One of the highlights of Parshas Emor is the section discussing the moadim. What is interesting about the Torah’s treatment of the moadim is that it begins with a discussion of Shabbos. We normally associate the moadim with the shalosh regalim - Pesach, Shavuos and Sukkos - and with Rosh Hashana and Yom Kippur, not with Shabbos. Why does the Torah begin its discussion of the moadim with Shabbos?
Rashi quotes from Chazal that the Torah juxtaposes Shabbos and the yomim tovim in the parsha of the moadim to compare the two, “to teach you that whoever desecrates the yomim tovim is considered as if he desecrated the Shabbos days, and whoever upholds the yomim tovim is considered as if he upheld the Shabbos days” (Emor 23:3). The Ramban suggests that the Torah mentions Shabbos first not to compare the yomim tovim to Shabbos, but to contrast the two. While on Shabbos all types of work are forbidden, on yom tov only work of labor - meleches avodah - is forbidden, but melacha for the purpose of eating - ochel nefesh - is permissible.
Perhaps we can offer a third approach based on another question. After the parshas hamoadim, we find two smaller sections - one which deals with the mitzvah of arranging the lamps for the menorah, and a second which discusses the mitzvah of placing the twelve loaves of lechem hapanim on the shulchan. What is the connection between these two mitzvos and the moadim? (See Ohr Hachaim 24:2 who elaborates on this question.)
One answer might be that the Torah surrounds its discussion of the yomim tovim with Shabbos in the beginning and these two mitzvos at the end in order to give us much needed perspective. It is natural for people to feel the special quality of a yom tov. After all, each yom tov comes only once in a while. And there are unique mitzvos associated with each of the yomim tovim, whether it’s sukkah or daled minim, matzah or shofar. People feel uplifted and inspired by the kedushas hayom and the mitzvos hayom of the different yomim tovim. But once the yom tov ends, and people return to their daily routines, it is often difficult to feel the same kind of spiritual exhilaration that one experiences on a yom tov.
Perhaps that is why the Torah prefaces its discussion of the moadim by first mentioning Shabbos - to remind us that experiencing kedusha does not have to be limited to special annual events. There is a yom kadosh in every week of the year, and that is Shabbos. What’s more, Shabbos has even more kedusha than the yomim tovim, which is why it is called Shabbos Shabboson (Yom Kippur is given the same title not because it equals Shabbos, but because it too is holier than the other yomim tovim). Every week has its own special day of kedusha from which to draw inspiration.
But the Torah goes even further. After it completes its discussion of the moadim, it mentions the mitzvos of the menorah and the lechem hapanim. The Torah uses the same phrase in describing these two mitzvos - lifnei Hashem tamid. These two mitzvos apply every day. The menorah must be prepared and lit, and the lechem hapanim must sit on the shulchan, each and every day. This highlights the idea that kedusha can be found not only on special occasions, a few times a year, and not only once a week, on Shabbos, but every single day. We certainly should try to draw inspiration from Shabbos and the yomim tovim. But ultimately, the goal is to engage in talmud Torah, mitzvos and ma’asim tovim with consistency, each and every day - lifnei Hashem tamid.
The mitzvah of sefiras ha’omer reflects this idea as well. To properly prepare for kabbolas haTorah, we have to count and invest in every one of the forty-nine days, even the weekdays, between the first day of Pesach and the yom tov of Shavuos. Serving Hashem every day with consistency and dedication makes every simple day something special and transforms our lives into one long continuum of constant spiritual growth.