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One of the central subjects in this weeks parsha is the topic of the moadim. When learning the parshiya of the moadim a very clear question arrises. What is the relationship between Shabbat and the moadim and is Shabbat considered a “moed”? The parshiya of the moadim begins with the  title of  "מועדי ה׳ אשר תקראו אתם מקראי קדש אלה הם מועדי ", and is immediately followed by the topic of Shabbat, ״ששת ימים תעשה מלאכה וביום השביעי שבת שבתון מקרא קדש כל מלאכה לא תעשו״. The fact that Shabbat is the first topic discussed after the introduction of the moadim seems to imply that Shabbat is on the list of things that are considered “moadim.”

However, after  the Torah finishes explaining the laws relating to Shabbat, it goes on to give a second “title” to the topic of the moadim: “אלה מועדי ה׳ מקראי קדש אשר תקראו אתם במועדם ". The Torah then lists and explains the rest of the Jewish festivals leaving out Shabbat. This seemingly suggests that Shabbat is not considered a “moed” but rather is an entity unto itself. 

We can derive from the complexity of the pesukim that Shabbat perhaps has an intermediate status. On the one hand, Shabbat and the Moadim share the common denominator of being “מקראי קודש ". The Ramban explains that the significance of a moed is a time when the Jewish people gather to sanctify it through prayer, hallel and wearing clean clothing as well as marking the moadim through special food and drink. While Shabbat and the moadim may have a different focus, each demands the respect of a “מקראי קודש " which is expressed in the way the Ramban describes above.

On the other hand, in the second “title” the Torah states “אשר תקראו במועדם ","which you shall proclaim in their appointed time". This addition highlights the difference between Shabbat and Chag. While the rest of the moadim take place on a specific appointed date, Shabbat happens every seven days. Shabbat is not bound by a specific date, but rather it's kedusha automatically regenerates after 7 days.

The Gemara in Shabbat discusses the case of a person who is walking in the desert and does not know what day Shabbat is. Rav Huna suggests that he walk for six days and on the seventh day rest. This halacha is based on the idea that Shabbat is not subordinate to a specific date, but rather that there is something inherently important about resting on the seventh day.

These differences can also be seen through the korbanot which we are commanded to bring on each day. While on all of the moadim we are required to give a korban that is described as “אשה לה׳ " on Shabbat this phrase does not appear. Instead, on Shabbat, we are commanded to bring two sheep, which is reminiscent of the korban tamid brought each day.

Thus, we can conclude that whilst Shabbat has many similarities to the moadim, and it may even appear on the list of the rest of the moadim, it also has many other properties which make it unique and holy. Shabbat is exceptionally special because it embodies a kedusha that is not connected to a specific date, but rather transcends space.  As Abraham Heschel writes in The Sabbath, “Sanctifying the Sabbath is part of our imitation of God, but it also becomes a way to find God’s presence...In the Bible, no thing or place is holy by itself; not even the Promised Land is called holy. While the holiness of the land and of festivals depends on the actions of the Jewish people, who have to sanctify them, the holiness of the Sabbath preceded the holiness of Israel. Even if people fail to observe the Sabbath, it remains holy.”