Parashat Emor 5786, 2026: "The Glory of the Moadim"

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Artwork: Sefira Lightstone
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Rabbi David Etengoff

ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
One of the most prominent sections of our parasha is Parashat HaMoadim. Its 44 pasukim comprise the 23rd chapter of Sefer Vayikra and serve as an encyclopedic presentation of the biblically based Moadim. It begins as we would expect: “And Hashem spoke to Moshe, saying, ‘Speak to the children of Israel and say to them: Hashem’s appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]’” (23:1-2, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach) After the phrase, “these are my appointed [holy days],” we would expect a listing of the Moadim, beginning with Pesach and concluding with Succot. Yet, the next pasuk inexplicably refers to Shabbat: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places.” (23:3) Only afterwards do we find the sought for introduction to the Moadim: “These are Hashem’s appointed [holy days], holy occasions, which you shall designate in their appointed time.” (23:4)
 
Rashi (1040-1105), based on several midrashic passages, notes the anomalous nature of the inclusion of Shabbat amid the Moadim and asks: “Why does the Shabbat [designated by Hashem,] appear here amidst the Moadim [designated by the Sanhedrin?]” (23:3) His answer is a classic example of Rabbinic analysis: “To teach you that whoever desecrates the Moadim is considered [to have transgressed as severely] as if he has desecrated the Shabbat, and that whoever fulfills the Moadim is considered as if he has fulfilled the Shabbat [and his reward is as great].” As such, in Rashi’s view, the placement of Shabbat at the beginning of our chapter is meant to convey the singular import of the Moadim.
 
Rabbi Nissan Alpert zatzal (1928-1986) was one of the great roshei yeshivah of Yeshivat Rabbi Yitzhak Elhanan, and perhaps the most celebrated student of Rav Moshe Feinstein zatzal (1895-1986). In Limudei Nissan, Rav Alpert presents a deep insight regarding the connection between Shabbat and the Moadim that informs our understanding of Rashi’s gloss:

[The reason why Shabbat appears before the festivals] is to emphasize that it is the mother of all the Moadim, and the holiness of these [appointed] times flows from Shabbat. By way of explanation, this means that it is possible to extend the holiness of Shabbat to the other Moadim. It is as if Hashem said, “I have sanctified the Shabbat, now, I give you [the Jewish people] the power and the permission to consecrate the rest of the appointed times.” Moreover, just as it is the purpose of the Shabbat to cease from the creative activities of the workweek through complete and total [spiritual] relaxation in order to draw near to Hashem, so, too, this should be our orientation on the Moadim. In other words, our actions and behaviors on these days should be aimed at strengthening our faith and trust in Hashem. (Parashat Emor, page 50, s.v. v’nireh li, translation and brackets my own)
 
Rav Alpert teaches us four important lessons regarding the unique connection that obtains between Shabbat and the Moadim:

1.Shabbat is stated before the festivals because it is the “mother” of the Moadim.

1. The holiness of the Moadim derives from the holiness of Shabbat.
2. Just as Hashem consecrates Shabbat, the Jewish people are given the power and permission to sanctify the Moadim.

4.Moadim is similar in kind to that of Shabbat; namely, to enable us to utilize the holy moments of both Shabbat and the Moadim to strengthen our faith and trust in the Master of the Universe.
 
A parallel approach toward solving our problem was offered by the Maharil (1365-1427). His gloss, as well, focuses on the reason Shabbat precedes the Torah’s discussion of the Moadim:
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We find in the Zohar (Emor 95:1): “Shabbat is called “kodesh” but not “mikra kodesh.” Yom Tov, however, is called a mikra kodesh [by the Torah].” [Yet,] there is a contradiction here! It states in Parashat Emor: “[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion (mikra kodesh); you shall not perform any work. It is a Shabbat to Hashem in all your dwelling places.” Herein, Shabbat is also called a “mikra kodesh!” This seeming contradiction, however, can be explained in the manner that we have already written, namely, Yom Tov receives its [kedushah] from Shabbat. This means that within Shabbat there is an aspect of Yom Tov to enable Shabbat’s [kedushah] to positively flow into Yom Tov… Now we understand why Shabbat is called “mikra kodesh,” precisely to allow Shabbat’s [kedushah] to flow into and affect the Moadim. (Likutei Maharil, Sefer Devarim, Parashat Vayelech, s.v. v’nireh li, translation and brackets my own)
 
The Maharil’s answer to our question is a spiritual tour de force. He teaches us that the Yom Tovim, though sanctified by the Jewish people, are nonetheless infused with kedushat Shabbat. Each festival day, therefore, has the potential to draw us closer to our Creator so that we may experience the sanctity of Shabbat on yet another level. With Hashem’s help, may we be zocheh to feel Hashem’s presence every Shabbat, every Yom Tov, and every day of our lives. V’chane yihi ratzon.
 
Shabbat Shalom
 
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