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"Since the destruction of the Beit Hamikdash, Hashem has in His world only four cubits of Halacha" (Berachot 8a).
The role that the Beit Hamikdash had in Israel is now taken up by the four cubits of Halacha. People are deeply involved, one in his agricultural tools and another in his writing tools. Yet others pass through the sea and don’t have time to contemplate how they live and for what purpose. Then the pilgrimage holidays come, and each person frees himself from his occupation, taking his child on his shoulders and traveling to Yerushalayim. There, a new world opens up before him. A silence of sanctity takes hold in the lofty, chosen place. The person gets to live a few days in a different world – new, lofty. He is enveloped with a new spirit, and returns to his home renewed and refreshed.
There is a symbiotic effect here. During the course of the year, the kohanim are only able to pray and perform Temple service on behalf of the general populace working in the fields and dwelling in the cities of the nation. The nation is too distant from them to be able to be familiar with them, to know what the people need, what to pray for them. During the holidays, the people arrive with a thirst to hear the word of Hashem. The prophets share their prophecies with them, and the kohanim teach the words of the Torah. [That is what was.]
The Temple was destroyed, and, with it, our world was destroyed. There is no longer a center with abundant sanctity, at which people absorb the fragrance of spirituality. However, the hidden treasure of the holy Torah – the four cubits of Halacha – remains. If during most of the year, the average person is not able to spend sufficient time within these four cubits, when the same holidays of old come along, the Jew can turn with his time on the holiday, to the local beit midrash (study hall). Admittedly, the four cubits [cannot compare to the Temple], and even though his going there is not accompanied with the music, dance, and crowds of celebrants associated with the Temple, still those who come are blessed. They are blessed for their interest of voluntarily entering the four cubits of Halacha.
We know that there is a parallel between how one comes to see [the Divine Presence at the Beit Hamikdash] and how one is seen by Hashem. Just as one comes to be seen with two [divine] "eyes," so too he comes to see with two eyes (Chagiga 2a). As they came, with eyes thirsting [for spirituality], this is what they merited to find. The same is true for us. As we merit to stand in the house of Hashem, so we will absorb within us the great thirst, and our service of Hashem will be full of the lofty yearning which we received from the great world [beyond us]. We will certainly be careful not to come to the Temple with our walking staff and backpack. The days are holy for the purpose of elevating our spirit, for our soul to be joyous, and to prepare to receive more and more inspiration.
During the pilgrimage holidays, all of the groups of kohanim took part in the service (as opposed to one group per week during the year). Within the Mikdash, where all are kohanim, all of them were treated like the ones whose turn it was.
"You shall get up and go up to the place which Hashem will choose" (Devarim 17:8). "This teaches that the place causes [i.e., the rulings of the court to carry special weight]" (Sota 45a). At first glance, what difference does it make where one studies? Does his mind work differently? Still, "the place causes…" It could be the same kohen or judge [in two different places], and it is not the same thing. The special character of the place joins up with the halachic authority and gives his words extra power. The place has something significant in the ability to use the intellect and feelings.