By Rabbi Steven Pruzansky
It is official: the phrase “three-day Yom Tov” has been banned from these parts, never to be uttered again. The reason is simple. There is no such thing.
There can be a one day Yom Tov (Shavuot in Israel), a two day Yom Tov (Rosh Hashana everywhere or Shavuot in the exile), a seven day Yom Tov (Pesach in Israel), and eight day Yom Tov (Succot/Shmini Atzeret in Israel or Pesach in the exile) and even a nine day Yom Tov (Succot/Shmini Atzeret in the exile). But there cannot be a three day Yom Tov, even though many use the term to describe the recent celebration of Rosh Hashana followed by Shabbat and the upcoming (in the exile) celebrations of Succot and Shemini Atzeret on Thursday and Friday followed by Shabbat.
Years ago, we banned from use the Purim expression “sending Mishloach Manot.” Obviously, one cannot “send the sending of manot;” just send them and be done with it. What we send are “manot,” period.
So there is no “three day Yom Tov” but rather two days of Yom Tov followed by Shabbat. Lest you think I am overly persnickety (just overly; a little persnicketiness would do everyone some good), please note that the difference is more than semantics.
The expression “three day Yom Tov” conjures up thoughts of drudgery that doesn’t seem to end – cleaning, cooking, eating, cooking, eating, cleaning, and then more eating – with many hours of shul attendance sprinkled in to get us out of the dining room. Some dread three whole days without their electronic devices – no phone, no internet, no texting, and no news updates. That is actually a good way to break the Smartphone addiction that has left many people – especially young people – almost incapable of carrying on a conversation with a live human being right next to them, a human being with whom the interlocutor has to make eye contact and enunciate words in full sentences, wait for a response and answer again.
Nonetheless, since there cannot be a “three day Yom Tov,” what should we call the celebrations of two-day holidays followed by Shabbat?
Rav Eliezer Melamed hinted at the answer which, if understood properly, can revolutionize our lives:
“shelosha yamim shel kedusha,” or in our parlance, “three days of holiness,” or even just “three holy days.” (Note: not three holidays; it doesn’t sound the same nor convey the same meaning.) Three Holy Days. Say it again: “Three Holy Days.” It has a nice ring to it. Rolls off the tongue.
The notion of “Three Holy Days” is a far cry from the implications of the “three day…(banned phrase).” In the first instance, “Three Holy Days” reminds us that these days are not identical in their obligations and observances but are all defined by varying degrees of holiness. Yom Tov and Shabbat are not the same and the distinctions should be noted. Secondly, “Three Holy Days” communicates a love of mitzvot and a desire to rejoice in our service of G-d, as if the purpose of these days is not just to eat and eat (and cook, serve and clean) but to internalize the profound ideas of Torah and Jewish nationhood that have sustained us for thirty-seven centuries. A “three day Yom Tov” (I can’t believe I just wrote that) is feared, a source of anxiety and trepidation, but “Three Holy Days” should be anticipated by all serious Jews with excitement and merriment. Who would not want to be immersed in Torah, Mitzvot and G-d’s presence for three full days, if not more? Who would eschew three consecutive days doing nothing but indulging our souls? Even the meals of the “Three Holy Days” have tremendous spiritual significance.
“Three Holy Days” marks this period of time, and which we will enjoy again this coming Shavuot, as opportunities to saturate our souls with the experiences that develop them and therefore our entire lives. There is little that we do during the working days of the week that has as considerable an influence on our souls as does our proper observance and celebration of the “Three Holy Days.” Our children and grandchildren will be shaped and inspired by what they see, hear, feel and experience far more than anything that happens outside this time.
If they perceive that the “Three Holy Days” are a burden, and involve chores and preparations that weigh down and even dispirit the adults in their lives – if, indeed, they are educated with the banned expression “Three Day-you-know-what” – then they will absorb this lesson quite well and chafe under the loss of work time and regret the hours they could have otherwise spent sharing the inanities of their daily lives on social media.
But if they learn the lofty phrase “Three Holy Days” they will understand the great blessings that we enjoy, of finding our true happiness in Mitzvot and divine service, and they will seek to surround themselves with holiness, holy things and holy moments. There is no better time for this than Succot, during which we enter into a mitzvah with our entire bodies and bask in the divine presence.
So long live the “Three Holy Days” – and Chag Sameach to all!