The Torah commands in Parashat Mishpatim (Shemot 23:14), “Shalosh Regalim Tahog Li Ba’shana” – that we must celebrate three “Regalim,” referring to the pilgrimage festivals: Pesach, Shabuot and Sukkot. This verse introduces the requirement to go to the Bet Ha’mikdash on each of the three festivals. The word “Tahog” (“celebrate”) is understood as referring to the Hagiga sacrifice offered on holidays, such that the command to make the pilgrimage includes a requirement to bring a sacrifice upon coming to the Bet Ha’mikdash. The Sefer Ha’hinuch explains, very simply, that it would be disrespectful and inappropriate to appear before G-d on these special occasions emptyhanded, without an offering, and so part of the Misva of Aliya Le’regel – making the holiday pilgrimage – is to bring a sacrifice. Simply appearing in the Bet Ha’mikdash is not sufficient; one must appear with an offering. The Sefer Ha’hinuch emphasizes that we must not think that G-d needs, or benefits in any way from, our offerings. It goes without saying that G-d is lacking nothing, and has no needs for us to fill for Him. Certainly, He does not eat our sacrificial offerings. King David says in Tehillim (50:12) that G-d tells us, “Im Er’ab Lo Omar Lach” – “If I were hungry, I would not tell you.” We should never think that G-d will turn to us to provide anything that He is lacking, because He does not lack anything. He provides sustenance for the entire earth; He does not need us to provide His sustenance. The reason why He commands us to offer sacrifices on the three Regalim, the Sefer Ha’hinuch explains, is for our benefit. The site of the Bet Ha’mikdash is uniquely sacred, and a place where we have the ability to earn G-d’s favor and blessing. It is therefore appropriate when we arrive there to offer a sacrifice and thereby become worthy of G-d’s bountiful blessings. The Torah elsewhere formulates this command as a requirement assigned to “Zechurecha,” which the Gemara interprets to mean “your males.” As such, the Misva of Aliya Le’regel applies only to males. Of course, it is binding only when the Bet Ha’mikdash stands. The Gemara in Masechet Hagiga establishes that those who are physically unable to participate in the pilgrimage are exempt from this Misva. And thus those who are ill, otherwise frail, lame or blind are not included in the obligation of Aliya Le’regel. Moreover, the Gemara adds, those who work in a profession that results in their emitting a foul odor are exempt from this Misva. Such people cannot come to Jerusalem together with the rest of the nation, because others cannot be near them due to the stench that they emit. The Gemara gives the example of a “Mekametz,” somebody whose job it was to collect manure for fertilizing. Another example is tanning – treating animal hides with chemicals so they could be used. Both these professions caused the practitioner to emit a foul odor, and thus people who worked in these professions were exempt from the Misva of Aliya Le’regel. The Rambam and Sefer Ha’hinuch maintain that in truth, practitioners of these professions are not entirely exempt from the Misva. Rather, they should bathe and change their clothes, so they no longer emit an odor, and then participate in Aliya Le’regel. It is only as long as they emit a stench that they are exempt. The Sefer Ha’hinuch emphasizes that once these people bathe and change their clothes, “Hen Mekubalim Lefanav Ki’she’ar Yisrael” – “they are accepted before Him like the rest of Israel.” We must not think for a moment that G-d looks with disdain upon the Misvot performed by somebody who works in professions involving dirt and a foul odor. A person who works in a sewer is no less precious in G-d’s eyes than a brain surgeon. The Sefer Ha’hinuch writes, “She’tinuf Ha’nefesh Hu Ha’mam’is Beneh Adam Lifneh Ha’Makom, Ve’lo Ha’umanut” – “for it is the filth of the soul that makes people repugnant before G-d, not the profession.” G-d is repulsed not by a profession that involv