From Parsha to Halakha: Re’eh – Aliyah l’regel without a Mikdash
It’s clear that some mitzvot can’t be performed without a Mikdash (Temple). Some of these mitzvot have found an alternative expression, with prayer in place of daily and mussaf sacrificial offerings and tzedaka instead of voluntary offerings, reverence for the Synagogue as an extension of reverence for the Mikdash, and blessings instead of bikkurim (first fruits).[1]
The practice of other mitzvot was expanded beyond the bounds of the Mikdash, “Zekher l’Mikdash,” to commemorate the Temple. After the Temple’s destruction the mitzvah of the four species on Sukkot was extended to every day of Sukkot (except Shabbat) as was done in the Temple, instead of just on the first day.[2] And at the Pesach seder we wrap matzah with maror “to commemorate the Temple, like Hillel,” even though the main ingredient – the paschal offering – is missing.[3]
There are some mitzvot we are still obligated to perform, although they are somewhat lacking when there is no Temple and no way to become ritually pure (tahor). For example, we are still obligated to separate teruma and ma’aser (tithes), even though Kohanim (Priests) are not permitted to eat the teruma, and ma’aser sheini can’t be eaten in Jerusalem. And now that we can’t sacrifice firstborn animals, Jews make partnerships with non-Jews so their firstborn livestock won’t be considered sanctified.[4]
In those days
What about aliyah l’regel, the mitzvah to ascend to the Temple on festivals? Does such a mitzvah exist without the Temple? Is it possibly prohibited?
The Torah states:
“You shall celebrate (tachgog) three pilgrimage festivals (shalosh regalim) for Me a year. You shall observe Chag HaMatzot, seven days you will each matzah as I commanded you, at the time of the month of spring, for that is when you left Egypt, and you shall not see/be seen (teira’u) before Me empty [handed]. And Chag HaKatzir (harvest), the first fruits of what you made that you plant in the field, and Chag HaAsif (ingathering), at the end of the year when you gather what you made from the field. Three times a year all your males shall see/be seen (yeira’eh) before the Lord Eternal. You shall not offer chametz (leaven) on the blood of My sacrifices, and the chelev (fats burned on the altar) of My chag shall not pass the night until morning.”[5]
The Torah combines the chagiga celebrations of the three pilgrimage festivals with the obligation to see or be seen before God and “you shall not see/be seen before me empty handed.” Many sages understood that the “chagiga” celebrations include the chagiga offering.[6] This approach is supported by the final verse we quoted that prohibits leaving the fat “of My chag” on the altar until the morning; since the “chag” has fat it must refer to a sacrifice, so the sages also identified the “chagiga” celebrations as the shelamim (peace) offering shared by the altar, the Kohen, and the offerer.
The mitzvah of re’iya and the re’iya sacrifice
The sages understood that there was another mitzvah to rejoice in the festival. Based on the verse in Parshat Re’eh, they taught that the mitzvah to rejoice is fulfilled by partaking in the festival’s obligatory shelamim sacrifice they referred to as the chagiga offering: “You shall sacrifice shelamim and eat there, and rejoice (samachta) before the Eternal, your God.”[7]
The chagiga offering is accompanied by two other obligations that seem mutually dependent: “all your males shall appear before the Lord Eternal,” and “you shall not appear before me empty handed.” When you appear before God you bring something. The Mekhilta suggests this “something” can be a sacrifice or money; Chazal (the Talmudic sages) ultimately rule it is the olah (burnt) offering they call korban re’iya.[8]
From the verses it seems that this is two sides of the same coin – there is an obligation to appear and a prohibition against appearing empty handed. Interestingly, in the verse we translated as “you shall not appear before Me empty handed” it’s unclear who is being seen – the males about to be mentioned, or God’s face.[9] Perhaps there are two facets to the mitzvah of aliyah l’regel, aside from the chagiga offering there is the mitzvah of re’iya – to see and be seen before God.
Is one dependent on the other? Or are they two separate mitzvot?
The sages debated these questions, and there seem to be three main approaches. Based on Reish Lakish’s understanding that the Torah commandments of aliya l’regel and not to appear empty handed but bring a (re’iya) sacrifice are only addressed to adult males (kol zekhurkha), some determine that the obligation of re’iya is dependent on the obligation to bring a sacrifice.[10] This seems to be the opinion of Rambam, Sefer haChinukh, and Semag.[11] Since the mitzvah is fulfilled by bringing a sacrifice, it may even be prohibited to appear without one.[12]
Based on the Jerusalem Talmud, Turei Ha’Even sees these as two separate obligations.[13] The obligation to appear before God applies to everyone – men, women, and children – like the mitzvah of Hakhel.[14] And there is a separate mitzvah not to come empty handed that is limited to adult men. Since these are separate mitzvot, it seems possible that we can perform one even if the other isn’t possible.
The Yere’im brings a third option, based on the Mekhilta that there are ways not to come empty handed without bringing sacrifices – such as bringing money for tzedaka.[15] Similar to Chazal’s understanding that the mitzvah of simcha during the festival still applies, but in the absence of the Mikdash and the meat of the shelamim offering, it is now expressed differently, “each person with what is appropriate for them.”[16]
In our days
The relationship between these two mitzvot affects our understanding of the modern mitzvah of aliyah l’regel. If the mitzvah aliyah l’regel is part of the mitzvah of the re’iya sacrifice, then there is no modern mitzvah to go up to the place of the Mikdash.
What about the other opinions?
It’s important we note that Jewish people throughout the generations have taken pains to fulfill aliyah l’regel in some way – coming to Jerusalem, to the area surrounding the Temple Mount (such as the Western Wall), or even seeing the floor of the Sanctuary (sometimes from afar). The idea of re’iya, “seeing” is an important element.[17] Accounts of aliyah l’regel span the generations, from the days of the Tanna Rabbi Yossi, who lived shortly after the destruction of the Temple, to today.[18] Some people understood these journeys as a nice custom of a rabbinic enactment “zekher l’Mikdash.”[19] Even though it’s clear that most Jewish people do not believe there is a current obligation of aliyah l’regel, many understand it is an important value.
Which leads us to ask: What is the significance of aliyah l’regel without a Mikdash? How is this relevant for our lives?
There are several reasons for aliyah l’regel, as we saw in the Torah. The first is to be seen before God. It’s possible this teaches us it is important to make a semi-regular pilgrimage to stand in service of God.[20] On the other hand, if we are meant to behold the Divine countenance, which is described in connection with the mitzvot of ma’aser sheini and Hakhel, the experience also teaches us to revere God.[21]
Additionally, aliyah l’regel is a sensory experience – the closeness to the Divine Presence, the representatives of this sanctity, and the wide array of Jewish People – should be an uplifting source of inspiration we can take with us for the rest of the year. Moreover, we are meant to share our celebration with others who may be less fortunate – slaves, widows, Levites, and foreigners.[22] Each person brings the blessings God bestowed upon them from their home, to share their blessings and joy with others outside of their household.[23]
As we saw, the sages taught us that today we fulfill the mitzvah of rejoicing in the festivals in ways that are personally appropriate – meat, wine, nice clothes…[24] Rambam emphasizes that it’s vital we share our joy with others, those who have less.[25]
In addition to the accounts of aliyah l’regel without a Mikdash, the Tannaim that lived after the destruction of the Second Temple seem to have substituted this mitzvah with an obligation to visit one’s rabbi on the festival. They even use similar language – l’hakbil pnei rabbo, to receive his rabbi’s countenance.[26] The basis of this practice is traced back to the Shunamite woman. When she wanted to visit the prophet her husband asked why, “it is not the new month or Shabbat,” indicating that there was a custom to visit with God through Divine representatives on sanctified occasions.[27] Even though the Shunamite woman lived when the First Temple stood, it seems the Kingdom of Israel did not allow free access. In the wake of the destruction of the Mikdash, the sages took inspiration from her chosen substitution, meeting with a prophet of God.
Today it seems that there is value in going up to Jerusalem on the festivals – to seek out the Mikdash and to draw spiritual inspiration from the atmosphere and experience of meeting God’s chosen people in God’s chosen city. And while it may not be possible to fulfill the original mitzvah of re’iya in the place of the Sanctuary, we can still experience the sanctity of Jerusalem. We can’t bring sacrificial offerings, but we can bring tzedaka and share our God- given blessings with those who have less, and share our joy with our people.
[1] TB Berakhot 26b; Mishneh Torah Hilkhot Tefilla v’Nesiyat Kapayim 1:5; Tb Rosh Hashana 6a; Bava Batra 9a; Mishna Megilla 3:4; Mishna Berakhot 9:5; TB Megilla 28a; TY Shekalim 1:4; Mishneh Torah Matanot Aniyim 8:8; TB Berakhot 35a.
[2] Mishna Sukka 3:12; Rosh Hashana 4:3.
[3] TB Pesachim 115a
[4] TB Bekhorot 3a; Shulchan Arukh YD 320:1.
[5] Shemot 23:14-18.
[6] Mishna Chagiga Chapter 1; TB Chagiga 10b.
[7] Devarim 27:7. The verse is in the context of the covenant forged on Mount Gerizim and Mount Eival.
[8] Mekhilta d’Rabbi Yishmael Mishpatim Massechta d’kaspa 20; Midrash Tannaim Devarim 16:16; Chazal’s ruling in Mishna Chagiga 1.
[9] Commentators who prefer the plain meaning of the text explain that people are seen, based on the assumption that God can’t be seen. For example see Ibn Ezra ad loc. Nevertheless, Rabbi Yochanan ben Dahavai expounded in the name of Rabbi that someone who is blind in one eye is exempt from the mitzvah or re’iya, since he can’t see as he is seen – hinting that what is seen is God’ “countenance.” See TB Chagiga 2b; Tosefta Chagiga 1:2.
[10] TB Chagiga 7b.
[11] Mishneh Torah Hilkhot Chagiga 1:1; Sefer HaChinukh Mitzvah 489; Semag Lavin 360.
[12] Mishneh Torah ad loc; Sefer HaChinukh Mitzvah 490.
[13] TY Chagiga 1:1; TB ibid (Rabbi Yochanan); Turei HaEven Chagiga 2:1.
[14] Devarim 31:12
[15] Rabbi Eliezer mi’Meitz, Sefer HaYereim 425
[16] TB Pesachim 109a
[17] Sefer Chassidim 630; Kaftor u’ferakh 6; Responsa Tashbetz III 201; Responsa Yechaveh Da’at 1:21 (and sources cited).
[18] TB Nedarim 23a; Hagahot Maharatz Chayyut ad loc.; Sanhedrin 11a; Sheiltot Yaavetz I 87, 88; Taanit 7a; Ran ad loc; Shir HaShirim Rabba 1:2, 4:2.
[19] Iggrot Moshe YD III 122; Rav Shai Cohen Nadel “Aliyah l’regel b’zman hazeh u’biminhagei hadorot” Techumim 34, pg. 494.
[20] Compare to Bereishit 22, when God commands Avraham to go to the place God will show him (yeira’eh) as a demonstration of yirat Hashem, reverence of God.
[21] Devarim 14:23; Sefer HaChinukh Mitzvah 360; Devarim 31:13
[22] Devarim 16 verses 11, 14
[23] ibid 10:17
[24] TB Pesachim 109a
[25] Mishneh Torah Hilkhot Yom Tov 6:18
[26] TB Rosh Hashana 16b; Sukka 27b
[27] Melachim II 4:23
