These Days

The second half of Parshas Emor speaks at length about each of the Yomim Tovim that we celebrate throughout the year. Although there are a number of times throughout the Torah that the Moadim are discussed, the Pessukim in this week’s Sedra are perhaps the most detailed and speak about the various Mitzvos that give the Yomim Tovim their respective character. Although there is an instinct to focus on Pessukim such as these when they are relevant—during the Yomim Tovim themselves—the Torah seems to be sending us a message that is timeless, and applies throughout the year, from the way that this section of the Torah is introduced.

The Torah tells us that Hashem spoke to Moshe and said: “Daber El Bnei Yisroel V’Amarta Aleihem Moadei Hashem Asher Tikru Osam Mikraei Kodesh Ela Hem Moadai.” Hashem instructs Moshe to speak to Klal Yisroel and inform them of the Moadim. Based on this introduction, one would then expect the Torah to begin speaking about the various Yomim Tovim. Instead, however, the Torah speaks about Shabbos: “Sheshes Yamim Taaseh Melacha U’Vayom HaShevii Shabbos Shabbason.” Following the Passuk about Shabbos the Torah inserts another introductory Passuk, “Ela Moadei Hashem Mikraei Kodesh Asher Tikru Osam B’Moadam”, and only then turns to the actual Yomim Tovim. This sequence of Pessukim seems to be begging an explanation.

Some Meforshim seem to feel that there really is no question to be asked. The Ramban, for example, simply explains that though it is different from the Yomim Tovim, Shabbos itself is a Moed as well, and so it fits well in the Parsha that is thusly introduced. This is why the second PAssuk, “Ela Moadei Hashem…” appears, to separate between one type of Moed, Shabbos, and the rest of the Yomim Tovim.

This is perhaps the Pashut Pshat in these Pessukim, the simplest way to understand them, but it appears that Chazal themselves had another approach.

The Medrash in Toras Kohanim, cited by Rashi here, asks a question: “U’Mah Inayn Shabbos L’Inyan Hamoados”. Why is the Mitzvah of Shabbos spoken about in the Parsha that discusses the Moadim? The Medrash answers that the Torah wishes to teach us that if a person is Mechalel the Moadim it is as if he was Mechalel Shabbos and if he keeps the Moadim it is considered as though he kept Shabbos.

This Medrash indicates that there is something more to the was the Pessukim are written. Yes, Shabos is a Moed, but Chazal were bothered by its appearance in this Parsha. The explanation of the Medrash is that Shabbos and the Yomim Tovim are somehow connected: if a person keeps the Moadim it is as if he kept Shabbos, and visa versa. The Medrash of course explains the Pessukim, but still requires explanation itself.

First, the language of the Medrash is curious. In referring to someone who does not treat the Yomim Tovim appropriately, the Medrash uses the term “Chillel”, as in “Mechalel Es HaShabbos.” When speaking about one who does keep the Moadim, however, Chazal chose the word “Mekayem”, as in “HaMikayem Es HaMoados.” While the word Chillel is quite common where reffering to Shabbos and Yom Tov, the term Kiyum is less so. The opposite of Mechallel is either Mekadesh, to sanctify, or Meshamer, to guard. Why does the Medrash use this most uncommon term in this case?

The actual statement of the Medrash is hard to understand as well. We are told that if one is Machallel or Mikayem the Moadim it will be considered as though he acted similarly with regard to Shabbos. What does this mean? Does the Medrash refer to his Schar—teaching us that the Schar for keeping Yom Tov appropriately will equal the Schar of keeping Shabbos, with the inverse being true of any Onesh he deserves, Chas V’Shalom, or does it refer to some other equation? Even if we do understand what the Medrash means in equating Yom Tov and Shabbos in this way, we have to also understand why this is the case. Why is one who is Mekayem Yom Tov treated as though he is Mekayem Shabbos? What does the Torah mean to teach us by writing the Pessukim in this way?

Before explaining the words of the Medrash, we should perhaps try to better understand the affect that Shabbos has on those who are Zoche to keep it correctly.

The Medrash in Shemos Rabba makes an unbelievable statement: “Shekula Shabbos Keneged Kol Hamitzvos”, keeping Shabbos is equal to keeping all the Mitzvos. This is why one who is a Mechallel Shabbos is considered to be a Kofer B’Kol Hatorah Kula—his transgression of the Mitzvah of Shabbos is equal to his having disregarded the entire Torah. Interestingly, this Medrash is not just theoretical; indeed it is often referred in Halachic writings when weighing Chilul Shabbos against keeping another Mitzvah. But here too we must understand the intent of the Medrash: in what way is Shabbos equal to all the Mitzvos in the Torah?

The Ohr Hachaim Hakadosh, in Parshas V’Eschanan, offers no less than ten Pshatim in the words “V’Yadata Hayom V’Hashevosa El Levavecha”, each seeking to explain what day the Passuk refers to with the word “HaYom” and what it means to answer one’s heart. The final Pshat is that “HaYom” is Shabbos, and “V’Hashevosa El Levavecha” refers to a discussion one may have with the Yetzer Harah, which resides in his heart.

The Yetzer Harah may attempt to steer a person off the correct path using two claims. First, how can you ever hope to be Mekayem the entire Torah, there are so many Mitzfvos, many of which are so hard to accomplish, why even try? Second, look how many Aveiros you have done—why would you even try to correct your trajectory? The Ohr Chaim explains that we are to answer the Yetzer Harah with this Medrash: “Shekula Shabbos Keneged Kol Hamitzvos.” We are to silence the Yetzer Harah by telling him that there is a day called Shabbos, which is Shakul, equal, to all the Mitzvos. If we keep Shabbos, then, it is as if we have kept all the Mitzvos, and this will enable us to erase the damage our Aveiros have done. Thus, when the Torah tells us V’Yadata Hayom V’Hashevosa El Levavecha, it is telling us that Shabbos is the answer to the machinations of the Yetzer Harah.

These words of the Ohr Hachaim seem to teach us something about the concept of “Shekula Shabbos Keneged Kol Hamitzvos.” If we were to understand that Chazal are referring to the Schar one gets for keeping Shabbos, that it is equal to that of all the Mitzvos, the Yetzer Harah would not be silenced, for his claim has nothing to do with Schar and Onesh but with a person’s actions and attitudes. Rather, there must be some tangible affect that is engendered when one keeps Shabbos that is paramount to all the Mitzvos, thus negating the assertions of the Yetzer Harah.

How are we to understand this effect? How does Shabbos affect a person as much as being Mekayem all the Mitzvos in the Torah?

The Bnei Yisaschar, in Derech Pekudecha, explains the words of this Medrash very briefly. He tells us that Shabbos is Shakul to all the Mitzvos because it is an Os between Bnei Yisroel and Hahem, as the Passuk tells us “Os Hi L’Olam Beni U’Vein Bnei Yisroel.” While on one hand east to understand, this line is deceptive in its brevity.

There are other Mitzvos, such as Teffiin and Bris Milah, that are referred to as an Os, yet we do not find the concept of “Shekula Keneged Kol Hamitzvos” in those cases. Why then is Shabbos so equated on account of its status as an Os, as the Bnei Yisoschar writes?

Perhaps the answer can be found in a Gemarah in Beitzah. The Gemarah there tells us, in the name of R’ Shimon bar Yochai, that all Mitzvos were given to Klal Yisroel publically other than Shabbos which was given privately. The Gemarah brings a Passuk to support this concept: “Beni U’Vein Bnei Yisroel.” Here we find the secret of “Shekula Shabbos Keneged Kol Hamitzvos.”

The purpose of any Mitzvah is to bring a person close to the Ribbono Shel Olam: when a person does a Mitavah, he creates Kirva, bringing himself closer to Hashem, so to speak. The inverse is true as well: when a person does an Aveira, he creates Richuk or distance, between himself and Hakadosh Baruch Hu.

This is true of all Mitzvos, but on Shabbos a special opportunity is created. This Mitzvah was given B’Tzina, privately, because it is an Os, a sign of the closeness between Hashem and his Am Hanivchar. On Shabbos, then, we have an opportunity to gain Kirva to Hashem that is tantamount to all the other Mitzvos in the Torah—this is the day that is set aside for us and Hashem to dwell together, privately. That is why a Goy Sheshavas is Chayav Misa—he dares to intrude on the day that is “Beni U’Vein Bnei Yisroel.”

Based on this idea, we can understand the words of the Ohr Hachaim Hakadosh. The two claims of the Yetzer Harah relate to the ability we have to come closer to Hashem: how can we ever hope to attain the Kirva of all the Mitzvos, especially given our propensity to create Richuk as well? The answer to this is Shabbos—there is a day when we have an opportunity to create Kirva in spades, to come as close to Hashem as if we had done all the Mitzvos, thereby erasing the losses and Richuk created by our Aveiros. With this in mind, let us turn back to the Moados.

The Medrash Tanchuma in Parshas Pinchas tells the story of a Goy who approached R’ Akiva with a question: Given that the Passuk in Yeshaya says “Chodshechem U’Moadechem Sanah Nafshi”, Hashem says that he hates your Moadim, why do you persist in keeping the Yomim Tovim? R’ Akiva answered that the Passuk says “Moadechem”, your Moadim, and refers to Moadim like those of Yeravam ben Nevat, but our Modaim are everlasting because they are the Moadim of Hashem and not ours, as the Passuk says “Moadei Hashem.”

As we noted, the Toras Kohanim uses the word Mekayem, which can mean perpetuate. It seems from the Tanchuma that the way to perpetuate the Yomim Tovim, to be Mekayem them is to make them Moadei Hashem, and not Moadechem.

When a Yom Tov approaches, we have two choices: we can use it for our ends, to enjoy the a break from our usual schedules and partake in the physical aspects of the day, or we can celebrate in the way of Moadei Hashem, using even the Gashmius parts of the Yom Tov to reach new heights in Ruchnias. If we choose the latter approach, we are being Mekayem the Yom Tov, allowing it to continue and not fall into the category of “Chodshechem U’Moadechem” about which the Passuk in Yeshaya speaks.

Perhaps this is the message Chazal send us in saying that through being Mekayem the Moados it is considered as if we are being Mekayem the Mitzvah of Shabbos. If we create Moadei Hashem, using the Moados for thie intended purpose, not only are we perpetuating them but we are create a level of Kirva with Hashem that is otherwise attainable through Shabbos. The Pessukim of Shabbos and those of Yom Tov are placed near each other to teach us that there is a way to reach powerful Kirva to Hashem through the Yomim Tovim as well: by observing Moadei Hashem.

Our calendar is peppered with Moadim and we get to experience Shabbos each and every week. We should take the opportunities presented by these days to create Kirva in a way that is otherwise not possible, drawing closer and closer to Hakadosh Baruch Hu, silencing the Satan and attaining new heights.