A printable table of Jewish holidays and observances for 2026, with Hebrew and Gregorian dates and multi-day ranges.
The table above gathers every Jewish holiday and observance of the year into one place, in date order, with the Hebrew and the civil date side by side on each line.
This is the view a monthly calendar cannot give you. A month page answers “what is coming up this month” very well, but answering “when are the holidays this year” means paging through it twelve times. Here the whole year is laid out in one run — you can see at a glance how the autumn festivals pile up in a single crowded fortnight, how many weeks separate Passover from Shavuot, and which months hold nothing at all.
It is also the page to come back to when planning ahead: holidays, events, school terms, and delivery dates promised to clients.
A row is a festival, not a day. A holiday running several days gets one row with a date range rather than a separate row per day, so Sukkot appears as a single line spanning the whole festival, and so do Passover and Chanukah. It keeps the table readable, and it shows at once how much of the calendar each festival actually occupies.
Within such a range the days are not all alike. The opening and closing days are full festival days; the ones in between are Chol HaMoed, the intermediate days, when work is permitted and much of Israel is on holiday regardless. The range in the table shows the extent of the festival; the breakdown inside it is on that festival’s own page.
Note that every holiday begins the evening before, at sunset. The first date in a range is the first full day of the festival itself, and it is entered the preceding evening — the detail that decides when people actually stop work. That changeover between the two calendars is explained on the Hebrew–Gregorian calendar page.
Each holiday name in the table is a link. Clicking it opens a dedicated page with the exact dates, candle-lighting and havdalah times, and the background to the festival.
The table is organised by civil year, and the Hebrew year does not line up with it. Every such table therefore holds the end of one Hebrew year and the beginning of the next.
In practice, the festivals in the first half of the table — Purim, Passover, Shavuot — belong to the Hebrew year that opened in the previous autumn. At Rosh Hashanah, somewhere in September or October, the Hebrew year number turns over, and everything below that point belongs to the incoming year. Anyone looking for all the festivals of one particular Hebrew year will not find them in a single table, but spread across two.
That mismatch produces a few things that look like faults and are not. The fast of Asarah B’Tevet, falling close to the start of January, can appear twice in the same table — once near the top and once near the bottom. Chanukah, which begins in late December, can be cut in half, opening in one civil year and ending in the next. And a festival sitting right on the boundary sometimes simply lands in the neighbouring table.
The other way of slicing the same days is the Hebrew month calendar, where months run from Rosh Chodesh to month end.
The same festival runs one day in Israel and two in the Diaspora, so any holiday calendar has to choose which schedule it shows. This English version of the site shows the Diaspora schedule: Passover of eight days, Shavuot of two, and Simchat Torah as a day of its own, separate from Shemini Atzeret. The Hebrew version shows the Israel schedule, where Passover runs seven days, Shavuot one, and the two autumn festivals are kept together. The Diaspora toggle in the site header switches between them.
The origin of the difference is entirely practical. When the new month was fixed by eyewitness testimony in Jerusalem, word did not always reach distant communities before the festival arrived, so where the date was in doubt they kept two days. Once the calendar was calculated in advance the doubt disappeared — but the custom stayed. The Talmud asks precisely this: now that we know how the month is fixed, why keep two days? The answer is a message sent from the Land of Israel: “be careful to observe the custom of your fathers that you received…” 1. Not a new legal argument, but a request not to break the thread.
One smaller difference: the Israeli national days — Yom HaZikaron, Yom HaAtzmaut, Yom HaShoah — carry far more weight in the Israeli year than in the Diaspora one, though they appear in both.
The table is good for seeing the year. It is less good for pinning to a wall and writing on. For most purposes the move is a two-step one: find the crowded months here, then go to the printable monthly calendar and print exactly those.
That is the difference between information and a working tool. On a month page every day gets a cell big enough to write in by hand, festivals and Shabbatot are coloured in already, and the Hebrew date sits beside the civil one — so whoever plans by the Hebrew calendar and whoever plans by the civil one are looking at the same sheet.
For longer-range planning, where what matters is how the festivals fall against a project rather than what happens on any single day, the Gantt planner lays out ten weeks in a row and shows the holidays as blocks along the timeline.
Which observances are included?
The biblical festivals, the rabbinic ones such as Chanukah and Purim, the fast days, the Israeli national days, and Rosh Chodesh — everything, in short, that actually changes a day’s shape or a working week.
Why does one festival take a date range and another a single day?
Because a row describes a whole observance. A one-day observance gets a single date; one that runs several days gets a range.
Does the table show the Hebrew date as well?
Yes. Both dates appear side by side on every row.
Can the table be printed?
It prints like any page, but for something to hang on a wall the monthly calendar is built for the job.
Which schedule is shown here?
The Diaspora schedule. The Hebrew version of the site shows the Israel schedule.
The two pages answer two different questions. This table answers “when”; the printed calendar answers “what do I do about it”.
Now that we know the fixing of the month, why do we keep two days? Because they sent word from there: Be careful to keep the custom of your ancestors in your hands.source