“You shall observe a feast to me three times a year.
To celebrate three pilgrim festivals each year by appearing at the Temple
The cited verse
The Hebrew (Masoretic Text)
שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה
Literary form: a flat, unconditional command
Applicability
How the catalog describes where and when this commandment applies. These are independent descriptions, not a verdict on which laws still count.
- Requires a standing Temple
- Binding in the land of Israel
Classical halakhic consequences
The consequences the classical halakhah attaches to this commandment, grouped by who imposes them. Where a category has none recorded, that absence is itself meaningful.
Imposed by a court
No court-imposed penalty is recorded.
At the hands of Heaven
No divinely-imposed consequence is recorded.
Ritual remedy
No ritual remedy is recorded.
How the streams of Judaism treat this commandment
The streams of Judaism read the same commandment differently — an ongoing plurality, not a ranking. Each position below is reported as the catalog records it; none is presented as the correct one.
- Orthodox Binding, with modification
- Conservative Kept as an ethical principle
- Reform Kept as an ethical principle
- Reconstructionist Kept as an ethical principle
- Karaite Binding, with modification
24 of 613 commandments have been examined in depth so far — this one is queued.
How later traditions received this commandment
How later traditions read or reworked this commandment, each attributed to its own voice. The catalog’s own classification of each reception is shown as it records it, never adopted as GEBible’s.
Qumran (the Dead Sea Scrolls)
- 11QTemple (11Q19) cols. 17-29 (festival calendar) read it more strictly
- 4QMMT read it more strictly
Rabbinic aggadah
- Pesiqta de-Rav Kahana 27 expanded it homiletically
Philo of Alexandria
- De Specialibus Legibus 1.68-70 rationalized it
Josephus
- Antiquities 4.203-204 affirmed it
The New Testament
- John 7:2-10 affirmed it Jesus depicted going up to Jerusalem for Sukkot (Festival of Tabernacles)
- Acts 2:1 affirmed it Pentecost (Shavuot) pilgrimage gathering in Jerusalem
- Luke 2:41-42 affirmed it annual Passover pilgrimage of Jesus' family
The Church Fathers
- Eusebius, Demonstratio Evangelica (general supersessionist framing of Jewish festival/cult observance) treated it as abrogated
The Qur'an and hadith
- Q 22:27-29 carried a parallel
Beside the older legal codes of its world
The commandment set beside the ancient Near-Eastern legal collections scholars compare it to — a descriptive comparison, not a claim of dependence.
- mesopotamian akitu festival Relationship to the parallel: shared theme general comparative reference (no section number asserted)
- egyptian cult and festival texts Relationship to the parallel: shared theme general comparative reference (no section number asserted)
Where this commandment meets modern human-rights frameworks
One modern normative lens, attributed to it — not GEBible’s assessment. Each row names the framework it measures against and the catalog’s own classification of the relation.
This framework catalogues tensions; it records agreement in only one of its entries. The near-total tension rate is the shape of the instrument, not a finding.
No tension with the catalogued modern frameworks is recorded here.
The enumeration counts this as a structural duplicate of commandment #94 — Structural duplicate of #94 sharing collision_key chinuch:489. Independent reading of the three batch entries confirms that #93 and #94 articulate the same positive halakhic rule (appearing at the central sanctuary three times annually for the pilgrim festivals) drawn from parallel Pentateuchal formulations — the Covenant Code (Exod 23:14) and the Deuteronomic reformulation (Deut 16:16). See task #95..