Aliyah Leregel
In the times of the Beis Hamikdosh the entire Jewish
nation would journey to Yerushalayim to celebrate yom tov
in the Beis Hamikdosh. Now one can only try and
visualize this extraordinary scenario, and wonder how so many
people could possibly be contained within the walls of one
building. Our Sages add to our amazement when they revealed
to us that despite the vast multitude, there was plenty of
space for each one to bow down comfortably (Mishnah Ovos
5,7). In physical terms this is completely inconceivable,
for bending down takes up more room then standing upright.
The Beis Hamikdosh existed outside of normal world
parameters. One of many miracles which took place there on a
regular basis was that there was no concept of space within
its walls. Therefore although most of Klal Yisrael
were there during the three Regolim, everyone
could bow down with plenty of room. In order that this
miracle should be appreciated and have its maximum impact,
Hashem temporarily suspended it and thus while people were
standing up it was crowded. At the instant that people
prostrated themselves to Hashem, the Mikdosh reverted
to its status of not having space. In this way people truly
felt the miraculous nature of their surroundings, and reached
an even higher level of inspiration at this crucial moment of
their Divine Service (Responsa Chasam Sofer).
Every Yom Tov the Jewish People had the opportunity to
experience this and other miracles firsthand. However the
essence of yom tov involved performing three mitzvos
in the Beis Hamikdosh. The first was "Re'iah" --
to appear in the courtyard of the Beis Hamikdosh. The
Torah forbids coming empty- handed, and obligates one to
bring a Korbon Re'iah as an Oloh to Hashem.
The second mitzvah of the chag was to bring a
Korbon Chagigah, part of which was consumed by its
owners and part burned on the mizbeiach. The third
mitzvah was simchah. This was actualized via
Shalmei Simcha (other korbonos), which were
eaten in the Beis Mikdosh (Chagigah 6b; Rambam Hilchos
Chagigah 1,1).
The optimal time to bring these korbonos was the first
day of yom tov (Rambam Korbon Chagigah 1,5). In most
circumstances, if one was unable to bring them on the first
day, the Torah permitted tashlumin, to make them up on
the ensuing days (Chagigah 9a). This gave six more
days of Pesach and seven more days of Sukkos to bring
korbonos. Although Shavuos is only one day, the gemora
compares it to Pesach and permits one to bring the
Korbon Re'iah and the Korbon Chagigah during
the ensuing six days (Chagigah 17a). (The mitzvah of
simcha was intrinsically connected to the chag itself
and could not be made up.)
The Day After Shavuos
How far does the comparison between Shavuos, Peach and Succos
go? In truth all six days after Shavuos should be treated as
yom tov, for the halachah gives any day that
one brings a korbon this status, prohibiting certain
melochos, as well as fasting and eulogies
(Yerushalmi Chagigah 2,4; Tosafos Chagigah 17b,
Mishneh LeMelech, Rambam Hilchos Kli Mikdosh 6:9,10).
However our Sages did not see fit to forbid on melochah
all six days. Instead the first day after Shavuos was set
aside as a Yom Zevuach, a special day of sacrificing
(Tosafos Rid , Chagigah 18a). During the other five
days, fasting and eulogies were prohibited, but melachah
was permitted.
The decision to make the first day after Shavuos a Yom
Zevuach was based on a number of factors. Even though the
tremendous kedushah of the Beis Hamikdosh
provided a strong reason to stay in Yerushalayim,
obligations forced many people to return home soon after
yom tov ended. If these individuals were not able to
bring their korbonos on yom tov itself, they
would offer their korbonos on the day after Shavuos
(Tosafos Rid, ibid.)
In addition, Beis Shammai did not permit korbon olos
to be sacrificed on Shavuos, and always left them for the
Yom Zevuach (Chagigah 17a). Beis Hillel ruled that one
could bring an oloh on yom tov. Even though the
halachah generally follows Beis Hillel, in this case many
people were stringent to follow the ruling of Beis Shammai
and offer their olos on the day after Shavuos
(Shulchan Aruch HaGriz 594). Furthermore even Beis
Hillel agreed that if Shavuos fell out on Shabbos one could
only start to bring his korbonos the day after
Shavuos. As a result of these reasons, the day after Shavuos
also became a yom tov.
Tzedukim, Beware!
There is one exception to the above principle as illustrated
in the following story. The Jewish People once congregated
in Lod on the day after Shavuos to give a eulogy for someone
named Alchasa. Rav Tarfon stopped them. The gemora
explains that had the Yom Zevuach fallen out on
Sunday, he would have given them permission. Since the
Tzedukim follow the literal translation of the verse to start
counting the Omer the "day after Shabbos," they always
celebrate Shavuos on Sunday. If the Yom Zevuach was
that day, our Sages made a special decree to permit one to
fast and make eulogies in order to show the absolute fallacy
of the practice of the Tzedukim (Chagigah 18a).
What is the halachah in our times if Isru Chag falls
out on Sunday? Is it permitted to fast and eulogize on the
day after Shavuos? The poskim do not differentiate
between a case when the day after Shavuos is Sunday or any
other day. Since there are not too many Tzedukim today,
almost nobody thinks that Sefiras HaOmer should always
begin the day after Shabbos. Therefore this practice is no
longer necessary, and today fasting and eulogies are
prohibited on the day after Shavuos, regardless of the day of
the week it is (Levush).
All of these halachos apply when the Beis Hamikdosh
stood and it was possible to bring the korbonos of
the chag. Although some poskim suggest that
even today melochoh should be prohibited the day after
Shavuos (Birkei Yosef 494,4) the halacha is that only
fasting and eulogies are forbidden (Shulchan Oruch
494,3; Mogen Avraham; Aruch HaShulchan).
Six Days After Shavuos
Some poskim suggest that all six days after Shavuos
are so much a part of the chag that if one forgot to
recite the brochoh of Shehecheyonu the first
day, it could be said during these six days (Chol Yaakov
473,1).
We can understand that during the times that the Beis
Hamikdosh stood one could recite Shehecheyonu all
seven days, for even after Shavuos one could still bring
korbonos. Today that we lack the Beis Hamikdosh,
what connection do these six days have to Shavuos? How
could one possibly recite Shehecheyonu during these
days?
The Maharil Diskin suggests that even during our times there
remains one mitzvah of the chag that we can do during
these days; Kabolas Pnei HaRav -- going to visit one's
rebbi (As cited in Moadim Uzmanim 6,317).
Although some poskim suggest that with the destruction
of the Beis Hamikdosh, since we can no longer "greet"
Hashem during the Moed, there is also no mitzvah to
"greet" one's rebbi (Nodeh BiYehudah), many poskim
disagree. Therefore if one was not able to visit his
rebbi during Shavuos, he may fulfill this mitzvah during the
ensuing six days.
Although the halachah does not follow the view that
Shehecheyonu can be recited after yom tov, the
consensus of the poskim is that these six days are to
be treated as a semi-yom tov (Elia Raba, Pri
Megodim, Sha'ar HaTzion 473). Therefore many have the
minhag not to recite Tachanun during these days
(Mishneh Berurah 131,36).
The Day After Pesach and Succos
The day after the yom tov of Pesach and Shavuos is
also very significant. Just as erev yom tov has
kedushah, for the upcoming chag spills over
into the weekday and sanctifies it, so too on the day after
yom tov the overwhelming kedushah of yom
tov overflows into the following day (Ari zal as
cited in Responsa Torah Lishmoh [of the Ben Ish Chai]
140). This kedushah was especially discernible after
celebrating yom tov in the Beis Hamikdosh, when
all of the olei regel returned home in a state of
complete ecstasy after spending yom tov in
Yerushalayim and the Beis Hamikdosh (Chidushei Chasam
Sofer on Shulchan Oruch 494).
In deference to the elevated nature of this day, our Sages
instituted Isru (literally a day "connected" to the)
chag. They equated eating and drinking on that day to
building a mizbeiach and offering a korbon on
it, and found a hint to this in the verse (Tehillim
118,27), "Isru Chag ba'avosim -- Bind the Chag
with fat animals (i.e. a tasty banquet) and it will be as
if you brought them until the corners of the mizbeiach"
(Sukkah 45b according to Rashi's second
understanding).
Many Rishonim do not mention that one is obligated to observe
Isru Chag (Riff, Rambam, Rosh). They may explain the
above gemora to be referring to eating and drinking
during yom tov (Birkei Yosef 494 according to
the first understanding of Rashi in the gemora in
Sukkos 45b). This is also the implication of the
Shulchan Oruch (494,3) who only mentions the
prohibition against fasting and eulogies in reference to the
day after Shavuos which was designated as a day of
sacrificing (Mogen Avraham 494).
Ashkenazi poskim rule that the minhag to
prohibit fasting and eulogies applies after Succos and Pesach
as well (Rema 429,2; Mishneh Berurah 494,6). Therefore
the Novi tells us that Jewish People once congregated
on the twenty-fourth of Tishrei for a eulogy (Nechemia
9,1). The reason that they did not do so on the twenty-
third because that was Isru Chag of Succos
(Shibulei Haleket 262 citing Yerushalmi Avodoh
Zora 1,1). Many have the minhag to have a larger
seudah than normal on Isru Chag (Rema
ibid.)
Some suggest that Isru Chag originated as an effort to
equate the practice of Jews in Israel with those living in
Chutz La'aretz where two days of yom tov are observed.
The custom later spread outside of Israel as well (Sdei
Chemed, Klalim 1, Pa'as Hasedah 154). Others write that
although Isru Chag should theoretically not be celebrated
outside of Israel, those that have the minhag to
celebrate Isru Chag in Chutz La'aretz should do as their
ancestors did (Tosafos Rid, Chagigah 18a).
Fine Dining
The gemora (Succos 45b) equates eating on Isru Chag
with building a mizbeiach and sacrificing on it.
How can something so easy as enjoying a tasty meal have such
lofty ramifications?
Our Sages tell us that after the destruction of the Beis
Hamikdosh, a person's table brings atonement (Chagigah
27a). Inviting needy guests is equated to offering a
korbon (Rashi ibid.) Although we cannot bring
sacrifices today, someone who makes an effort to have guests
at his table is viewed as if he actually offered a korbon
on the mizbeiach (Response Banyan Shlomo 32).
"When one eats and drinks on yom tov he is obligated
to provide for the needy and impoverished. Someone who locks
the doors of his house and eats with his family without
providing for the downtrodden, has not fulfilled simchas
yom tov, rather he has merely satisfied his stomach.
(Rambam Hilchos Yom Tov 6,18)." In the merit of the
mitzvos of hachnosas orchim and tzedaka may we
merit to see the rebuilding of the Beis Hamikdosh
speedily, in order that we should be able to fulfill all
of the korbonos and mitzvos in their full splendor,
Amen.
