in which this is done. In traditional Ashkenazi communities, men wear the ''[[kittel]]'' throughout the day's prayers. The prayers on ''Yom Kippur'' evening are lengthier than on any other night of the year. Once services reconvene in the morning, the services (in all traditions) are the longest of the year. In some traditional synagogues prayers run continuously from morning until nightfall, or nearly so. Two highlights of the morning prayers in traditional synagogues are the recitation of ''[[Yizkor]],'' the prayer of remembrance, and of liturgical poems ''([[piyyutim]])'' describing the [[Yom Kippur#Temple service|temple service of ''Yom Kippur'']].

Two other highlights happen late in the day. During the ''[[Minchah]]'' prayer, the ''[[haftarah]]'' reading features the entire [[Book of Jonah]]. Finally, the day concludes with ''[[Ne'ilah]],'' a special service recited only on the day of ''Yom Kippur''. Ne'ilah deals with the closing of the holiday, and contains a fervent final plea to God for forgiveness just before the conclusion of the fast. ''Yom Kippur'' comes to an end with the blowing of the ''[[shofar]]'', which marks the conclusion of the fast. It is always observed as a one-day holiday, both inside and outside the boundaries of the [[Land of Israel]].

''Yom Kippur'' is considered, along with 15th of Av, as the happiest days of the year (Talmud Bavli—Tractate Ta'anit).<ref name="Tubav">{{cite web |title=The Fifteenth Av and Yom Kippur |author=Nachum Mohl | url=http://www.jewishmag.co.il/136mag/tu_bav_yom_kippur/tu_bav_yom_kippur.htm|website=www.jewishmag.co.il}}</ref>

'''''Day Before Yom Kippur'''''

Some consider the Day Before Yom Kippur, i.e. 9 Tishri, a holiday its own right. The day before Yom Kippur is not Erev Yom Kippur - which is the actual ''evening'' of Yom Kippur on 10 Tishri, immediately after sunset and the recitation of ''Kol Nidre''.  It is a mitzva (commandment) to eat on the Day Before Yom Kippur, with the sages saying that one who eats throughout this day and then fasts on ''Yom Kippur'' proper receives merit as though he had fasted twice. Slight liturgical changes are made to Shacharit, while more significant liturgical changes are made to Mincha. Many Ashkenazi Orthodox men traditionally take a mikvah on the day before Yom Kippur.

===''Sukkot''—Feast of Booths (or Tabernacles)===
[[File:Sukkots with wall from wood.JPG|thumb|A [[sukkah]] booth]]
{{Main|Sukkot}}

* ''Erev Sukkot'': 14 Tishrei
* ''Sukkot'': 15–21 Tishrei (22 outside Israel)
* The first day of Sukkot is (outside Israel, first [[#2days|two days]] are) full'' [[#yomtov|yom tov]], ''while the remainder of Sukkot has the status of [[Chol Hamoed]], "intermediate days".
''Sukkot'' ({{langx|he|סוכות}} or {{langx|he|סֻכּוֹת}}, ''sukkōt'') or ''Succoth'' is a seven-day [[religious festival|festival]], also known as the Feast of Booths, the Feast of Tabernacles, or just Tabernacles. It is one of the [[Three Pilgrimage Festivals]] (''shalosh regalim'') mentioned in the Bible. Sukkot commemorates the years that the Jews spent in the desert on their way to the Promised Land, and celebrates the way in which God protected them under difficult desert conditions. The word ''sukkot'' is the plural of the [[Hebrew language|Hebrew]] word ''sukkah'', meaning booth. Jews are commanded to "dwell" in booths during the holiday.<ref>{{bibleverse||Leviticus|23:42|HE}} and other places</ref> This generally means taking meals, but some sleep in the ''sukkah'' as well, particularly in Israel. There are specific [[Sukkah#Structure|rules]] for constructing a ''sukkah''.

Along with dwelling in a ''sukkah,'' the principal ritual unique to this holiday is use of the [[Four Species]]: [[lulav|''lulav'' (palm)]], [[hadass|''hadass'' (myrtle)]], [[Aravah (Sukkot)|''aravah'' (willow)]] and [[etrog|''etrog'' (citron)]].<ref>{{bibleverse||Leviticus|23:40|HE}} and other places</ref> On each day of the holiday other than Shabbat, these are waved in association with the recitation of [[Hallel]] in the synagogue, then walked in a procession around the synagogue called the [[Sukkot#Hoshanot|''Hoshanot'']].

'''Hoshana Rabbah'''

The seventh day of the Sukkot is called [[Hoshanah Rabbah]], the "Great ''Hoshanah"'' (singular of ''Hoshanot'' and the source of the English word [[hosanna]]). The climax of the day's prayers includes seven processions of ''Hoshanot'' around the synagogue. This tradition mimics practices from the [[Temple in Jerusalem]]. Many aspects of the day's customs also resemble those of Rosh Hashanah and Yom Kippur. Hoshanah Rabbah is traditionally taken to be the day of the "delivery" of the final judgment of Yom Kippur, and offers a [[Hoshanah Rabbah#Final judgment|last opportunity for pleas of repentance]] before the holiday season closes.

===Shemini Atzeret and Simchat Torah===
{{Main|Shemini Atzeret|Simchat Torah}}
[[File:PikiWiki Israel 4466 Religion in Israel.JPG|thumb|200px|Dancing with the [[Torah]]]]

* Shemini Atzeret: 22 Tishrei (combined with Simchat Torah in Israel)
* Simchat Torah outside Israel: 23 Tishrei

The holiday of Shemini Atzeret ({{langx|he|שמיני עצרת}}) immediately follows the conclusion of the holiday of Sukkot. The Hebrew word ''shemini'' means "eighth", and refers to its position on "the eighth day" of Sukkot, actually a seven-day holiday. This name reflects the fact that while in many respects Shemini Atzeret is a separate holiday in its own right, in certain respects its celebration is [[Shemini Atzeret#Relationship to Sukkot|linked to that of Sukkot]]. Outside Israel, meals are still taken in the Sukkah on this day.

The main notable custom of this holiday is the celebration of ''Simchat Torah'' ({{langx|he|שמחת תורה}}), meaning "rejoicing with the Torah". This name originally referred to a special "ceremony": the last [[weekly Torah portion]] is read from [[Deuteronomy]], completing the annual cycle, and is followed immediately by the reading of the first chapter of [[Book of Genesis|Genesis]], beginning the new annual cycle. Services are especially joyous, and all attendees, young and old, are involved.

This ceremony so dominates the holiday that in Israel, where the holiday is one day long, the whole holiday is often referred to as ''Simchat Torah''. Outside Israel, the holiday is two days long; the name ''Shemini Atzeret'' is used for the first day, while the second is normally called ''Simchat Torah''.

===Hanukkah—Festival of Lights===
{{Main article|Hanukkah}}
[[File:The 8th Night.jpg|thumb|[[Menorah (Hanukkah)|Hanukkiah]]]]

* Erev Hanukkah: 24 [[Kislev]]
* Hanukkah: 25 Kislev – 2 or 3 [[Tevet]]

The story of Hanukkah ({{langx|he|חנוכה}}) is preserved in the books of the [[1 Maccabees|First]] and [[2 Maccabees|Second Maccabees]]. These books are not part of the [[Tanakh]] (Hebrew Bible), they are [[Biblical apocrypha|apocryphal]] books instead. The miracle of the one-day supply of [[olive oil]] miraculously lasting eight days is first described in the [[Talmud]] [[Shabbat (Talmud)|(Shabbat 21b)]], written about 600 years after the events described in the books of Maccabees.<ref>[http://www.huffingtonpost.com/shawna-dolansky/the-truth-about-hanukah_b_1165708.html Shawna Dolansky, "The Truth(s) About Hanukkah”, ''The Huffington Post,'' December 23, 2011], accessed most recently November 8, 2012.</ref>

Hanukkah marks the defeat of [[Seleucid Empire]] forces that had tried to prevent the people of [[Israel]] from practicing Judaism. [[Judas Maccabeus|Judah Maccabee]] and his brothers destroyed overwhelming forces, and rededicated the [[Temple in Jerusalem]]. The eight-day festival is marked by the kindling of lights—one on the first night, two on the second, and so on—using a special candle holder called a ''[[Hanukkiah]]'', or a ''Hanukkah menorah.''

Religiously, Hanukkah is a minor holiday. Except on Shabbat, restrictions on work do not apply.<ref group=Note>Some customs around cessation of work do exist–particularly work by women during the period the candles are burning. See, for example, [http://www.chabad.org/holidays/chanukah/article_cdo/aid/105100/jewish/Working-on-Chanukah.htm Eliyahu Kitov, "Working on Chanukah"], retrieved November 8, 2012.</ref> Aside from the kindling of lights, formal religious observance is restricted to [[Hanukkah#Special additions to daily prayers|changes in liturgy]]. Hanukkah celebration tends to be informal and based on custom rather than law. Three widely practiced customs include:
* Consumption of [[Hanukkah#Hanukkah foods|foods prepared in oil]], such as potato pancakes or ''[[sufganiyot]],'' commemorating the miracle of oil
* Playing the game of [[dreidel]] (called a ''sevivon'' in Hebrew), symbolizing Jews' disguising of illegal Torah study sessions as gambling meetings during the period leading to the Maccabees' revolt<ref group=Note name="Origin">The game of dreidel itself, though, is likely of much later origin.  See, for example, [http://www.myjewishlearning.com/holidays/Jewish_Holidays/Hanukkah/At_Home/Dreidel.shtml David Golinkin, "The Origin of the Dreidel" at myjewishlearning.com] {{Webarchive|url=https://web.archive.org/web/20141220113056/http://www.myjewishlearning.com/holidays/Jewish_Holidays/Hanukkah/At_Home/Dreidel.shtml |date=December 20, 2014 }}, accessed November 8, 2012.</ref>
* Giving children money, especially coins, called [[Hanukkah gelt]].  However, the custom of giving presents is of far more recent, North American, origin, and is connected to the [[gift economy]] prevalent around North American [[Christmas]] celebrations.<ref group=Note>Hanukkah and Christmas fall out during the same period of the year, but are not related religiously.</ref>

===Tenth of Tevet===
{{Main article|Tenth of Tevet}}
* Asarah B'Tevet: 10 Tevet
The Tenth of Tevet ({{langx|he|עשרה בטבת}}, ''Asarah B'Tevet'') is a minor fast day, marking the beginning of the siege of Jerusalem as outlined in [[2 Kings]] 25:1

:And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about.

This fast's commemoration also includes [[Tenth of Tevet#History|other events]] occurring on 8, 9 and 10 Tevet.

This fast is observed like other minor fasts (see [[#Tzom Gedalia—Fast of Gedalia|Tzom Gedalia]], above). This is the only minor fast that can fall on a Friday under the current fixed [[Jewish calendar]].

===Tu Bishvat—New Year of the Trees===
{{main article|Tu Bishvat}}
[[File:DriedfruitS.jpg|thumb|Nuts and dried fruits, traditionally eaten on [[Tu Bishvat]]]]
* Tu Bishvat: 15 [[Shevat]]

Tu Bishvat ({{Script/Hebrew|ט"ו בשבט}}) (lit., "fifteenth of Shevat", as {{Script/Hebrew|ט״ו}} is the number "15" in Hebrew letters), is the new year for trees. It is also known as {{Script/Hebrew|חג האילנות}} (''Ḥag ha-Ilanot,'' Festival of Trees), or {{Script/Hebrew|ראש השנה לאילנות}} (''Rosh ha-Shanah la-Ilanot,'' New Year for Trees). According to the [[Mishnah]], it marks the day from which fruit [[tithe]]s are counted each year. Starting on this date, the biblical prohibition on eating the first three years of fruit (''[[Orlah prohibition|orlah]]'') and the requirement to bring the fourth year fruit ''(neta revai)'' to the [[Temple in Jerusalem]] were counted.<ref>Tractate [[Orlah (Mishnayoth)|Orlah]] is dedicated to these topics.</ref>

During the 17th century, Rabbi [[Yitzchak Luria]] of [[Safed]] and his disciples created a short seder, called ''Hemdat ha‑Yamim,'' reminiscent of the seder that Jews observe on [[Passover]], that explores the holiday's [[Jewish Kabbalah|Kabbalistic]] themes.<ref>In the [[Jewish religion]], according to the [[Jewish exegesis]] of the [[Talmud]], there are four types of '''Jewish New Years''': the order of these presents a sort of ''[[Divine Providence in Judaism|providential]] chronology'': {{blockquote|And in this month you are free; it is said: "This will be the beginning of the months for you"|[[Song of Songs]] [[Midrash Rabbah]] 2,19–25}}

* [[Pesach]]: ''freedom for the [[Jewish people]]'': "In the beginning all the beginnings began in [[Pesach]]" (All the precepts or Mitzvot are in fact "a seal" of the Exodus from Egypt).
* [[Shavuot]]: also called ''Feast of the first fruits'', it is also the moment of the gift of the [[Torah]] and of the [[Ten Commandments]]: the [[Counting of the Omer]] it teaches us that we should count our days and ultimately give "a full account" for each day of our life. Not a day is destined to be thwarted, God forbid, as implied by the verse "Count for yourselves ... seven full weeks" (''[[Leviticus]] 23:15''). The Counting of the Omer also prepares us for Shavuot, the festival commemorating the revelation of the [[Torah]]. The Torah is acquired by "counting each day", that is: living each day by filling it with ''good deeds'' that testify to our attempts to serve God. The Torah calls this process "counting the Omer": an ''omer'' is a "measure" which alludes to the idea that our days are numbered and we should "measure ourselves" with our abilities and responsibilities, furthermore the Counting of the Omer instills hope in all those who despair: "What good would my efforts be if I do not get nothing?" So, if we recognize that every day must be taken into account, we will not let a day pass without trying to do just the good ([[Nachman of Breslov]], ''Likutey Halakhot VIII, 126b-127a et 130b'').
* [[Tu Bishvat]]: also known as ''New Year of the trees''. The tree is considered as a ''being in itself'': although it has roots, it is constituted in such a way as to produce fruits ... So too is the human being, by nature "independent", even though he is considered ''... as a being alone [with his wife]''. The [[Sefirot]] in fact allow us to understand this correlation: even the ''tree of the Sefirot'' (the "Sefirotic system" represents an overall exhaustive totality) is just like the human being as a couple of male and female to give for family and the trees themselves are in fact allow living beings to benefit from their fruit. In the "Good Talmud-opposition" between [[Shammai]] and [[Hillel]] Tu Bishvat is on first or 15 of [[Shevat]]: we know that Hillel-[[Halakhah]] is correct but we "see" the symbolic-system of Seder of Tu Bishvat like all 13 exegetical-modality to study the Torah, i.e. the beninning of Creation and first dogmas of first true archetypal-essence of [[Kabbalah]]: '''1 Shevat – Moses repeats the Torah''' (''[[Deuteronomy]] 1:3'').
* [[Rosh HaShanah]]: also called ''New Year of kings''. Rosh HaShanah is also called ''Yom HaZikaron'' ("Remembrance Day"), because on this day the divine judgment in favor of the Jewish people is sealed again for life: the homiletical meaning of the "seal in the Book of Life" recalls the defined [[Sefirah]] ''[[Da'at]]'' ("knowledge") (''Likutey Halakhot III, p.202a'').</ref> This [[Tu Bishvat seder]] has witnessed a revival in recent years.  More generally, Tu Bishvat is celebrated in modern times by eating various fruits and nuts associated with the [[Land of Israel]].

Traditionally, trees are planted on this day.<ref>See, just as one example, {{cite web |url=https://www.haaretz.com/news/national/israelis-go-green-for-tu-bishvat-1.338092 |title=Israelis Go Green For Tu Bishvat |last=Rinat |first=Zafrir |date=January 20, 2011 |access-date=January 20, 2011 |work=[[Haaretz]]}}</ref>  Many children collect funds leading up to this day to plant trees in Israel.  Trees are usually planted locally as well.

===Purim—Festival of Lots===
{{Main|Purim}}
* Fast of Esther: normally 13 [[Adar]]
* Purim: 14 Adar
* Shushan Purim: 15 Adar
* In [[Leap year#Hebrew calendar|leap years on the Hebrew calendar]], the above dates are observed in the Second Adar ''(Adar Sheni)''. The 14th and 15th of First Adar ''(Adar Rishon)'' are known as ''Purim Katan''

====Purim Katan====
''Purim Katan'' ({{Script/Hebrew|פורים קטן}}) (lit., "small Purim") is observed on the 14th and 15th of First Adar in leap years. These days are marked by a small increase in festivity, including a prohibition on fasting, and slight changes in the liturgy.

====Ta'anit Esther–Fast of Esther====
{{Main article|Fast of Esther}}
[[File:Megillat Esther (1).jpg|thumb|250px|The opening chapter of a hand-written scroll of the Book of Esther, with reader's pointer]]
[[File:2 Mishloach Manot.jpg|thumb|[[Mishloah manot]]]]

''Ta'anit Esther'' ({{Script/Hebrew|תענית אסתר}}), or "Fast of Esther", is named in honor of the fast of [[Esther]] and her court as Esther prepared to approach the king unbidden to invite him and [[Haman (Bible)|Haman]] to a banquet.<ref>See {{Bibleverse||Esther|4:16|HE}}.</ref> It commemorates that fast, as well as one alluded to later in the [[Book of Esther]],<ref>{{Bibleverse||Esther|9:2|HE}}</ref> undertaken as the Jews prepared to battle their enemies.

This fast is observed like other minor fasts (see [[#Tzom Gedalia|Tzom Gedalia]], above). While normally observed on 13 Adar, the eve of Purim, this fast is advanced to Thursday, 11 Adar, when 13 Adar falls on Shabbat.

====Purim and Shushan Purim====
{{Main article|Purim}}
Purim ({{Script/Hebrew|פורים}}) commemorates the events that took place in the [[Book of Esther]]. The principal celebrations or commemorations include:<ref name="E9">See {{bibleverse||Esther|9|HE}}.</ref>
* The reading of the ''[[Book of Esther|''Megillah'']]''. Traditionally, this is read from a scroll twice during Purim–once in the evening and again in the morning. Ashkenazim have a custom of making disparaging noises at every mention of [[Haman (Judaism)|Haman]]'s name during the reading.
* The giving of [[Purim#Food gifts and charity|''Mishloakh Manot'']], gifts of food and drink to friends and neighbors.
* The giving of [[Purim#Food gifts and charity|''Matanot La'evyonim'']], gifts to the poor and the needy.
* The [[Purim#Purim meal (se'udah) and festive drinking|Purim meal]] (''Se'udat Purim'' or ''Purim Se'udah''). This meal is traditionally accompanied by consumption of alcohol, often heavy,<ref>[[Megillah (Talmud)|Megillah]] 7b</ref> although Jewish sages have warned about the need to adhere to all religious laws even in a drunken state.<ref group=Note>The requirement to drink at the Purim Se'udah does not create license for dangerous or immoral behavior. See [[Purim#Purim meal (se'udah) and festive drinking|''Se'udat Purim'']], as well as {{cite web|url=http://www.koltorah.org/Volume%2013/24%20Tetzaveh%20and%20Purim.htm#Author4|title=Baruch Haman, Arur Mordechai|author=Josh Rossman and Shlomo Yaros|date=March 6, 2004|work=Kol Torah, Vol. 13 No. 24|publisher=Torah Academy of Bergen County|access-date=August 8, 2012|archive-date=July 18, 2011|archive-url=https://web.archive.org/web/20110718063005/http://koltorah.org/Volume%2013/24%20Tetzaveh%20and%20Purim.htm#Author4|url-status=dead}} and {{cite web|url=http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/At_Home/Meal/Drinking_on_Purim.shtml|title=Drinking on Purim|author=Jeffrey Spitzer|website=MyJewishLearning.com|access-date=August 8, 2012|archive-date=January 9, 2015|archive-url=https://web.archive.org/web/20150109090647/http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/At_Home/Meal/Drinking_on_Purim.shtml|url-status=dead}}</ref>
Several customs have evolved from these principal commemorations. One widespread custom to act out the story of Purim. The [[Purim spiel]], or Purim play, has its origins in this, although the ''Purim spiel'' is not limited to that subject.<ref>{{cite web|url=http://judaism.about.com/od/purim/a/purim_play.htm|title=Purim Shpiels|author=Lisa Katz|website=about.com Judaism|access-date=December 26, 2012|archive-date=January 17, 2013|archive-url=https://web.archive.org/web/20130117072754/http://judaism.about.com/od/purim/a/purim_play.htm|url-status=dead}}</ref> Wearing of costumes and masks is also very common. These may be an outgrowth of Purim plays, but there are several theories as to the origin of the custom, most related in some way to the "hidden" nature of the miracles of Purim.<ref group=Note>One common suggestion is that the custom comes from Esther's hiding her family background when first brought to the palace.{{bibleverse||Esther|2:10|HE}}). See {{cite web|url=http://judaism.about.com/od/holidays/a/Purim.htm|title=Purim–Jewish Holiday of Purim|author=Ariela Pelaia|website=about.com Judaism|access-date=December 26, 2012|archive-date=November 18, 2012|archive-url=https://web.archive.org/web/20121118220116/http://judaism.about.com/od/holidays/a/Purim.htm|url-status=dead}} See {{cite web|url=http://www.vosizneias.com/50116/2010/02/25/new-york-purim-costumes-%E2%80%93-a-history-%E2%80%93-reasons-and-origins|title=New York–Purim Costumes–A History–Reasons and Origins|author=Rabbi Yair Hoffman|date=February 25, 2010|website=Vos iz Neias.com|access-date=December 26, 2012}}, for another theory.</ref>

Purim carnivals of various types have also become customary. In Israel there are festive parades, known as ''Ad-D'lo-Yada'',<ref>Literally, "until you don't know", a phrase from (Babylonian Talmud) Megillah 7b about drinking on Purim. See [[Purim#Purim meal (se'udah) and festive drinking|Purim (Purim meal [se'udah] and festive drinking)]].</ref> in the town's main street. The largest and most renowned is in [[Holon]].<ref>See, for example, {{cite web|url=http://www.theicenter.org/resource/adloyadah-%E2%80%93-purim-parade-israel |title=ADLOYADA-The Purim Parade in Israel |website=theicenter.org |access-date=June 2, 2017 }}</ref>

Most Jews celebrate Purim on 14 Adar, the day of celebration after the Jews defeated their enemies. Because Jews in the capital city of [[Shushan]] fought with their enemies an extra day, Purim is celebrated a day later there, on the day known as {{Script/Hebrew|שושן פורים}}, [[Purim#Sushan Purim|Shushan Purim]]. This observance was expanded to "walled cities",<ref name="E9"/> which are defined as cities "walled since the time of [[Joshua]]".<ref>Babylonian Talmud: ''Megillah'' 2b, 3b, 10b.</ref> In practice, there are no Jews living in Shushan ([[Shush, Iran]]), and Shushan Purim is observed fully only in [[Jerusalem]]. Cities like [[Safed]] and [[Tiberias]] also partially observe Shushan Purim. Elsewhere, Shushan Purim is marked only by a small increase in festivity, including a prohibition on fasting, and slight changes in the liturgy.

'''Purim Meshulash'''

If 15 Adar falls out on Shabbos, Jews in Jerusalem celebrate a unique 3-day Purim known as Purim Meshulash. The reading of the Megillah and the giving of ''Matanot L'evyonim'' occur on Friday; the Torah Reading for Purim is read on Shabbos and ''Al-Hanisim'' (the liturgical addition for Purim) is said; and the Purim Meal and the giving of ''Mishloach Manot'' occur on Sunday.

===Pesach—Passover===
* Erev Pesach and Fast of the Firstborn, ("Ta'anit Bechorot"): 14 [[Nisan]]
* Pesach<ref group=Note>The text of the Torah itself uses the term ''Pesach'' to refer to the ''[[Korban Pesach]]'', the offering of the paschal lamb, as well as the day that the sacrifice is offered—14 Nisan. See {{bibleref|Leviticus|23:5|HE}}. The long pilgrimage festival of 15–21 Nisan is always called ''Ḥag haMatzot,'' or "Festival of Unleavened Bread"; see {{bibleref|Lev.|23:6|HE}}. This distinction is still made in Karaite Judaism and in Samaritanism. In conventional Rabbinic Judaism the term ''Pesach'' now commonly refers to the pilgrimage festival itself, although the text of the liturgy continues to use the name ''Ḥag haMatzot''.</ref> ([[Passover]]): 15–21 Nisan (outside Israel 15–22 Nisan)
* The first day and last day of Passover (outside Israel, [[#2days|first two]] and last two days) are full ''[[#yomtov|yom tov]]'', while the remainder of Passover has the status of ''[[Chol Hamoed]]'', "intermediate days".
* Pesach Sheni (second Passover): 14 [[Iyar]]

====Month of Nisan====
As a rule, the month of Nisan is considered to be one of extra joy. Traditionally, throughout the entire month, [[Tahanun]] is omitted from the prayer service, many public mourning practices (such as delivering a [[hesped|eulogy]] at a funeral) are eliminated, and voluntary [[fasting#Judaism|fasting]] is prohibited.<ref>See ''Mashechet [[Soferim (Talmud)|Soferim]]'' 21:3 and BT [[Menachot]] 65, discussed at {{cite web |url=http://dafyomi.co.il/menachos/insites/mn-dt-065.htm |website=dafyomi.co.il|title=Insights to the Daf—Menachos 65 |publisher=Kollel Iyun Hadaf of Yerushalayim |access-date=January 15, 2013|postscript=,}} which differ in their explanation for the custom.</ref> However, practices sometimes vary.<ref>See, for example, {{cite web |url=http://www.chabad.org/library/article_cdo/aid/260800/jewish/The-Laws-Concerning-the-Thirty-Days-before-Passover.htm |title=The Laws Concerning the Thirty Days before Passover |last1=Wenger |first1=Eliezer |website=chabad.org |access-date=January 15, 2013}}</ref>

====Eve of Passover and Fast of the Firstborn====
[[File:Seder Plate.jpg|250px|right|thumb|Traditional arrangement of symbolic foods on a [[Passover Seder Plate]]]]
[[File:Sedertable.jpg|thumb|200px|Table set for [[Passover]] [[seder]]]]
The day before Passover (''Erev Pesach,'' lit., "Passover eve") is significant for three reasons:
* It is the day that all of the involved preparations for Passover, especially [[Passover#Removing all leaven (chametz)|elimination of leavened food, or ''chametz'']], must be completed. In particular, a formal search for remaining ''[[chametz]]'' is done during the evening of Erev Pesach, and all remaining ''chametz'' is finally destroyed, disposed of or nullified during the morning of Erev Pesach.<ref name="Pesahim">See the Talmud tractate [[Pesaḥim]] in both the Mishnah and Gemara, among many sources.</ref>
* It is the day observed as the [[Fast of the Firstborn]] (תענית בכורות). Jews who are firstborn<ref group=Note>Exactly what this means is disputed.  See [[Fast of the Firstborn#Qualifications for fasting|Fast of the Firstborn (Qualifications for fasting)]].</ref> fast, in remembrance of the [[Plagues of Egypt#plague10|tenth plague]], when God killed the Egyptian firstborn, while sparing the Jewish firstborn.<ref>See ''Masechet Soferim'' 21:3 and ''Shulḥan Aruch Oraḥ Ḥayyim'' 470:1.</ref> This fast is overridden by a ''[[seudat mitzvah]]'', a meal celebrating the fulfillment of a commandment; accordingly, it is almost universal for firstborn Jews to attend such a meal on this day<ref group=Note>The Halachic authorities say that a meal associated with a [[Brit milah]] is for sure a seudat mitzvah for these purposes, and they are debate whether a [[seudat mitzvah#Seudat Siyum Masechet|''siyum'']] is enough. Nevertheless, the common practice is to allow for a siyyum, a meal celebrating the conclusion of substantial study of Talmud, and this is what is usually done since there is great flexibility around scheduling such an event.</ref> so as to obviate their need to fast.
* During the era of the Temple in Jerusalem, the ''[[Korban Pesach]]'', or sacrifice of the Paschal Lamb, was carried out the afternoon of 14 Nisan in anticipation of its consumption on Passover night.<ref name="Pesahim"/> This is reflected in post-temple time through slight changes to the liturgy.

When Passover starts on Sunday, and the eve of Passover is therefore Shabbat, the above schedule is altered. See [[Eve of Passover on Shabbat]] for details.

====Passover====
{{Main article|Passover}}
Passover (פּסח) ''(Pesach''), also known liturgically as חג המצות ''("Ḥag haMatzot"'', the "Festival of Unleavened Bread"), is one of the Three Pilgrimage Festivals (''shalosh regalim'') mentioned in the Torah. Passover commemorates [[the Exodus]], the liberation of the Israelite slaves from Egypt.<ref>See, for example, {{bibleverse||Exodus|12:14|HE}} and following verses.</ref><ref>{{Cite book|url=https://books.google.com/books?id=yqClWOhqso0C&q=%22collective+memory%22&pg=PA45|title=The Bible After Babel: Historical Criticism in a Postmodern Age|last=Collins|first=John J.|date=2005-11-15|publisher=Wm. B. Eerdmans Publishing|isbn=9780802828927|language=en}}</ref> No ''[[chametz]]'' ([[Leavening agent|leavened]] food) is eaten, or even owned, during the week of Passover, in commemoration of the biblical narrative in which the Israelites left Egypt so quickly that their bread did not have enough time to rise.<ref>See, for example, {{bibleverse||Ex.|12:39|HE}}.</ref> Observant Jews go to great lengths to remove all ''chametz'' from their homes and offices in the run-up to Passover.<ref>See [[Chametz#Stringency|Chametz (Stringency)]] and [[Chametz#Removal of chametz|Chametz (Removal of Chametz)]].</ref>

Along with the avoidance of ''chametz'', the principal ritual unique to this holiday is the [[seder]]. The ''seder'', meaning "order", is an ordered ritual meal eaten on the first night of Passover, and outside Israel also on the [[#2days|second night]]. This meal is known for its distinctive ritual foods—[[Matzah|matzo]] (unleavened bread), [[maror]] (bitter herbs), and four cups of [[kosher wine|wine]]—as well as its prayer text/handbook/study guide, the [[Haggadah]]. Participation in a Passover seder is one of the most widely observed Jewish rituals, even among less affiliated or less observant Jews.<ref>{{Citation
 |year=2003 
 |title=National Jewish Population Survey 2000-1 
 |publisher=Berman Jewish DataBank 
 |url=http://jewishdatabank.org/studies/details.cfm?StudyID=307
 |access-date=January 11, 2013 
}}(survey from the United States).</ref>

Passover lasts seven days in Israel,<ref>as per {{bibleverse||Ex.|12:15|HE}}</ref> and eight days outside Israel. The holiday of the last day of Passover (outside Israel, last [[#2days|two days]]) commemorates the [[Splitting of the Red Sea]]; according to tradition this occurred on the [[Passover#Seventh day of Passover|seventh day of Passover]].<ref>See {{cite web
|url=http://www.chabad.org/library/bible_cdo/aid/9875/showrashi/true
|title=Rashi on Exodus 14:5
|website=chabad.org
|access-date=January 10, 2013
}}</ref>

====Pesach Sheni====
{{Main article|Pesach Sheni}}
''Pesach Sheni'' (פסח שני) ("Second Passover") is a day prescribed in the Torah<ref>{{bibleverse||Numbers|9|HE}}.</ref> to allow those who did not bring the Paschal Lamb offering ''(Korban Pesach)'' a second chance to do so. Eligibility was limited to those who were distant from Jerusalem on Passover, or those who were ritually impure and ineligible to participate in a sacrificial offering. Today, some have the custom to eat matzo on Pesach Sheni, and some make a small change to the liturgy.

===Sefirah—Counting of the Omer===
{{Main article|Counting of the Omer}}
* ''Sefirat HaOmer'' (Counting of the Omer): 16 Nisan – 5 [[Sivan]]<ref name="Karomer" group=Note>Based on the source text at {{bibleverse||Lev.|23:11|HE}}, normative Jewish practice identifies the start of the Omer period as the second day of Passover, or 16 Nisan. (See {{cite wikisource |wslink=Translation:Shulchan Aruch/Orach Chaim/489 |title=Shulchan Aruch OC 489 |postscript=.}})  Based on the same source text, Karaite practice identifies this as the first Sunday on or after 16 Nisan, and therefore places Shavuot on the eighth Sunday on or after 16 Nisan—both as reckoned on the Karaite calendar. (See [[Karaite Judaism#Sephirath Ha‘Omer and Shavu‘oth|Karaite Judaism: Sephirath Ha‘Omer and Shavu‘oth]].)</ref> 
''Sefirah'' (lit. "Counting"; more fully, ''Sefirat HaOmer,'' "Counting of the Omer") (ספירת העומר), is the 49-day period between the biblical pilgrimage festivals of Passover and Shavuot. The Torah states<ref name="Omersource" /> that this period is to be counted, both in days and in weeks. The first day of this period<ref group=Note name="Karomer" /> is the day of the first [[grain offering]] of the new year's crop, an [[omer (unit)|omer]] of [[barley]]. The day following the 49th day of the period is the festival of Shavuot; the Torah specifies a grain offering of [[wheat]] on that day.<ref name="Omersource">{{bibleverse||Leviticus|23:9–17|HE}} and {{bibleverse||Deuteronomy|16:9–10|HE}}</ref>

Symbolically, this period has come to represent the spiritual development of the Israelites from slaves in the [[polytheistic]] society of [[Ancient Egypt]] to free, [[monotheistic]] people worthy of the [[revelation#Judaism|revelation]] of the Torah, traditionally said to have occurred on [[Shavuot#Giving of the Torah|Shavuot]]. Spiritual development remains a key rabbinic teaching of this period.<ref>See, for example, {{cite web |url=http://www.tfdixie.com/parshat/emor/019.htm |website=www.tfdixie.com |title=Count Up |last1=Cohen |first1=Ezra |publisher=Torah from Dixie |access-date=January 18, 2013 |archive-date=April 2, 2012 |archive-url=https://web.archive.org/web/20120402082855/http://www.tfdixie.com/parshat/emor/019.htm |url-status=dead }}</ref>

Sefirah has long been observed as a period of semi-mourning. The customary explanation<ref name="sefira">{{cite wikisource |wslink=Translation:Shulchan Aruch/Orach Chaim/489 |title=Shulchan Aruch OC 489 |postscript=.}}</ref> cites a plague that killed 24,000 students of [[Rabbi Akiva]] (BT ''[[Yevamot]]'' 62b).<ref group=Note>Neither the Torah nor the Talmud specifies Sefirah as a mourning period. However, there is evidence that this custom was in place by the era of the [[Geonim]], which ended around 1040 CE. See {{cite web |url=http://www.aish.com/h/o/33o/48970241.html |title=Rebbe Akiva's 24,000 Students |last1=Kahn |first1=Rabbi Ari |date=February 20, 2006 |website=aish.com |access-date=January 18, 2013}}</ref> In broad terms, the mourning practices observed include limiting actual celebrations (such as weddings), not listening to music, not wearing new clothing, and not shaving or taking a haircut.<ref name="sefira" /> There is a wide variety of practice as to the specifics of this observance.  See [[Counting of the Omer#As a period of semi-mourning|Counting of the Omer (Semi-mourning)]].
[[File:Lag BaOmer bonfire.jpg|thumb|200px|[[Lag Ba'Omer]] bonfire]]

====Lag Ba'Omer====
{{Main article|Lag Ba'Omer}}
{{further|Hillula of Rabbi Shimon bar Yochai}}
* Lag Ba'Omer: 18 [[Iyar]]
''Lag Ba'Omer'' ({{lang|he|לַ״ג בָּעוֹמֶר}}) is the 33rd day in the Omer count ({{lang|he|לַ״ג}} is the number 33 in Hebrew). By Ashkenazi practice, the semi-mourning observed during the period of Sefirah (see above) is lifted ''on'' Lag Ba'Omer, while Sefardi practice is to lift it ''at the end of'' Lag Ba'Omer.<ref name="sefira" /><ref>{{cite web|url=http://www.beyondbt.com/2012/05/09/mournings-end-understanding-sefira-and-lag-bomer |title=Mourning's End – Understanding Sefira and Lag B'Omer |last=Travis |first=Rabbi Daniel Yaakov |date=April 29, 2010 |access-date=May 2, 2010 |publisher=Beyond BT |url-status=dead |archive-url=https://web.archive.org/web/20130501164650/http://www.beyondbt.com/2012/05/09/mournings-end-understanding-sefira-and-lag-bomer/ |archive-date=May 1, 2013 }}</ref> Minor liturgical changes are made on Lag Ba'omer; because mourning practices are suspended, weddings are often conducted on this day.

Lag Ba'Omer is identified as the ''[[Yom Hillula]] ([[yahrzeit]])'' of [[Rabbi Shimon bar Yochai]], one of the leading ''[[Tannaim]]'' (teachers quoted in the Mishna) and ascribed author of the core text of [[Kabbalah]], the [[Zohar]]. Customary celebrations include bonfires, [[picnic]]s, and bow and arrow play by children.<ref name="peter" /> Boys sometimes receive their first haircuts on Lag Ba'Omer,<ref>{{cite web |url=http://www.jewishmag.com/10mag/israel/israel.htm |title=Meron on Lag B'Omer |last=Rossoff |first=Dovid |access-date=April 28, 2010 |publisher=The Jewish Magazine}}</ref> while Hasidic rebbes hold ''[[Tish (Hasidic celebration)|tish]]es'' in honor of the day.

In Israel, Lag Ba'Omer is associated with the [[Bar Kokhba revolt]] against the Roman Empire. In Zionist thought, the plague that decimated Rabbi Akiva's 24,000 disciples is explained as a veiled reference to the revolt; the 33rd day representing the end of the plague is explained as the day of Bar Kokhba's victory. The traditional bonfires and bow-and-arrow play were thus reinterpreted as celebrations of military victory.<ref name="peter">{{cite book |url=https://books.google.com/books?id=1TA-Fg4wBnUC&pg=PA283 |pages=283–286 |title=The Bar Kokhba War Reconsidered: New perspectives on the Second Jewish Revolt against Rome|last=Schäfer|first=Peter|year=2003 |publisher=Mohr Siebeck |isbn=3-16-148076-7}}</ref> In this vein, the order originally creating the [[Israel Defense Forces]] was issued on Lag Ba'Omer 1948, 13 days after Israel declared independence.<ref name="Ynet">{{cite news |url=http://www.ynetnews.com/articles/0,7340,L-3540212,00.html |title=Lag B'Omer |date=May 13, 2008 |access-date=May 5, 2012 |work=[[Ynetnews]]}}</ref>

===Shavuot—Feast of Weeks—Yom HaBikurim===
[[File:Cheese blintzes with blackberries.jpg|thumb|250px|Cheese [[blintz]]es, a traditional food on [[Shavuot]]]]
{{Main article|Shavuot}}
* Erev Shavuot: 5 [[Sivan]]
* [[Shavuot]]: 6 (and outside Israel: 7) Sivan

''[[Shavuot]]'' ({{lang|he|שבועות}}), the Feast of Weeks, is one of the three pilgrimage festivals (''Shalosh regalim'') ordained in the Torah. Different from other biblical holidays, the date for Shavuot is not explicitly fixed in the Torah. Instead, it is observed on the day following the 49th and final day in the [[#Sefirah—Counting of the Omer|counting of the Omer]].<ref name="Omersource" /> In the current era of the fixed [[Hebrew calendar|Jewish calendar]], this puts the date of Shavuot as 6 Sivan. In Israel and in Reform Judaism, it is a one-day holiday; elsewhere, it is a two-day holiday extending through 7 Sivan.<ref group=Note name="Karomer" />

According to Rabbinic tradition, codified in the Talmud at [[Shabbat (Talmud)|Shabbat 87b]], the [[Ten Commandments]] were given on this day. In the era of the Temple, there were certain specific [[Korban|offerings]] mandated for Shavuot, and Shavuot was the first day for bringing of [[Bikkurim (First-fruits)|Bikkurim]] to the Temple.  Other than those, there are no explicit ''mitzvot'' unique to Shavuot given in the Torah (parallel to matzo on Passover or Sukkah on Sukkot).

Nevertheless, there are a number of widespread customs observed on Shavuot. During this holiday the [[Torah]] portion containing the Ten Commandments is read in the synagogue, and the biblical [[Book of Ruth]] is read as well. It is traditional to eat dairy meals during Shavuot. In observant circles, [[Shavuot#All-night Torah study|all night Torah study]] is common on the first night of Shavuot, while in Reform Judaism, Shavuot is the customary date for [[Reform Judaism#Confirmation ceremonies|Confirmation ceremonies]].

===Mourning for Jerusalem: Seventeenth of Tammuz and Tisha B'Av===
The three-week period starting on 17 Tammuz and concluding after Tisha B'Av has traditionally been observed as a period of mourning for the destruction of [[Jerusalem]] and the [[Holy Temple]] there.

====Fast of the Seventeenth of Tammuz====
{{Main article|Seventeenth of Tammuz}}
* Shiva Asar B'Tammuz: 17 [[Tammuz (Hebrew month)|Tammuz]]
The Seventeenth of Tamuz (שבעה עשר בתמוז, ''Shiva Asar B'Tamuz'') traditionally marks the first breach in the walls of the Jerusalem during the Roman conquest in 70 CE, at the end of the [[Second Temple]] period.<ref group=Note>The [[Jerusalem Talmud]] at ''[[Ta'anit (tractate)|Ta'anit]]'' 4:5 states that the walls were breached on this date during the [[First Temple]] period as well, notwithstanding the text of {{bibleref|Jeremiah|39:2|HE}}.</ref>  According to tradition, this day has had negative connotations since Moses broke the first set of tablets on this day.<ref>Per {{bibleref|Exodus|32:1|HE}} ''ff.,'' counting forty days from [[Shavuot]].</ref>  The Mishnah cites five negative events that happened on 17 Tammuz.<ref name=taanit46>Mishnah [http://www.mechon-mamre.org/b/h/h29.htm ''Ta'anit'' 4:6] (reference in Hebrew)</ref>

This fast is observed like other minor fasts (see [[#Tzom Gedalia|Tzom Gedalia]], above). When this fast falls out on Shabbat, its observance is postponed until Sunday.

====The Three Weeks and the Nine Days====
{{main article|The Three Weeks|The Nine Days}}
* The Three Weeks: 17 Tammuz – 9 [[Av (month)|Av]]
* The Nine Days: 1–9 Av
* The Week of Tisha B'Av (beginning at the conclusion of Shabbat preceding Tisha B'Av)

The period between the fasts of 17 Tammuz and 9 Av, known as the "Three Weeks" (Hebrew:  בין המצרים, "between the straits"<ref>{{bibleref|Lamentations|1:3|HE}}</ref>), features a steadily increasing level of mourning practices as Tisha B'Av approaches. Ashkenazi Jews refrain from conducting weddings and other joyful events throughout the period unless the date is established by Jewish law (as for a [[bris]] or ''[[pidyon haben]])''. They do not cut their hair during this period.<ref name=sa551>{{cite wikisource |wslink=Shulchan Aruch/Orach Chaim/551 |title=Shulchan Aruch Orach Chaim 551 |noicon=yes |postscript=.}}</ref> Starting on the first of Av and throughout the nine days between the 1st and 9th days of Av, Ashkenazim traditionally refrain from eating [[meat]] and drinking [[wine]], except on Shabbat or at a ''Seudat Mitzvah'' (a [[Mitzvah]] meal, such as for a bris or ''[[siyum]]'').<ref name=sa551 /> They also refrain from bathing for pleasure.<ref name=sa551 /> Sefardic practice varies some from this; the less severe restrictions usually begin on 1 Av, while the more severe restrictions apply during the week of Tisha B'Av itself.<ref name=sa551 />

Subject to the variations described above, [[Orthodox Judaism]] continues to maintain the traditional prohibitions.  In [[Conservative Judaism]], the [[Rabbinical Assembly]]'s Committee on Jewish Law and Standards has issued several [[halakha|responsa (legal rulings)]] which hold that the prohibitions against weddings in this timeframe are deeply held traditions, but should not be construed as binding law. Thus, Conservative Jewish practice would allow weddings during this time, except on the 17th of Tammuz and 9th of Av themselves.{{refn|group=Note|See, ''e.g.,'' {{cite book|title=Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970|year=1998|volume=III|publisher=The Rabbinical Assembly and The Institute of Applied Halakhah|location=Jerusalem|editor=Rabbi David Golinkin}}. Based on these responsa, many Conservative rabbis will only perform small weddings in the rabbi's study between 1–9 Av.}} Rabbis within [[Reform Judaism]] and [[Reconstructionist Judaism]] hold that halakha (Jewish law) is no longer binding and follow their individual consciences on such matters. Nevertheless, the rabbinical manual of the Reform movement encourages Reform rabbis not to conduct weddings on Tisha B'Av itself "out of historical consciousness and respect" for the Jewish community.<ref>{{cite web|title=Ask the Expert: Wedding Timing|url=http://www.myjewishlearning.com/ask_the_expert/at/Ask_the_Expert_wedding_timing.shtml|website=MyJewishLearning.org|access-date=June 11, 2013|archive-date=January 9, 2015|archive-url=https://web.archive.org/web/20150109090525/http://www.myjewishlearning.com/ask_the_expert/at/Ask_the_Expert_wedding_timing.shtml|url-status=dead}}</ref>

====Tisha B'Av—Ninth of Av====
[[File:Eicha268.jpg|thumb|Worshipers seated on the floor of the [[synagogue]] before the reading of [[Book of Lamentations|Lamentations]] on [[Tisha B'Av]]]]
{{main article|Tisha B'Av}}
* Tisha B'Av : 9 Av
''Tisha B'Av'' ({{lang|he|תשעה באב}}) is a major fast day and day of mourning. A Midrashic tradition states that the spies' negative report concerning the Land of Israel was delivered on Tisha B'Av. Consequently, the day became auspicious for negative events in Jewish history. Most notably, both the [[Solomon's Temple|First Temple]], originally built by King [[Solomon]], and the [[Second Temple]] of Roman times were destroyed on Tisha B'Av.<ref name=taanit46 /> Other calamities throughout Jewish history are said to have taken place on Tisha B'Av, including King [[Edward I of England|Edward I]]'s edict compelling the Jews to leave England (1290) and the [[Alhambra Decree|Jewish expulsion]] from Spain in 1492.

Tisha B'Av is a major fast. It is a 25-hour fast, running from sundown to nightfall. As on Yom Kippur, not only are eating and drinking prohibited, but also bathing, anointing, marital relations and the wearing of leather shoes.  Work is not prohibited, as on biblical holidays, but is discouraged. In the evening, the [[Book of Lamentations]] is read in the synagogue, while in the morning lengthy ''[[kinot]],'' poems of elegy, are recited. From evening until noon mourning rituals resembling those of [[Shiva (Judaism)|shiva]] are observed, including sitting on low stools or the floor; after noon those restrictions are somewhat lightened, in keeping with the tradition that Messiah will be born on Tisha B'Av.<ref name=KSA>[http://he.wikisource.org/wiki/%D7%A7%D7%99%D7%A6%D7%95%D7%A8_%D7%A9%D7%95%D7%9C%D7%97%D7%9F_%D7%A2%D7%A8%D7%95%D7%9A_%D7%A7%D7%9B%D7%93#.28.D7.99.D7.91.29 Kitzur Shulchan Aruch 124 (Hebrew Wikisource)].</ref>

While the fast ends at nightfall of 9–10 Av, the restrictions of the Three Weeks and Nine Days continue through noon on 10 Av because the Second Temple continued to burn through most of that day. When 9 Av falls on Shabbat, when fasting is prohibited, the fast is postponed until 10 Av. In that case, the restrictions of the Three Weeks and Nine Days end with the fast, except for the prohibition against eating meat and drinking wine, which extend until the morning of 10 Av.<ref name=KSA />

===Tu B'Av===
{{main article|Tu B'Av}}
* Tu B'Av: 15 Av
''Tu B'av'' (ט״ו באב), lit. "15th of Av", is a day mentioned in the Talmud alongside Yom Kippur as "happiest of the year".<ref name="Tubav"/> It was a day celebrating the bringing of wood used for the Temple Service, as well as a day when marriages were arranged. Today, it is marked by a small change in liturgy. In modern Israel, the day has become somewhat of an analog to [[Valentine's Day]].

===Other fasts===
{{Main article|Ta'anit}}
Several other fast days of ancient or medieval origin continue to be observed to some degree in modern times. Such continued observance is usually by Orthodox Jews only, and is not universal today even among Orthodox Jews.<ref group=Note>Private fasts are beyond the scope of this article.</ref>

* Fasts for droughts and other public troubles. Much of the Talmudic tractate [[Ta'anit (tractate)|''Ta'anit'']] is devoted to the proclamation and execution of public fasts. The most detailed description refers to fasts in times of [[drought]] in the Land of Israel.<ref>See especially Mishnah Ta'anit 1:4–2:6 and the Gemara on it.</ref> Apparently these fasts included a ''[[Ne'ilah]]'' (closing) prayer, a prayer now reserved for recitation on Yom Kippur only.<ref>Mishnah Ta'anit 4:1</ref>
:While the specific fasts described in the Mishnah fell into disuse once Jews were exiled from the land of Israel, various Jewish communities have declared fasts over the years, using these as a model. Two examples include a fast among Polish Jews commemorating the massacre of Jews during the [[Khmelnytsky Uprising#Jews|Khmelnytsky Uprising]] and one among Russian Jews during anti-Jewish [[pogrom#19th century|pogroms of the 1880s]].<ref>{{Cite Jewish Encyclopedia |title=Fasting and Fast Days|url=http://www.jewishencyclopedia.com/articles/6033-fasting-and-fast-days}}</ref><ref name=weinfast>{{cite web|last=Wein |first=Rabbi Berel |title=Days of Fasting |url=http://www.torah.org/features/holydays/daysoffasting.html |work=torah.org |publisher=Project Genesis |access-date=July 14, 2013 |url-status=dead |archive-url=https://web.archive.org/web/20130509081738/http://torah.org/features/holydays/daysoffasting.html |archive-date=May 9, 2013 }}</ref> 
:Since the establishment of the State of Israel, the [[Chief Rabbinate of Israel]] has urged fasting in times of drought.<ref>{{cite news|last=Mandel|first=Jonah|title=Chief rabbis call for day of fasting, prayers for rain|url=https://www.jpost.com/Jewish-World/Jewish-News/Chief-rabbis-call-for-day-of-fasting-prayers-for-rain|access-date=July 14, 2013|newspaper=Jerusalem Post|date=November 16, 2010}}</ref> 
* ''[[Fast of Behav]]'' (בה"ב). The fasts of ''bet-hey-bet''—Monday-Thursday-Monday—were established as a vehicle for atonement from possible excesses during the extended holiday periods of Passover and Sukkot. They are proclaimed on the first Shabbat of the month of Iyar following Passover, and at some point in Marcheshvan following Sukkot. Based on the model of Mishnah ''Ta'anit'', they are then observed on the Monday, Thursday and Monday following the Shabbat on which they are announced.
* ''[[Yom Kippur Katan]]'' ("little Yom Kippur"). These fasts originated in the sixteenth-century [[Kabbalah|Kabbalistic]] community of [[Safed]]. They are conceptually linked to the sin-offerings that were brought to the Temple in Jerusalem on each [[#Rosh Chodesh—The New Month|Rosh Chodesh]].<ref>{{bibleref|Numbers|28:15|HE}}</ref> These fasts are observed on the day before Rosh Chodesh in most months, and usually observed on the previous Thursday if Rosh Chodesh is on Shabbat or Sunday.<ref>{{Cite Jewish Encyclopedia|title=Yom Kippur Katan|url=http://www.jewishencyclopedia.com/view.jsp?artid=74&letter=Y}}</ref>
* The Three Days of Darkness. While all Jews observe the fast on the 10th of Tevet, the Halacha also records optional fast days on the 8th and 9th days of Tevet, forming a collective "three days of darkness." The fast of the 8th of Tevet bemoans [[Letter of Aristeas|the translation of the Torah into Greek]], while the reason for the fast on the 9th of Tevet was "unrevealed" (much debate exists among Rabbinic and academic scholars as to what event this fast commemorates).

==Israeli/Jewish national holidays and days of remembrance==
{{main article|Public holidays in Israel}}

As a general rule, the biblical Jewish holidays (Sabbath, Rosh Hashanah, Yom Kippur, Passover, Shavuot, Sukkot and Purim) are observed as public holidays in Israel. Chanukah is a school holiday, but businesses remain open. On Tisha B'Av, restaurants and places of entertainment are closed.  Other Jewish holidays listed above are observed in varying ways and to varying degrees.

Between the creation of the [[State of Israel]] in 1948 and the aftermath of the [[Six-Day War]], the [[Knesset]], generally in consultation with the [[Chief Rabbinate of Israel]], established four national holidays or days of remembrance:

* ''Yom HaShoah:'' Holocaust Remembrance Day
* ''Yom Hazikaron:'' Memorial Day
* ''Yom Ha'atzmaut:'' Israel Independence Day
* ''Yom Yerushalayim:'' Jerusalem Day

The status of these days as ''religious'' events is not uniform within the Jewish world.  Non-Orthodox, [[Religious Zionist]] and [[Modern Orthodox]] [[Jewish religious movements]]{{refn|group=Note|''Inter alia'': 
*Non-orthodox: [[Union for Traditional Judaism]], [[Conservative Judaism]], [[Reform Judaism]] and [[Reconstructionist Judaism]]
*Religious Zionist: [[Mizrachi (religious Zionism)|Mizrachi]]–[[Bnai Akiva]]
*Modern Orthodox: [[Orthodox Union|Union of Orthodox Congregations]], [[Rabbinical Council of America]], [[United Synagogue|United Hebrew Congregations of the Commonwealth]]}} accept these days as ''religious'' as well as ''national'' in nature.

As a rule, these four days are not accepted as religious observances by most [[Haredi Jews]], including [[Hasidim]].  Some ''ḥaredim'' are opposed to the existence of the State of Israel altogether on religious grounds; others simply feel that there are not sufficient grounds under Jewish law to justify the establishment of new religious holidays.  For details, see [[Haredim and Zionism]].

Observance of these days in [[Jewish diaspora|Jewish communities outside Israel]] is typically more muted than their observance in Israel. Events held in government and public venues within Israel are often held in Jewish communal settings (synagogues and community centers) abroad.

More recently, the Knesset established two additional holidays:

* ''Yom HaAliyah'': Aliyah Day
* A day to commemorate the expulsion of Jews from Arab lands and Iran

Finally, the Israeli government also recognizes several [[#Ethnic holidays|ethnic Jewish observances]] with holiday status.

===Yom HaShoah—Holocaust Remembrance Day===
[[File:Yom Hashoah candle.jpg|thumb|200px|A lit Yom HaShoah Yellow Candle]]
* [[Yom HaShoah]]: (nominally) 27 [[Nisan]]

''Yom HaShoah'' (lit. "Holocaust Day") is a day of remembrance for victims of the [[Holocaust]].  Its full name is ''Yom Hazikaron LaShoah v'LiGevurah'' (lit. "Holocaust and Heroism Remembrance Day") ({{lang|he|יום הזכרון לשואה ולגבורה}}), and reflects a desire to recognize martyrs who died in active [[Jewish resistance under Nazi rule|resistance]] to the [[Nazi Germany|Nazis]] alongside those who died as passive victims.  Its date, 27 Nisan, was chosen because it commemorates the [[Warsaw Ghetto uprising]], the best known of the armed Jewish uprisings.<ref group=Note>The uprising began on 14 Nisan, Passover eve.  There was sufficient opposition to the selection of that date for the memorial that its observance was moved to 27 Nisan, approximately halfway between the end of Passover and Yom Ha'Atzmaut, and still within the period of the uprising. See {{cite web|last=Rosenberg|first=Jennifer|title=Holocaust Remembrance Day|url=http://history1900s.about.com/cs/holocaust/a/yomhashoah.htm|website=about.com|access-date=January 22, 2013|archive-date=January 20, 2013|archive-url=https://web.archive.org/web/20130120050356/http://history1900s.about.com/cs/holocaust/a/yomhashoah.htm|url-status=dead}}</ref><ref group=Note>In contrast, [[International Holocaust Remembrance Day]] is observed on January 27, the day the [[Auschwitz-Birkenau]] camp was liberated in 1945.</ref>

Places of public entertainment are closed throughout Israel in recognition of the day.<ref name=tdshoah>{{cite web|title=Yom HaShoah|url=http://www.timeanddate.com/holidays/jewish/yom-hashoah|website=timeanddate.com|access-date=February 27, 2013}}</ref>  Public [[Yom HaShoah#Commemoration|commemoration]] of Yom HaShoah usually includes religious elements such as the recitation of [[Psalms]], memorial prayers, and [[kaddish]], and the lighting of [[memorial candle]]s. [[Yom HaShoah#In Israel|In Israel]], the most notable observances are the State memorial ceremony at [[Yad Vashem]] and the sirens marking off a two-minute silence at 10:00 am.  Religious Zionist and Modern Orthodox Jews generally participate in such public observances along with secular Jews and Jews who adhere to more liberal religious movements. [[Yom HaShoah#Abroad|Outside Israel]], Jewish communities observe Yom HaShoah in addition to or instead of their countries' [[Holocaust Memorial Days]].<ref name=tdshoah/> Probably the most notable commemoration is the [[March of the Living]], held at the site of [[Auschwitz-Birkenau]], attended by Jews from all parts of the world.

Outside Orthodoxy, a liturgy for Yom HaShoah is beginning to develop.  The Conservative, Reform and Reconstructionist prayer books all include [[Yom HaShoah#Liturgy for Yom HaShoah|liturgical elements for Yom HaShoah]], to be added to the regular weekday prayers. Conservative Judaism has written a scroll, called ''<!--[[Tikkun megillat hashoah|-->Megillat HaShoah<!--]]-->,'' intended to become a definitive liturgical reading for Yom HaShoah.<ref name="anchor1" /><ref>{{cite news|last=Gordon|first=Sheldon|title=Holocaust Scroll|url=http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Hashoah/Observances/Holocaust_Scroll.shtml|newspaper=The Jewish Forward|access-date=January 22, 2013|date=May 2003|archive-date=January 9, 2015|archive-url=https://web.archive.org/web/20150109090614/http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Hashoah/Observances/Holocaust_Scroll.shtml|url-status=dead}}</ref> The Orthodox world–even the segment that participates publicly in Yom HaShoah–has been reluctant to write a liturgy for the day, preferring to compose ''[[Kinnot]]'' (prayers of lamentation) for recitation on [[#Tisha B'av|Tisha B'Av]].<ref name="anchor1">{{cite news |last=Wagner |first=Matthew |url=https://www.jpost.com/Features/Article.aspx?id=99553 |title=An anchor for national mourning |newspaper=The Jerusalem Post |date=April 28, 2008|access-date=January 22, 2013}}</ref><ref group=Note>Along with the ''ḥaredi'' resistance to new days of commemoration, there is a reluctance to introduce unnecessary mourning during the month of Nisan ([[#Month of Nisan|see above]]).</ref>

In order to ensure that public Yom HaShoah ceremonies in Israel do not violate Shabbat prohibitions, the date for Yom HaShoah varies<ref name="chutz" group=Note>These changes are not uniformly observed by communities outside Israel, where the ceremonies are not official in nature. And, in fact, sometimes observances outside of Israel are moved to nearby non-working days (like Sundays) to encourage participation.</ref> as follows:
*If 27 Nisan occurs on a Friday, the observance of Yom HaShoah is advanced to the previous day (Thursday, 26 Nisan).
*If 27 Nisan occurs on a Sunday, the observance of Yom HaShoah is delayed to the following day (Monday, 28 Nisan).

===Yom Hazikaron—Memorial Day===
[[File:HPIM0313.jpg|300px|thumb|A [[moment of silence]] as the siren is sounded in [[Tel Aviv]], Yom Hazikaron 2007]]
* [[Yom Hazikaron]]: (nominally) 4 [[Iyar]]

''Yom Hazikaron'' (lit. "Memorial Day") is a day of remembrance of the fallen of Israel's wars. During the first years of Israel's independence, this remembrance was observed on [[#Yom Ha'atzmaut—Israel Independence Day|Yom Ha'atzmaut (Independence Day)]] itself.  However, by 1951, the memorial observance was separated from the festive celebration of Independence Day and moved to its current date, the day before Yom Ha'atzmaut.<ref name="ken">[https://www.knesset.gov.il/holidays/eng/memorial_day_eng.htm Memorial Day for Israel's Fallen Soldiers], Knesset official website. Retrieved April 25, 2012.</ref><ref group=Note>As early as 1940, 4 Iyar had been established as a memorial day for victims of Arab attacks.  See {{cite news |script-title=he:לישוב |url=http://jpress.org.il/Default/Scripting/ArticleWin.asp?From=Archive&Skin=TAUHe&BaseHref=DAV/1940/05/06&EntityId=Ar00120&ViewMode=HTML |newspaper=[[Davar]] |location=Tel Aviv |date=May 6, 1940 |language=he |trans-title=Notice to the Yishuv}}</ref> Since 2000, the scope of the memorial has expanded to include civilians slain by acts of hostile [[terrorism]].  Its full name is now {{lang|he|יום הזכרון לחללי מערכות ישראל ולנפגעי פעולות האיבה}} ("Day of Remembrance for the Fallen of the Battles of Israel and the Victims of Terror").<ref>{{cite web |url=http://www.izkor.gov.il |script-title=he:נזכור את כולם |trans-title=Remember them all |language=he |publisher=Israel Ministry of Defense |access-date=February 6, 2013 |website=www.izkor.gov.il }}  See, in particular, this [http://www.izkor.gov.il/Page.aspx?pid=60 sub-page] {{Webarchive|url=https://web.archive.org/web/20131019143633/http://www.izkor.gov.il/Page.aspx?pid=60 |date=October 19, 2013 }}.</ref>

Places of public entertainment are closed throughout Israel in recognition of the day.<ref>{{cite web|url=http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Hazikaron.shtml|title=Yom Hazikaron: Israel's Memorial Day|publisher=My Jewish Learning|access-date=February 27, 2013|website=www.myjewishlearning.com|archive-date=May 12, 2011|archive-url=https://web.archive.org/web/20110512133523/http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Hazikaron.shtml|url-status=dead}}</ref>  Many schools, businesses and other institutions conduct memorial services on this day, and it is customary to visit the graves of fallen soldiers and to recite memorial prayers there.  The principal public observances are the evening opening ceremony at the [[Western Wall]] and the morning services of remembrance at military cemeteries throughout the country, each opened by the sounding of sirens.  The public observances conclude with the service at the military cemetery on [[Mount Herzl]] that serves as the transition to Yom Ha'atzmaut.

Outside Israel, Yom HaZikaron observances are often folded into Yom Ha'atzmaut celebrations.  Within Israel, Yom Hazikaron is always the day before Yom Ha'atzmaut, but that date moves to prevent violation of Sabbath prohibitions during the ceremonies of either day.  See following section for details.

===Yom Ha'atzmaut—Israel Independence Day===
[[File:Peresohad1985hidon.jpg|thumb|The final round of the [[International Bible Contest]] (here in 1985) is held on Yom Ha'atzmaut]]
[[File:Jerusalem Day.jpg|thumb|[[Jerusalem Day]] celebrations]]
* [[Yom Ha'atzmaut]]: (nominally) 5 Iyar

''Yom Ha'atzmaut'' ({{lang|he|יום העצמאות}}) is Israel's [[Independence Day (Israel)|Independence Day]]. Observance of this day by Jews inside and outside Israel is widespread,<ref name=tdind>{{cite web|url=http://www.timeanddate.com/holidays/jewish/yom-haatzmaut|title=Yom HaAtzmaut|access-date=February 27, 2013|website=timeanddate.com}}</ref>  and varies in tone from secular (military parades and barbecues) to religious (recitation of Hallel and new liturgies).

Although Israel's independence was declared on a Friday, the Chief Rabbinate has long been mindful of the possibility of Yom Ha'atzmaut (and Yom Hazikaron) observances leading to violation of Sabbath prohibitions.  To prevent such violations, the dates of Yom Hazikaron and Yom Ha'atzmaut vary<ref name="chutz" group=Note /> as follows:
*If 4–5 Iyar occur on a Sunday-Monday, the observances are delayed to Monday-Tuesday, 5–6 Iyar.
*If 4–5 Iyar occur on a Tuesday-Wednesday, the observances are not moved.
*If 4–5 Iyar occur on a Thursday-Friday, the observances are advanced to Wednesday-Thursday, 3–4 Iyar.
*If 4–5 Iyar occur on a Friday-Shabbat, the observances are advanced to Wednesday-Thursday, 2–3 Iyar.

Nearly all non-''ḥaredi'' Jewish religious communities have incorporated changes or enhancements to the liturgy in honor of Yom Ha'atzmaut and suspend the mourning practices of [[#Sefirah—Counting of the Omer|the period of Sefirat Ha'Omer]].  (See [[Yom Ha'atzmaut#Religious customs|Yom Ha'atzmaut—Religious Customs]] for details.)  Within the Religious Zionist and Modern Orthodox communities, these changes are not without controversy, and customs continue to evolve.<ref name=Haber>{{cite web|title=Yom HaAtzmaut and Yom Yerushalayim in Halacha and Hashkafa |url=http://www.mevaseret.org/mmy/Shiurim/Rabbi%20Haber/Yom%20HaAtzmaut%20in%20Halacha%20and%20Hashkafa.htm |publisher=Yeshivat Shaarei Mevaseret Zion |website=www.mevaseret.org|access-date=February 27, 2013 |last=Haber |first=Alan |url-status=dead |archive-url=https://web.archive.org/web/20120725124922/http://www.mevaseret.org/mmy/Shiurim/Rabbi%20Haber/Yom%20HaAtzmaut%20in%20Halacha%20and%20Hashkafa.htm |archive-date=July 25, 2012 }}</ref>

''Ḥaredi'' religious observance of Yom Ha'atzmaut varies widely.  A few ''ḥaredim'' (especially [[Sefardic Ḥaredim]]) celebrate the day in a reasonably similar way to the way non-''ḥaredim'' do.<ref>See [[Haredim and Zionism#ZH|Haredim and Zionism (Groups that support Zionism)]].</ref>  Most ''ḥaredim'' simply treat the day indifferently; ''i.e.,'' as a regular day.<ref name=Haber />  And finally others (notably [[Satmar Hasidism|Satmar Ḥasidim]] and [[Neturei Karta]]) mourn on the day because of their opposition to the enterprise of the State of Israel.<ref>{{Citation |last= Guttman|first= Moishe|date= March 14, 2007|title=Zealots and Zionism |magazine=Mishpacha|postscript=.}}</ref>

===Yom Yerushalayim—Jerusalem Day===
* [[Yom Yerushalayim]]: 28 Iyar

Jerusalem Day ({{lang|he|יום ירושלים}}) marks the 1967 [[reunification of Jerusalem]] under Israeli control during the [[Six-Day War]]. This marked the first time in 19 years that the [[Temple Mount]] was accessible to Jews, and the first time since the destruction of the [[Second Temple]] 1897 years earlier that the Temple Mount was under Jewish political control.

As with Yom Ha'atzmaut, celebrations of Yom Yerushalayim range from completely secular (including hikes to Jerusalem and a large parade through downtown Jerusalem) to religious (recitation of Hallel and new liturgies). Although Haredim do not participate in the liturgical changes, they are somewhat more likely to celebrate Yom Yerushalayim than the other modern Israeli holidays because of the importance of the liberation of the [[Western Wall]] and the [[Old City of Jerusalem]].<ref>{{cite web|title=Yom Yerushalayim:The Celebration|url=http://www.mazornet.com/holidays/YomYerushalayim/celebrate.htm|publisher=MazorGuide|website=www.mazornet.com|access-date=April 27, 2013}}</ref>

Outside Israel, observance of Yom Yerushalayim is widespread, especially in Orthodox circles. It has not gained as widespread acceptance as Yom Ha'atzmaut, especially among more politically liberal Jews, because of the continuing conflicts over the future of the city.<ref>{{cite web|title=Yom Yerushalayim, Jerusalem Day|url=http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Yerushalayim.shtml|website=MyJewishLearning.com|access-date=April 27, 2013|archive-date=August 12, 2014|archive-url=https://web.archive.org/web/20140812050748/http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Yerushalayim.shtml|url-status=dead}}</ref>

Yom Yerushalayim has not traditionally moved to avoid Shabbat desecration, although in 2012 the Chief Rabbinate began some efforts in that direction.<ref>{{cite web|title=Yom Yerushalayim and Lag Ba'omer Events Postponed a Day Due to Chillul Shabbos|url=http://matzav.com/yom-yerushalayim-and-lag-baomer-events-postponed-a-day-due-to-chillul-shabbos|website=Matzav.com|access-date=April 27, 2013}}</ref>

===Yom HaAliyah—Aliyah Day===
* [[Yom HaAliyah]]: 10 Nisan

[[File:Benjamin West - Joshua passing the River Jordan with the Ark of the Covenant - Google Art Project.jpg|thumb|right|''Joshua passing the River Jordan with the Ark of the Covenant'' by [[Benjamin West]]]]
Aliyah Day ({{lang|he|יום העלייה}}) is an Israeli national holiday celebrated annually on the tenth of Nisan.<ref>[http://www.ynetnews.com/articles/0,7340,L-4817589,00.html/ YNET: Grassroots initiated holiday becomes law]</ref> The day was established to acknowledge [[Aliyah]], immigration to the Jewish state, as a core value of the State of Israel, and honor the ongoing contributions of Olim (immigrants) to Israeli society.<ref>[http://www.israelnationalnews.com/News/News.aspx/178843 Knesset Proposes Aliyah Holiday Bill]</ref>

Immigration to Israel is a recognized religious value of Judaism, sometimes referred to as the [[Gathering of Israel]].<ref>See {{slink|Aliyah|Religious, ideological and cultural concept}} for more details.</ref> The date chosen for Yom HaAliyah, 10 Nisan, has religious significance: it is the day on which Joshua and the Israelites crossed the Jordan River at [[Gilgal]] into the Promised Land. It was thus the first documented "mass Aliyah".<ref>{{bibleref|Joshua|4:19}}</ref> The alternative date observed in the school system, 7 [[Heshvan]], falls during the week of the Torah portion in which God instructs [[Abraham]] to leave his home and his family and go up to the Land of Israel.<ref>{{bibleref|Genesis|12:1}}</ref>

At the present time, observance of this day appears to be secular in nature.{{citation needed|date=June 2017}}<!--Doesn't have a source; it's a conclusion based on a lack of evidence for any religious observance so far. But I'd welcome a source, either way, if someone has one.-->

===Day to commemorate the expulsion of Jews from Arab lands and Iran===
* [[Day to Mark the Departure and Expulsion of Jews from the Arab Countries and Iran]]: 30 November (on the Gregorian calendar)

The Knesset established this observance in 2014. The purpose of this observance is to recognize the collective trauma of [[Mizrahi Jews]] during the period around the establishment of the State of Israel. Many Mizrachi Jews felt that their own suffering was being ignored, both in comparison to the suffering of [[European Jewry]] during the [[Holocaust]] and in comparison to the Palestinian [[Nakba]]. The Gregorian-calendar date chosen is the day after the [[United Nations Partition Plan for Palestine]] was adopted, as that date marked the beginning of concentrated pressure and hostility against the community.<ref>{{cite web |url=https://www.haaretz.com/jewish-world/.premium-1.629226 |title=Israel marks first-ever national day remembering Jewish exodus from Muslim lands |first=Ofer |last=Aderet |date=November 30, 2014 |work=[[Haaretz]] |access-date=April 15, 2015}}</ref>

At the present time, observance of this day appears to be secular in nature.<!--Doesn't have a source; it's a conclusion based on a lack of evidence for any religious observance so far.-->

===National Remembrance Day for October 7 attack and Gaza war===
* 24 Tishrei (25 Tishrei if 24 Tishrei coincides with Shabbat).

The Israeli government established this national remembrance day in March 2024. It is designed to be a national remembrance day for those who died in the [[October 7 attacks]] and the [[Gaza war]] as a whole.<ref>{{cite web |url=https://www.gov.il/en/departments/news/spoke-memorial170324 |title=Government Unanimously Approves National Remembrance Day for October 7 Disaster and the Swords of Iron War |date=March 17, 2024 |work=[[Israeli Prime Minister's Office]] |access-date=March 28, 2024}}</ref>

===Ethnic holidays===
{{Main|Mimouna|Seharane|Sigd}}
The Israeli government officially recognizes three traditional holidays of ethnic Jewish communities in Israel. These days are also observed by their respective communities outside Israel.
* ''Mimouna'' began as a holiday among [[Moroccan Jews]], while similar celebrations also exist among [[Turkish Jews]] and [[Persian Jews]].<ref>{{cite web|title=Sephardic Passover Customs and Traditions For Pesach|url=https://www.angelfire.com/pa2/passover/sephardicpassovercustoms.html|publisher=Elimelech David Ha-Levi Web|website=[[Angelfire]]|access-date=July 22, 2013}}</ref> These festivals are observed on the [[isru chag|day after Passover]], when the eating of ordinary food ("chametz") resumes. In Israel, the observance of Mimouna has spread widely in recent years; it has been estimated that up to two million Jews who live in Israel now participate in Mimouna celebrations.<ref>{{cite web|title=Une fête peu connue en Europe, La Mimouna|url=http://www.harissa.com/news/article/une-f%C3%AAte-peu-connue-en-europe-la-mimouna|website=Harissa.com|access-date=July 22, 2013|language=fr|date=March 25, 2013}}</ref>
: On the evening concluding Passover,<ref group=Note>When this is Friday night in Israel, the celebration is deferred until after Shabbat.</ref> the celebration centers on visiting the homes of friends and neighbors, Jewish and non-Jewish. A variety of traditional foods are served, and symbols which represent good luck and prosperity are prominently displayed. The next day, barbecues and picnics are among the most widespread activities of the celebration.<ref>{{cite web|url=http://www.jafi.org.il/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Festivals+and+Memorial+Days/Mimouna/Mimounah+Customs.htm|title=Mimouna Customs|publisher=[[Jewish Agency for Israel]]|website=www.jafi.org.il|year=2011|access-date=22 July 2013|archive-url=https://web.archive.org/web/20140528021137/http://www.jafi.org.il/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Festivals+and+Memorial+Days/Mimouna/Mimounah+Customs.htm|archive-date=May 28, 2014|url-status=dead|df=mdy-all}}</ref>
* The ''Seharane'' was celebrated by [[Kurdish Jews]] as a multi-day nature festival starting the day after Passover. Communities would leave their villages and camp out for several days, celebrating with eating and drinking, nature walks, singing and dancing. 
: Its observance was interrupted after the [[Jewish exodus from Arab and Muslim countries|relocation of this community to Israel in the 1950s]]. In recent years it has been revived. But because of the already-widespread celebration of Mimouna in Israel, the celebration of the Seharane was moved to ''[[Chol HaMoed]]'' [[Sukkot]].<ref>{{cite web|title=The Seharane|url=http://www.jafi.org.il/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Festivals+and+Memorial+Days/The+Seharane.htm|publisher=The Jewish Agency for Israel|website=jafi.org.il|access-date=July 22, 2013|url-status=dead|archive-url=https://web.archive.org/web/20131017205645/http://www.jafi.org.il/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Festivals+and+Memorial+Days/The+Seharane.htm|archive-date=October 17, 2013|df=mdy-all}}</ref> 
* The ''Sigd'' began among the [[Beta Israel]] ([[Ethiopia]]n) community as a variation of the observance of Yom Kippur. Currently [[Ethiopian Jews in Israel|that community]] now observes it in addition to Yom Kippur; its date is 29 [[Heshvan]], 49 days after Yom Kippur. It shares some features of Yom Kippur, Shavuot, and other holidays.<ref>{{cite web|title=The Ethiopian Sigd|url=http://www.jafi.org.il/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Festivals+and+Memorial+Days/sigd.htm|publisher=The Jewish Agency for Israel|access-date=July 22, 2013|url-status=dead|website=www.jafi.org.il|archive-url=https://web.archive.org/web/20131017211045/http://www.jafi.org.il/JewishAgency/English/Jewish+Education/Compelling+Content/Jewish+Time/Festivals+and+Memorial+Days/sigd.htm|archive-date=October 17, 2013|df=mdy-all}}</ref>
: The Sigd is modeled on a ceremony of fasting, study and prayer described in Nehemiah 8, when the Jews rededicated themselves to religious observance on return to Israel after the [[Babylonian exile]].<ref>''Hebrew Bible'' {{bibleref|Nehemiah|8|HE}}</ref> In Ethiopia, the community would gather on a mountaintop and pray for a return to Jerusalem. The modern Sigd is centered on a promenade overlooking the [[Old City of Jerusalem]]. The day's observance ends with a celebratory [[break fast]].<ref>{{cite news|last=Afsai|first=Shai|title=The Sigd Festival comes home to Jerusalem|url=https://www.jpost.com/Opinion/Op-Ed-Contributors/The-Sigd-Festival-comes-home-to-Jerusalem|access-date=July 22, 2013|newspaper=The Jerusalem Post|date=December 12, 2012}}</ref>

==See also==
{{Portal|Judaism|Holidays}}
<!-- Please keep entries in alphabetical order. -->
* [[Chabad holidays]]
* [[Jewish greetings#Holidays|Jewish greetings]]
* [[Jewish and Israeli holidays 2000–2050]]
* [[List of observances set by the Hebrew calendar]]
* [[List of Gregorian Jewish-related and Israeli holidays]]
* [[Religious festival]]
* [[Yom Chol]], the activity days between holy days
* [[Yom Tov Torah readings]]

== Notes ==
{{Reflist|group=Note}}

==References==
{{reflist}}

== Further reading ==
* Brofsky, David. ''Hilkhot Moadim: Understanding the Laws of the Festivals''. Jerusalem: Koren Publishers, 2013.
* Greenberg, Irving.  ''The Jewish Way: Living the Holidays''.  New York: Touchstone, 1988.
* Renberg, Dalia H.  ''The Complete Family Guide to Jewish Holidays''.  New York: Adama, 1985.
* Strassfeld, Michael.  ''The Jewish Holidays: A Guide and Commentary''. New York: Harper & Row, 1985.

==External links==
* [http://jewishholidaysonline.com Jewish Holidays Online] List of all Jewish holidays for the current year (or any given year)
* [http://www.hebcal.com/ Jewish holiday calendars & Hebrew date converter]. Hebcal home page. Interactive Jewish calendar with candle lighting times and Torah readings.
* [https://www.hebcal.com/holidays/ Jewish Holidays] Hebcal. Major and Minor holidays and fasts for 6 Jewish year
* [https://jewishcolumbus.org/wp-content/uploads/2020/08/JEWISH-HOLIDAY-CALENDAR-2018-2022.pdf Four-year calendar of major Jewish holidays; Summary Explanation of the Jewish Holidays]. JewishColumbus
* [https://www.ou.org/holidays/ Jewish Holidays. Upcoming Holidays], links to others; at [[Orthodox Union]]. 
* [http://www.jewishgen.org/jos/josfest.htm JewishGen Jewish Festival Dates calculator of the dates of Jewish holidays] 
* [https://web.archive.org/web/20100407064324/http://www.patheos.com/Resources/Additional-Resources/Jewish-Holidays-A-Primer.html Jewish Holidays: A Primer] Patheos

{{Jewish and Israeli holidays|state=expanded}}
{{Jewish life}}
{{Jews and Judaism}}
{{Authority control}}

{{DEFAULTSORT:Jewish Holiday}}
[[Category:Jewish holy days| ]]
[[Category:Jewish law and rituals|Holiday]]
[[Category:Public holidays in Israel]]
[[Category:Religious holidays]]