FESTIVAL
[Heb., hhagh, from the verb denoting circularity of motion or form; to celebrate a periodic festival or feast, to dance around in circles; to celebrate a feast of such things; dances; moh·ʽedhʹ, a set time or place of assembly].
Festivals formed an integral part of the true worship of God, being prescribed by Jehovah for his chosen people Israel by the hand of Moses.
The festivals, and similar special days, might be outlined as follows:
I. Preexilic
A. Annual
1. Passover Abib (Nisan) 14
2. Unfermented Cakes, Abib (Nisan) 15-21
3. Harvest, Weeks, or Pentecost, Sivan 6
4. New Year, Festival of Trumpets, Ethanim (Tishri) 1
5. Day of Atonement, Ethanim (Tishri) 10
6. Booths, Ethanim (Tishri) 15-21, with a sabbath on the twenty-second
B. Periodic
1. Weekly Sabbath
2. New Moon
3. Sabbath Year (every seventh year)
4. Jubilee Year (every fiftieth year)
II. Postexilic
A. Festival of Dedication, Chislev 25
B. Festival of Purim, Adar 14, 15
(Nisan corresponds to parts of March and April of the Gregorian calendar, Ethanim [Tishri] to September-October, Chislev to November-December, and Adar to February-March.)
THE THREE GREAT FESTIVALS
The three primary festivals, sometimes called “pilgrimage festivals” because of the assembling of all males at Jerusalem, occurred at appointed times and were designated by the Hebrew word moh·ʽedhʹ, “seasonal festivals.” (Lev. 23:2, 4) But the word often used when referring exclusively to the three great festivals is hhagh, which connotes, not only a periodic occurrence, but also a time of great rejoicing. These three great festivals are:
(1) The Festival of Unfermented Cakes (Ex. 23:15). This festival began the day after the Passover and ran from Abib (or Nisan) fifteenth through the twenty-first. Passover was on Nisan 14 and was really a day of observance to itself, but, since it was so closely connected in time with the Festival of Unfermented Cakes, the two were often spoken of together as the Passover.—Matt. 26:17; Mark 14:12; Luke 22:7.
(2) The Festival of Harvest or Weeks or (as called later) Pentecost, celebrated on the fiftieth day from Nisan 16, that is, on Sivan 6.—Ex. 23:16a; 34:22a.
(3) The Festival of Ingathering (or Tabernacles or Booths). This took place in the seventh month, Ethanim (or Tishri) fifteenth through the twenty-first, with a solemn assembly on the twenty-second.—Lev. 23:34-36.
The time, place and way they were to be conducted were all fixed by Jehovah. As the expression “seasonal festivals of Jehovah” implies, they were associated with various seasons of the sacred calendar year, the early spring, the late spring and the fall. How significant this was, because at these times the firstfruits of the field and vineyards brought great joy and happiness to the inhabitants of Palestine, and recognition was thereby given to Jehovah as the generous Provider of all good things!
OBSERVANCES COMMON TO THE THREE FESTIVALS
The Law covenant required that all males appear “before Jehovah your God in the place that he will choose” every year, during each of the three great annual festivals. (Deut. 16:16) The place eventually chosen for a festival center was Jerusalem. No specific penalty for individual nonattendance was stated, with the exception of the Passover, failure to attend it bringing the penalty of death. (Num. 9:9-13) Nonetheless, neglect of any of God’s laws, including his festivals and sabbaths, would bring national judgment and distress. (Deut. 28:58-62) The Passover itself had to be observed on Nisan 14 or, in certain circumstances, one month later.
Although women were not under obligation, as were the males, to make the annual festival journeys, yet there are such examples of festival attendance as Hannah the mother of Samuel (1 Sam. 1:7) and Mary the mother of Jesus. (Luke 2:41) Israelite women who loved Jehovah attended such festivals whenever possible. In fact, not only did Jesus’ parents attend regularly, but it is indicated that their relatives and acquaintances went along with them.—Luke 2:44.
Jehovah promised, “Nobody will desire your land while you are going up to see the face of Jehovah your God three times in the year.” (Ex. 34:24) Even though no men were left to guard the cities and the land, it proved true that no foreign nation ever came up to take the land of the Jews during their festivals prior to the destruction of Jerusalem in 70 C.E. However, in 50 C.E., which was after the rejection of Christ by the Jewish nation, Cestius Gallus slew fifty persons at Lydda during the Festival of Tabernacles. Also, worship of Jehovah and festival observations were neglected at times, especially under the reigns of the unfaithful kings.
None of the male attenders were to come emptyhanded but with a gift “in proportion to the blessing of Jehovah your God that he has given you.” (Deut. 16:16, 17) Also, at Jerusalem the ‘second’ tenth part (in contrast with that given to maintain the Levites [Num. 18:26, 27]) of the current year’s grain, wine and oil, and the firstborn of the herd and flock were to be eaten, sharing with the Levites. However, in case the journey to the festival place was too far, the Law provided that such goods could be turned into money; then this money could be used to defray expenses. (Deut. 14:22-27) These occasions were opportunities for demonstrating allegiance to Jehovah and were to be celebrated with joy, even extending to the alien resident, the fatherless boy and the widow. (Deut. 16:11, 14) This was providing, of course, that the males among such alien residents were circumcised worshipers of Jehovah. (Ex. 12:48, 49) Special sacrifices were always offered in addition to the daily offerings, and while the burnt offerings and the communion sacrifices were made, trumpets were blown.—Num. 10:10.
Just before the building of the temple the priesthood was reorganized by King David, who arranged for the immense staff of hundreds of Aaronic priests and thousands of Levitical assistants to be divided into twenty-four divisions. (1 Chron. chap. 24) Each division of trained workers later served twice each year at the temple, a week at a time, the necessary arrangements being made by the head of the paternal house. Second Chronicles 5:11 indicates that the twenty-four divisions of priests all served together at the dedication of the temple, which took place during the Festival of Booths or of Tabernacles. (1 Ki. 8:2; Lev. 23:34) Edersheim says that on festival days any priest was welcome to come up and assist in the temple service, but during the Festival of Tabernacles (or Booths) all twenty-four divisions were required to be in attendance.—The Temple, 1874, p. 66.
A tremendous amount of work fell on the priests and Levites and the Nethinim serving with them during these festival occasions. An example of the work they did is indicated in the description of the Festival of Unfermented Cakes held by King Hezekiah after he had cleansed the temple, which celebration, on this occasion, was extended for another seven days. The account states that Hezekiah himself contributed for sacrifice a thousand bulls and seven thousand sheep, and the princes a thousand bulls and ten thousand sheep. (2 Chron. 30:21-24) The historian Josephus gives some insight into the vast labor force required at one such festival held in the days of Roman Emperor Nero. According to Josephus, it was found that “the number of sacrifices was two hundred and fifty-six thousand five hundred; which, upon the allowance of no more than ten that feast together, amounts to [two million, five hundred and sixty-five thousand] persons that were pure and holy.”—Wars of the Jews, Book VI, chap. IX, par. 3 and ftn.
Certain days of these festivals were solemn assemblies or holy conventions, sabbaths, and, similar to the weekly sabbaths, required a complete cessation of ordinary business. No secular work at all was to be done. An exception to the regular sabbath arrangement is that work was permitted in connection with the preparation for the festival observances, such as preparing of food, unlawful on the weekly sabbath days. (Ex. 12:16) A distinction exists in this respect between “holy conventions” of the festivals and the regular weekly sabbaths (and the sabbath on the tenth day of the seventh month, the Day of Atonement, a time of fasting), on which days no work whatsoever was allowed, not even the lighting of a fire “in any of your dwelling places.” Compare Leviticus 23:3 and 26-32 with verses 7, 8, 21, 24, 25, 35, 36, and Exodus 35:2, 3.
IMPORTANCE OF FESTIVALS IN THE LIFE OF ISRAEL
Festivals played a very important part in the national life of the Israelites. While they were still in Egyptian bondage, Moses told Pharaoh that the reasons for demanding that the Israelites and their livestock be allowed to leave Egypt was that “we have a festival to Jehovah.” (Ex. 10:9) The Law covenant incorporated many detailed instructions regarding the observance of festivals. (Ex. 34:18-24; Lev. 23:1-44; Deut. 16:1-17) In keeping with God’s commands, the festival sabbaths helped all the attenders to keep their minds on the word of God and not to become so involved in their personal affairs that they would forget the more important spiritual aspect of their daily life. Festival sabbaths also reminded them that they were a people for Jehovah’s name. Traveling to and from the festive gatherings would naturally give much opportunity to talk about the goodness of their God and the blessings they were daily and seasonally enjoying. The festivals afforded time and opportunity for meditation, association and discussion of Jehovah’s law. They broadened knowledge of the God-given land, increased understanding and neighbor love among the Israelites and promoted unity and clean worship. The festivals were occasions of happiness. The minds of the attenders were filled with God’s thoughts and ways, and all who participated in sincerity received a rich spiritual blessing. Consider, for example, the blessing to thousands who attended the Festival of Pentecost at Jerusalem in 33 C.E.—Acts 2:1-47.
The festivals symbolized happiness to the Jews. Before the captivity to Babylon, when the nation in general had lost sight of the true spiritual purpose of the festivals, the prophets Hosea and Amos linked the coming foretold desolation of Jerusalem with the cessation of these joyous and happy observances, or the turning of them into occasions of mourning. (Hos. 2:11; Amos 8:10) After Jerusalem’s fall Jeremiah lamented that “the ways of Zion are mourning, because there are none coming to the festival.” Festival and sabbath were now “forgotten.” (Lam. 1:4; 2:6) Isaiah described in advance the happy condition of the returned exiles from Babylonian captivity in 537 B.C.E., saying: “You people will come to have a song like that in the night that one sanctifies oneself for a festival.” (Isa. 30:29) However, it was not long after their restoration to Palestine that they again corrupted Jehovah’s festivals, so that, through the prophet Malachi, God warned the priests that the dung of their festivals would be scattered upon their faces.—Mal. 2:1-3.
The writers of the Christian Greek Scriptures make several references and allusions to the festivals, sometimes giving them a happy, symbolic and prophetic application to Christians. However, the keeping of these festivals in a literal way was not enjoined upon Christians.—Col. 2:16, 17; see the festivals under individual names.