Emor 2021

1“Speak to the children of Israel and say unto them “Hashem’s appointed festivals that you are to designate as holy convocations – these are my appointed festivals.” Mo-aday Hashem Asher Tekre-uh Otam Mikraeh Kodesh Eileh Hem Mo-adie (Lev. 23:2) (Translation by Artscroll)

2This is the opening verse to the section in Parshat Emor which discusses the Jewish holidays. First order of business however is a word about Shabbat; “Six days of work, and on day seven, a Sabbath of complete rest a holy convocation” Shabbat Shabbaton Mikrah Kodesh. (ibid: 3 Translation by Artscroll) Shabbat is designated “Shabbat Shabbaton” the most Sabbath of all Sabbaths. The same designation is assigned to Yom Kippur “It is a day of complete rest and you shall afflict yourselves on the ninth day in the evening from evening till evening you shall rest on your rest day” Shabbat Shabbaton Hee Ve-enitem et Nafshoteichem be-tishah la-chodesh me-erev ad erev tishbetu Shabatchem (Ibid: 32). Both Yom and Kippur share a common feature. Unlike the other four holidays, all work is prohibited. The exception of work for food “Ochel Nefesh” does not apply on Yom Kippur for obvious reasons. In fact the Torah says exactly that. Yom Kippur is a total and complete rest day because of the fasting. As for the regular weekly Sabbath no reason is given for the severity of the prohibition other than it is the Shabbat Shabbaton, the Sabbath of Sabbaths. There shall be no exceptions, period.

3Next the holidays are listed chronologically Passover through Sukkot. In conclusion “And Moshe declared the appointed festivals to the Children of Israel.” Vayedaber Moshe es Moadei Hashem el Bnei Yisrael (Ibid :44).

4The term “Moadei Hashem” I believe, is rooted in the term “Edut” or testimony. Each holiday represents a testimony to a specific event or events in our collective history. On Passover we testify as to our being a free people. We declare our freedom from slavery of all kinds. We once declared at the shores of the Reed Sea “you will bring us and plant us in the mount of Your heritage, the foundation of Your dwelling place that You have made, the Mikdash sanctuary that You have created” (From the Song of the Sea Ex. 15:17). We cry out similarly on Seder night, “Next year in Jerusalem”. On Shavuot the testimony is on the giving of the Torah. The tablets themselves are referred to as “Tablets of the testimony” Luchot ha-hedut. (Ex. 31:18) On Sukkot we testify through our actions how G-d is watching over us continuously as He did through the wilderness. We struggled and failed yet He stuck with is. On Rosh Hashanah we testify as to who is our King and to who we worship now and forever. On Yom Kippur we testify as to G-d’s everlasting mercy and also as to our own inadequacies. These testimonies are G-d based; “Moadei Hashem”. G-d has subpoenaed us to testify on His behalf.

5The term “Mikraei Kodesh” I believe means a time for calling out for Holiness from the root Karah - to call out. The Ramban understand holiness as withdrawing from that which would otherwise be permitted. The holiness associated with each holiday can be understood this way. The holiness of Passover is achieved by prohibition of the otherwise permitted leavened bread. The holiness of Shavuot is achieved through accepting the 613 commandments which would have been permitted otherwise. On Sukkot we may not sleep or eat in our normal way! On Yom Kippur all our normal daily experiences are curtailed. On Rosh Hashanah Mikra Kodesh means something different but still rooted in the term Karah – to call out. On Rosh Hashanah the Shofar calls out to each of us to wake up from our slumber and become something and someone else. Be holy.

6Our holidays are thereby transformed from the mundane “Chol” to the holy, “Kodesh”. They aren’t holidays rather they are Holy Days, days to become more holy.

7Dedicated to the memory of Joel Shulman A’H