Editing Jewish holidays (section)

==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.
* [[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.

===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===

====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.

====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.

The Bible specifies Rosh Hashanah as a one-day holiday,<ref name=PinchasRH /> but it is traditionally celebrated for two days, 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, 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: 9 Tishrei
* Yom Kippur: 10 Tishrei (begins at sunset)

Yom Kippur ({{langx|he|יום כיפור}}) is the holiest day of the year for Jews.<ref group=Note>That is, conventional (Rabbinic) Jews. [[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 prayer in [[Aramaic language|Aramaic]] 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 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>

===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'']].

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=http://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=http://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>