דברים, פרק ט״ז, פסוק י״ד

The celebration of the Biblical festivals transforms private emotion into a profound expression of national belonging and devotion to God. The command to rejoice is not merely a suggestion of happiness but a practical directive. Originally, this meant eating meat from the peace offerings, as true celebration requires meat rather than poultry or meal offerings [תורה תמימה, מלבי״ם]. Following the destruction of the Temple, this joy translates into practical gifts suited for the entire family: meat and wine for men, beautiful clothing for women, and sweets and nuts for children [תורה תמימה, צאינה וראינה]. The primary approach among commentators, however, is that this celebration is not intended for mere physical pleasure, but must be directed toward honoring God, who commanded it [נחל קדומים]. Interestingly, the obligation to rejoice begins only on the morning of the first day, coinciding with the time the festival sacrifices were brought, and does not apply on the eve of the holiday [תורה תמימה].

A person is called upon to internalize the spiritual message of the holiday until it becomes a deeply personal joy [חומש קה״ת]. At the same time, this joy has strict boundaries. The focus must remain exclusively on the festival itself, which leads to the prohibition of holding weddings during the holiday. This ensures that the overarching national celebration is not overshadowed or diluted by a private celebration [רבנו בחיי, תורה תמימה, רש״ר הירש, צאינה וראינה]. The intensity of this collective joy is so powerful that it overrides and cancels an individual's mourning customs. Conversely, if a person is ill and physically unable to experience this happiness, they are completely exempt from the Commandment to make the pilgrimage to the Temple, since the entire purpose of the journey is the experience of joy itself [תורה תמימה, רש״ר הירש].

True celebration can never be achieved in isolation. The explicit inclusion of one's children, servants, the Levite, the stranger, the orphan, and the widow teaches that pure individual happiness can only flourish on a foundation of mutual responsibility [רש״ר הירש]. The directive to include everyone within one's gates applies to anyone dependent on the household [ביאור שטיינזלץ]. It creates a binding obligation to care for the vulnerable, ensuring they too can celebrate, particularly by sharing gifts designated for the poor and the gleaned fruits of the trees [ספורנו].

The requirement to rejoice varies significantly across the three pilgrimage festivals. The concept of joy is emphasized three times regarding Sukkot, once for Shavuot, and not at all for Passover. On a practical level, Shavuot and Sukkot occur after the grain and fruits have been harvested. The resulting abundance allows a household to generously host and provide for the poor. During Passover, however, the old grain is depleted and the new crop has not yet been harvested, limiting the financial ability to share with others; thus, the focus remains primarily on remembering the miracle of the Exodus [רבנו בחיי, חזקוני, צאינה וראינה]. There is also an underlying element of divine judgment. Passover is the time when the world is judged regarding the upcoming grain harvest, and the looming fear of natural disaster prevents complete, unhindered joy. By Shavuot, the first judgment has passed. By Sukkot, humanity has safely navigated the judgments of Passover, Shavuot, and Rosh Hashanah, finally allowing for a complete, threefold joy devoid of fear [רבנו בחיי, תולדות יצחק, חזקוני].

From a mystical perspective, these three festivals parallel the three Patriarchs and the attributes of divine leadership. Passover corresponds to the attribute of Kindness, which was manifested during the plague of the firstborn. Shavuot aligns with the attribute of Mercy, through which the Torah was given. Finally, Sukkot represents the attributes of divine Judgment and Wisdom, which surround and protect a person just like the walls of a Sukkah [רבנו בחיי].