We are now in the days that in Hebrew are called Jol HaMoed, This refers to the secular days of the festival. There are different levels of holiness on the days of the year that determine behavior on those specific days.
Jol It signifies the mundane, the ordinary days of the year, in which there are no festivities or joyous events. They are generally identified because the prayer says Tajanun (pleading).
On ordinary days, there are holidays, such as when a special event occurs, like a Brit Milah (circumcision). It remains a normal day, but supplications are omitted during prayer, marking it as a more joyous day than others. Within this category are holidays specific to a particular group, such as the 19th of Kislev, the day of the release of the Alter Rebbe (founder of the Chabad Lubavitch movement), on which Hasidim of that group refrain from reciting supplications.
Then there are the ordinary days marked on the calendar, such as the beginning of each month. Their significance is not determined by a personal or group event, but by the day's position within the Jewish calendar.
Then there are the ordinary days that our sages decreed as special days, such as Purim and Hanukkah. These days have their own particular observances in the form of rabbinic precepts (reading the Megillah on Purim, lighting Hanukkah candles, etc.). Even so, they do not become days with the sanctity of Passover or other holy days. Yom Tov.
Next come the intermediate days of Passover and Sukkot, days that are not entirely worldly (in fact, many activities considered by our sages as worldly are restricted on those days) but neither are they entirely festive.
Then come the Iamím Tovím (Holidays), Pesach, Shavuot, Sukkot and Rosh Hashanah, days that have laws similar to those of Shabbat, but cooking and carrying in the public domain are permitted, work that the Torah allows on those days to increase the joy of them.
Then comes Shabbat, a day of rest, hence the restrictions that the Torah places on the day so that the person can truly take advantage of the rest and replenishment of energy.
Finally, there is Yom Kippur, a day called by the Torah the Shabbat of Shabbat, above Shabbat. A day of such profound holiness that, in order to experience it, a person must withdraw from all worldly activities, to the point of not even eating or drinking...
So, within this list of different saints we find ourselves in Jol HaMoed, arriving close to Shabbat within Jol HaMoed. In all cases, in addition to the obvious observance that each day requires, the person must learn to feel the sanctity of the day, to take advantage of these opportunities that the calendar gives us to reconnect with God, or to give a new form and characteristics to the already existing connection and to put ourselves in tune with the global energies that govern time.