Hakhel: Reinforcement through Experiential Learning

ur recollection of yetziat Mitzrayim is woven into the warp and woof of our Deena Rabinovich, PhD Oidentity as am Hashem. The term of Director, Jewish Education Program, Stern College slavery in Egypt followed by God’s for Women redemption of our forefathers is a basis for our observance of Shabbat. It is the reason for commemorating Nevertheless, every concept needs and live our lives as members of Pesach and , it governs our reinforcement. Where do we find a “kingdom of priests and a holy intimate relations (to whom we may the reinforcement for both the nation.” The is ink written on or may not get married) and provides unique events that took place on Har parchment. But beyond that, as Rabbi us with a foundation for building Sinai and for the covenant between Lord Jonathan Sacks observes, it also,3 an ethical and just society.1 The God and the Jewish people, that … symbolizes some of Judaism’s Exodus is mentioned dozens of times was executed on that day? Where deepest beliefs: that God is to be found in Tanakh. Contrast that with the are we reminded of the individual in words, that these words are to be number of times ma’amad Har Sinai, commitment to accept the Torah and found in the Torah, and that they form the revelation at Sinai, is described for the collective proclamation of the basis of the covenant — the bond and recalled — Mount Sinai and — we will do and na’aseh v’nishmah of love — between God and the Jewish Horev are mentioned only a handful we will listen? We find it in the last people. of times. Even the date of the giving of two mitzvot of the Torah — number the Torah is subject to disagreement.2 612, to gather together every seven The words of the Torah are formed Furthermore, the holiday of Shavuot years for the ceremony of hakhel, and out of individual letters, each one as mentioned in the Torah emphasizes number 613, that each man should vital to the integrity of the scroll. If the agricultural component of the write for himself a . one letter is missing, the entire Torah holiday — chag habikkurim or chag is invalid and may not be used for hakatzir, the holiday of harvest or the There is a great deal of significance public readings until it is repaired. The holiday of the first fruits. Shavuot is attached to the act of writing a sefer Baal Shem Tov, the founder of the not described, in the Torah at least, Torah for oneself. Chassidic movement, described the ”Jewish people as a “living sefer Torah א”ר יהושע בר אבא אמר ר’ גידל אמר רב... as zman matan Torateinu, and unlike with each Jew representing “one of its כתבו, כלומר בידו, מעלה עליו הכתוב וקבלו the Exodus, the story of revelation ”.letters כאילו מהר סיני is barely referenced in Nakh, the מנחות ל. Prophets or Writings. Perhaps the A letter on its own has no meaning, yet rationale can be found in the words of R. Joshua b. Abba cited R. Giddal who when letters are joined to others they Rashi on Devarim 26:16: said in the name of Rav… he who writes make a word, words combine with a sefer Torah, the Torah regards him as if others to make a sentence, sentences היום הזה ה’ אלקיך מצוך — בכל יום יהיו he had received it on Har Sinai. combine to make a paragraph, and בעיניך חדשים כאילו בו ביום נצטוית עליהם. [The verse states] Today, God Your Lord Gemara Menachot 30a paragraphs join to make a story. This commands you — Each day you should The sefer Torah is the repository of is how the Baal Shem Tov understood view the laws as new, as if today God has the teachings of God whereby we life. Every Jew is a letter. Each Jewish commanded you to obey them. learn how we are to conduct ourselves family is a word, every community is a

19 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 sentence, and the Jewish people at any Israel. 10 And Moses commanded them, Rav David Tzvi Hoffman (Austria one time are a paragraph. The Jewish saying: “At the end of every seven years, and Berlin, 1843-1921) sees the year people through time constitute a story, in the set time of the year of release, in the of shemittah as preparation for the the strangest and most moving story in feast of tabernacles, 11 when all Israel mitzvah of hakhel. He first looks at the annals of mankind.4 is come to appear before the LORD thy shemittah and the different type of The writing of a sefer Torah, the God in the place which He shall choose, harvest that is gathered at the end of act of etching out individual letters, thou shalt read this law before all Israel the year: בדרך כלל נחשב חג הסוכות ל,,חג האסיף”, ,which when joined together form in their hearing. 12 Assemble the people אבל עם גמר שנת השמיטה, שאין בה אסיף, words and sentences, represents the the men and the women and the little מצוה לחוג את חג הסוכות על ידי קריאת strengthening of one’s individual ones, and thy stranger that is within thy התורה ,בתור אסיף רוחני של תבואת הדעת. commitment to a life of God and gates, that they may hear, and that they רב דוד צבי הופמן, דברים טו, א-ג Torah observance, the renewal of one’s may learn, and fear the LORD your personal covenant with God.5 God, and observe to do all the words of this law; 13 and that their children, who Generally, Sukkot is referred to as the In addition to entering into a have not known, may hear, and learn holiday of gathering. But with the end of personal commitment with God on to fear the LORD your God, as long as the shemittah year, a year when [nothing Har Sinai, Bnai Yisrael collectively ye live in the land whither ye go over the was plowed and therefore nothing] entered a communal covenant by Jordan to possess it.” harvested, it is a mitzvah to celebrate saying na’aseh v’nishmah, by agreeing Sukkot through reading the Torah, in to become a “kingdom of priests When is the Mitzvah of becomes a spiritual harvest of the grain and a holy nation.” Just as writing a Hakhel Observed? of knowledge. sefer Torah, mitzvah 613 reaffirms Rav David Tzvi Hoffman, Devarim the commitment of the individual, In Devarim 31:12, when Moshe 15:1-3 participating in , mitzvah 612, commands the cohanim and the hakhel The year that by necessity was spent reaffirms the commitment of the zekeinim to observe the mitzvah of away from the fields was a year that community. How is this mitzvah hakhel, he directs them to fulfill the was devoted to the learning of Torah observed? The parameters of mitzvah, at the “end” of seven years, hakhel which ultimately prepared them for are outlined at the end of Sefer during the time of Shemittah, during the commemoration of matan Torah. Devarim.6 the holiday of Sukkot. While the ועכשיו עם גמר שנת השמיטה, ששבתו שנה word miketz can refer to either the דברים לא,ט וַּיִכְ ּתֹב מֹׁשֶה, האֶת-הַּתֹורָ הַ ּזֹאת, שלימה מעבודת קרקע לכבודו של ה’, ולא beginning or the end of a spectrum,7 וַּיִּתְ נָּה אֶל-הַ ּכֹהֲ נִים ּבְ נֵי לֵוִ י, הַ ּנֹׂשְאִים אֶת-אֲ רֹון זרעו ולא קצרו, נתחייבו כל ישראל אנשים in this verse it is generally understood ּבְרִ ית ה’; וְאֶל-ּכָ ל-זִקְ נֵי, יִׂשְרָאֵ ל. לא,י וַיְצַ ו נשים וטף לבוא לפני ה’ יתברך, להודות לו ,to mean the end of the seventh year מֹׁשֶה, אֹותָ ם לֵ אמֹר: מִּקֵץ ׁשֶבַע ׁשָ נִים, ּבְ מֹעֵ ד שנתן להם פרנסתם אף בשנה זאת אשר אין which is really the beginning of the ׁשְנַת הַּׁשְמִּטָה--ּבְחַג הַּסֻּכֹות. לא,יא ּבְ בֹוא בה חריש וקציר, לקבל עליהם שוב את התורה eighth year; at the conclusion of the כָ ל-יִׂשְרָאֵ ל, לֵרָאֹות אֶת-ּפְ נֵיה’ אלקיָך, ּבַּמָ קֹום, כמו שקבלו אז במדבר, ולהבטיח בזה, שהם shemittah year rather than at the onset אֲׁשֶ ריִבְחָר: ּתִקְרָא האֶת-הַּתֹורָ הַ ּזֹאת, נֶגֶד מוכנים להקדיש את חייהם לעבודתו יתברך of the shemittah year.8 Why is the ּכָ ל-יִׂשְרָאֵל--ּבְאָ זְנֵיהֶ ם. לא,יב הַקְהֵל אֶת-הָעָ ם, שמו בכל זמן ובכל מצב. end of the shemittah year considered הָאֲנָׁשִ ים וְהַ ּנָׁשִ ים וְהַּטַ ף, וְגֵרְ ָך, ראֲׁשֶ ּבִׁשְ עָרֶ יָך- רב דוד צבי הופמן דברים לא,יא ?fortuitous for the mitzvah of hakhel ן-לְמַעַ יִׁשְמְ עּוּולְמַעַ ן יִלְמְ דּו, וְיָרְ אּו אֶ ת-ה’ Some explanations emphasize the And now, with the conclusion of the אלקיכֶם, וְׁשָמְ רּו לַעֲׂשֹות,אֶ ת-ּכָל-ּדִבְרֵ יהַּתֹורָ ה way that the shemittah year prepares shemittah year, a year in which one הַ ּזֹאת. לא,יג ּובְ נֵיהֶם ראֲׁשֶ לֹא-יָדְ עּו, יִׁשְמְ עּו us for the mitzvah of hakhel and view abstained from working the land in וְלָמְ דּו--לְיִרְ אָה,אֶ ת-ה’ אלקיכֶם: ּכָל-הַ ּיָמִ ים, the mitzvah of hakhel as a unique deference to the honor of God, a year אֲׁשֶר אַּתֶם חַ ּיִים עַל-הָאֲדָמָה, אֲׁשֶר אַּתֶ ם educational opportunity for getting in which one did not plow, nor did one עֹבְרִ ים אֶת-הַ ּיַרְּדֵן ׁשָּמָ ה,לְרִׁשְּתָ ּה. close to God and renewing our harvest. At the end of this year, all of 9 And Moses wrote this law, and commitment to observing His Torah. Bnai Yisrael, the men, the women and delivered it unto the priests the sons of Others look at as a reward for hakhel the children, were commanded to appear Levi, that bore the ark of the covenant what transpired during the year of before God, to thank Him for providing of the LORD, and unto all the elders of shemittah.

20 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 them with their sustenance during this one to participate in the grand public us to be in a position where we merit year when there was no harvest. [At this ceremony. joining the rest of the nation at a communal reading from the Torah by time] they will accept upon themselves TheChatam Sofer (Rav Moshe Sofer the Torah, similar to how they accepted of Hungary, 1762-1839) similarly sees the king. the Torah in the desert. And through the year of shemittah as preparation this acceptance, they affirm that they for hakhel, but views the mitzvah more Where is the Mitzvah of are ready to dedicate themselves to in the light of a reward for the level of Hakhel Observed? serving God at all times and under all kedusha we have achieved over the conditions. course of the year: The timing of hakhel helped to Rav David Tzvi Hoffman, Devarim prepare the nation spiritually .and emotionally for the event לאחר שבתו כל השנה מחרישה וזריעה, 31:11 Similarly, the choice of location was ומסתמא עסקו בשנה ההיא בתורה ובעבודה ואחר כך היו ימים הקדושים ראש השנה ויום By recreating certain of the conditions under which we lived in the desert, instrumental in generating a feeling of awe and fear. Typically, the hakhel הכפורים, ואחר כך בא חג הסוכות שהוא קדוש מאוד, שנכנס בצל הקדושה ואינו ראוי a period of time when we relied on God to provide our basic needs, we ceremony was performed in the Ezrat Nashim of the Beit HaMikdash, a לקדושה זו אלא אחר יום הכפורים שנתכפר לו עוונו- ואחר כל הקדושות זכו לפרשת can also recreate the experience of receiving the Torah. In this way, the location that could accommodate the large number of people.11 הקהל שהמלך קורא לנגד כל ישראל עניני תורה. ceremony of hakhel at the end of חתם סופר – תורת משה לפרשת וילך ,the seventh year, the shemittah year mimics matan Torah after seven weeks Who Comes? in the desert. As Rav Eliyahu Bakshi After a year of refraining from plowing Doron notes,9 it gives meaning to the and harvesting, a year during which one There are four different groups who well-known phrase cited by Rashi10 ostensibly immersed himself in learning are specified in the pasuk that must “mah inyan shemittah etzel Har Sinai” Torah and Avodat Hashem, we enter be assembled: ha’anashim, the men; — why are the laws of shemittah into the period of the holy days, Rosh hanashim, the women; hataf, the mentioned in conjunction with Har HaShanna and Yom Kippur. And after children; and gerkha asher b’shaarekha, Sinai? these days comes the holiday of Sukkot the converts in your gates. which is very holy, during which we enter The (Rabbi Yehudah Aryeh Which men are obligated in this Sefat Emet into the shade of holiness. We are only Leib Alter of Poland, 1847-1905) sees mitzvah? Are any exempt? In the ready for this level of kedusha after we the mitzvah of as a reward for words of the Rambam: hakhel have received atonement for our sins on observing the year of shemittah. אפילו חכמים גדולים שיודעים כל התורה Yom Kippur. After all of these kedushot כולה - חייבין לשמוע בכוונה גדולה יתרה. with each one building on the one that] ונראה שזה היה שכר על שמירת שביעית... הלכות חגיגה ג:ה proceeded], we merited having the king שזכו לשמוע דברי ה’ אחר כך במצוות הקהל. read from the Torah to all of the people Even the wisest of men who know all of שפת אמת פרשת וילך שנת תרמ”ב: And it appears that this is the reward of Israel. the Torah are obligated to listen with full Torat Moshe, for observing the seventh year [of concentration. shemittah]… that they merited listening For the Chatam Sofer, the year of Hilkhot Chagiga 3:5 to the words of God at the time of shemittah is a means to an end. We Even those who do not understand hakhel. refrain from working the land to free Hebrew, like the converts, even those Sefat Emet, Vayelech 5642 up our time for other pursuits, namely who may not understand cognitively, Our actions, our refraining from the study of Torah and performance of like those who are too young — all working the land for an entire year, mitzvot. This immersion in Torah for are obligated to come and participate proclaim to the world at large our an entire year enables us to enter the in the ceremony of hakhel. Hakhel acceptance of God’s teachings. This holidays of Tishrei with an elevated is more than a cognitive learning exhibition of our commitment to level of kedusha. The holidays of Rosh event. There is something about observing the will of God entitles HaShannah, Yom Kippur and Sukkot experiencing the event that is build upon that kedusha and enable

21 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 ,Morocco, 1696-1743) who notes שבת של ר’ אלעזר בן עזריה היתה. ובמה mandatory for our continuity as כי הקטנים מתחנכים מתחילתם ליראה ויתיסד היתה הגדה היום? אמרו לו: בפרשת הקהל. a Nation of God (and why so few בהם יראת שמים כל ימיהם. ומה דרש בה? )דברים לא( הקהל את העם .(people are exempt האנשים והנשים והטף. אם אנשים באים אור החיים דברים לא, יב Who are the taf that are obligated ללמוד, נשים באות לשמוע, טף למה באין? in this mitzvah? And how are they That those who are young begin to learn כדי ליתן שכר למביאיהן. אמר להם: מרגלית different from “and that their children, from the start about the concept of yirah טובה היתה בידכם ובקשתם לאבדה ממני? who have not known, may hear, and fear of heaven], and this provides the] חגיגה ג. learn” that are mentioned in 31:13? foundation on which they fear God all of The presence of the two terms leads The rabbis taught: It happened that their lives. some to posit that two different age Rabbi Yochanan ben Broka and Rabbi Or HaChayim Devarim 31:12 groups are being discussed. The Elazar ben Hasma went to visit Rabbi taf refers to infants or toddlers and Yehoshua in the city of Pekiin, and No matter how young one is, there the “children who have not known” he asked them: What chidush [novel is an element of yirat HaShem to those who have begun at least interpretation] was expounded today in that begins to permeate one’s informal learning. the Bet Midrash? They replied: We are consciousness and lays the foundation for future growth. Perhaps that is The extreme definition of thetaf as a your students and we only drink your waters. He answered: Nevertheless, it is why Shammai the Elder constructed newborn is maintained by the Minchat a sukkah for his newborn grandson Chinukh in his explanation of mitzvah not possible that there was not a chidush in the Bet Midrash. Who was lecturing so that the baby would sleep in a 612. Rav Babad maintains that the sukkah.13 obligation to bring one’s child to the this Shabbat? They said: Rabbi Elazar hakhel ceremony starts from the time ben Azaryah. On what verse was he Whatever the age of the child, he or she is no longer considered a teaching? On Devarim 31:12, on the whether a newborn or a toddler nefel, that is, from thirty days on. phrase “Assemble the people together, the or one who has reached the age men, the women and the children.” If the of chinukh, there is no doubt that ונראה שתיכף יצאו מכלל נפל או בנולד שכלו men come to learn, and the women come parents will expend much effort in לו חודשיו חייו במצוה זו. to hear, for what purpose do the children bringing him to the hakhel ceremony. מנחת חינוך תריב come? So that those who brought them Proportionate to their effort is the It appears that once an infant is no should be rewarded. And he [Rabbi reward that the parents will earn. longer considered a nefel, once he has Yehoshua] responded: You have a good The hardship involved in the journey finished his first month, he is obligated in pearl in your hand and you wanted to is an extension of the hardship the this mitzvah. deprive me of it? same parents faced during the year of Minchat Chinuch 612 Chagiga 3a shemittah during which the farmer What benefit is there to bringing such Rabbi Elazar ben Azaryah taught, put aside his plow and his scythe a young child? And surely the child and Rabbi Yehoshua agreed and relied unconditionally on God has no obligation to come since he or wholeheartedly, that the ceremony to provide for his family. The year of she is not of an age to be obligated in of hakhel contained many goals. The relying on God for sustenance, the mitzvot.12 One reason suggested by men came to learn, the women came year of setting aside time for Torah, the Gemara is to increase the effort in to experience and those who labored combine to spiritually prepare the to bring their children received an people for the hakhel ceremony. Rabbi coming to hakhel, that increases the 14 reward for the adults who bring the additional reward. Yisrael Meir Lau describes how Jews, during an entire year, offered up: children. The Gemara elaborates: Another possibility is that even at such רכושו וכספו, את תשוקתו וגשמיותו על מזבח a young age, without being conscious ת”ר מעשה ברבי יוחנן בן ברוקה ורבי אלעזר הקרבה לה’ דווקא בעת זו ראויים אנו למצוות of what he is learning, the infant is בן חסמא שהלכו להקביל פני ר’ יהושע הקהל בה אנחנו מכריזים כלפי שמיא: ה’ ,still learning from his environment בפקיעין אמר להם: מה חידוש היה בבית אלוקינו ה’ אחד וה’ משיב לעומתנו ,ומי כעמך gaining from his experience. This המדרש היום? אמרו לו: תלמידיך אנו ומימיך ישראל גוי אחד בארץ’. ... אנחנו מביאים is the opinion of the Or HaChayim אנו שותין. אמר להם: אף על פי כן, אי אפשר את ילדנו הרכים למרות שקשה לנו, קשה ,HaKadosh (Rav Chaim ben Attar לבית המדרש בלא חידוש. שבת של מי היתה?

22 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 לקיומו של העם... קבלת התורה היא ענין Egypt 1135-1204), a day devoted to מאוד. למרות כל זאת, אנו מוכנים לעשות לכולם- לדור הצעיר, לא פחות ואולי אפילו strengthening our belief in God, of כל מאמץ, כדי לזכות ולהבין את התורה, יותר מאשר לדור המבוגר. strengthening our true religion and לשמוע אותה ללמדה ולקיים מצוותיה... את fear of God?15 Without the participation in the younger היסוד הזה... אנו מבטאים באמצעות ילדינו שאינם מבינים עדיין, אך אנו מביאים אותם The Aderet, Rav Eliyahu David generation there won’t be a continuity מחד- כדי להפגין שאין מאמץ ואין קושי אשר Rabinovich Teomim (Lithuanian for us as a nation. Accepting the Torah is ירתיעונו מלשמוע ולעסוק בדברי תורתך, rabbi who emigrated from the Mir to an agenda for us all — for the younger ומאידך- לטעת בקרב העוללים... את ההכרה Jerusalem, 1843-1905), in his treatise generation no less and perhaps even בהקרבה. Zekher Lehakhel, asks this question more importantly than for the older …all of their possessions and all of their quite sharply: generation. money; all of their desires and all of their If we do not take the time and the איך יתכן להביא רבבות ילדים מכל ההמון yearnings, all were offered on the altar effort to educate our children, the ישראל ממקומות פזוריהם בעזרה והם זועקים for God. Specifically at this juncture we tradition of our forefathers will not ובוכים? ... איך אפשר להשקיט סערת אלפים are now able to fulfill the mitzvah of carry on to succeeding generations. ורבבות ויונקים בכל משך קריאת הפרשיות hakhel where we proclaim in front of If hakhel is important enough for עם הברכות אם לא שהיה נס? everyone: “God is One” and God replies “Who is like you, Israel, one nation in the Is it appropriate to bring thousands even infants to come, it should come land.” We bring our young children, in of children from the multitudes of as no surprise that women must spite of the difficulty it presents, and it is Israel, from far reaching areas, who are participate as well. And in fact, the very difficult to bring them. In spite of the screaming and crying… How can we verse spells out quite clearly that challenge, we demonstrate that we are possibly quiet the storm of thousands women are obligated to participate in willing to undertake every effort in order and tens of thousands during the reading the mitzvah of hakhel. But the nature to merit and to understand the Torah, to of the Torah if we are not to count on a of the mitzvah, the fact that hakhel is hear the words of the Torah and to teach miracle? a positive commandment that occurs the words of the Torah and to keep the Perhaps this realization prompts the once every seven years, raises some mitzvot of the Torah … we proclaim this Ramban (Rav Moshe ben Nachman, questions. The rabbis teach us that willingness through our children who are Spain, 1194-1270) to insist that the women are exempt from positive too young to fully understand what is taf are not the infants/toddlers, but time-bound related commandments. going on. We bring them to demonstrate those a little older who are ready to be How do we reconcile the principle that there is no effort, no challenge that educated. with the inclusion of women in is too fearful for us to undertake to hear hakhel? The very locus of the rabbinic כי אין הטף יונקי שדיים אבל הם קטני השנים the words of the Torah and to occupy exemption, the Gemara Kiddushin הראויים להתחנך. ourselves with God’s Torah and to show 34b, indicates that hakhel (and רמב”ן דברים לא:יג our youngest children what we are likewise the mitzvah of eating matzah sacrificing. For the term taf does not refer to young on Pesach) are exceptions to the rule who are nursing from their mothers [that women are exempt from positive But we still must ask — even while time related mitzvot]. considering the benefit for the but to those who are few in years but spiritual development of the child nonetheless able to be educated. Are women commanded in their — even while taking into account Ramban, Devarim 31:13 own right? Or are they commanded the value of expending effort by the However we understand the definition because they are part of the parents in bringing their children to of taf, the message that comes through community? In other words, what is hakhel — is the ceremony of hakhel is the same — the importance of the status of the commandment — is appropriate for such young children? educating the younger generation hakhel a personal commandment, a Wouldn’t so many crying babies and of including them in formative mitzvat hayachid, or is it a communal create a distraction and negatively occasions. As Dr. Meir Gruzman obligation, a mitzvat hatzibbur? By impact the solemnity of the day, elaborates:16 equating the mitzvah of hakhel with the mitzvah of matzah, the Gemara ללא שותפו של הדור הצעיר לא יהיה המשך which is, according to the Rambam (Rav Moshe ben Maimon, Spain, in Kiddushin is implying that the

23 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 must come since they are part of the commitment to God and deepen their 17 Why does the king have community. fear of God. The participation of the king, discussed in the next section, Who are the geirim that must come? to read the Parashat further helps to achieve these goals. HaMelekh? Are they geirei tzedek, converts to Judaism, and if so, why are they not The Admor of Sochochov [Rav already included as men or women? What do We Read at Hakhel? Avraham Borenstein, 1838- Are they geirei toshav, non-Jews who 1910], addresses the importance live among the Jews? The king reads what is referred to as having the king read the Parashat “parashat hamelekh” as described in HaMelekh and connects the Ibn Ezra is of the opinion that the the Mishna: verse describes a ger toshav. Why, וקורא מתחילת “אלה הדברים” )דברים א,א( influence of the king to the timing of the mitzvah: then, are they included in the ועד “שמע” )דברים ו,ד(, ו”שמע”, “והיה, ?ceremony of hakhel אם שמוע תשמעו” )דברים יא,יג(, “עשר מלך... שלבו לב כל קהל ישראל. יכניסו תעשר” )דברים יד,כב(, ו”כי תכלה לעשר” וגרך -אולי יתייהד. וכאשר ישמעו ישאלו דבריו בלב כל העם בעומק לבם... ולפי )דברים כו,יב(, ברכות וקללות עד שהוא גומר וילמדו, מי שאינו חכם והבנים שהם קטנים. זה יובן איחוד הקריאה לאחר שנת את כולם. אבן עזרא דברים לא, יב השמיטה שהיו פנויים מעבודת האדמה משנה סוטה ז:ח .Maybe they [the non Jew] will convert ויכלו להסתכל בתוך עצמם, זאת היתה Ibn Ezra, Devarim 31:12 The king reads from the beginning להם הכנה שיכנסו ויפעילו הדברים בעומק ליבם. But can the Torah compel a non-Jew of Sefer Devarim until Shema, then אדמו”ר מסוכצ’וב דברים פרשת וילך to come to such a ceremony? And reads VeHayah [the second paragraph ד”ה מקץ is this the best venue to help non- of shema], then reads the portion A king… whose heart is the heart Jews decide to convert? More likely describing ma’aser and then the brachot of all of the congregation. His words the verse is referring to those who and klalot. will enter into the depths of the have already converted to Judaism, Mishna Sotah 7:8 heart of the nation… and according in which case, we must answer why Why are these sections specifically to this we can understand coming they are not already included. Two read?19 Rav Yaakov Epstein suggests together to read after shemittah popular responses are summarized that: during which year they were free in the Encyclopedia Talmudit. First, from working the land and able since the ger is among those who have they describe the means in which the to reflect inwardly. The year of no land in the Land of Israel, and all different levels of society connect — shemittah was a good preparation who possess no land are exempt from between the Cohanim and the Leviim for the introspection associated with the obligation of hakhel, the Torah who serve in the Mikdash and teach Hakhel. specifically lists him to include him Torah; between the congregation and Admor of Sochochov, Devarim, in the obligation. Second,18 it was between the nation; between the lower Vayelech s.v. Miketz necessary to list the ger specifically economical segments of society. In this since he may not understand the way, the mitzvah of hakhel serves to ceremony which was conducted in bring everyone together as one and to mitzvah of hakhel is a personal Hebrew. Nonetheless, he is obligated join all segments of the nation…The commandment, a mitzvat hayachid, to come. mitzvah of hakhel serves to return the and the fact that women are obligated congregation to each original connection From the inclusion of all the above 20 is an exception to the norm and an between one another and between God. listed elements of society, we realize indication of the importance of the that the ceremony of hakhel was Not only does hakhel serve a religious event. The Gemara inChagiga , on the important cognitively, affectively and spiritual purpose in connecting other hand, by indicating that babies and most important experientially. us with God, it serves a societal in their cradle must be brought to Jews had the opportunity to come purpose in connecting different strata hakhel, implies that the obligation for together and relive a mini matan of society who come together for a hakhel is a communal one and women Torah experience and to renew their common cause.

24 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 How do we achieve the fear of God, the Torah in the desert. We develop fiber of one’s essence as a Jew. As Rav yirat Hashem, for ourselves? How do the theme by having all of Israel — Yisrael Ariel notes:22 we instill this concept in our children? the men, the women and the children This creates a deep and lasting David Kolb depicts the learning — come to this event. We recreate the impression in one’s soul … Even if the process as one “whereby knowledge harmony of by imposing, matan Torah infant is not aware of his surroundings, is created through the transformation through the observance of shemittah, his neshama absorbs and integrates all of of experience.”21 As Jews, we are well an economic equality. We remind the the impressions deep inside. attuned to the power of experiential population, through the portions that learning. Every year, at the Pesach are read, of our obligation to help one Such was the chiddush of R’ Elazar seder, we reimagine our lives as slaves another. ben Azaryah. He understood that learning occurs in different formats, in Egypt and recall how God took It is not surprising that Rabbi and that the goal of hakhel was to us out of Egypt with a strong hand Yehoshua ben Chananya was pleased and signs and miracles. Every year, target multiple domains. There was to hear the “chiddush” of Rabbi Elazar during Sukkot, as we move out of our a cognitive element to hakhel — ben Azaryah that children of all ages learning of the Torah. But equally permanent abodes into a temporary are to be included in the mitzvah of structure that by definition must let important was the affective goal — hakhel. This is, after all, how he himself where through listening, we once in all the elements, we recall that God was raised by his parents. The Gemara provided sukkot for us to live in, and again receive, respond and value the Yevamot records that: remember the ananei hakavod, the words of the Torah. Long before the field of experiential learning was שהיתה אמו מולכת עריסתו לבית הכנסת special clouds of protection that God articulated, the Torah instilled within בשביל שיתדבקו אזניו בדברי תורה. sent to protect us as we traveled in the us the idea that “to learn is not the ירושלמי יבמות פרק א הלכה ו desert. And at hakhel, where diverse special province of a single specialized members of a society come together His mother would bring his cradle to the realm of human functioning such as for a common goal, we embark on bet hakenesset so that the words of Torah cognition or perception. It involves an educational experience that helps would cling to his ears. the integrated functioning of the us relive the ultimate of Divine Yerushalmi Yevamot 1:6 theophanies — the Revelation. We total organism — thinking, feeling, set the stage by recreating, through Even before one can cognitively perceiving and behaving.”23 the observance of shemittah, the process an event, there is a spiritual conditions under which we received awareness that seeps into the very

25 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776 At hakhel we embark on an educational experience that helps us relive the Revelation. We set the stage by recreating, through the observance of shemittah, the conditions under which we received the Torah in the desert. We recreate the harmony of matan Torah by imposing, through the observance of shemittah, an economic equality. We remind the population, through the portions that are read, of our obligation to help one another.

would conflict with their responsibilities at רב בקשי דורון, הבאים להקהל, למעמד ולקריאה .Notes 9 home. Once the entire family is obligated to בתורה בתוך זולדן, י. )עורך(. ספר הקהל: מצות הקהל: go to hakhel, though, there is no reason to אסופת מאמרים. כפר דרום: מכון התורה והארץ. ;See Exodus 13:16; Leviticus 18:3 .1 Deuteronomy 5:14; 16:3; 2:8; 24:22; 377 .2001. exempt the women. צל”ח סוכה כח ב ועיין בש”ת נודע ביהודה מ”ב .Cf., Rashi, Exodus 19:16 and Ramban, 10. Rashi (Rav Shlomo Yitzchaki, France, 18 .2 או”ח ס’ צד ועיין טורי אבן חגיגה שם שכ’ שאין הגר .Exodus 24:1. 1040-1105), Vaykira 25:1 חייב אלא אם יש לו קרקע כגון שירש מאשתו 3. Rabbi Lord Jonathan Sacks, The Letter in the 11. The Minchat Chinukh, mitzvah 612, Scroll, p. 39 raises the possibility of performing hakhel 19. The tannaim disagreed as to just which 4. Rabbi Lord Jonathan Sacks, The Letter in the in another location in Jerusalem, outside portions of Sefer Devarim are to be read at Scroll, p. 40. This idea may lie at the heart of the area of the Beit HaMikdash. Since the hakhel. M Sotah 7:8; Ki-Feshutah, the kabbalistic notion that there are 600,000 Temple Mount is not easily accessible, several Sotah p. 684. For a full treatment of the issue letters in the Torah, one for each of the contemporary national religious rabbis in see David Henshke , “Parashat ha-Melekh 600,000 souls present at Sinai. Others have Israel have used this opinion to argue for Keitzad?” Sidra Vol. 16 (2000) pp. 21-32. resuming hakhel ceremony elsewhere in רב יעקב אפשטיין. המונח “הקהל” ומשמעויותיו. .dealt with the obvious problems with this 20 ספר הקהל: מצות הקהל: אסופת Jerusalem. See בתוך זולדן, י. )עורך(. ספר הקהל: מצות הקהל: thesis, including the fact that there are only .מאמרים. כפר דרום: מכון התורה והארץ. 2001 אסופת מאמרים. כפר דרום: מכון התורה והארץ. .about 305,000 letters in the Torah .And behold the taf, who are not 57 .2001 .12 רב יהודה שביב, למיקומה, עיתוייה ועניינה של .5 commanded (to come to the hakhel :Kolb, D. A. (1984). Experiential learning .21 מצוות הקהל בתוך זולדן, י. )עורך(. ספר הקהל: מצות ceremony) since they are not of the age to be experience as the source of learning and הקהל: אסופת מאמרים. כפר דרום: מכון התורה commanded. But they (father or Bet Din) are :development. Englewood Cliffs, New Jersey .והארץ. 2001. 42-43 commanded to bring them to bring reward… Prentice Hall, Inc. Retrieved from URL: 6. For an analysis of the relationship between (Minchat Chinukh, mitzvah 612). hakhel and Sukkot, see my “Thematic http://www.learningfromexperience.com/ Connections between Sukkot and Hakhel” in 13. Mishna Sukkah 2:8. See also JT Yevamot images/uploads/process-of-experiential- Torah to Go, Tishrei 2012. 1:6, which describes how Rabbi Yehoshua’s learning.pdf! (31.05.2006). mother would bring his crib to the bet 22. Rav Yisrael Ariel, ibid, p. 409. hakenesset so that the words of Torah would מקץ שבע שנים- יכול Sifre Devarim 111 notes .7 .literally the edge, cling to his ears. 23. Kolb, ibid ,מתחלת השנה או בסופה, מקץ can be at the beginning or at the end. Ramban רב ישראל מאיר לאו. הקהל – הטף, השמיטה .14 כי הראש והסוף יקראו קצה to Devarim 15:11 notes והעם. בתוך זולדן, י. )עורך(. ספר הקהל: מצות הקהל: that the beginning and ,שכל דבר יש לו שתי קצוות אסופת מאמרים. כפר דרום: מכון התורה והארץ. .edge ,קצה the end are both called 386 .2001. 8. One notable exception is that of the Ibn Learn Rambam, Hilkhot Chagiga 3:6. more about .15 וטעם מקץ Ezra who explains at Devarim 15:11 ד”ר מאיר גרוזצמן. הקהל ומעמד הר סיני. בתוך .16 שבע שנים תעשה שמיטה- בתחילת השנה, כאשר Hakhel on זולדן, י. )עורך(. ספר הקהל: מצות הקהל: אסופת He uses the pasuk .פרשתי, והעד הקהל את העם .מאמרים. כפר דרום: מכון התורה והארץ. for hakhel as proof that shemittat kesafim, the 47 .2001 extinguishing of loan obligations, occurs not the Marcos and Adina at the end of the shemittah year, but at the 17. The Abudraham suggests that women are beginning. generally released from positive time-bound Katz YUTorah.org mitzvot because performing such mitzvot

26 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5776