{"id":9193,"date":"2000-12-01T00:16:35","date_gmt":"2000-11-30T22:16:35","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=9193"},"modified":"2019-05-14T12:42:58","modified_gmt":"2019-05-14T09:42:58","slug":"12-01-16","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/12-01-16\/","title":{"rendered":"16. Making the Pilgrimage Nowadays"},"content":{"rendered":"

The commandment to make the pilgrimage to Jerusalem was nullified with the destruction of the Temple, as the mitzva is dependent on the ability to bring the offerings. Nevertheless, many Jews came and continue to come to Jerusalem for the festivals. The Sages tell stories of how men and women still made the pilgrimage after the destruction (Nedarim<\/em> 23a; Shir Ha-shirim Rabba<\/em> 4:2; Kohelet Rabba<\/em> 11:1). Later, in the geonic period, R. Hai Gaon was one of those who traveled from Babylonia to Eretz Yisrael for Sukkot. In the periods of the Rishonim and A\u1e25aronim, many Jews living in countries near Eretz Yisrael would make the pilgrimage (Kaftor Va-fera\u1e25<\/em> \u00a786; Maharit 1:134).<\/p>\n

Some poskim<\/em> write that even though there is no longer an obligation to make the pilgrimage, one who goes to the area of the Temple for the festival fulfills a mitzva, as sanctity has never departed from the Temple Mount (\u1e24atam Sofer<\/em>; Shai Kohen<\/em>, vol. 2 p. 523).<\/p>\n

During Temple times, there was an additional mitzva to purify oneself by immersing before the festival (RH 16b), as only those who were pure were permitted to enter the Temple courtyard and eat sacrificial meat. However, now that the Temple is in ruins, we cannot offer korbanot<\/em>, nor do we have the red heifer necessary to achieve purification from the impurity of corpses. Thus the obligation to purify oneself for the festival is null and void. Nevertheless, some maintain that even today one must immerse before the festival (Beit Shmuel<\/em>, EH 55:10; Sho\u2019el U-meshiv<\/em>, Mahadura Telita\u2019a<\/em> 1:123). According to the majority of poskim<\/em>, however, there is no obligation to immerse before the festival nowadays; those who choose to do so are acting piously. One who finds immersion difficult can fulfill this pious practice with \u201cnine kavim<\/em>\u201d instead. This means he should stand in the shower while nine kavim <\/em>(about 11 liters) of water streams down on him uninterruptedly. He should ensure that this water comes into contact with his entire body.[8]<\/a><\/sup><\/p>\n

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\n[8]<\/a>. The Gemara formulates it as follows: \u201cR. Yitz\u1e25ak stated: A man is obligated to purify himself for the festival\u201d (RH 16b). Most poskim<\/em> maintain that this was to enable him to enter the Temple and eat the sacred meat of the offerings, and therefore the mitzva does not apply today. Those who state this include: Rabbeinu \u1e24ananel, RH loc. cit<\/em>.; Rambam, MT, Laws of Tum’a<\/em> of Food 16:10; Ra\u2019avad; Tosfot Rid<\/em>; Smag<\/em>; Sha\u2019agat Aryeh<\/em> \u00a767; Tzitz Eliezer<\/em> 20:22; \u1e24azon Ovadia<\/em>, Yom Tov, p. 102. True, according to Rosh (Yoma<\/em> 8:24), if one could purify himself with the ashes of the red heifer even after the destruction of the Temple, he would be obligated to do so. However, nowadays when there is no such possibility, the mitzva does not apply. Others maintain that R. Yitz\u1e25ak\u2019s statement was referring to his time, which was after the destruction (Beit Shmuel<\/em>, EH 55:10; Sho\u2019el U-meshiv<\/em>, Mahadura Telita\u2019a<\/em> 1:123). The halakha<\/em> does not follow them, and immersion before the festival is only a pious act. One who finds it difficult to immerse can fulfill the pious practice by washing in nine kavim<\/em> of water, as we see in Responsa Mahari Weil<\/em> \u00a7191; Rema 606:4; MB ad loc<\/em>. 22. In talmudic measurements, a kav<\/em> is four log<\/em>, and a log<\/em> is six eggs, so a kav<\/em> is 24 eggs. According to the more precise calculation of Rambam\u2019s opinion, an egg is the equivalent of 50 cubic centimeters, so nine kavim<\/em> ends up being 10.8 liters. According to R. \u1e24ayim Naeh, nine kavim<\/em> is 12.4 liters. (See Peninei Halakha: Berakhot<\/em>, ch. 10 n. 11.)<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The commandment to make the pilgrimage to Jerusalem was nullified with the destruction of the Temple, as the mitzva is dependent on the ability to bring the offerings. Nevertheless, many Jews came and continue to come to Jerusalem for the festivals. The Sages tell stories of how men and women still made the pilgrimage after […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[136],"tags":[],"class_list":["post-9193","post","type-post","status-publish","format-standard","hentry","category-12-01"],"yoast_head":"\n16. 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