Midrash su Levitico 23:38

“He stripped His shrine like a garden; He destroyed His place of assembly. The Lord caused festival and Shabbat to be forgotten in Zion and He scorned king and priest in His furious wrath” (Lamentations 2:6).
“He stripped His shrine [suko] like a garden.” Rabbi Ḥama ben Rabbi Ḥanina said: Like a garden whose spring was removed and its greenery turned white. Rabbi Shmuel bar Naḥmani said: Like Adam the first man, just as it says: “He banished the man…” (Genesis 3:24).⁹²Just as Adam was banished from the Garden of Eden, Israel was banished from the Temple (Yefe Anaf). Rabbi Abahu said: Suko is written with the letter sin;⁹³A left dotted shin is found in the text, rather than a samekh. Thus, the word suko is similar to the word assuaged [shakhakha]. once Israel was exiled, the fury of the Holy One blessed be He was assuaged.
“The Lord caused festival and Shabbat to be forgotten in Zion.” Is it possible that the Holy One blessed be He caused the festivals and Shabbatot of Israel to be forgotten? Rather, it is the festivals and sabbaths of Yerovam ben Nevat, that he fabricated for them. That is what is written: “In the month that he fabricated from his heart [milibo]” (I Kings 12:33). Milevad is written,⁹⁴The word in the verse in Kings is written milevad but pronounced milibo. just as it says: “Beside the [milevad] Sabbaths of the Lord” (Leviticus 23:38). “He scorned king and priest in His furious wrath.” “King,” this is Zedekiah. “And priest,” this is Seraya ben Maḥsaya.⁹⁵Zedekiah and Seraya were the king and High Priest, respectively, at the time of the destruction of the Temple. The destruction took place despite their personal piety (Yefe Anaf).

10) Whence is it derived that the additional offerings of the Sabbath are presented together with the devoted portions of the festival (when the Sabbath falls out on a festival)? From (Vayikra 23:38) "Aside from the Sabbaths of the L–rd." (Vayikra 23:38) "aside from your gifts and aside from all your vows, and aside from all your free-will offerings that you give to the L–rd": What is the intent of this? I might think that only the offerings of the festival itself are to be presented on the festival. Whence is it derived that individual offerings and communal offerings consecrated on the festival are presented on the festival? From "aside from your gifts and aside from all your vows, and aside from all your free-will offerings." "that you give to the L–rd": These are birds and meal-offerings (which are entirely consumed by fire, and, thus, entirely "to the L–rd") — to include all of them as fit for presentation on the festival.

(Exodus 12:16) "On the first day, a calling of holiness, etc.": Sanctify it with food and drink and with clean clothing. This tells me only that the first and last day of the festival are "callings of holiness." Whence do I derive the same for chol hamoed (the intermediate days)? From (Leviticus 23:38) "These (intermediate days) are the festivals of the L rd, which you shall call callings of holiness.""All labor shall not be done in them": This tells me that labor is forbidden only on the first and last days. Whence do I derive (the same for) chol hamoed ? From (Exodus 23;15) "The festival of matzoth shall you keep seven days" — in any event. These are the words of R. Yoshiyah. R. Yonathan says: This (derivation) is not necessary. If labor is forbidden on the first and last days, which are neither preceded nor followed by holiness, then how much more so chol hamoed , which is both preceded and followed by holiness! __ (No,) this is refuted by the six days of creation, on which labor is not forbidden, though they are preceded and followed by holiness (i.e., Sabbath)! __ No, this may be true of the six days of creation, on which there is no mussaf offering, as opposed to chol hamoed , on which there is a mussaf offering, wherefore labor is forbidden upon them. __ (No,) this is refuted by the New Moons, where labor is permitted, even though there is a mussaf offering upon them. __ (No,) this may be true of New Moons, which are not called "callings of holiness," as opposed to chol hamoed , which is called "a calling of holiness," wherefore labor should be forbidden upon them. We hereby derive that labor is forbidden on chol hamoed .