The Torah commands in Parashat Re’eh (Debarim 16:16) that every male among Beneh Yisrael must “be seen by G-d” on the three Regalim (pilgrimage festivals) – Pesach, Shabuot and Sukkot. This obligation includes the offering of an Ola sacrifice (meaning, a sacrifice which is burnt entirely on the altar), known as “Olat Re’iya.” The first Mishna in Masechet Pe’a (which we customarily recite each morning after Birkat Ha’Torah) lists this sacrifice (“Re’ayon”) among the Misvot which have no “Shiur” – meaning, no minimum amount. One can even purchase a small, inexpensive bird as his Olat Re’iya; there is no minimum amount which is required for this obligation.
The reason behind this Misva, the Sefer Ha’hinuch explains, is for us to make a proclamation that we are G-d’s servants. G-d invites only us into His “home,” so-to-speak, because we are His faithful servants. When we arrive with a sacrifice, we declare and reflect upon this special status. This experience will enhance our awareness of our obligations to Hashem, such that we will become worthy of His blessings.
This Misva is directed specifically to men, as the Torah explicitly states – “Ye’ra’eh Kol Zechurcha” (“All your males shall be seen”) – because they are the heads of the household.
The “Olat Re’iya” sacrifice may be offered on Yom Tob, despite the fact that private sacrifices are generally not brought on Yom Tob, but may not be offered on Shabbat.
The Torah adds a separate Misva forbidding arriving in the Bet Ha’mikdash on the Regalim “empty-handed” – “Ve’lo Yera’u Fanai Rekam” (Shemot 23:15). Even if one makes the pilgrimage to the Bet Ha’mikdash, he transgresses this prohibition if he does not bring the required “Olat Re’iya.” This command is binding only upon men, who are bound by the Misvat Aseh (affirmative command) of Aliya Le’regel (the festival pilgrimage to the Bet Ha’mikdash). Even though women would accompany their husbands to the Bet Ha’mikdash during the festivals, they are not bound by the prohibition of “Ve’lo Yera’u Fanai Rekam,” and are not responsible for offering a sacrifice.
The Gemara in Masechet Hagiga (3a) cites the verse in Shir Hashirim (7:2), “Ma Yafu Fe’amayich Ba’ne’alim Bat Nadib,” and explains it to mean that the “steps” of Beneh Yisrael are “beautiful” as they make the Aliya Le’regel pilgrimage on the festivals. The Rabbis of the Mussar movement raise the question of why the Gemara focuses specifically on the “steps” of the people as they make their way to Jerusalem. Of course, the people fulfill the Misva by walking, journeying from their homes to the Bet Ha’mikdash. But why is it specifically the steps that are “beautiful” as the people journey to Jerusalem for Aliya Le’regel?
One answer is that as a person makes his journey to the Bet Ha’mikdash for Aliya Le’regel, he feels anxious. After all, the Torah describes Aliya Le’regel as “being seen” by G-d. The person knows that as he stands before G-d, his conduct will be scrutinized. G-d will “see” Him, will look at all his actions and even his thoughts. Therefore, the person prepares himself throughout the trip to Jerusalem by introspecting and repenting, committing to improve himself. With every step taken toward the Bet Ha’mikdash, he advances further, working on himself and moving closer to Hashem. This is why the Gemara describes the people’s “steps” as beautiful – because the journey is spent in Teshuba, as the people make a sincere effort to improve, and there is nothing more beautiful than working to make ourselves better.