Jewish Holidays Throughout The Year Quiz

Rosh Hashanah, the Jewish New Year, is celebrated on the first two days of the Hebrew month of Tishrei, which usually falls in September or early October in the Gregorian calendar. The name "Rosh Hashanah" translates to "head of the year" and marks the beginning of the Jewish civil year. Unlike secular New Year celebrations, Rosh Hashanah is a deeply spiritual and reflective holiday, focusing on introspection, prayer and the opportunity for personal renewal.

The origins of Rosh Hashanah can be traced back to the Torah, where it is referred to as "Yom Teruah" ("Day of Shouting or Blasting") in Leviticus 23:24-25 and Numbers 29:1. This name highlights one of the central rituals of the holiday: the blowing of the shofar, a ram's horn that serves as a call to repentance. The blowing of the shofar is meant to awaken the soul, urging individuals to reflect on their actions over the past year and seek forgiveness for any wrongdoing. Traditionally, there are 100 shofar blasts during the Rosh Hashanah service, consisting of specific sequences.

Rosh Hashanah also marks the beginning of the Ten Days of Repentance, which culminate in Yom Kippur, the Day of Atonement. During these ten days, Jewish people engage in prayer, self-examination and acts of charity, seeking to make amends with others and to improve themselves. The holiday has a dual nature: it is both a time of judgment, when God is said to inscribe individuals in the Book of Life or Death, and a time of joy, celebrating the possibility of renewal and a fresh start.

In addition to synagogue services, Rosh Hashanah is celebrated with festive meals featuring symbolic foods. Apples dipped in honey are eaten to signify hope for a sweet new year, while other traditional foods such as pomegranates (symbolising abundance) and round challah bread (representing the cycle of the year) are also common. Customs can vary between Jewish communities; for example, Sephardic Jews often have a "seder" with a variety of symbolic foods with blessings, a practice not common among Ashkenazi Jews.

Yom Kippur, known as the Day of Atonement, is the holiest and most solemn day in the Jewish calendar. It falls on the 10th of Tishrei, on the tenth day after Rosh Hashanah, and is the culmination of the Ten Days of Repentance. On the Gregorian calendar, it usually falls in late September or early October. The essence of Yom Kippur is to seek forgiveness for sins committed over the past year and to atone for them through prayer, fasting and sincere introspection.

The observance of Yom Kippur is rooted in the Torah, where it is described in Leviticus 16:29-34 and Leviticus 23:26-32. It is described as a day of affliction of the soul, which has traditionally been interpreted as a command to fast. For approximately 25 hours, beginning at sundown on the eve of Yom Kippur and ending after nightfall the following day, Jews abstain from eating, drinking, bathing, wearing leather shoes and engaging in marital relations. This abstinence is intended to focus the mind on spiritual matters, helping the individual to detach from physical needs and concentrate on repentance.

The day begins with the Kol Nidrei service, which takes place on the eve of Yom Kippur. Kol Nidrei, which means "all vows", is a solemn declaration that annuls any personal vows or oaths that one may not be able to keep in the coming year. The haunting, emotional melody of Kol Nidrei sets the tone for the day, emphasising themes of forgiveness, vulnerability and the human struggle for redemption. There are several services throughout Yom Kippur, including additional prayers such as Vidui ("confession") and Neilah ("closing"). The Neilah marks the last opportunity for repentance before the "gates of heaven" are said to close.

The concept of atonement on Yom Kippur involves more than seeking forgiveness from God; it requires reconciliation with others. Jewish teaching emphasises that before Yom Kippur one must ask forgiveness from anyone he or she has wronged. Without making amends with others, one cannot expect to be fully forgiven by God. Therefore, in the days leading up to Yom Kippur, many people take the opportunity to seek out those they have wronged, apologise and ask for forgiveness.

While the core practices of fasting and prayer are observed by most Jewish communities, there are differences in tradition. For example, Ashkenazi and Sephardic Jews may have slightly different liturgical texts, melodies and customs. In some Sephardic communities, the prayers are sung in a more melodic, upbeat tone, while Ashkenazi communities may use more sombre, introspective melodies.

Yom Kippur ends with a long, final blast of the shofar, marking the end of the fast and the completion of the day's prayers. It is a moment of both relief and spiritual uplift, signifying a clean slate and a renewed sense of purpose for the New Year. The day after Yom Kippur is seen as a new beginning, where individuals can move forward, free from the burdens of the past, and begin to build a better version of themselves.

Sukkot, also known as the Feast of Tabernacles or the Feast of Booths, begins on the 15th of Tishrei, five days after Yom Kippur. On the Gregorian calendar it usually falls in late September or October. It is one of the three biblical pilgrimage festivals, along with Passover and Shavuot, during which the ancient Israelites were commanded to come to Jerusalem and bring offerings to the Temple.

The origins of Sukkot are found in Leviticus 23:33-43 and Deuteronomy 16:13-15, where it is described as a seven-day festival celebrating the harvest and commemorating the Israelites' 40 years of wandering in the desert. During this time, they lived in temporary shelters ("sukkot"), which is why Jewish families today build and live in these structures during the holiday. The sukkah, a small hut or booth, is covered with branches and leaves so that the sky can be seen through the gaps. The sukkah is where meals are eaten and, in some traditions, where people sleep.

A central ritual of Sukkot is the waving of the "four species" (arba minim): a lulav (palm branch), hadas (myrtle), arava (willow) and etrog (citron). These are held together and waved in six directions (north, south, east, west, up and down) to symbolise God's omnipresence. This ritual is performed daily during synagogue services.

Sukkot is a time of joy and thanksgiving, reflecting its agricultural roots. It is often referred to as "Z'man Simchateinu" or "the season of our joy", emphasising the celebratory nature of the holiday. In Israel, Sukkot is a seven-day festival, with the first day being a Yom Tov (a full holiday with restrictions similar to the Sabbath), followed by six days of Chol Hamoed (intermediate days with more relaxed observances). Outside Israel, the festival extends to eight days, the first two of which are Yom Tov.

Sukkot is immediately followed by Shemini Atzeret and Simchat Torah, which are often considered separate holidays. While they mark the end of the Sukkot period, they also celebrate the completion of the annual Torah reading cycle, with Simchat Torah being a particularly joyous occasion. During Sukkot, communities may differ slightly in how they decorate the sukkah or perform the rituals, but the focus on hospitality, gratitude and unity remains universal throughout the Jewish world.

Simchat Torah, meaning "Rejoicing in the Torah", is celebrated immediately after Sukkot, marking the end of the annual cycle of Torah readings and the beginning of a new one. It falls on the 22nd of Tishrei in Israel and the 23rd of Tishrei in the Diaspora, corresponding to late September or October on the Gregorian calendar. While Sukkot is a seven-day festival, Simchat Torah is linked to Shemini Atzeret, the "Eighth Day of Assembly", which acts as a final, separate day of celebration.

The main theme of Simchat Torah is joy and gratitude for the Torah. Throughout the year, the Torah is read in weekly portions, beginning with Genesis and ending with Deuteronomy. On Simchat Torah, the last portion of Deuteronomy is read, immediately followed by the first verses of Genesis, symbolising the cyclical and never-ending nature of the Torah. This transition represents continuity, renewal and the eternal bond between the Jewish people and their sacred texts.

One of the defining features of Simchat Torah is the Hakafot, a series of joyful processions around the synagogue carrying the Torah scrolls. People sing, dance and celebrate, often parading the scrolls with great enthusiasm. These processions are repeated during both the evening and morning services, transforming the synagogue into a place of lively celebration. It is a unique moment in the Jewish calendar, when the emphasis is not on prayer or introspection, but on communal joy and celebration.

During the morning service, everyone has the opportunity to be called to the Torah for an aliyah (the honour of reciting blessings over the Torah reading), a special privilege usually reserved for special occasions. Children are also invited up, often under a large tallit (prayer shawl), to receive blessings and be part of the celebration, emphasising the importance of passing on the tradition to future generations.

Although the core elements of Simchat Torah are universal, there are variations in how it is celebrated. In Israel, Simchat Torah is combined with Shemini Atzeret, which is celebrated on a single day. Outside Israel, they are separate holidays, lasting two days. In addition, communities may have different customs, melodies and styles of dancing, but the spirit of joy and unity remains at the heart of the holiday, as people come together to celebrate the timeless gift of the Torah.

Hanukkah, also known as the Festival of Lights, is an eight-day Jewish holiday that begins on the 25th of Kislev, usually in December on the Gregorian calendar, but sometimes in late November. It commemorates the rededication of the Second Temple in Jerusalem after its desecration by the Seleucid Greeks in the 2nd century BC. The holiday celebrates the victory of the Maccabees, a small group of Jewish rebels, over the larger and better equipped Seleucid army, and the miracle of the oil that burned for eight days.

The story of Hanukkah is not found in the Torah, but is described in detail in the books of Maccabees, which are part of the Apocrypha. According to tradition, when the Maccabees reclaimed the Temple, they found only a small jar of pure olive oil, enough to light the Menorah (the Temple's seven-branched candelabrum) for just one day. Miraculously, the oil lasted for eight days, giving the Maccabees enough time to prepare more oil. This event is seen as a sign of divine intervention and is the reason why Hanukkah is celebrated for eight days.

The central ritual of Hanukkah is the lighting of the hanukkiah, a nine-branched candelabrum. One candle, known as the shamash ("helper" or "attendant"), is used to light the other eight candles, with one candle added each night until all are lit on the final night. The menorah is usually placed in a window or doorway to advertise the miracle, and blessings and songs are recited as it is lit.

Hanukkah is also a time of celebration and family gatherings. Traditional foods such as latkes (potato pancakes) and sufganiyot (jelly doughnuts) are fried in oil to symbolise the miracle of the oil. Other customs include playing dreidel, a spinning top game, and giving gifts or Hanukkah gelt (chocolate coins) to children. Although the holiday is minor compared to others in the Jewish calendar, it has gained cultural importance, particularly in Western countries, partly due to its proximity to Christmas.

While the core practices of Hanukkah are observed worldwide, there are variations across communities. For example, Sephardic Jews may have special prayers and customs, such as the "Hanukkah pizmonim", traditional songs that are not as common among Ashkenazi Jews. Despite these differences, the essence of the holiday remains the same: celebrating the resilience of Jewish identity, the triumph of light over darkness and the miracles of faith and perseverance.

Tu Bishvat, also known as the New Year of the Trees, is celebrated on the 15th of Shevat, which usually falls in late January or early February on the Gregorian calendar. It marks the beginning of the agricultural cycle for trees in Israel and is considered a minor holiday. Originally, Tu Bishvat was a date used for tithing purposes, helping to determine when fruit was ready to be offered to the Temple in Jerusalem. Over time, it has evolved into a celebration of nature and the environment.

The name of the holiday comes from the Hebrew letters "Tet" and "Vav", which together represent the number 15. There is no specific mention of Tu Bishvat in the Torah, but it is referenced in agricultural laws, such as those found in Leviticus 19:23-25, which discusses when fruit from newly planted trees can be eaten. Tu Bishvat was used as a practical cut-off date to determine the age of trees for this and other tithing regulations.

In modern times, Tu Bishvat has taken on a new significance as a celebration of the environment and a call to care for the natural world. Planting trees has become the best-known tradition associated with the holiday, especially in Israel, where it coincides with the start of the growing season. Many organisations put together tree-planting activities, and it is common for Jewish communities around the world to donate money to plant trees in Israel. The holiday has also become a platform for raising awareness of environmental issues and promoting sustainable practices.

Another important tradition is the Tu Bishvat Seder, modelled on the Passover Seder developed by the Kabbalists of Safed in the 16th century. During this ritual meal, participants eat various fruits and nuts, especially those mentioned in the Torah as being associated with the land of Israel, such as grapes, figs, pomegranates, olives and dates. The Seder also involves drinking four cups of wine, ranging in colour from white to red, symbolising the changing seasons.

Purim is a joyous Jewish holiday celebrated on the 14th of Adar, which typically falls in late February or March on the Gregorian calendar. It commemorates the story from the Book of Esther ("Megillat Esther") in which Queen Esther and her cousin Mordechai saved the Jewish people from a plot to destroy them. The plan was devised by Haman, a wicked advisor to the Persian king Ahasuerus.

The story of Purim begins when Haman, angered by Mordechai's refusal to bow down to him, persuades King Ahasuerus to issue a decree ordering the destruction of all Jews in the Persian Empire. Esther, who had been hiding her Jewish identity, bravely reveals it to the king and pleads for her people. In a dramatic turn of events, Haman is exposed and executed, and the decree is reversed, leading to the salvation of the Jewish people. The name "Purim" comes from the word "pur", meaning "lot", referring to the lots that Haman cast to determine the date of the planned massacre.

Purim is marked by four main mitzvot (commandments), all derived from the Book of Esther. One is the public reading of the Megillah, which is done twice - once in the evening and again the following morning. During the reading, it is customary to make noise, often with noisemakers (graggers), whenever Haman's name is mentioned in order to drown out his presence.

Another important mitzvah is giving mishloach manot, or gifts of food, to friends and family. These packages typically include a variety of goodies and emphasise the themes of community and friendship. A third mitzvah is matanot la'evyonim, giving gifts to the poor to ensure that everyone can participate in the celebration. Finally, there is a festive meal (seudah) on the day of Purim, which is characterised by joy, feasting and often the drinking of wine.

One of the most distinctive aspects of Purim is the tradition of wearing costumes and disguises, symbolising the hidden nature of the miracle and how God's intervention was not overt, but rather hidden in the events of the story. This has led to Purim becoming one of the most festive and playful holidays, often likened to a carnival. People dress up as characters from the Megillah, historical figures or even modern pop culture icons, adding to the holiday's spirited atmosphere.

Although the core practices of Purim are the same worldwide, there are regional variations. For example, in Jerusalem and some other ancient walled cities, Purim is celebrated a day later, on the 15th of Adar, known as Shushan Purim, in commemoration of the different timeline in the city of Shushan as described in the Megillah. Despite these differences, Purim universally embodies themes of resilience, unity and joy, commemorating a story of survival against the odds.

Pesach, or Passover, is one of the most significant Jewish holidays. It begins on the 15th of Nisan and lasts for seven days in Israel and eight days in the Diaspora, typically occurring in March or April on the Gregorian calendar. The holiday commemorates the Exodus, the liberation of the Israelites from slavery in Egypt, as described in the Torah, particularly in the Book of Exodus. It celebrates themes of freedom, redemption, and the enduring struggle for justice.

The name "Pesach" refers to the final plague that struck Egypt, where God "passed over" the homes of the Israelites, sparing their firstborn children while the Egyptian firstborns were struck down. This event forced Pharaoh to release the Israelites from bondage. The story of the Exodus is central to the Jewish identity, symbolizing the journey from oppression to freedom.

The primary ritual of Pesach is the Seder, a special meal held on the first two nights (or just the first night in Israel). During the Seder, families and communities gather to retell the story of the Exodus through readings, songs and symbolic foods. The central text is the Haggadah, which guides participants through the order of the evening, including the recitation of the Four Questions, traditionally asked by the youngest person at the table. These questions introduce the themes of the evening and lead into a retelling of the journey from slavery to freedom.

The foods on the Seder plate are rich in symbolism. Matzah (unleavened bread) represents the haste with which the Israelites left Egypt, with no time for the dough to rise. Maror (bitter herbs) symbolises the bitterness of slavery. Other items such as the zeroa (shank bone), haroset (a sweet mixture representing mortar) and a hard-boiled egg add further layers of meaning to the commemoration.

One of the most well-known aspects of Pesach is the prohibition of chametz (leavened foods). For the duration of the holiday, Jews refrain from eating any leavened bread as a reminder of the unleavened bread eaten during the hasty departure from Egypt. In preparation for Passover, homes are thoroughly cleaned to remove all traces of chametz, a practice that has both spiritual and physical connotations of cleansing and renewal.

There are variations in how Pesach is celebrated around the world. For example, Sephardic Jews have different customs and foods than Ashkenazi Jews. Ashkenazi Jews traditionally avoid not only leavened bread but also legumes, rice and corn, known as kitniyot, while Sephardic Jews may include these foods in their Pesach meals. Despite these differences, the core rituals - telling the story of the Exodus, eating matzah and avoiding chametz - remain the same, uniting Jewish communities worldwide in their remembrance of freedom and divine liberation.

Shavuot, also known as the Feast of Weeks, is celebrated on the 6th of Sivan, which usually falls in late May or early June on the Gregorian calendar. It marks the end of the seven-week counting period known as the Omer, which begins on the second night of Passover. Shavuot has both agricultural and historical significance: it celebrates the wheat harvest in Israel and commemorates the giving of the Torah at Mount Sinai, an event considered a cornerstone of the Jewish faith.

The name of the holiday means "weeks", emphasising the seven-week period of anticipation that precedes it. This period links the liberation from Egypt (celebrated during Passover) with the spiritual freedom found in receiving the Torah. The event is described in the Torah in Exodus 19-20, where the Israelites gather at Mount Sinai and God reveals the Ten Commandments.

One of the central customs of Shavuot is the reading of the Ten Commandments during synagogue services, reflecting the historical aspect of the holiday. Another widespread tradition is the reading of the Book of Ruth, a story set during the harvest season that emphasises themes of kindness, loyalty and acceptance of the Jewish faith. Ruth's acceptance of Judaism is seen as a parallel to the Israelites' acceptance of the Torah at Sinai.

A unique aspect of Shavuot is the custom of studying Torah through the night, known as Tikkun Leil Shavuot. This practice is said to have originated as a way of making up for the Israelites' supposed lack of preparedness when they received the Torah. Communities gather to study various Jewish texts, including the Torah, Talmud and other religious works, in a night-long celebration of learning.

Another well-known tradition is the consumption of dairy products such as cheesecake, blintzes and cheese-filled pastries. The reasons for this custom vary. Some say it symbolises the "land flowing with milk and honey" mentioned in the Torah. Others see it as a reminder that when the Israelites received the Torah, they did not know the laws of kosher meat preparation, so they ate dairy dishes instead.

There are regional and cultural differences in how Shavuot is observed. For example, some Sephardic communities may focus more on elaborate feasts, while Ashkenazi Jews may emphasise study and the consumption of dairy products. In Israel, Shavuot is also celebrated with agricultural festivals, reflecting its ancient roots as a harvest festival. Despite these differences, the essence of the holiday remains a celebration of receiving the Torah, linking past and present, spiritual and agricultural, and reinforcing the continuity of Jewish tradition.

Tisha B'Av, which means "the Ninth of Av", is a day of mourning that commemorates some of the most tragic events in Jewish history. It falls on the ninth day of the Hebrew month of Av, usually in late July or early August on the Gregorian calendar. The day marks the destruction of both the First and Second Temples in Jerusalem, events that took place about 500 years apart (in 586 BC and 70 AD respectively). It has since become a focal point for reflecting on other tragedies that have befallen the Jewish people throughout history, such as the expulsion of Jews from Spain in 1492 and other persecutions.

The origins of Tisha B'Av can be found in the Bible, specifically in the Book of Lamentations, which laments the destruction of Jerusalem. According to Jewish tradition, the negative reports of the spies sent by Moses to scout the land of Israel (Numbers 13-14) also contributed to the significance of the day, as they were said to have led to the wanderings and eventual destruction of that generation. This long history of mourning and loss has made Tisha B'Av a day that embodies the suffering and resilience of the Jewish people.

The central observance of Tisha B'Av is fasting. It is a 25-hour fast, similar in structure to Yom Kippur, during which no food or drink is consumed. The fast begins at sundown on the eighth of Av and ends at sundown on the ninth. Other restrictions include not washing, wearing leather shoes, using lotions or perfumes, and not engaging in any form of entertainment or pleasure. These practices are intended to focus attention on mourning and reflection.

Synagogue services on Tisha B'Av are sombre. The Book of Lamentations (Eichah) is read aloud, often by candlelight, in a tone of sadness and lament. Another important part of the liturgy is the recitation of the Kinot, a series of elegies and laments that recount various tragedies in Jewish history. The mood in the synagogue is one of deep mourning; participants often sit on the floor or on low stools, reminiscent of traditional mourning practices, to express grief and humility.

In the period leading up to Tisha B'Av, other customs are observed to emphasise the mournful atmosphere. The three weeks leading up to the holiday, known as "The Three Weeks" or Bein HaMetzarim, mark a period of semi-mourning, during which weddings, music and other celebrations are avoided. The final nine days are even stricter, with restrictions on eating meat, drinking wine and bathing for pleasure.

While rooted in ancient history, Tisha B'Av has maintained its relevance throughout the centuries as a time for Jews to reflect on themes of loss, displacement and the longing for redemption. Although it is observed worldwide, there are slight variations in customs. For example, Sephardic Jews may include additional liturgical poems, while Ashkenazi Jews have their own set of kinot. Despite these differences, Tisha B'Av remains a solemn reminder of the enduring strength of the Jewish community in the face of adversity, as well as a time to reflect on hope for future peace and rebuilding.