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Holidays celebrated in Judaism
the [[Gregorian calendar

Jewish holidays, also known as Jewish festivals or Yamim Tovim (ימים טובים, or singular Yom Tov, in transliterated Hebrew [/lang/'/j//ɔː//m// /'/t//ɔː//v//, //j//oʊ//m// /'/t//oʊ//v/]), are holidays observed by Jews throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: mitzvot ("biblical commandments"), rabbinic mandates, the history of Judaism, and the State of Israel. Jewish holidays occur on the same dates every year in the Hebrew calendar, but the dates vary in the 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). + Date ranges for Jewish holidays Holiday Date range Rosh Hashanah5 Sep to 5 Oct Yom Kippur14 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 15 Jan to 13 Feb Purim 24 Feb to 26 Mar Shushan Purim 25 Feb to 27 Mar Yom HaAliyah 21 Mar to 20 Apr Passover (first of seven/eight days) 26 Mar to 25 Apr Yom HaShoah 8 Apr to 7 May Yom Ha'atzmaut 15 Apr to 15 May Lag B'Omer 28 Apr to 28 MayYom Yerushalayim 8 May to 7 Jun Shavuot 15 May to 14 Jun Tzom Tammuz 25 Jun to 25 Jul Tisha B'Av 16 Jul to 15 Aug Tu B'Av 22 Jul to 21 Aug

Certain terms are used very commonly for groups of holidays. The Hebrew language term Yom Tov , sometimes referred to as "festival day", usually refers to the six biblically mandated festival dates on which all activities prohibited on Shabbat are prohibited, except for some related to food preparation. These include the first and seventh days of Passover (the Feast of Unleavened Bread / the Feast of Matzot – Exodus 23:15, Deuteronomy 16:16), [first day of] Shavuot, both days of Rosh Hashanah, first day of Sukkot, and [first day of] Shemini Atzeret. By extension, outside the Land of Israel, the second day holidays known under the rubric Yom tov sheni shel galuyot (literally, "Second Yom Tov of the Diaspora")—including Simchat Torah—are also included in this grouping. Colloquially, 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 and Yom Kippur collectively. Its Hebrew analogue, "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, and (more rarely) ending as late as Shemini Atzeret. The term Three Pilgrimage Festivals (שלוש רגלים or ḥaġim) refers to Passover (the Feast of Unleavened Bread / Feast of Matzot), Shavuot and Sukkot. Within this grouping Sukkot normally includes Shemini Atzeret and Simchat Torah. Ma'agal Hashana (מעגל השנה; "year cycle"), a more general term, is often used – especially in educational settings – to refer to the overall study of the Jewish calendar, outlining the month by month events, with mitzvot and minhagim, and philosophical material, that occur over the course of the year.

The most notable common feature of Shabbat and the biblical festivals is the requirement to refrain from the 39 Melakhot on these days. 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 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. 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. On other days, there are no restrictions on melakha. 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. Still, there are some Conservative/Masorti communities around the world where Shabbat 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 Shabbat observant, even by Conservative standards. 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. 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. 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.

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, and originally were thought to have been proclaimed by the blowing of a shofar. Later, the Sanhedrin received testimony of witnesses saying they saw the new crescent moon. 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. 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 Israel. This practice is known as yom tov sheni shel galuyot, "second day of festivals in exile communities". 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 Seventh Day of Passover and Shemini Atzeret, for consistency. 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. Adherents of Reform Judaism and Reconstructionist Judaism generally do not observe the second day of festivals, although some do observe two days of Rosh Hashanah.

The month of Elul that precedes Rosh Hashanah is considered to be a propitious time for repentance. 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.

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 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".

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 (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 (פורים) commemorates the events that took place in the Book of Esther. The principal celebrations or commemorations include:
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. Purim carnivals of various types have also become customary. In Israel there are festive parades, known as Ad D'lo Yada, in the town's main street. The largest and most renowned is in Holon. 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", 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.

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.

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. No chametz (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. 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 bread), 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 Jewish rituals, even among less affiliated or less observant Jews. Passover lasts seven days in Israel, and eight days outside 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 (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.

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 2023 Hamas led attack on Israel and the Israel Hamas War as a whole.

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. These festivals are observed on the 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. On the evening concluding Passover, 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. 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 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. The Sigd began among the Beta Israel (Ethiopian) community as a variation of the observance of Yom Kippur. Currently 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. 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. 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.