"Eileh moadei Hashem asher tikrau otam mikraei kodesh eileh hem moadai. Sheshet yamim teiaseh melakahah ..." The introductory pesukim of Parshat ha-Moadim, the section in parshat Emor that delineates the various festivals, are somewhat enigmatic. Rather than focus immediately on the cycle of holidays begining with Pesah, as we would have anticipated, the Torah instead begins with a brief discussion of Shabbat. While Shabbat is ocassionally depicted as a moed, and chagim are sometimes identified as Shabbat (Rashi, Bezah 2b, Pesahim 46b, Shavuot 15b; Seforno Vayikra 19:30), the Torah's choice is certainly an intriguing one. Moreover, upon concluding its remarks regarding Shabbat, the Torah then follows with another brief introduction of the classical moadim-"Eileh Moadei Hashem mikraei kodesh ashe tikrau otam be-moadam". Why is it necessary to reintroduce the moadim if, indeed, Shabbat is the first of the moadim, as the initial formulation implies?
Rashi and Ramban do address the link between Shabbat and the moadim implied in this parshah. Rashi ( Vayikra 23:3) underscores the common bond. He derives from this connection that one who desecrates yom tov is equivalent to one who violates the Shabbat. Ramban (23:2) focuses on the contrast between Shabbat and moed. He projects that by accenting Shabbat's absolute prohibition of melakah, the Torah intends to preclude the potential misconception that heter okhel nefesh would extend to a moed that coincides with Shabbat. Notwithstanding these important insights, the Torah's initial emphasis of Shabbat in this context and the impression of a false start that follows remains puzzling.
Further scrutiny of this section reveals another intriguing facet of the Torah's presentation that may shed light on the previous difficulty. Although the concept and halakhot of Shabbat appear previously in numerous contexts (Bereshit 2:1-3; Shemot 15:22-28; 20:8-12; 23:12; 31:12-19;35:1-3), it is only in Parshat ha-Moadim that Shabbat is defined by use of the term "mikra kodesh"! Why does the Torah wait until Emor to make this connection?
The fact is that this term, prominent and pervasive throughout the parshah, constitutes the common denominator of all the various chagim, as they are developed in Emor. Furthermore, it is this term which signifies in Parshat ha-Moadim (with the one prominent exception of Yom Kippur) both the prohibition of melakah, as well as the positive obligation to express sanctity by means of public prayer, keriat ha-Torah, fine clothing, and other such manifestations (Rashi 23:27 ; Ramban 23:2). It is striking that one expression would convey both issurim and kiyumim elements that characterize the halakhic concept of kedushat ha-yom (sanctity of the day). In the weekly kidush, Shabbat is defined as "tehilah le-mikraei kodesh".
It appears that the Torah relates to Shabbat on two dimensions. Until Parshat Emor, Shabbat is formulated in its own terms. Its primary theme is that of issur melakahah, as an acknowledgement and commemoration of the act of Creation-"ki bo shavat mi-kol melakhto asher bara Elokim la-asot" (Bereshit 2:3). For this reason, one who intentionally desecrates Shabbat by engaging in melakahah is deemed to be a heretic, as his actions are tantamount to a denial of Divine creation (See Rashi, Hulin 5a). However, Shabbat's status transcends this theme. As the "first" day invested with sanctity, it also became the model for other days of kedushah. Undoubtedly, this is also due to its own transcendent impact and stature. Indeed, the Ramban (Shemot 12:2; Derashah le-Rosh ha-Shanah) develops the idea rooted in the Talmud (Bezah 16a) that the entire week revolves around Shabbat. This, he argues, is reflected by the fact that the days are defined by their proximity to Shabbat rather than by formal names. One could not envision a day of sanctity without invoking the Shabbat paradigm.
Parshat Emor introduces this second motif of Shabbat. Thus, the theme of "mikra kodesh", which captures the general motif of kedushat ha-yom whose paradigm is Shabbat, is first associated with Shabbat specifically in this context. It is unsurprising that this term encompasses a comprehensive agenda that includes both issurim and kiyumim, as both flow from an integrated broad concept of kedushat ha-yom modeled after the total experience of Shabbat. For this reason, the Torah in parshat Emor appropriately introduces all moadim by first invoking Shabbat qua "mikra kodesh", despite the fact that there are important elements that differentiate Shabbat from the moadim. Having provided the Shabbat background and basis for kedushat ha-zeman, the Torah then proceeds to enumerate the actual chagim. The Torah reintroduces the moadim because while Shabbat constitutes the foundation for the chagim it is not actually a moed. The relationship between Shabbat and Moed emerges as a complex one.
It is possible that the two themes of Shabbat are manifest in the very prohibition of melakhah itself. While the mishnah (Shabbat 73a) lists 39 categories of prohibited melakhah, it is striking that the Torah broadly formulates the prohibition simply as "lo taaseh melakhah"(Shemot 20:10). There are apparently contrary indications whether the halakhah recognizes 39 distinct issurim (shemot issur), or simply 39 specific applications of one general issur. [See, for example, Shabbat 70a re. hiluk melakhah; Rashi Shabbat 72b s.v. helev ve-dam , Sanhedrin 62a s.v.helev.] Indeed, Rambam's son, R. Avraham, was queried why his father did not list 39 distinct prohibitions in his count of 613 mizvot.
Conceivably, issur melakah entails two distinct themes corresponding to the two dimensions that Shabbat represents. Each melakhah independently undermines and desecrates the theme of Shabbat as a specific commemoration of the cessation of "melakhah" at the culmination of the Creation. At the same time, as an integrated day of kedushah dedicated to man's spiritual obligations and aspirations, Shabbat is repeatedly violated by any act that generally falls under the rubric of melakah. Thus, the prohibition is comprised of both 1 and 39 components.
While issur melakhah as a specific theme does not extend to the moadim (with the possible exception of Yom Kippur, for other reasons), the paradigm of Shabbat as a yom kodesh, which includes at least a general prohibition against engaging in all forms of melakhah, is certainly relevant. Thus, "mikra kodesh", conveying this general theme of kedushat ha-yom, is consistently linked throughout Emor to "kol melekhet avodah lo tasu" (with the previously noted exception of Yom Kippur). The gemara (Makkot 21b) notes that while one brings multiple korbanot for violating distinct melakhot on Shabbat, one does not receive multiple malkot for distinct transgressions on Yom Tov. Perhaps this important difference reflects that only the general prohibition based upon the paradigm motif of Shabbat applies to the moadim. [On the possible connection to heter okhel nefesh and other halakhic issues, see the author's article in Beit Yizhak, no. 23 (1991), 105-126.]
Ultimately, the association between Shabbat and Moadim, conveyed in the intriguing opening of parshat ha-Moadim, also links the initial and universal act of Hashem's Creation with other crucial events, halakhic motifs, and manifestations of His Providence, including yeziat mizrayim. The fact that Shabbat, set from the beginning of time (reflected in the formula of "mekadesh ha-Shabbat"), is interconnected to the moadim whose status is determined by kelal yisrael's calendar-setting prerogative (reflected in the formula of "mekadesh yisrael ve-hazemanim"- Bezah 17a) is surely significant as well. The compelling link between all of the special days enumerated in Emor and Shabbat is mutually enhancing despite and because of the different emphases associated with each kedushat ha-yom that find expression precisely in parshat ha-Moadim.