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What distinguishes Kedushas Shabbos (שבת) from Kedushas Yom Tov? The shiur builds on the Vilna Gaon's framework showing that Shabbos represents inherent divine sanctity entering our world, while Yom Tov represents our spiritual ascent toward Hashem (ה׳). This dual nature within each festival explains Rashi (רש"י)'s varying explanations of melachas avodah and practical disputes like wearing tefillin on Chol HaMoed.
This shiur explores the fundamental distinction between two types of holiness found in Jewish time: Kedushas Shabbos (שבת) and Kedushas Yom Tov. The analysis begins with examining why the Torah (תורה) reading on festivals starts with 'Shor O'ches' rather than directly with the laws of the festivals, suggesting this reflects Tikkun Moshe's intention to connect festival observance with Kedushas Shabbos. The Gaon's interpretation of 'Sheishes yamim ta'aseh melacha' as referring to the six days of Yom Tov (two days Pesach (פסח), one Shavuos, one Rosh Hashanah, one Sukkos (סוכות), one Shemini Atzeres) with Yom Kippur as the seventh day provides insight into how all festivals derive their essence from Shabbos. The shiur explains that Kedushas Shabbos is 'kavua v'kayim' - an inherent sanctity that comes directly from Hashem (ה׳), representing 'me'ein olam haba' where the divine presence enters this world. In contrast, Kedushas Yom Tov flows from 'Mekadesh Yisrael v'hazmanim' - sanctity that emerges through Israel's actions and spiritual completion, representing our ascent toward the divine. However, the Gemara (גמרא)'s statement that 'Yom Tov is called Shabbos and Shabbos is called Yom Tov' reveals that each contains elements of the other.
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Why are the Kohen's laws - avoiding death, mourning restrictions, and self-mutilation - grouped together? The shiur develops the principle that death represents separation from God, while Kohanim symbolize Divine connection and life. The Kohen Gadol transcends even normal human attachment, living in an eternal perspective that prepares the nation for resurrection.
