Months on the Jewish Calendar Explained: Names, Order, and Holidays
The Jewish calendar is a sophisticated, centuries‑old system used to determine the rhythm of sacred time. It blends lunar cycles with solar seasons to ensure that the major festivals occur in their proper time of year. Because the year is designed to align both with the life cycle of the Moon and the agricultural and seasonal realities of the land, the months, their names, and the holidays attached to them form a coherent rhythm that Israelis and Jews around the world observe in slightly different ways depending on tradition and location. In this article, we explore the months on the Jewish calendar—their names, their order, and the holidays and occasions attached to each month. We’ll also look at how leap years change the structure, how the calendar is observed in practice, and what that means for daily life, liturgy, and celebration.
One of the first questions people ask about the Jewish calendar is: “What are the months called, and in what order do they come?” The months carry ancient names that have persisted for millennia. They are lunar months, typically lasting 29 or 30 days, and they are arranged in a fixed sequence. In a leap year, an extra month is inserted, and this changes the labels used for a particular month. In everyday use, the months are commonly listed in this order:
Nisan (נִיסָן)
Iyar (אִייָר)
Sivan (סיון)
Tammuz (תמוז)
Av (אָב)
Elul (אלול)
Tishrei (תשרי)
Cheshvan or MarCheshvan (חשוון / מרחשוון)
Kislev (כסלו)
Tevet (טבת)
Shevat (שבט)
Adar (אדר) — or Adar I and Adar II in leap years
Notes on the leap year variation:
In leap years, an extra month, Adar II, is inserted after Adar I, and Purim occurs in Adar II rather than in Adar I.
The order of the months remains the same, but the label Adar II distinguishes the second Adar that occurs only in leap years.
The origin of the month names is ancient and reflects a blend of biblical, Babylonian, and Jewish calendar history. In the biblical narrative, these months align with seasonal markers and agricultural cycles, and over time their names became standardized within the Jewish liturgical calendar. Although the sequence starts with Nisan in the religious year, the civil year begins in Tishrei with Rosh Hashanah, and many people think of the year as starting in the fall even as the spring month Nisan inaugurates the festival cycle.
Nisan marks the onset of the major spring festival season in the biblical and rabbinic calendar. It is a month of liberation and temple remembrance, culminating in Pesach (Passover), which begins on the 15th day of the month. The days leading up to Pesach are dedicated to cleansing the home of chametz (leaven) and preparing for the Seder, a ritual meal that retells the Exodus story. The counting of the Omer—an ancient practice that spans the period from the second night of Pesach until the holiday of Shavuot—begins in this month and continues through the following months. The combination of springtime symbolism, liberation, and agricultural renewal gives Nisan a distinct mood of renewal and prospective freedom.
Key political, spiritual, and liturgical associations in this month include:
Pesach and the Chag HaMatzot (Festival of Unleavened Bread)
The Omer counting, which connects Nisan to Sivan
Rituals and readings focusing on liberation, covenant, and the Passover story
Iyar
Iyar continues the seasonal momentum from Nisan. It is a month in which the Omer-counting continues, and it hosts various minor but meaningful practices in different communities. A notable event in some calendar traditions is Lag BaOmer, the 33rd day of the Omer, which falls in Iyar and is celebrated with various customs such as lighting bonfires in many places and outdoor gatherings. While Iyar itself is often quieter than Nisan, it remains a bridge between Passover and Shavuot, maintaining the sense of ongoing pilgrimage from liberation toward revelation.
Shavuot and the Sivan Month
Sivan
Sivan is the gateway to the festival of Shavuot, celebrated on the 6th and 7th days of the month (in the Diaspora often observed on the 6th and 7th days; in Israel the single date may be observed with slightly different customs). Shavuot commemorates the giving of the Torah at Mount Sinai, and it is a time of both gratitude and study. The holiday is associated with the giving of the commandments, festive dairy meals, and long nights of Torah study in many communities. The month of Sivan, therefore, sits at a crucial hinge between the spring harvest season and the early summer shaping of Jewish law and learning.
Tammuz is marked by the beginning of the seasonal heat and the shaping of the summer fasts in the Jewish calendar. The 17th of Tammuz is a minor fast day commemorating the breach of the walls of Jerusalem before the destruction of the Second Temple. The fast is one of the four fast days in the three weeks leading up to Tisha B’Av, and it invites reflection on sorrow and historical memory. It is common for communities to include selichot and prayers for repentance around this time, though the tone of Tammuz remains more somber than celebratory.
Av
Av contains the major fast of the year, Tisha B’Av, which commemorates the destructions of the First and Second Temples and other historical calamities in Jewish history. The 9th of Av is observed by a major fast, with readings, lamentations, and gradual return to normal meals at the end of the 25‑hour period. The period surrounding Tisha B’Av is known as the Nine Days, a time of semi‑mourning and restrained joy in many communities. The month of Av also gives space for introspection and the hope of renewal once the fast ends.
Elul and the Season of Repentance
Elul
Elul is the month that leads directly into the High Holidays. It is traditionally a time of heightened spiritual preparation, with extra supplications known as Selichot (penitential prayers) recited in many communities, sometimes starting in the middle of Elul. Pious individuals and communities focus on introspection, asking forgiveness, and preparing for a sweet new year. The late summer heat gives way to a sense of spiritual clearing as the calendar moves toward autumn and the days of judgment that begin with Rosh Hashanah.
Rosh Hashanah, Yom Kippur, and the Autumn Festivals of Tishrei
Tishrei
Tishrei is the heart of the Jewish festival year in many ways. It contains the most solemn and most festive days of the year in close succession. The month begins with the two days of Rosh Hashanah (the Jewish New Year), a time of introspection, prayer, and the sounding of the shofar. Ten days later is Yom Kippur, the Day of Atonement, a day of fasting, prayer, and intense reflection. Then comes Sukkot, a weeklong festival of booths and harvest hospitality, culminating in Shemini Atzeret and, in many communities, Simchat Torah, which celebrates the giving of the Torah and the annual reading cycle of the Torah. In Israel, Simchat Torah is often celebrated on the same day as Shemini Atzeret, while in the Diaspora it can span two days (Shemini Atzeret on one day and Simchat Torah on the following day). This cluster of holidays in Tishrei anchors the annual cycle and provides a powerful blend of awe, joy, and communal gathering after the long, hot summer.
Cheshvan, Kislev, Tevet, and the quiet months
Cheshvan
Cheshvan (also called MarCheshvan in some communities) is notable for its lack of fixed major holidays. In the Hebrew calendar, it is often a month of length variability—some years it has 29 days, other years 30—depending on the overall configuration of the year. Because it contains no fixed festivals, Cheshvan is frequently described as a quiet month that tends to emphasize routine, study, and preparation for the next set of holidays. For that reason, it is sometimes viewed as a balancing month in the rhythm of the year.
Kislev
Kislev is associated with the festival of Hanukkah, which typically begins in Kislev on the 25th of the month (though in some years the festival’s first candle lighting may begin on a date that slightly shifts due to calendar rules). Hanukkah is a celebration of the rededication of the Temple and the miracle of light. The month can extend into Tevet, depending on how many days Kislev lasts in a given year. Kislev is, therefore, a bridge between the quiet autumn days and the wintry festival season.
Tevet
Tevet often includes the tail end of Hanukkah, and it contains the minor fast of Asarah B’Tevet in some years, a day of fasting that commemorates the Babylonian siege of Jerusalem. Tevet is a season of transition, as the days begin to shorten further and communities prepare for the deepening of winter and the upcoming month of Shevat with its own sweetness and hope.
Shevat, Adar, and the Renewal Month
Shevat
Shevat is best known for Tu BiShvat, the New Year for Trees. This holiday is celebrated with fruit, tree‑planting traditions, and a sense of renewal for the land, especially in agrarian contexts. Tu BiShvat invites contemplation of the natural world and the ecological cycles that sustain life. It is a moment to celebrate the gift of trees, soil, and the seasons, and to reflect on responsibility toward the environment.
Adar is a festive month in many communities because it hosts the joyful holiday of Purim. In common (non‑leap) years, Purim is celebrated on the 14th day of Adar. In leap years, when there are two Adars (Adar I and Adar II), the celebratory focus shifts to Adar II, where Purim is observed on the 14th of Adar II. The shift in a leap year is a practical and symbolic adjustment: it preserves the integrity of the Purim celebration within the lunar cycle while maintaining the overall order of the festival calendar. Purim is a story of courage, disguise, and communal joy, often marked by readings of the Megillah (the Book of Esther), festive meals, charity, and costume celebrations. The two Adars in leap years require careful attention to the calendar so that the fasts, fast substitutions, and public prayers fall in the right places.
The Adar family of months also reflects the calendar’s structural adaptation to the lunar cycle. In a leap year, the sequence becomes: Nisan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei, Cheshvan, Kislev, Tevet, Shevat, Adar I, Adar II. The presence of Adar I as a separate month, followed by Adar II, keeps the festival rhythm aligned with the solar year and agricultural seasons, ensuring that the major holidays remain in their appropriate seasonal windows.
Holidays and Observances by Month: A Quick Reference
Nisan
Pesach (Passover) begins on 15 Nisan and lasts for seven days in most traditions, with an additional day in some diaspora communities.
The Omer counting begins on the day after the first night of Pesach.
Rituals center on freedom, liberation, and the Exodus narrative, with Seder nights, matzah, and special prayers.
Iyar
The ongoing Omer count continues throughout the month.
Lag BaOmer is celebrated on the 18th of Iyar in many communities, marked by gatherings, parades, and outdoor festivities.
Sivan
Shavuot is observed on 6–7 Sivan (or 6 Sivan, depending on tradition).
Holy study, dairy foods, and Torah‑centric rituals characterize this festival.
Tammuz
The 17th of Tammuz is a fast day commemorating the breach of Jerusalem’s walls prior to the destruction of the Temple.
Prayers and reflections are common, with a mood of solemn preparation for the upcoming fasts.
Av
Tisha B’Av (the 9th of Av) is the major fast day of the year, followed by a period of mourning for the Temples and other calamities in Jewish history.
The days of mourning, known as the Nine Days, lead to a gradual return to joy after the fast ends.
Elul
Preparation for the High Holidays, with emphasis on repentance and self‑examination.
Recitation of Selichot, often starting in the early morning or late at night, depending on community custom.
Tishrei
Rosh Hashanah marks the Jewish New Year, with liturgy focused on judgment, remembrance, and renewal.
Yom Kippur is the Day of Atonement, a day of fasting, prayer, and atonement.
Sukkot is a weeklong festival of booths and gratitude for the harvest, culminating in Shemini Atzeret and Simchat Torah (celebration of the Torah reading cycle).
Cheshvan
No fixed major holidays in most years; a month of quiet routine and preparation for the next cycle.
Kislev
Hanukkah often begins in Kislev and may extend into Tevet depending on the year’s arrangement.
Tevet
Possible observance of Asarah B’Tevet, a minor fast day in some years.
Shevat
Tu BiShvat, the New Year for Trees, a day of environmental and agricultural reflection and celebration.
Adar I (in leap years)
In leap years, Adar I is a distinct month that precedes Adar II.
Adar II
Purim is celebrated on 14 Adar II in leap years (or 14 Adar in common years).
Shushan Purim and various festive customs are common in many communities.
Leap Years and the 19‑Year Cycle
The Jewish calendar uses a 19‑year cycle to keep lunar months aligned with the solar year. The cycle includes seven leap years, during which an extra month is added to the calendar. This insertion is necessary because a purely lunar calendar would run about 11 days shorter than the solar year over several years, causing holidays to drift through the seasons. The leap month, Adar II, is inserted after Adar I in the leap years, and holidays such as Purim shift accordingly to remain within their seasonal windows. The leap year pattern is fixed, and its recognition in Jewish communities is essential for maintaining the harmony between sacred time and agriculture, climate, and the cycle of the seasons.
In practice, leap years occur in predictable positions within the 19‑year cycle, roughly at years 3, 6, 8, 11, 14, 17, and 19 of the cycle. This means that in certain years, the calendar contains both Adar I and Adar II, while in non‑leap years there is only Adar. The recognition of Adar II and the placement of Purim within that month reflect a careful synchronization of ritual time with the solar year’s progression.
How the Months Interact with Seasons and Daily Life
The months on the Jewish calendar are not merely labels for dates; they embody a rhythm of ritual, study, and communal life. In many communities, the fast days, the Torah reading cycles, and the timing of seasonal festivals are synchronized with the months to create a cohesive spiritual calendar. For example, the spring cycle of liberation and revelation runs from Nisan through Sivan, culminating in Shavuot. The autumn cycle of awe, atonement, and harvest unfolds in Tishrei, spanning Rosh Hashanah, Yom Kippur, and Sukkot. The winter season of reflection and endurance is framed by the Kislev‑Tevet period with Hanukkah and the minor fasts, and the late winter through spring brings us back to Nisan and the renewal of the cycle.
Practically, calendars are used to plan religious services, synagogue readings, family gatherings, and school curricula. The Rosh Chodesh (the new month) liturgy and customs emphasize the monthly cycle’s recurring nature, while the Torah portions chosen for each Shabbat reflect the seasonal arc of the Jewish year. In every locale, people adapt these patterns to their own traditions—Ashkenazi, Sephardi, Mizrahi, and modern Orthodox communities, among others—yet all share the same underlying structure: a lunisolar sequence of months with a leap year correction that keeps holidays aligned with their appropriate seasons.
Practical Notes for Learners and Learners‑to‑Be
Names matter: Remember that the same sequence appears in both Hebrew and English, but you’ll sometimes see alternative transliterations (e.g., MarCheshvan vs. Cheshvan).
Two calendars, one rhythm: The religious calendar emphasizes sacred times; the civil year used for daily life may be counted differently in Jewish law, especially around the start of the year (Rosh Hashanah) and the order of holidays.
Leap years change the map: In leap years, Adar becomes a two‑month sequence (Adar I, Adar II). Purim’s date moves to Adar II, while other holidays remain anchored within their seasonal windows.
Local customs vary: Some communities celebrate certain days with additional observances, such as Selichot in Elul and before Rosh Hashanah, or special prayers around Shabbat and holidays.
Cultural and Liturgical Significance
Beyond the dates themselves, the months on the Jewish calendar carry deep theological and cultural significance. They shape the liturgy, the scriptural readings, and the learning cycles in schools and study groups. The arc from Nisan to Adar II maps a journey from liberation to divine revelation, from harvest and build‑up to reflection and renewal. The structure reminds the Jewish people of a history that is both national and existential—an ongoing conversation with God, with community, and with the land and the seasons.
The calendar also functions as a bridge between home and synagogue life. Family rituals—Seder meals, counting the Omer, lighting Hanukkah candles, and preparing for Shabbat and holidays—organize daily life around the months and their holidays. The months are not just backdrops for events; they are a living framework that guides prayer, study, charitable giving, and communal celebration.
Variations Across Communities
While the core structure of the months and their order is shared, practical observance can differ by community and tradition. For example, the holiday dates and observances might shift slightly in the diaspora compared with Israel, and some rites (like the celebration of Simchat Torah on 22 Tishrei versus 23 Tishrei) may vary. In addition, the start of the year (Rosh Hashanah) can influence how some communities label the prior year (e.g., 5785, 5786) depending on whether the counting is anchored to Nisan or Tishrei for a given purpose. These variations are part of a living tradition that has adapted to different climates, cultures, and languages while preserving the essential festival cycle that defines the Jewish calendar.
In sum, the months on the Jewish calendar are a carefully organized sequence that blends lunar and solar elements to maintain alignment with sacred time and the natural year. The names of the months—Nisan, Iyar, Sivan, Tammuz, Av, Elul, Tishrei, Cheshvan, Kislev, Tevet, Shevat, Adar (and Adar I/Adar II in leap years)—mark a continuous loop that carries with it a rich tapestry of holidays, fasts, and liturgical seasons. The order of the months remains fixed, but a leap year introduces an extra Adar, shifting Purim and related observances to Adar II and preserving the calendar’s harmony with the solar year. Across communities, the same rhythm is observed with local flavor, making the Jewish calendar a shared framework of time that is simultaneously universal and intimate to each family and congregation.
Whether you are studying the calendar for academic purposes, planning a family calendar, or exploring the liturgical year as part of religious practice, understanding the months, their order, and the holidays that populate them offers a window into how Jewish communities experience time—together, year after year, through seasons of awe, longing, joy, and renewal.
