Here in Deuteronomy 16, Moses recounts the three festivals. He does not place emphasis on the
command that describes holidays themselves (as the Torah earlier lists them), but rather shows how
central a role the Temple played in them. Consider, Moses does not refer to the obligation to take a
palm branch on the Feast of Tabernacles. Similarly, he omits mention of the Eighth Day of Assembly
besides ignoring the New Year and the Day of Atonement altogether. Not a word about holiday
sacrifices is to be found – this despite the key festival component featuring daily and additional
offerings.
“Three times in a year shall each man appear before God your Almighty
in the place which He shall choose: on the Feast of Unleavened Bread,
and on the Feast of Weeks, and on the Feast of Tabernacles. And they
shall not appear before God empty.”
Moses depends on readers to glean that information from Leviticus 23 and Numbers 28,29. Clearly, here
the prophet focuses on the thrice-annual obligation to visit the Temple, as per our verse. "Three times a
year shall each man appear before God your Almighty in the place He shall designate…And they shall not
appear before God empty."
The upshot of this chapter’s final section comes down to the prophet's desire to impart two points
previously not covered adequately. One establishes the religious imperative to ascend to Jerusalem
thrice annually,"Three times a year…." Two instructs Jews to fulfill whatever sacrificial pledges or peace
offerings they had committed to throughout the year. "And they shall not appear before God empty."
Temple gifts vary, depending on a man's means. "Every man shall give as he is able…." Unequivocally,
the verse is not probing man's heart and saying that a man's generosity determines the size of the gift.
Rather, "According to the blessing of God your Almighty which He has given you." Presents to the
Temple are progressive, meaning they follow a sliding scale. The more a farmer produces, the more he
offers to the One Above.
Abravanel asks two questions. First, why did God give the Jews three festivals, no more no less? It is
because the Creator presented them with three colossal acts of kindness. They are: 1) passage out of
Egypt, 2) transmission of the Torah, and 3) an eternal deed to Israel. Thus, the Maker commands them
to ascend the Holy Mount and visit the Temple three times a year. On Passover, they thank God for the
Exodus. On the Festival of Weeks, they praise Him for transmitting the Torah. And on the Feast of
Tabernacles, Jews show appreciation for having received Israel, a fertile and blessed land.
Second, Abravanel asks why does the Torah place a stress on pilgrimage, suggesting something of an
invaluable benefit? At root, it implanted within the pilgrims the ability to perceive Heaven's
countenance, as it were, three times a year. Below, Abravanel details five lasting favors, legacies.
- An opportunity to praise the Creator for all kindnesses shown to Israel: The Exodus, Torah at
Mount Sinai, and bringing the Hebrews into Israel. Psalms extols "I beseech you, O God, for I am
Your servant…For His mercy is great toward us…." - Through the Temple visits, Hebrews internalize Torah principles. Chief among them is belief in
God's omnipotence. The commandment to bring first-born animals comes with a
complementary confessional. "And you shall speak and say before God your Almighty: A
wandering Aramean was my father…." Carefully crafted text helps Jews relive events full of
divine providence God performed in Egypt, at Sinai, and in granting the Holy Land to the Jews. - Visiting the Temple offered Jews a close-up viewing of open, recurring miracles. Moreover,
pilgrims could freely watch Temple service being performed as well as catch glimpses of the
officiating priests and Levites in their respective Temple stations and capacities. - In full pageantry the Shechinah shone in all its splendid sanctity.
- Fraternity and wellsprings of love gushed forth from the Holy Mount. Palpably, solidarity flowed
from one pilgrim to the next, manifested by bounteous sharing. Open arms, extending hands
exuded warmth and created human capital. In a dark chapter of Jewish history, evil kings sought
to dash Jerusalem's magic. Desiring to sow discord between Jews in the north and those living in
the south, King Jeroboam forbade his subjects to celebrate in Jerusalem. The dastardly monarch
understood that the Holy Mount radiated love, love that touched – and infected – all visitors,
and so he avowed to ban festival pilgrimages. - Jerusalem shares traits of a spirited classroom. Charged, pilgrims participated in Torah study. If
throughout the year, Hebrews raised questions or issues about the performance of this
command or that, the holy haunt put doubt to bed. Clarity triumphed there, the spot where
Torah and its directives were revealed plainly. Also, in another sense lapsed Jews sought out the
Great Assembly where answers and explanations flowed forth. Justice and Jerusalem walked
lockstep, arm in arm. Of course, courts dotted the entire land, but the supreme court sat in
Jerusalem. It fielded the toughest cases and issues. Just as surely as Jerusalem was the right
place, the holiday was the right time. Eager Jews lined up at the Great Assembly's door, waiting
to speak with the great sages. On occasion the wise men expounded on topics of law, other
times they dispensed sound counsel, encouragement, or otherwise helped smooth rough
patches in people's daily lives. During those heady and dynamic days, the Torah lifted those who
came to learn it, and brought them to heretofore unattained heights and understanding. Is it
any wonder that the adjoining chapters in Deuteronomy pick up the topic of jurisprudence?
Abravanel makes clear that the Torah portion Re'eh, for Moses, had one focus: elaborating on those
commands pertaining to the Temple, beginning by relaying laws concerning it. Next, we read about the
laws warning Hebrews against adopting any rite or ritual used in idol worship. A section on false
prophets and religious incitement followed, all laws falling within the province of the Great Assembly
whose chamber lie in the Temple confines.
