A Worthwhile Trip

In Israel, the intermediate days of Sukkot can be best described as the slow crawl through traffic heading towards the vacation destination. The entire population can be found travelling throughout the country. Best of luck trying to getting into a popular water park or museum. Unfortunately, the idea of taking a trip to the Temple is not something at the forefront of our minds. While many know of the obligation to visit the Temple during each festival, it can be more challenging to understand why not being able to fulfill this commandment is such a terrible loss. Why indeed is it so critical we visit the Temple three times a year?

The Talmud teaches us that there are three commandments that must be fulfilled on each of the shalosh regalim, the three festivals (Chagigah 6b):

“R. Jose the Galilean said: Three precepts are enjoined upon Israel when they make their pilgrimage at a festival: the pilgrimage-offering (reiyah) and the festal-offering (chagigah) and the rejoicing (simcha).”

Rambam codifies these commandments in the Mishneh Torah (Hilchot Chagigah 1:1):

“The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are: to appear before the Divine presence, as Exodus 23:17 states: "All of your males shall appear"; bringing a festive offering, as Deuteronomy 16:15 states: "You shall bring a festive offering to God your Lord"; and celebration, as ibid.:14 states: "And you shall rejoice in festivals."”

The order listed above (and is found in the koteret as well, the listing of the commandments preceding the section) follows the order as found in the Talmud. However, when we turn to the Sefer HaMitzvot, the compilation of the commandments written by Ramban, there is a change in the order. He first discusses the commandment to go up to Jerusalem three times a year, which is expressed through the chagigah (Mitzvah 52). He then lists the commandment for reiyah (53) and simcha (54). Why the difference in order between the Sefer HaMitzvot and the Mishneh Torah.

There is a more basic question one could ask; namely, why is there a need for three separate commandments? The solitary directive could have been to travel to the Temple and offer three sacrifices (each sacrifice corresponding to the above listed concept). Why does each one require its own charge?

Another question concerns the command of reiyah. What does it mean that one is obligated to “appear” at the Temple? The commandment is almost reminiscent of “making an appearance” at an event, where the host registers that the guest was there at some point. Why have such a commandment here?

Finally, the command of the simcha is also odd. How is there an actual commandment to “be happy”? Even during the most festive of events, such as a wedding, there is no formal commandment to be happy. The same can be said concerning mourning. While it is true a person must perform certain actions that reflect a state of sadness, this does not mean one must actually “feel sad”.

The Sefer HaChinuch (88) offers a rationale for the entire institution of travelling to the Temple. He writes:

“At the root of the precept lies the reason that it is not right to come empty handed before Him. Even though the truth is that He needs nothing from our hands – as it is written, If I were hungry, I would not tell you – nevertheless, in the image of our thoughts we see it as though we are to stand in His presence. And in truth, people are closer to goodness at that place, more than in any other place…”

The above serves as an opening to understanding these special commandments. A fundamental tenet of Judaism is the concept of our forging a relationship with God. This concept should not be seen as “making a friend”; rather, the personification of this relationship is our search to understand Him and His ways. Through studying Torah and the universe around us, we are aware of His infinite wisdom. The impetus to come to the Temple is to gain in this knowledge of Him. Of course one can perceive this wisdom in something as small as a quark; however, we are drawn to the place of Divine Presence, the shechinah. The Temple is a repository of ideas and concepts, all avenues to a greater understanding of God. The function of “appearing” before God is to express the idea of inquiry and pursuit of knowledge of God.

However, there is another direction in this relationship. A distinct theme of the shalosh regalim is the idea of Divine Providence. Each of these festivals highlights a different aspect of how God relates to the Jewish people. Themes such as protection and salvation abound. The idea of the chagigah is the celebration of this reality, a recognition of the good God does for us.

In one sense, then, the idea of our seeking knowledge of God, and the subsequent (but not causal) expression of Divine Providence, completes the “circle” of the bond. We travel to the Temple to embrace this two-way relationship, our pursuit and our reception. However, our seeking of knowledge is a discrete component, as is the recognition of the intervention by Him. We must relate to each one independently, but at the same time recognize how they work together to produce a complete image of this relationship. To this extent, one can see an order manifesting: we first come to the Temple inquiring, followed by the celebration of the Divine Providence.

Once we appreciate the magnitude and importance of the relationship, we enter into the state of simcha. This is an expected result of the process. The obligation of simcha, then, would not appear to “force” oneself to be happy. Rather, when we are in the state of simcha, where our entire mindset is focused on our relationship with God, we exist in our ideal state. Being in the state of simcha demands an awareness of its importance. While the simcha may naturally emerge, the need to understand its importance is the basis for the obligation.

The above concepts point directly to an order – engagement to receiving, the result and entering into the ideal state of existence. This is the experiential order, as seen in the Mishneh Torah. Why, then, does Rambam posit a different order in Sefer HaMitzvot? In that book, Rambam is detailing the various commandments and their overall source and structure (versus examining their application). Within this context, the source for the entire phenomenon of going up to the Temple is found in the chagigah. The fact the Jewish people were the beneficiaries of the Divine Providence produces the obligation to come to the Temple. The primacy of the chagigah means it must be listed first. However, the chronological order, or process, begins with the reiyah.

The opportunity to spend one’s holiday partaking of experiencing and celebrating our relationship with God may sound foreign. It may not bring with it the fun of a water park or the enjoyment of a movie. It certainly counters the modern day view of what to do with “time off”. Think, though, of the lost opportunity. The greatest state of happiness can be found at the one true vacation destination, the Temple. May we merit to return there speedily in our days.