שָׁל֣וֹשׁ פְּעָמִ֣ים ׀ בַּשָּׁנָ֡ה יֵרָאֶ֨ה כָל־זְכוּרְךָ֜ אֶת־פְּנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחָ֔ר בְּחַ֧ג הַמַּצּ֛וֹת וּבְחַ֥ג הַשָּׁבֻע֖וֹת וּבְחַ֣ג הַסֻּכּ֑וֹת וְלֹ֧א יֵרָאֶ֛ה אֶת־פְּנֵ֥י יְהוָ֖ה רֵיקָֽם׃
<span class="x" onmousemove="Show('perush','Este es el <b>53er Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">Tres veces cada un año parecerá todo varón tuyo</span> delante de SEÑOR tu Dios en el lugar que él escogiere: en la solemnidad de los ázimos, y en la solemnidad de las semanas, y en la solemnidad de las cabañas. Y no parecerá vacío delante de SEÑOR:
Jerusalem Talmud Chagigah
MISHNAH: All are obligated to appear1To fulfill the biblical commandment to “be seen” before God on the occasion of the three festivals of pilgrimage which are called either steps (Ex. 23:17, Deut. 16:16) or walking occasions (Ex. 23:14, 34:23). The cases exempted from this biblical duty are defined in the Halakhah. except the deaf-mute, the insane, and the child, and the sexless, and the hermaphrodite, women, and unemancipated slaves, the lame, and the blind, and the sick, and the child, and anybody who cannot ascend on his feet. Who is a child? Any who cannot ride on his father’s shoulder from Jerusalem to the Temple Mount, the words of the House of Shammai. But the House of Hillel say, any who cannot hold on to his father’s hand and climb from Jerusalem to the Temple Mount, as it is said, three walking occasions2Ex. 23:14..
Jerusalem Talmud Peah
MISHNAH: These are the matters that have no measure1These are obligations spelled out in the Torah, so one has to fulfill them; but the Torah did not specify either minimum or maximum obligation. However, there are rabbinic minima and sometimes maxima established for all obligations.: Peah2In harvesting a field, one is not permitted to harvest the last corner (פאה); that must be abandoned to be harvested by the poor (Lev. 19:9,23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits3There is an obligation to bring the first fruits of one’s land to the Temple, Lev. 23:19, 34:26; Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance4There is an obligation to appear in the Temple on the three holidays of pilgrimage (Ex. 23:17, 34:23–24, Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Ex. 23:15, 34:20, Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness5Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study6It is written of the Torah (Jos. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him7As deeds which merit reward in the future life. in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.
Jerusalem Talmud Pesachim
8From here on there also is a parallel in Taˋaniot 4:2 (נ). Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel9By the statement of the preceding paragraph, no man in Israel would be permitted to work both in the morning and in the evening.. Could all of Israel ascend to Jerusalem? Is it not written10Deut. 16:16. G instead quotes Ex.23:14., three times a year all your males shall be seen? If all of Israel would sit there and do nothing, is there not written11Deut. 11:14., you shall harvest your grain? Who would harvest their grain? But the early prophets12David, Asaph, Heman, and Yedutun, 1Chr. 25:1. instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, twenty-four thousand131Chr. 27:1. The verse is read as meaning that every month there were 24’000 representatives of the people at the Temple.. A stand-by group14Since the Cohanim were changed every week, the people’s representatives also were changed every week; only one quarter of the 24’000 on stand-by were actually needed for one week. The Babylonian term for עָמוּד is מַעֲמָד (Taˋanit 27a). The actual numbers in Second Temple times were small. from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium15For the musical accompaniment of the Temple service., and the Israel as proof that they are the agents for all of Israel16These are forbidden any work while the Daily Sacrifice is offered but everybody else may work..