Q. The names of the orders of the sections of Mishnah are all written in the plural. Zeraim, Nashim, Nezikin, Kodashim, Taharos. Except for Moeid. Why is it not called Moadim?
A. There are a number of reasons mentioned as to why Seder Moed is written in singular form when the other five Sedorim are in plural. Here are some of them;
1) It is an allusion to the saying (Yalkut Mishlei 9, Yotzeir P. Zachor) that all yomim tovim will be annulled with the exception of Purim. (Tapuchei Chaim p. 18, Noeh Doresh p. 103).
2) It is a reference to Pesach, the first of all moadim and the one always remembered in the rest of them, including Shabbos and twice daily, as "Zecher Leitzias Mitzraim" (Haggadah Maggid Kehalacha p. 129 et. al.)
3) It points to the yom tov of all yomim tovim, the Shabbos Shabboson or Yom Kippur (Bais Yaakov [Komarna] quoted in Pri Chaim p. 279). Similarly, the masseches of Yom Kippur is Yuma (or Yoma) "the day".
4) Even better, it hints that in the future all yomim tovim will become one single extended moed. Giving echo to the words of the Choze of Lublin Zt'l, that in the days of Moshiach, Tisha Beav will become the first day of yom tov, Shiva Asar Betamuz the last, while all the intermediate days will be an extensive chol hamoed. (Tapuchei Chaim ibid.)
5) It implies that if you do not observe one of the yomim tovim, it is tantamount to not keeping all of them (Mayim Chayim 1: p. 38)
6) It directs us to the adage in the Talmud (Shabbos 31a) that the six sedarim are implied in the posuk "Vehoyo Emunas Itecho…" (Yeshayahu 33:6), where "Itecho" is a reference to Seder Moed, and is the only term mentioned in a possessive form. (Otzer Hayedios p. 246)
7) To infer that each yom tov is important and we have to dedicate our learning and attention to the particular yom tov we are celebrating. As the Talmud (Megila 32a) mentions that Moshe Rabenu instituted to learn the halochos of each yom tov during that yom tov. (S'michas Zkenim - Brochos 4b)
8) It infers to the Yom Shekulo Tov or Olam Habba, which is but one day in the eyes of Hashem (ibid. Tamid 5b, Oraissa p.321)
9) The word Moed is actually already plural (Horav Chaim Kanievsky Shlit"a quoted in Chalichos Chaim 66 p.170, Introduction to Mishna Mefureshes).
10) It explains why the order of the massechtos of this seder does not correspond to the chronological luach, but rather to the nature of each tractate. (Horav Yaakov Kamenetzky Zt"l in Emes Leyakov – Shabbos p.119)
11) Horav Shlomo Miller's Shlit'a opinion is that "moed" is a reference to time itself, the common denominating factor of all the moadim in this particular seder. It is also a "shem klali," as in "Mivli Voey Moed" (Eicha 1: 4) or in English "many a time".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
Important Numbers
