Jewish festivals serve as much more than days of physical rest. They are designated times for spiritual elevation, creating a clear boundary between the ordinary and the holy. On the first day of the festival of Sukkot, this unique character is shaped through both positive actions that sanctify the time and a strict withdrawal from daily labor.
The requirement to treat the day as a holy gathering fundamentally represents an idea of separation and withdrawal from everyday life [תורה תמימה, מלבי״ם]. This distinction takes form in two main ways. Through speech, the day is actively called and declared holy, while in practice, it is honored by changing one's garments and meals [מלבי״ם]. The primary approach among commentators is that the practical way to fulfill this obligation on most festivals is through enjoying food and drink, along with wearing clean clothing [רש״י, תורה תמימה, אדרת אליהו].
Alongside these physical comforts, a discussion arises regarding the day's spiritual requirements. While some emphasize an obligation to sanctify the day through prayer [רש״י], there is a debate over whether this specific duty originates directly from the Torah. Certain commentators find biblical support for this requirement within the teachings about the day's holiness [תורה תמימה, פרדס יוסף]. Conversely, others argue that the mention of prayer is merely a rabbinic addition, maintaining that the simple meaning of the command focuses primarily on wearing clean clothes [משכיל לדוד].
A related question arises regarding why [רש״י] chose to explain this concept of holiness specifically in the context of Sukkot. Many wonder why he did not address it earlier during the laws of Yom Kippur, a day where the concept uniquely involves clean clothing and prayer without any eating or drinking [שפתי חכמים, לבוש האורה, משכיל לדוד, ברכת אשר, דברי דוד, פרדס יוסף]. The central approach among these commentators is that placing the explanation here resolves certain redundancies in the text. Furthermore, it teaches that the prohibition against working applies equally at night as it does during the day, given that activities like wearing special clothing and praying are not typically associated with the nighttime hours of sleep.
To protect this holy atmosphere, strict boundaries are set regarding what is permitted. The absolute ban on regular daily labor is designed to halt people from engaging in their usual business affairs [רד״צ הופמן]. Beyond the first day, the sequence of these instructions provides insight into the intermediate days of the festival. The Torah restricts labor during these middle days as well. However, unlike the first day where daily work is entirely forbidden, the Torah does not detail exactly which tasks are prohibited and which are allowed during the intermediate days. Instead, it delegates the authority to the sages to establish the specific rules and limitations for these activities [תורה תמימה, רד״צ הופמן].