During this upcoming week we will experience two different periods of kedushas zman in the form of Shabbos and Shavuos. Kedushas yom tov differs from kedushas Shabbos in several ways. There are activities such as aspects of food preparation that are permissible on yom tov even though they are prohibited on Shabbos. In the realm of positive mitzvos, the mitzvah of simcha - rejoicing is, according to most opinions, unique to yom tov and does not apply to Shabbos. Not only are there intricate halachic distinctions between the two, but the very source of the two sanctities is fundamentally different. Chazal highlighted this by instituting the culmination of the beracha of shemone esrei and kiddush different on yom tov than that which is recited on Shabbos. On Shabbos there is no mention of the Jewish people sanctifying Shabbos, rather Hashem is the Mekadesh Hashabbos - the One who makes Shabbos holy. On yom tov, however, we conclude this parallel beracha by acknowledging that Hashem declares the Jewish people to be holy and they, in turn, sanctify yom tov.
Several hundred years after the destruction of the second Beis Hamikdash a critical question arose that would impact upon the future observance of all the yomim tovim. Kiddush hachodesh - the sanctification of the new moon based on witnesses and the declaration of the beis din - ceased to exist. There was no longer a beis din qualified to perform this mitzvah and as such the question of how to observe Rosh Chodesh in its absence was of great concern; without Rosh Chodesh there could not be any yom tov. It was at this time that the set calendar that is in use until today was set up by Chazal under the leadership of Hillel the second. There is a dispute between the rishonim as to precisely how a set calendar can suffice in place of a monthly declaration by beis din. The Rambam's view is that the Jewish community living in Eretz Yisrael "declares" Rosh Chodesh by simply observing it as such. Our entire observance of yom tov today is only possible because the Jewish people, represented by those in Eretz Yisrael, sanctify Rosh Chodesh. No such procedure is necessary, however, for Shabbos. Declared holy by Hashem, Shabbos occurs with no input by the Jewish people. In fact, Shabbos predated the Jewish people as Hashem sanctified the Shabbos of creation well before Klal Yisrael existed. Rosh Chodesh and yom tov only came into existence upon the formation of Klal Yisrael as a nation when they were leaving Mitzrayim.
Matan Torah similarly has two dimensions to it. There is a part of Torah that emanates entirely from Hashem. The written Torah and the actual halachos that were given directly to Moshe require no human input, and they are similar to Shabbos in this respect. However, there is a portion of Torah that necessitates human involvement. Many halachos must be determined by using the rules of Torah interpretations given to Moshe at Har Sinai. When different opinions arise about the correct applications of these principles to new situations, we are required by the Torah to put the issue to a vote among the sages of the generation, and their decisions become an integral part of the Torah. Additionally, there are rabbinic enactments that are made that also become halacha, and this aspect of Torah is closer in nature to yom tov than to Shabbos. Hashem gave the Torah sages the ability to help determine the laws of the Torah, which is similar to the Jewish people's role in declaring the sanctity of yom tov.
Delegating the awesome responsibility to human beings to declare yom tov and decide Torah law is fraught with danger. One can begin to think that we have the authority to tamper with Hashem's word. However, nothing could be further from the truth. Shabbos is called "Rishon l'mikraei kodesh - the first of the holy days". One must be totally committed to the notion of Shabbos before approaching yom tov. We can only declare yom tov if we are completely subservient to the will of Hashem. It is a privilege to be asked by Hashem to join Him in the sanctification of time. As His humble servants we accept this privilege by totally following His directives dictated to us by the halachos of kiddush hachodesh.
Perhaps an even greater challenge presents itself when being given the responsibility to delve into Hashem's Torah and apply its laws and protect it with rabbinic enactments. One can erroneously think that free reign is given to tamper with the Torah and adjust it to one's own desires. Only great Torah sages who are completely dedicated to the entire Torah as the eternal word of Hashem can undertake the tremendous responsibility of interpreting and applying its laws properly.
As we observe yom tov and Shabbos during this year's celebration of Zman Matan Toraseinu, let us strengthen our resolve to be recipients of Hashem's kedushas hazman and His Torah. We look forward to the time when kiddush hachodesh and the Sanhedrin will return, and when we will merit the ultimate fulfillment of the prophecy - "כי מציון תצא תורה ודבר ה׳ מירושלים".
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