“דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי ה’ אֲשֶׁר־תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי” (Vayikra 23:2)
“Speak to the Israelite people and say to them: These are My fixed times, the fixed times of GD, which you shall proclaim as sacred occasions.”
In Parashat Emor (Vayikra 22:26-23:44), we encounter the Torah portion known as “שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז,” which is read on both the first two days of Sukkot and the second day of Pesah. This selection is particularly fitting, as the pesukim within detail the “mo’adim,” or festivals, that punctuate the Jewish calendar. The passage begins with Pesah and then proceeds to the commandment for bringing the Korban Omer, as well as the counting of the weeks between Pesah and Shabuout, which culminates on the 50th day. The pesukim then go on to discuss Rosh Hashana, Yom Kippur, Sukkot, and finally, Shemini Aseret.
When we typically refer to our holidays, we often use the terms “Yom Tob” or “Hag,” which loosely translate to “holiday” or “festival.” However, it is intriguing to note that the Torah opts for the word “mo’ed” instead. The term “mo’ed” usually carries a connotation related to time, making it a curious choice for the Torah to employ in this context.
The Maharal of Prague, too, ponders this very question: Why did the Torah choose the word “mo’ed” as opposed to “hagim”? In his explanation, the Maharal suggests that Jewish festivals are not merely celebrated to commemorate past events; rather, they serve to bring those events and their inherent messages and ideas into our present-day lives. He further points out that we find a similar word in Shemot (24:22): “וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים,” with the key word being “וְנוֹעַדְתִּי,” translated as “I will meet with you.” This phraseology goes beyond the usual “speak to” or “tell” Bnei Yisrael that we find in most verses when Hashem communicates with Moshe. As such, there must be something unique about this “meeting.” The Maharal concludes that the term “mo’ed” connotes a time of closeness between Hashem and Bnei Yisrael, suggesting that these appointed times are not merely dates to remember, but rather intimate moments shared between the Divine and His people.
On a mo’ed, a time of intimacy and closeness with Hashem, we have the opportunity to rejoice and celebrate by re-experiencing the special moments that took place in the past. However, if one were to use the festival merely as a time to indulge in physical pleasures, such as eating and drinking, they would be ignoring Hashem’s presence and the value of the moment.
Consider the scenario of a person who has a most distinguished guest in their home, yet completely ignores the guest due to their own self-indulgence. Instead, one should treat the festival with kedusha, holiness, and conduct themselves in a manner that elevates the physical with the spiritual. Only by doing so can Hashem truly consider these days as the pasuk states: “My Festivals” (Mo’adai).
By recognizing the deeper significance of the mo’adim, we can transform these holidays into opportunities for growth, connection, and spiritual elevation. Let us approach these sacred times with the reverence and intention they deserve, allowing ourselves to fully immerse in the closeness and intimacy they offer. In doing so, we not only honor the past but also bring the essence of these festivals into our present-day lives, creating a lasting impact that extends far beyond the holiday itself.