The phenomenon of pilgrimages goes beyond a single culture or religion and is subject to political changes. If in a previous post we talked about the ancient tradition of pilgrimage to the shrine of Kumano Kodo, in Japan, today we bring how this is lived in the Jewish tradition. Shalosh Regalim (Hebrew שְׁלֹשֶׁת הַרְגָלִים, the three pilgrimages) summarizes what were the three roads to the temple in Jerusalem that every observant of the Jew law should take over his life. When the temple was destroyed in 70 AD, this obligation of pilgrimage disappeared.

The three pilgrimages are so tied as one place, Jerusalem, as the calendar. As for Muslims the pilgrimage to the Kaaba during Ramadan, pilgrimage is a time tied to a certain season of year and although recall facts of tradition, also remind agricultural times; this tells us how pilgrimages are linked to even more ancient rites that religious doctrine in which they are written.

The books of the Torah sanctioned pilgrimage for the Jewish people. Many of its contents were edited and revised after the captivity of the Jews in Babylon, when the Hebrew elites understood what was the idea that prophets announcing tirelessly: without a strong own tradition it was taken over by the whole community, the Jewish people was doomed to assimilation and disappearance because its location always in the middle of great empires expanding --as Egyptians, Persians, Assyrians, Seleucids, the Greeks or the Romans-- boded existence or prosperity for a small independent nation.

Those who returned from Babylon were responsible for lifting the second temple of Jerusalem and reinterpret many inherited customs of Israel raised during the called biblical period (since the eighteenth century BC to the sixth century BC). Obligations to go three times a year to celebrate the holidays and customs served to create closer ties between communities could spend most of the year without knowing each other.

The pilgrimage, then, over his religious value (serve a term in the Jewish or Muslim case or for indulgences in Christian case) it stands out as a phenomenon that brings together individuals, families and entire populations.

The three pilgrimages prescribed in Jewish law were the Pesach (Passover in which the Christian Easter is inspired), the Shavuot or Pentecost or weeks and Sukkot, or Feast of Booths or Tabernacles.

Passover celebrates the exodus from Egypt, and is also called matzah or unleavened bread. The tradition said that, in the rush to leave the land of Pharaoh they only could cook these breads while they left slavery. It used to be held in April, but the exact date is variable, since the Jewish calendar is lunar. Usually coincides with the arrival of spring.

Shavuot is celebrated seven weeks after the second day of Passover. The giving of the Law to Moses was commemorated. It also has an agricultural origin, since it coincides with the time when the first fruits are collected. It was customary to make offerings in the temple of Jerusalem of the first harvests.

Sukkot, for its part, is called the Feast of Tabernacles, was held in early autumn and again, summoned all the people of Israel who gathered in Jerusalem. This festival remembered the events that happened the Israelites during the forty years of his journey in the desert.

As we can see, the origin of Jewish pilgrimages back to the founding of the community moment: the departure from Egypt and the march through the desert.

Pilgrimages culminated in the temple of Jerusalem, where sacrifices or present were presented in honor of Yahweh. When the second Temple was destroyed in the year 70 CE and the diaspora of the Jews was decreed throughout the Empire, the rabbis had to issue new standards on which the faithful have to celebrate these three festivals are released into Jerusalem.

It was in memory, yes, a phrase repeated over the years when these parties were held "next year in Jerusalem."

Today, the Israeli authorities are trying to revive the custom of the pilgrimage with the same intention that the returnees from Babylon prevent cultural assimilation of Jews scattered throughout the world and strengthen the sense of community between Israel and world Jewry. The Taglit-Birthright program offers young Jews from around the world meet the State of Israel over ten days, a spiritual journey that strengthens affection for young people living in Israel, in many cases, on another continent.