User:Jethro B/Jewish holidays


 * For the Gregorian dates of Jewish Holidays, see Jewish holidays 2000-2050.

Jewish holidays, observed by Jews throughout the year, have three principal sources: Biblical mitzvot (commandments), rabbinical mandate, and  modern Israeli history.

Groupings
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:

Shabbat (שבת) (Ashkenazi pron. from Yid. shabbos), or Sabbath, is referred to by that name exclusively. Similarly, Rosh Chodesh (ראש חוזש) is referred to by that name exclusively.
 * 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: 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.
 * 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.

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 to 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.

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, The fundamental rituals and observances of Shabbat include: In many ways halakha (Jewish law) sees Shabbat as the most important holy day in the Jewish calendar.
 * 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.
 * 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).
 * 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 occuring 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. Beyond the preceding, current observance is limited to changes in liturgy.
 * 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.
 * In the month of Tishrei, this observance is superseded by the observance of Rosh Hashanah, a major holiday.

Related observances:
 * 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.

Selichot
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
The Torah itself does not use any term like "new year" in reference to Rosh Hashanah. The Mishnah in Rosh Hashanah specifies four different "New Year's Days" for different purposes: None of these four dates bears much resemblance to the American/Western holiday New Year's Day.
 * 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.

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
The Fast of Gedalia (צום גדליה) is a minor Jewish fast day observed from dawn until dusk. 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.
 * Tzom Gedalia – 3 Tishrei
 * 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.

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 Sabbath. 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)

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 (שםיני 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

 * Erev Hanukkah — 24 Kislev
 * Hanukkah — 25 Kislev – 2 or 3 Tevet

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 oil miraculously lasting eight days is first described in the Talmud, 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.

There is a custom to give children money (Hanukkah gelt) to commemorate the learning of Torah in guise of Jews gathering in what was perceived as gambling at that time since Torah was forbidden. Because of this, there is also the custom to play with the dreidel (called a sevivon in Hebrew).

Tenth of Tevet
This minor fast day marks 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.

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.

Tu Bishvat — New Year of the Trees



 * Tu Bishvat (חג האילנות - ט"ו בשבט‎) — 15 Shevat

Tu Bishvat is the new year for trees. According to the Mishnah, it marks the day from which fruit tithes are counted each year, and marks the timepoint from which the Biblical prohibition on eating the first three years of fruit and the requirement to bring the fourth year fruit to the Temple in Jerusalem were counted. In modern times, it is celebrated by eating various fruits and nuts associated with the Land of Israel. 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.

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

 * Erev Purim and Fast of Esther known as "Ta'anit Ester" — 13 Adar
 * Purim — 14 Adar
 * Shushan Purim – 15 Adar
 * In leap years on the Hebrew calendar, Purim is observed in the Second Adar (Adar Sheni).

Purim (פורים) commemorates the events that took place in the Book of Esther. It is celebrated by reading or acting out the story of Esther, and by making disparaging noises at every mention of Haman's name. On Purim it is a tradition to masquerade in costumes and to give Mishloakh Manot (gifts of food and drink) to friends, as well as Matanot La'evyonim (gifts to the poor and the needy).

Purim celebrations conclude with a festive meal, the 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.

In Israel it is also a tradition to arrange festive parades, known as Ad-D'lo-Yada, in the town's main street. Sometimes the children dress up and act out the story of Esther for their parents.

Pesach — Passover

 * Erev Pesach and Fast of the Firstborn known as "Ta'anit Bechorim" — 14 Nisan
 * Passover (Hebrew: Pesach, פסח) (first days) — 15 (and outside Israel 16) Nisan
 * Shevi'i shel Pesach or Aḥaron shel Pesach ("last days of Passover") are also a holiday commemorating K'riat Yam Suf (the Passage of the Red Sea): 21 (and outside Israel 22) Nisan
 * The semi-holiday days between the "first days" and the "last days" of Passover are known as Chol Hamo'ed ("intermediate days")

Passover is one of the three pilgrimage festivals (Shalosh regalim) ordained in the Torah. Pesach commemorates the liberation of the Israelite slaves from Egypt. No leavened food is eaten during the week of Pesach, in commemoration of the fact that the Jews left Egypt so quickly that their bread did not have enough time to rise.

The first seder begins at sundown on the 15th of Nisan, and the second seder (outside Israel) is held on the night of the 16th of Nisan. On the second night, Jews start counting the omer. The Counting of the Omer is a count of the days from the time they left Egypt until the time they arrived at Mount Sinai.

Sefirah — Counting of the Omer

 * Sefirah (ספירת העומר, Sefirat Ha'Omer) — Counting the Omer

Sefirah is the 49 day ("seven weeks") period between Pesach and Shavuot; it is defined by the Torah as the period during which special offerings are to be brought to the Temple in Jerusalem. Judaism teaches that this makes physical the spiritual connection between Pesach and Shavuot.

Lag Ba'omer
Lag Ba'omer (ל"ג בעומר‎) is the 33rd day in the Omer count (ל"ג is the number 33 in Hebrew). The mourning restrictions on joyous activities during the Omer period are lifted on Lag Ba'Omer and there are often celebrations with picnics, bonfires and bow and arrow play by children. In Israel, youth can be seen gathering materials for bonfires.

Shavuot — Feast of Weeks — Yom HaBikurim

 * Erev Shavuot — 5 Sivan
 * Shavuot (שבועות‎) — 6 (and outside Israel 7) Sivan

Shavuot, The Feast of Weeks, is one of the three pilgrimage festivals (Shalosh regalim) ordained in the Torah. Shavuot marks the end of the counting of the Omer, the period between Passover and Shavuot. According to Rabbinic tradition, the Ten Commandments were given on this day. 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.

Seventeenth of Tammuz
The 17th of Tammuz traditionally marks the first breach in the walls of the Second Temple during the Roman occupation.

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 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.
 * Tisha B'Av (צום תשעה באב‎) — 9 Av

Tu B'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.
 * Tu B'av–15 Av

Israeli/Jewish national holidays and days of remembrance
Since the creation of the State of Israel in 1948, the Chief Rabbinate of Israel has established four new holidays and days of remembrance.


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

These four days are national holidays or days of remembrance in the State of Israel. They have been accepted as religious holidays by the following groups: The Union of Orthodox Congregations and the Rabbinical Council of America; The United Hebrew Congregations of the Commonwealth; Reform Judaism; Conservative Judaism; Reconstructionist Judaism; the Union for Traditional Judaism.

These four new days are not accepted as religious holidays by all forms of Haredi Judaism, including Hasidic Judaism. These groups view these new days as secular innovations, and they do not celebrate these holidays.

Yom HaShoah — Holocaust Remembrance day

 * Yom HaShoah (יום הזכרון לשואה ולגבורה‎) — 27 Nisan

Yom HaShoah is also known as Holocaust Remembrance Day, and takes place on the 27th day of Nisan. If this date falls on a Friday, the observance is moved to the previous Thursday. If it falls on a Sunday, observance is moved to the following Monday.

Yom Hazikaron — Memorial Day

 * Yom Hazikaron (יום הזכרון לחללי מערכות ישראל‎) — 4 Iyar

Yom Hazikaron is the day of remembrance in honor of Israeli veterans and fallen soldiers of the Wars of Israel. The Memorial Day also commemorates fallen civilians, slain by acts of hostile terrorism.

Yom Ha'atzmaut — Israel Independence Day

 * Yom Ha'atzmaut (יום העצמאות‎) — 5 Iyar

Yom Ha'atzmaut is Israel's Independence Day. An official ceremony is held annually on the eve of Yom Ha'atzmaut at Mount Herzl. The ceremony includes speeches by senior Israeli officials, an artistic presentation, a ritual march of flag-carrying soldiers forming elaborate structures (such as a Menorah, a Magen David and the number which represents the age of the State of Israel) and the lighting of twelve beacons (one for each of the Tribes of Israel). Dozens of Israeli citizens, who contributed significantly to the state, are selected to light these beacons.

Yom Yerushalayim — Jerusalem Day

 * Yom Yerushalayim (יום ירושלים‎) — 28 Iyar

Jerusalem Day marks the 1967 reunification of Jerusalem and The Temple Mount under Jewish rule during the Six-Day War almost 1900 years after the destruction of the Second Temple in Jerusalem.

Position of Jewish religious holidays in Israel
As a general rule, the four days above, the Biblical Jewish holidays (Sabbath, Rosh Hashanah, Yom Kippur, Three Pilgrimage Festivals) and Purim are observed as 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. However, this general rule does not fully apply to non-Jewish communities inside Israel.