The Kedusha of Shabbos vs Yom Tov

(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם מוֹעֲדֵ֣י ה' אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מוֹעֲדָֽי׃ (ג) שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כׇּל־מְלָאכָ֖ה לֹ֣א תַעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽה' בְּכֹ֖ל מוֹשְׁבֹֽתֵיכֶֽם׃ {פ}
(ד) אֵ֚לֶּה מוֹעֲדֵ֣י ה' מִקְרָאֵ֖י קֹ֑דֶשׁ אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם בְּמוֹעֲדָֽם׃

Leviticus 23:1-4

(1) ה' spoke to Moses, saying: (2) Speak to the Israelite people and say to them: These are My fixed times, the fixed times of ה', which you shall proclaim as sacred occasions. (3) On six days work may be done, but on the seventh day there shall be a sabbath of complete rest, a sacred occasion. You shall do no work; it shall be a sabbath of ה' throughout your settlements. (4) These are the set times of ה', the sacred occasions, which you shall celebrate each at its appointed time:

רש"י על ויקרא כ״ג:ג׳:א׳

(א) ששת ימים. מָה עִנְיַן שַׁבָּת אֵצֶל מוֹעֲדוֹת? לְלַמֶּדְךָ שֶׁכָּל הַמְחַלֵּל אֶת הַמּוֹעֲדוֹת מַעֲלִין עָלָיו כְּאִלּוּ חִלֵּל אֶת הַשַּׁבָּתוֹת, וְכָל הַמְקַיֵּם אֶת הַמּוֹעֲדוֹת מַעֲלִין עָלָיו כְּאִלּוּ קִיֵּם אֶת הַשַּׁבָּתוֹת (שם):

Rashi on Leviticus 23:3:1

(1) ששת ימים SIX DAYS [MAY WORK BE DONE BUT THE SEVENTH DAY IS THE SABBATH OF STRICT REST] — What relation is there between the Sabbath (the day that is invariably fixed by God as the holy day) and the festive seasons (the times of which are variable, being dependent upon the proclamation of the Sanhedrin)? But by putting both into juxtaposition Scripture intends to teach you that he who desecrates the festivals is regarded as though he had desecrated the Sabbath, and that he who keeps the festivals is regarded as though he had kept the Sabbath (Sifra, Emor, Section 9 7).

סידור אשכנז, ימי חול, תפילת שחרית, תפילות נוספות, י"ג עיקרי אמונה א׳

(א) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא בוֹרֵא וּמַנְהִיג לְכָל הַבְּ֒רוּאִים וְהוּא לְבַדּוֹ עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים:

Siddur Ashkenaz, Weekday, Shacharit, Post Service, Thirteen Principles 1

(1) 1. I believe with complete faith that the Creator, blessed is His Name, is the Creator and Guide of all created things, and He alone has made, does make, and will make all things.

משנה תורה, הלכות שבת ל׳:ב׳

(ב) אֵיזֶהוּ כָּבוֹד זֶה שֶׁאָמְרוּ חֲכָמִים שֶׁמִּצְוָה עַל אָדָם לִרְחֹץ פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת וּמִתְעַטֵּף בְּצִיצִית וְיוֹשֵׁב בְּכֹבֶד רֹאשׁ מְיַחֵל לְהַקְבָּלַת פְּנֵי הַשַּׁבָּת כְּמוֹ שֶׁהוּא יוֹצֵא לִקְרַאת הַמֶּלֶךְ. וַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מְקַבְּצִין תַּלְמִידֵיהֶן בְּעֶרֶב שַׁבָּת וּמִתְעַטְּפִים וְאוֹמְרִים בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמֶּלֶךְ:

Mishneh Torah, Sabbath 30:2

(2) What is meant by honor? This refers to our Sages' statement that it is a mitzvah for a person to wash his face, his hands, and his feet in hot water on Friday in honor of the Sabbath. He should wrap himself in tzitzit and sit with proper respect, waiting to receive the Sabbath as one goes out to greet a king. The Sages of the former generations would gather their students together on Friday, wrap themselves [in fine robes] and say, "Come, let us go out and greet the Sabbath, the king.

ברכות ס״ג א:ב׳

אֶלָּא אָמַר רָבָא: כִּי בֵיתוֹ מָה בֵּיתוֹ, אַקַּפֶּנְדַּרְיָא קָפֵיד אִינָשׁ, אַרְקִיקָה וּמִנְעָל לָא קָפֵיד אִינָשׁ, אַף בֵּית הַכְּנֶסֶת, קַפֶּנְדַּרְיָא הוּא דַּאֲסִיר, רְקִיקָה וּמִנְעָל — שְׁרֵי.

Berakhot 63a:2

Rather, Rava said a different reason: The synagogue is like one’s house. Just as one objects to a person using his house as a shortcut, but does not mind spitting and wearing shoes therein, so too in the case of a synagogue, a shortcut is prohibited while spitting and wearing shoes are permitted.

Leora Zomick