These are the appointed Festivals of Hashem, the holy convocations... in the first month... in the afternoon is the time of the Pesach-offering to Hashem. (23:4,5)
In his Chorev (23), Horav S.R. Hirsch z”l explains why the Festivals, the Yamim Tovim, are referred to in the Torah as moadim, which means appointed times. He writes, “The moadim summon us to submit ourselves entirely to the contemplation and inner realization of those ideals which lie at their foundation. The moadim are days which stand out from among the other days of the year. They summon us from our everyday life to halt and to dedicate all of our spiritual activities to them. They (the moadim) give us the spirit, power, and sanctity for the future by reviving those ideas upon which our whole life is based.”
We have noticed one common misconception with regard to the moadim – and all consecrated milestone occasions, for that matter. We are under the impression that we celebrate the time period designated as Pesach (for example) because we were liberated from Egypt at that time. The liberation was the reason for Pesach; thus, these days became a moed, a time of meeting with Hashem. This is the misconception. When Hashem created the world, He infused specific periods with a unique character, i.e., freedom/rejuvenation, exile/mourning, joy/festivity, etc. During those periods in which a certain spiritual character prevails, Hashem performed specific miracles and occurrences endemic to the “times.” Thus, since the month of Nissan is mesugal, a preordained time for rejuvenation and freedom, it was the perfect time to redeem the Jews from Egypt. This concept is reiterated both by the Chassidic masters and Ethicists. The period of time and its character were the precursors for the events that occurred at that time.
Since the first moed (following Shabbos) cited by the Torah is Pesach, we will use it as the paradigm for establishing the relationship between the “time” and the designated moed. The days that we call Pesach comprised a special period in the spiritual cosmos even before the Jews were redeemed from Egypt. Avraham Avinu triumphed over the four mighty kings on the first night of Pesach. It was on this night that Hashem “visited” Lavan and warned him not to harm Yaakov Avinu. It was also on this night that Hashem warned Avimelech not to touch Sarah Imeinu. (The source for this dateline is the piyut in the Haggadah – U’V’chein vayehi ba’chatzi halaylah.) Yitzchak Avinu blessed Yaakov Avinu on the first night of Pesach. Avraham was informed on Pesach night that Yitzchak would be born. Indeed, Yitzchak was born on Pesach night. Apparently, the days that we traditionally celebrate as Pesach have great spiritual significance – a significance that predates Pesach!
Horav Elimelech Biderman shlita quotes Horav Levi Yitzchak Berdichever z”l, who says that these are days on which Hashem reveals His love for His People and bestows His goodness on them. The first day of Pesach is most mesugal, appropriate, for this spiritual flow of beneficence. Pesach is a time for miracles. Thus, rather than yetzias Mitzrayim, the Egyptian exodus, being identified as the reason that we celebrate Pesach on Nissan 15, it is just the opposite. Pesach occurred when it did because this period of time is most appropriate for it. On Pesach, Hashem’s love for His children is more pronounced.
One stipulation must be noted. While the Seder night is a night designated for miracles, and the opportunity to avail oneself of this good fortune is open to everyone, in order to merit a consequential result, one must invest effort. Without effort, it is like having the keys to a car that has no gas. If one does not fill the tank, he is going nowhere.
We must seize the moment
