- For the Gregorian dates of Jewish Holidays, see Jewish holidays 2000-2050.
Jewish holidays, also known as Jewish festivals, observed by Jews throughout the year, have three principal sources: Biblical mitzvot (commandments), rabbinical mandate, and modern Israeli history.
General concepts 
Certain terms are used very commonly for groups of holidays.
- The English-language term High Holy Days (or High Holidays) refers to Rosh Hashanah and Yom Kippur collectively. Its Hebrew analogue, Yamim Nora'im (ימים נוראים), "Days of Awe”, is more flexible: it can refer just to those holidays, or to the Ten Days of Repentance, or to the entire penitential period, starting as early as the beginning of Elul.
- The term Three Pilgrimage Festivals (שלוש רגלים, shalosh regalim) refers to Passover, Shavuot and Sukkot. Within this grouping Sukkot normally includes Shemini Atzeret and Simchat Torah.
Terminology used to describe holidays 
Certain terminology is used in referring to different categories of holidays, depending on their source and their nature:
- Yom tov (יום טוב) (Ashkenazi pron. from Yid. yontif) (lit., "good day") is used for the festivals of Biblical origin during which melacha is prohibited. These are Rosh Hashanah, Yom Kippur, the first day(s) of Sukkot, Shemini Atzeret-Simḥat Torah, the first and last day(s) of Passover, and Shavuot.
- Moed (מועד) ("festive season") 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 (חג) ("festival") can be used whenever yom tov or moed is. It is also used to describe Hanukkah and Purim, as well as Yom Ha'atzmaut (Israeli Independence Day) and Yom Yerushalayim (Jerusalem Day).
- Ta'anit (תענית), or, less commonly, tzom (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.
"Work" on Sabbath and biblical holidays 
The most notable common feature of Shabbat and the Biblical festivals is the requirement to refrain from melacha on these days. Melacha is most commonly translated as "work"; perhaps a better translation is "creative-constructive work". Strictly speaking, Melacha is defined in Jewish law (halacha) by 39 categories of labor that were used in constructing the Tabernacle while the Jews wandered in the desert. As understood traditionally and in Orthodox Judaism:
- On Shabbat and Yom Kippur all melacha is prohibited.
- On Yom Tov (other than Yom Kippur, or when coinciding with Shabbat), most melacha is prohibited. Some melacha related to preparation of food is permitted.
- On weekdays during Chol HaMoed, melacha is not prohibited per se. However, melacha should be limited to that required either to enhance the enjoyment of the remainder of the festival or to avoid great financial loss.
- On other days, there are no restrictions on melacha.
In principle, Conservative Judaism understands the requirement to refrain from melacha in the same way as Orthodox Judaism. In practice, Conservative rabbis frequently rule on prohibitions around melacha differently from Orthodox authorities. Still, there are a number of Conservative (or Masorti) communities around the world where Sabbath and Festival observance fairly closely resembles Orthodox observance.
However, many, if not most, lay members of Conservative congregations in North America do not consider themselves Sabbath-observant, even by Conservative standards. At the same time, adherents of Progressive Judaism, including Reform Judaism and Reconstructionist Judaism, do not accept halacha, and therefore restrictions on melacha, as binding at all. Jews fitting any of these descriptions refrain from melacha in practice only as they personally see fit.
Second day of Biblical festivals 
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 of 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, and originally could only be proclaimed by the Sanhedrin based on the testimony of witnesses saying they saw the new crescent moon. The Sanhedrin would then have to inform Jewish communities away from its meeting place that it had proclaimed the new moon. The practice of observing a second festival day stemmed from delays in disseminating that information.
- 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.
- 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 of Israel. This practice is known as yom tov sheni shel galuyot, "second day of festivals in exile communities".
Yom Kippur is not observed for two days anywhere because of the difficulty of maintaining a fast over two days.
- 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.
Holidays of biblical and rabbinic (Talmudic) origin 
Shabbat—The Sabbath 
Jewish law (halacha) accords Shabbat (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 wine; and
- 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 and/or ritualized, through the course of the day
- Restraint from performing melacha (see 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 (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 transgression of Shabbat prohibitions is death by stoning (Exodus 31), while for other holidays the penalty is (relatively) less severe.
- Observance of Shabbat is the benchmark used in halacha to determine whether an individual is a religiously observant, religiously reliable member of the community.
Rosh Chodesh—The New Month 
Rosh Chodesh (ראש חודש) (lit., "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 prophets could be fairly elaborate.
- Over time there have been varying levels of observance of a custom that women are excused from certain types of work.
- Fasting is normally prohibited on Rosh Chodesh.
Beyond the preceding, current observance is limited to changes in liturgy.
- In the month of Tishrei, this observance is superseded by the observance of Rosh Hashanah, a major holiday.
- The date of the forthcoming Rosh Chodesh is announced in synagogue on the preceding Sabbath.
- There are special prayers said upon observing the waxing moon for the first time each month.
Rosh Hashanah—The Jewish New Year 
During the month of Elul that precedes Rosh Hashanah, 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.
Rosh Hashanah 
- Erev Rosh Hashanah (eve of the first day): 29 Elul
- Rosh Hashanah: 1–2 Tishrei
According to oral tradition, Rosh Hashanah (ראש השנה) (lit., "Head of the Year") is the Day of Memorial or Remembrance (יום הזכרון, Yom HaZikaron), and the day of judgment (יום הדין, Yom HaDin). God judges each person individually according to his/her deeds, and makes a decree for the following year. The holiday is characterized by the specific mitzvah of blowing the shofar. According to the Torah, this is the first day of the seventh month of the calendar year, and marks the beginning of a ten-day period leading up to Yom Kippur.
According to an opinion in Jewish oral tradition, the creation of the world was completed on Rosh Hashanah. The recitation of Tashlikh occurs during the afternoon of the first day. Officially North American Reform Judaism celebrates two days of Rosh Hashanah, but a significant number of Reform congregations and members celebrate only one day. The non-Reform branches of Judaism celebrate it as a two-day holiday, both inside and outside the boundaries of Israel. The two days are considered together to be a single yoma arichta (Aramaic, long day).
Four New Years 
- 1 Tishrei (conventional "Rosh Hashanah"): "new year" for calculating calendar years, sabbatical-year (shmita) and jubilee cycles, and the age of trees for purposes of Jewish law; and for separating grain tithes.
- 15 Shevat (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, 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 LaBehema): "new year" for animal tithes.
None of these four dates bears much resemblance to the American/Western holiday New Year's Day.
Aseret Yemei Teshuva—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" for Jews to practice teshuvah (literally "return"), 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, charity.
Tzom Gedalia—Fast of Gedalia 
- Tzom Gedalia: 3 Tishrei
The Fast of Gedalia (צום גדליה) is a minor Jewish fast day. It commemorates the assassination of the righteous governor of Judah of that name, which ended any level of Jewish rule following the destruction of the First Temple.
- The assassination apparently occurred on Rosh Hashanah (1 Tishrei), but the fast is postponed to 3 Tishrei in respect for the holiday. It is further postponed to 4 Tishrei if 3 Tishrei is Shabbat.
As on all minor fast days, fasting from dawn to dusk is required, but other laws of mourning are not observed. A Torah reading is included in both the Shacharit and Mincha prayers, and a Haftarah is also included at Mincha. There are also a number of additions to the liturgy of both services.
Yom Kippur—Day of Atonement 
- Erev Yom Kippur: 9 Tishrei
- Yom Kippur: 10 Tishrei (begins at sunset)
Yom Kippur (יום כיפור) is the holiest day of the year for Jews. Its central theme is atonement and reconciliation. This is accomplished through prayer and complete fasting—including abstinence from all food and drink (including water) —by all healthy adults. 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-related restrictions identical to those of Shabbat. The fast and other prohibitions commence on 10 Tishri at sunset—sunset being the beginning of the day in Jewish tradition.
A traditional Aramaic prayer called Kol Nidre ("All Vows") is traditionally recited 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 Nidre" (also spelled "Kol Nidrei")—it is technically a separate tradition. This is especially so because, being recited before sunset, it is actually recited on 9 Tishri, which is the day before Yom Kippur; it is not recited on Yom Kippur itself (on 10 Tishri, 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.
In traditional communities, men wear the kittel throughout the day's prayers. A Tallit (four-cornered prayer shawl) is donned for evening and afternoon prayers–the only day of the year in which this is done. 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 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).
Sukkot—Feast of Booths (or Tabernacles) 
- Erev Sukkot: 14 Tishrei
- Sukkot: 15–21 Tishrei (22 outside Israel)
- The first day of Sukkot is (outside of Israel, first two days are) full yom tov, while the remainder of Sukkot has the status of Chol Hamoed, "intermediate days".
Sukkot (סוכות or סֻכּוֹת, sukkōt) or Succoth is a seven-day 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 word sukkah, meaning booth. Jews are commanded to "dwell" in booths during the holiday. This generally means taking meals, but some sleep in the sukkah as well, particularly in Israel. There are specific 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 (palm), hadass (myrtle), aravah (willow) and etrog (citron). 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 Hoshanot.
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 last opportunity for pleas of repentance before the holiday season closes.
Outside of Israel, meals are still taken in the Sukkah on the eighth day, Shemini Atzeret, a holiday in its own right. (See following section.)
Shemini Atzeret and Simchat Torah 
- Shemini Atzeret: 22 Tishrei (combined with Simchat Torah in Israel)
- Simchat Torah outside Israel: 23 Tishrei
The holiday of Shemini Atzeret (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 linked to that of Sukkot.
The main notable custom of this holiday is the celebration of Simchat Torah (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 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 
The story of Hanukkah (חנוכה) is preserved in the books of the First and Second Maccabees. These books are not part of the Tanakh (Hebrew Bible), they are apocryphal books instead. The miracle of the one-day supply of olive oil miraculously lasting eight days is first described in the Talmud (Shabbat 21b), written about 600 years after the events described in the books of Maccabees.
Hanukkah marks the defeat of Seleucid Empire forces that had tried to prevent the people of Israel from practicing Judaism. 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 Chanukkiyah, or a Hanukkah menorah.
Religiously, Hanukkah is a minor holiday. Except on Shabbat, restrictions on work do not apply. Aside from the kindling of lights, formal religious observance is restricted to changes in liturgy. Hanukkah celebration tends to be informal and based on custom rather than law. Three widely practiced customs include:
- Consumption of foods prepared in oil, such as potato pancakes or jelly doughnuts, 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
- 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.
Tenth of Tevet 
- Asarah B'Tevet: 10 Tevet
The Tenth of Tevet (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 other events occurring on 8, 9 and 10 Tevet.
Tu Bishvat—New Year of the Trees 
- Tu Bishvat: 15 Shevat
Tu Bishvat (ט"ו בשבט) (lit., "fifteenth of Shevat”, as ט״ו is the number "15" in Hebrew letters), is the new year for trees. It is also known as חג האילנות (Ḥag ha-Ilanot, Festival of Trees), or ראש השנה לאילנות (Rosh ha-Shanah la-Ilanot, New Year for Trees). According to the Mishnah, it marks the day from which fruit tithes are counted each year. Starting on this date, the Biblical prohibition on eating the first three years of fruit (orlah) and the requirement to bring the fourth year fruit (neta revai) to the Temple in Jerusalem were counted.
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 Kabbalistic themes. 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. 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 
- Fast of Esther: normally 13 Adar
- Purim: 14 Adar
- Shushan Purim: 15 Adar
- In 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 (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 
Ta'anit Esther (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 to a banquet. It commemorates that fast, as well as one alluded to later in the Book of Esther, undertaken as the Jews prepared to battle their enemies.
This fast is observed like other minor fasts (see 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 
- The reading of the 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's name during the reading.
- The giving of Mishloakh Manot, gifts of food and drink to friends and neighbors.
- The giving of Matanot La'evyonim, gifts to the poor and the needy.
- The Purim meal (Se'udat Purim or Purim Se'udah). This meal is traditionally accompanied by consumption of alcohol, often heavy, although Jewish sages have warned about the need to adhere to all religious laws even in a drunken state.
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. 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.
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 שושן פורים, Shushan Purim. This observance was expanded to "walled cities", which are defined as cities "walled since the time of Joshua". 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.
- Erev Pesach and Fast of the Firstborn, ("Ta'anit Bechorot"): 14 Nisan
- Pesach (Passover): 15–21 Nisan (outside Israel 15–22 Nisan)
- The first day and last day of Passover (outside of Israel, first two and last two days) are full 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 eulogy at a funeral) are eliminated, and voluntary fasting is prohibited. However, practices sometimes vary.
Eve of Passover and Fast of the Firstborn 
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 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.
- It is the day observed as the Fast of the Firstborn (תענית בכורות). Jews who are firstborn fast, in remembrance of the tenth plague, when God killed the Egyptian firstborn, while sparing the Jewish firstborn. 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 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.
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 (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 Bible. Passover commemorates the liberation of the Israelite slaves from Egypt. No chametz (leavened food) is eaten, or even owned, during the week of Passover, in commemoration of the fact that the Israelites left Egypt so quickly that their bread did not have enough time to rise. Observant Jews go to great lengths to remove all chametz from their homes and offices in the run-up to Passover.
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 second night. This meal is known for its distinctive ritual foods—matzo (unleavened break), maror (bitter herbs), and four cups of wine—as well as its prayer text/handbook/study guide, the Haggadah. Participation in a Passover seder is one of the most widely observed of Jewish rituals, even among less affiliated or less observant Jews.
Passover lasts seven days in Israel (as per Ex. 12:15), and eight days outside of Israel. The holiday of the last day of Passover (outside Israel, last two days) commemorates the Splitting of the Red Sea; according to tradition this occurred on the seventh day of Passover.
Pesach Sheni 
Pesach Sheni (פסח שני) ("Second Passover") is a day prescribed in the Torah 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 
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 that this period is to be counted, both in days and in weeks. The first day of this period is the day of the first grain offering of the new year's crop, an 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.
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 of the Torah, traditionally said to have occurred on Shavuot. Spiritual development remains a key rabbinic teaching of this period.
Sefirah has long been observed as a period of semi-mourning. The customary explanation cites a plague that killed 24,000 students of Rabbi Akiva (BT Yevamot 62b). 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. There is a wide variety of practice as to the specifics of this observance. See Counting of the Omer (Semi-mourning).
Lag Ba'Omer 
- Lag Ba'Omer: 18 Iyar
Lag Ba'Omer (ל"ג בעומר) is the 33rd day in the Omer count (ל"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. 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, picnics, and bow and arrow play by children. Boys sometimes receive their first haircuts on Lag Ba'Omer, while Hasidic rebbes hold tishes 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. In this vein, the order originally creating the Israeli Defense Forces was issued on Lag Ba'Omer 1948, 13 days after Israel declared independence.
Shavuot—Feast of Weeks—Yom HaBikurim 
Shavuot (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 counting of the Omer. In the current era of the fixed 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.
According to Rabbinic tradition, codified in the Talmud at Shabbat 87b, the Ten Commandments were given on this day. In the era of the Temple, there were certain specific offerings mandated for Shavuot, and Shavuot was the first day for bringing of Bikkurim (first fruits) 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, all night Torah study is common on the first night of Shavuot, while in Reform Judaism, Shavuot is the customary date for Confirmation ceremonies.
Seventeenth of Tammuz 
As a minor fast day, fasting from dawn to dusk is required, but other laws of mourning are not observed. A Torah reading and Haftorah reading, and a special prayer in the Amidah, are added at both Shacharit and Mincha services.
The Three Weeks and the Nine Days 
- The Three Weeks: Seventeenth of Tammuz, 17 Tammuz – 9 Av (Tisha B'Av)
- The Nine Days: 1–9 Av
- (See also Tenth of Tevet)
The days between the 17th of Tammuz and the 9th of Av are days of mourning, on account of the collapse of Jerusalem during the Roman occupation which occurred during this time framework. Weddings and other joyful occasions are traditionally not held during this period. A further element is added within the three weeks, during the nine days between the 1st and 9th day of Av—the pious refrain from eating meat and drinking wine, except on Shabbat or at a Seudat Mitzvah (a Mitzvah meal, such as a Pidyon Haben—the recognition of a firstborn male child—or the study completion of a religious text.) In addition, one's hair is not cut during this period.
In Conservative Judaism, the Rabbinical Assembly's Committee on Jewish Law and Standards has issued several 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 9th of Av itself. Reform Judaism and Reconstructionist Judaism hold that halakha (Jewish law) is no longer binding, and rabbis in those movements follow their individual consciences on such matters; some uphold the traditional prohibitions and some permit weddings on these days. Orthodox Judaism maintains the traditional prohibitions.
Tisha B'av—Ninth of Av 
- Tisha B'Av (צום תשעה באב): Av 9
Tisha B'Av is a fast day that commemorates two of the saddest events in Jewish history that both occurred on the ninth of Av—the destruction in 586 BCE of the First Temple, originally built by King Solomon, and destruction of the Second Temple in 70 CE. Other calamities throughout Jewish history are said to have taken place on Tisha B'Av, including King Edward I's edict compelling the Jews to leave England (1290) and the Jewish expulsion from Spain in 1492.
Tu B'av 
- Tu B'av: 15 Av
Tu B'av is a day mentioned in the Talmud alongside Yom Kippur as "happiest of the year". It was a day celebrating the bringing of wood used for the Temple Service, as well as a day when marriages were arranged. In modern Israel, the day has become somewhat of an analog to Valentine's Day.
Israeli/Jewish national holidays and days of remembrance 
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. Other Jewish holidays listed above are observed in varying ways and to varying degrees.
- 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 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 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.
Yom HaShoah—Holocaust Remembrance Day 
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") (יום הזכרון לשואה ולגבורה), and reflects a desire to recognize martyrs who died in active resistance to the 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.
Places of public entertainment are closed throughout Israel in recognition of the day. Public commemoration of Yom HaShoah usually includes religious elements such as the recitation of Psalms, memorial prayers, and kaddish, and the lighting of memorial candles. 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. Outside Israel, Jewish communities observe Yom HaShoah in addition to or instead of their countries' Holocaust Memorial Days. 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 liturgical elements for Yom HaShoah, to be added to the regular weekday prayers. Conservative Judaism has written a scroll, called Megillat HaShoah, intended to become a definitive liturgical reading for Yom HaShoah. 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.
In order to ensure that public Yom HaShoah ceremonies in Israel do not violate Shabbat prohibitions, the date for Yom HaShoah varies 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 
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 (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. Since 2000, the scope of the memorial has expanded to include civilians slain by acts of hostile terrorism. Its full name is now יום הזכרון לחללי מערכות ישראל ולנפגעי פעולות האיבה ("Day of Remembrance for the Fallen of the Battles of Israel and the Victoms of Terror").
Places of public entertainment are closed throughout Israel in recognition of the day. 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 
- Yom Ha'atzmaut: (nominally) 5 Iyar
Yom Ha'atzmaut (יום העצמאות) is Israel's Independence Day. Observance of this day by Jews inside and outside of Israel is widespread, 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 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 the period of Sefirat Ha'Omer. (See 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.
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. Most ḥaredim simply treat the day indifferently; i.e., as a regular day. And finally others (notably Satmar Ḥasidim and Neturei Karta) mourn on the day because of their opposition to the enterprise of the State of Israel.
Yom Yerushalayim—Jerusalem Day 
- Yom Yerushalayim: 28 Iyar
Jerusalem Day (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 1900 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.
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.
Yom Yerushalayim has not traditionally moved to avoid Shabbat desecration, although in 2012 the Chief Rabbinate began some efforts in that direction.
See also 
- Hebrew calendar
- Jewish greetings
- Public holidays in Israel
- Religious festival
- Torah readings of Yom Tov
- This article focuses on practices of mainstream Rabbinic Judaism. Karaite Jews and Samaritans observe the biblical festivals, but not identically, and not always exactly on the same day.
- See Unetanneh Tokef.
- 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 and Shabbat: Encouraged activities.
- There is a practice for women to refrain from some types of labor on Rosh Chodesh; see Rosh Chodesh and women.
- See, for example, Nevins, Daniel, The Use of Electrical and Electronic Devices on Shabbat, retrieved October 23, 2012, as an illustration both on general concepts and on specific rulings.
- 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 to synagogue on Shabbat.
- 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.
- See, for example, Reform Judaism's Position on Jewish Law and Reconstructionist Judaism (Jewish Law and Tradition).
- Similar practices are still used in Islam as well as in the Karaite and Samaritan communities.
- See, in general, Rambam, Mishnah Torah, Kiddush HaChodesh, Chapters 3 and 5.
- Mishnah Rosh Hashanah 1:3. Wikisource.
- 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.
- Rambam, Mishnah Torah, Kiddush HaChodesh 5:9–12.
- Rambam, Mishnah Torah, Kiddush HaChodesh 3:12.
- In practice, the Sanhedrin had the discretion to arrange the month proclamations so that Elul would almost never be extended to 30 days. See 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 was 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 here.
- 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 (Jewish) for details.
- See, for example, I Samuel 20.
- See, for example, Megillah 22b.
- Jewish Holidays, Union for Reform Judaism, accessed October 2, 2008
- Mishnah Rosh Hashanah 1:1
- Rambam, Mishneh Torah, Laws of Repentance 2:6.
- See Jeremiah 41:1, ff.
- See Amidah (Fast Days), Avinu Malkenu, and Selichot of Fast Days.
- That is, conventional (Rabbinic) Jews. Karaite Jews and Samaritans regard Passover as the holiest day of the year.
- 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.).
- Nachum Mohl. "The Fifteenth Av and Yom Kippur".
- Leviticus 23:42 and other places
- Leviticus 23:40 and other places
- Shawna Dolansky, "The Truth(s) About Hanukkah”, The Huffington Post, December 23, 2011, accessed most recently November 8, 2012.
- Some customs around cessation of work do exist–particularly work by women during the period the candles are burning. See, for example, Eliyahu Kitov, "Working on Chanukah", retrieved November 8, 2012.
- The game of dreidel itself, though, is likely of much later origin. See, for example, David Golinkin, "The Origin of the Dreidel" at myjewishlearning.com, accessed November 8, 2012.
- Hanukkah and Christmas fall out during the same period of the year, but are not related religiously.
- Tractate Orlah is dedicated to these topics.
- See, just as one example, Rinat, Zafrir (January 20, 2011). "Israelis Go Green For Tu Bishvat". Haaretz. Retrieved January 20, 2011.
- See Esther 4:16.
- Esther 9:2
- See Esther 9.
- Megillah 7b
- The requirement to drink at the Purim Se'udah does not create license for dangerous or immoral behavior. See Se'udat Purim, as well as Josh Rossman and Shlomo Yaros (March 6, 2004), "Baruch Haman, Arur Mordechai", Kol Torah, Vol. 13 No. 24, Torah Academy of Bergen County, retrieved August 8, 2012 and Jeffrey Spitzer, "Drinking on Purim", MyJewishLearning.com, retrieved August 8, 2012.
- Lisa Katz, "Purim Shpiels", about.com Judaism, retrieved December 26, 2012.
- One common suggestion is that the custom comes from Esther's hiding her family background when first brought to the palace (Esther 2:10). See Ariela Pelaia, "Purim–Jewish Holiday of Purim", about.com Judaism, retrieved December 26, 2012. See Rabbi Yair Hoffman (February 25, 2010), "New York–Purim Costumes–A History–Reasons and Origins", Vos iz Neias.com, retrieved December 26, 2012, for another theory.
- Literally, "until you don't know", the quote from (Babylonian Talmud) Megillah 7b about drinking on Purim. See Purim (Purim meal [se'udah] and festive drinking).
- See, for example, "ADLOYADA-The Purim Parade in Israel", theicenter.org, retrieved December 16, 2012.
- Babylonian Talmud: Megillah 2b, 3b, 10b.
- 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 Leviticus 23:5. The long pilgrimage festival of 15–21 Nisan is always called Ḩag haMatzot, or "Festival of Unleavened Bread"; see Lev. 23:6. 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 Ḩag haMatzot.
- See Mashechet Soferim 21:3 and BT Menachot 65, discussed at "Insights to the Daf—Menachos 65", Kollel Iyun Hadaf of Yerushalayim, retrieved January 15, 2013, which differ in their explanation for the custom.
- See, for example, Wenger, Eliezer, "The Laws Concerning the Thirty Days before Passover", chabad.org, retrieved January 15, 2013.
- See the Talmud tractate Pesaḥim in both the Mishnah and Gemara, among many sources.
- Exactly what this means is disputed. See Fast of the Firstborn (Qualifications for fasting).
- See Masechet Soferim 21:3 and Shulḥan Aruch Oraḥ Ḥayyim 470:1.
- This is usually a siyum, a meal celebrating the conclusion of substantial study of Talmud, as there is great flexibility around scheduling such an event.
- See, for example, Exodus 12:14 and following verses.
- See, for example, Ex. 12:39.
- See Chametz (Stringency) and Chametz (Removal of Chametz).
- National Jewish Population Survey 2000-1, United Jewish Communities, 2003, retrieved January 11, 2013 (survey from the United States).
- See "Rashi on Exodus 14:5". chabad.org. Retrieved January 10, 2013.
- Numbers 9.
- Based on the source text at Lev. 23:11, normative Jewish practice identifies the start of the Omer period as the second day of Passover, or 16 Nisan. (See Shulchan Aruch/Orach Chaim/489, Wikisource.) 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.)
- Leviticus 23:9–17 and Deuteronomy 16:9–10
- See, for example, Cohen, Ezra, "Count Up", Torah from Dixie, retrieved January 18, 2013.
- Shulchan Aruch/Orach Chaim/493, Wikisource.
- 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 Kahn, Rabbi Ari (February 20, 2006), "Rebbe Akiva's 24,000 Students", aish.com, retrieved January 18, 2013.
- Travis, Rabbi Daniel Yaakov (April 29, 2010). "Mourning’s End – Understanding Sefira and Lag B’Omer". Beyond BT. Retrieved May 2, 2010.
- Schäfer, Peter (2003). The Bar Kokhba War Reconsidered: New perspectives on the Second Jewish Revolt against Rome. Mohr Siebeck. pp. 283–286. ISBN 3-16-148076-7.
- Rossoff, Dovid. "Meron on Lag B'Omer". The Jewish Magazine. Retrieved April 28, 2010.
- "Lag B'Omer". Ynetnews. May 13, 2008. Retrieved May 5, 2012.
- e.g., Union for Traditional Judaism, Conservative Judaism, Progressive and Reform Judaism
- e.g., Mizrachi–Bnai Akiva
- e.g., Union of Orthodox Congregations, Rabbinical Council of America, United Hebrew Congregations of the Commonwealth
- 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 Rosenberg, Jennifer, "Holocaust Remembrance Day", about.com, retrieved January 22, 2013.
- In contrast, International Holocaust Remembrance Day is observed on January 27, the day the Auschwitz-Birkenau camp was liberated in 1945.
- "Yom HaShoah". timeanddate.com. Retrieved February 27, 2013.
- Wagner, Matthew (April 28, 2008). "An anchor for national mourning". The Jerusalem Post. Retrieved January 22, 2013.
- Gordon, Sheldon (May 2003). "Holocaust Scroll". The Jewish Forward. Retrieved January 22, 2013.
- Along with the ḥaredi resistance to new days of commemoration, there is a reluctance to introduce unnecessary mourning during the month of Nisan (see above).
- These changes are not uniformly observed by communities outside Israel, where the ceremonies are not official in nature.
- Memorial Day for Israel's Fallen Soldiers, Knesset official website. Retrieved April 25, 2012.
- Interestingly, as early as 1940, 4 Iyar had been established as a memorial day for victims of Arab terror attacks. See "לישוב" [Notice to the Yishuv]. Davar (in Hebrew) (Tel Aviv). May 6, 1940.
- "נזכור את כולם" [Remember them all] (in Hebrew). Israel Ministry of Defense. Retrieved February 6, 2013. See, in particular, this sub-page.
- "Yom Hazikaron: Israel's Memorial Day". My Jewish Learning. Retrieved February 27, 2013.
- "Yom HaAtzmaut". timeanddate.com. Retrieved February 27, 2013.
- Haber, Alan. "Yom HaAtzmaut and Yom Yerushalayim in Halacha and Hashkafa". Yeshivat Shaarei Mevaseret Zion. Retrieved February 27, 2013.
- See Haredim and Zionism (Groups that support Zionism).
- Guttman, Moishe (March 14, 2007), "Zealots and Zionism", Mishpacha.
- "Yom Yerushalayim:The Celebration". MazorGuide. Retrieved April 27, 2013.
- "Yom Yerushalayim, Jerusalem Day". MyJewishLearning.com. Retrieved April 27, 2013.
- "Yom Yerushalayim and Lag Ba'omer Events Postponed a Day Due to Chillul Shabbos". Matzav.com. Retrieved April 27, 2013.
Further reading 
- 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.
- Jewish Holidays Online—List of all Jewish holidays for the current year (or any given year)
- Hebcal—Interactive Jewish calendar with candle lighting times and Torah readings.
- Jewish Holidays
- A calculator that figures out the dates of Jewish holidays in any year
- Jewish Holidays: A Primer—Patheos
- Jewish News Today – Jewish Holidays Calendar 2012–2014
- Brief on Jewish Holidays
- What are the main Jewish festivals?—BBC