The Moadim ~ Holidays In Torah

Exodus 23:14-17; Leviticus 23; Numbers 28 & 29; Deuteronomy 16

The Hebrew word "moed / plural - moadim" implies a holiday ("yom-tov"). A more precise English translation would be an 'appointment' or appointed time.

That same Hebrew word "moed" is used in 'Ohel Moed'  (the Tent of Meeting) to describing the Tabernacle.

Leviticus chapter 23 is famous for its lengthy presentation of the Festivals of Yahveh, also known as the Jewish Holidays. These very same holidays are also described in Exodus 23:14-17, Numbers 28 and 29 and Deuteronomy chapter 16.

At first glance this 'multiple presentation' of the holidays in four different books appears to be superfluous. Would it not have been more logical for the Torah to present all of the laws concerning the holidays together in one book?

Two Groups Of Holidays

1.  The three pilgrimage holidays: Passover, Shavuot and Succot.

2.  The "Tishrei holidays" - Yamim Noraim - Days of Judgement: Rosh Hashanah, Yom Kippur, Shmini Atzeret - the 8th Day of Succot.  

Exodus and Deuteronomy present the three mandatory festivals only.  Leviticus and Numbers include both the mandatory festivals and the Tishrei holidays.

"Three times a year celebrate to Me. Keep Passover, eat matzah... at the appointed time in the spring, when you went out of Egypt... (Barley Harvest) and a Shavuot -Pentecost (grain harvest holiday) for the first fruits of what you have sown in your field (in early summer), and a Succot - Tabernacles (fruit gathering holiday) at the conclusion of the (agricultural) year (in autumn)."  Exodus 23:14-17

Note how these three holidays are described only by the agricultural time of year in which they are celebrated - solar calendar, without any mention of the specific lunar month, requiring a visit to the Temple at these three times of the year.

The Torah's Double Calendar

We find the use of both a solar and a lunar calendars in the Torah. The solar calendar is based on the 365 day cycle of the solar year - corresponding to the four seasons of the agricultural year. The lunar calendar is based on the monthly cycle of the moon (roughly 29.5 days), therefore, some months will have 29 days and some 30 days. The lunar calendar is determined by the sighting of the monthly moon, and is certified by the "bet-din" - the Jewish judiciary court. These two calendars are correlated by the periodic addition of an 'extra' month (also determined by "bet-din") to assure that the first month of the lunar year will always be in the spring. Even though we commonly refer to the Jewish calendar as 'lunar,' we will see that the Torah employs both the lunar and solar calendars in its description of the holidays.

Agricultural Holidays

It is not coincidental that the Torah chose the solar calendar in its presentation of the three main (and mandatory) holidays. Clearly, the Torah requires that we thank Yahveh during these three critical times of the agricultural year besides their 'historical' reasons. One very important commandment is that we must rejoice on these holidays - not only with our own family, but also with the less fortunate, such as the stranger, the orphan and the widow.  (Deuteronomy 16:11,14)  Yahveh demands that when we celebrate and thank Him for the bounty of our harvest, we must be sure to include the less fortunate in our celebration. 

In contrast, the descriptions of the holidays in Leviticus 23 and Numbers 28 and 29 include both The three mandatory festivals and The Tishrei holidays. There is no mention of the commandment to go to the Temple in Jerusalem, and the holidays are presented according to the lunar calendar, by the specific month and day when each holiday is to be celebrated. There the focus is on the Korban Musaf - the special offering for each holiday.  

The book of Leviticus introduces one special and unique commandment for each holiday: Passover - the special omer offering (barley); Shavuot - the special two loaves offering (wheat); Rosh Hashanah - blowing the shofar; Yom Kippur - fasting; Succot - sitting in the succah.

Double Dating

Passover - The Omer:  "When you enter the Land and harvest the grain, you must bring the omer - the first harvest to the Priest."  Leviticus 23:10

Shavuot - The Two Loaves:  "Count seven weeks from when the first grain (barley) becomes ripe; then, you shall bring a new flour offering."  Leviticus 23:15-16

Succot - The Four Types of Fruit:  "On the 15th day of the seventh month when you gather the produce of the land, you shall take on the first day a 'hadar' (goodly) fruit."  Leviticus 23:39-40

Each holiday in Leviticus chapter 23 is first introduced by its lunar date, followed by a statement that this is a "Holy event". Work is prohibited and an offering is required. The use of the word Shabbaton and For Ever in the presentation of Rosh Hashanah and Yom Kippur re-enforces the imporance of these sacred gatherings to all future generations. ("Not forsaking the assembling of ourselves together," Hebrews 10:25 - is a reference to keeping The Festivals (not church attendence) even after becoming a believer in Yashua.)

Shabbat is the one appointed event that Yahveh set aside to be Holy. (Leviticus 23:3)  All the other "Holy Appointments" are those that Israel set aside to be "Holy unto Yahveh".  (Leviticus 23:2)  This distinction indicates that the Moadim and Shabbatonim relate to Creation.

The Historical Holidays

Even though the agricultural calendar alone provides sufficient reason to celebrate these holidays, the Torah finds historical significance in these seasonal holidays as well.

The Passover commemorates Israel's redemption from Egypt. The grain harvest (Shavuot) coincides with the time of the giving of Torah at Mount Sinai. On Succot (the fruit harvest) we recall Yahveh's supernatural provision in the desert under His Cloud of Glory.  

Redemption in the Spring

From the repeated emphasis in Torah that we celebrate our redemption from Egypt in the early spring, it would appear that it was not incidental that the Exodus took place at that time. Rather, Yahveh desired that Israel should enter the Promised Land in the first month of the spring.  (Joshua 4:19, 5:10)  

By combining the two calendars, the Torah teaches us that during the critical times of the agricultural year we must not only thank Yahveh for His providence over nature but we must also thank Him for His providence over our history. The double nature of the holidays emphasize that Yahveh is not only the Force behind nature, but He is also the One who Guides the history of nations.

The Tabernacle is called a Tent of Meeting, for in that tent Israel came to meet Yahveh.  In a similar manner, the holidays are called Moadim, (appointments) for their primary purpose was to set aside special times during the year to meet with Yahveh, to come closer to Him and receive His (spiritual) Strength.