The last two mitzvot of the Torah concern the centrality of
the Torah itself. While mitzvah #613 obligates one to write a Torah scroll,
the penultimate mitzvah enjoins us to assemble for a public Torah reading:
And Moshe summoned Yehoshua and said to him, before the eyes of
all Israel, “Be strong and courageous because you will come, together with this
people, to the land that Hashem swore to give to their fathers, and you will
help them possess it. And Hashem, He is the One Who goes before you; He will be
with you; He will not fail you, nor will He forsake you. Do not fear nor be
terrified.” And Moshe wrote this Torah, and he gave it to the Kohanim, sons of
Levi, who carry the ark of the covenant of Hashem, and to all the elders of
Israel. And Moshe commanded them (VAYETZAV OTAM), saying, “At the end of seven
years, at the time of the Sabbatical year, during the festival of Sukkot, when
all Israel comes to appear before Hashem, your G-d, in the place He will choose;
you will read (TIKRA) this Torah before all Israel, in their ears. Assemble (HAK’HEL)
the people, the men and the women, and the children, and the stranger in your
gates, so that they will listen and so that they will learn, and they will
revere (V’YAR’U) Hashem, your G-d, and they will observe to do all the words of
this Torah. And their children, who do not know, will listen and learn to revere
(L’YIR’AH) Hashem, your G-d, all the days that you live on the land to which you
are crossing the Jordan to possess it” (Devarim 31:7-13).
Hak’hel, as explained here and in the Talmud (Sotah 31a,41a; Chagigah 3a, etc.),
requires the entire people of Israel to gather on the first day of Chol Hamoed
Sukkot after the Sabbatical (Shemittah) year. The leader (i.e. king) reads to
the assembled from the beginning of Devarim to 6:9; 11:13-21; and 14:22-28:69.
These passages, in the words of Rambam,
“encourage the [people] towards the commandments and strengthens their
commitment to the true faith.”
(Possibly, our Simchat Torah custom, devoting the last day of the Sukkot season
to rejoicing over the Torah, derives from Hak’hel.)
Moshe exhorts the people in the presence of its leadership (Yehoshua, the
Kohanim, sons of Levi, all the elders of Israel), suggesting a special role to
be played by the leaders in this mitzvah. Thus, says Haemek Davar, when Moshe
commands you will read (TIKRA), using the singular verb, his focus is on
Yehoshua, who will fulfill the role of king; consequently, preference is given
to the king of Israel. However, if there is no king, the recognized leader of
the people can discharge this duty (since the Torah did not mention the king).
Some additional insights from Haemek Davar:
• And Moshe commanded them (VAYETZAV OTAM) He encourages
the people to perform what would be a difficult task: gathering the entire
nation to Jerusalem.
• At the end of seven years After a complete year with no
agricultural activity, the effects of the Shemittah year will be especially
noticeable during Sukkot, which usually coincides with the in-gathering of
produce (Devarim 16:13). The entire people are focused on spiritual concerns
instead of the work in the fields: reliance on Hashem, prayer and, in
particular, Torah study.
• In their ears Each person must strive to listen
carefully to the words of the Torah according to his or her level of
understanding, and to grow further. This is also seen in Rambam’s formulation of
the laws of Hak’hel (“Laws of the Chagigah” 3:1, 6). [It is noteworthy that
Rambam does not discuss Hak’hel in “Laws of Torah Study”, “Laws of the
Sabbatical and Jubilee Years”, or “Laws of Kings”. The inclusion of Hak’hel in
“Laws of the Chagigah” suggests that it is fundamentally an expression of the
festival; not so much of Torah learning, but of joy in and devotion to the
Torah.]
• They will learn and they will revere (V’YAR’U) Hashem, your
G-d This refers to the adults, who do not need to be taught the fear of
Heaven, but will be moved to revere Hashem by the Hak’hel reading. On the other
hand,
• And your children, who do not know, will listen and learn
to revere (L’YIR’AH) Hashem, your G-d The use of
the infinitive indicates that the children need to be taught how to revere
Hashem.
• All the days that you live on the land to which you are
crossing the Jordan to possess it The most profound effect of Hak’hel can be
achieved only in the Land of Israel, because only there can the full national
implementation of the laws and values of the Torah be reached.
The return of the Jewish People to the Land of Israel in modern times has
sparked discussion about reviving Hak’hel. Since Hak’hel depends upon Shemittah,
which is Biblically applicable, according to most views, only when the majority
of the world’s Jews are in Israel, this would not be actual Hak’hel, but a
“reminder” (zecher).
The late Ashkenazi Chief Rabbi, Yitzchak Herzog (1888-1959), in his responsa
Heichal Yitzchak (Orach Chayim chapters 58 and 59), discusses this. Without
citing Haemek Davar he agrees that any recognized Jewish leader can read the
Torah at Hak’hel. He posits that a zecher l’Hak’hel was never implemented by the
Jews of Eretz Yisrael in the past precisely because it should be done by a
Jewish political leader. As long as the Jews did not enjoy political autonomy,
the zecher l’Hak’hel might have been construed by the Romans, Moslems or British
as rebellion.
R. Herzog suggests a program including blowing horns to gather the people,
studying the laws of Hak’hel, reciting prayers, reading the Hak’hel selections
at the Western Wall, and a public rally proclaiming the Jewish People’s right to
the land of Israel based upon the Torah. Recently, the Chief Rabbinate has
implemented some of these recommendations.
May we witness very soon the full observance of Hak’hel.
| "Ain
Torah K'Torat Eretz Yisrael!"- Torah from Aloh Na'aleh* |
Parshat Nitzavim-Vayelech
In this week’s parshah, we find a continuation to the covenant of
blessings and curses presented by Moshe to Bnei Yisrael in parshat Ki Tavo
(chapter 28). The primary element in this covenant is the involvement of
Eretz Yisrael as a medium and barometer of mitzvah observance. Following
Moshe’s warning of the inevitable exile from the land, he adds an element
of hope; when the curses materialize, there is still a possibility of
repentance and restoration. In chapter 30, known as “parshat hateshuva
v’hageula (verses 1-10),” the verb “shav - return” appears seven times,
serving as a “mila mancha” (motif) to highlight the process of teshuva.
The first stage begins with “vaheshevota el levavecha (30:1)” -
ironically, when in galut, you shall undergo introspection, which leads to
the next stage - “vshavta ad HaShem Elokecha (30-2)” - return to mitzvah
observance. These two stages of return are reciprocated by HaShem; “Veshav
HaShem Elokecha et shevutcha (30-3)” - HaShem responds to our initiative
of teshuva / repentance with teshuva / restoration in two stages as well -
return of the exiled and of the dispersed.
The process culminates only once we are in Eretz Yisrael wherein our
hearts are “circumcised” to properly love God (30-6), and from where
HaShem will seek vengeance against our foes (30-7). At that point,
“teshuva” is again employed (10-8) - returning to full mitzvah observance
for now the “mitzvot hateluyot baAretz” can be fulfilled as well. The
final stage of our repentance is once again compensated for by Hashem, who
will restore the blessings in bounty. The unit ends with a reminder as to
how the process is set in motion - “ki tashuv el Hashem Elokecha bechol
levavcha uvechol nafshecha” - we have to initiate the process.
The above is meant not only to inspire hope following exile, but also to
teach us what teshuva is all about. It is a two-part process of three
stages: returning to ourselves, returning to mitzvah observance, and only
once we are in Eretz Yisrael (i.e., part two), full repentance through
mitzvot of the land. It is also a process reciprocated by God: our return
catalyzes His restoration and redemption through the land. On a national
level, complete teshuva can only be fulfilled in Eretz Yisrael. Return to
Eretz Yisrael is an expression of HaShem’s returning to us (see Megillat
Ruth, chapter 1).
God assures us that if we initiate, He shall return to us as we do to Him
- “Shuvu Eilai vAshuva aleichem.” (Aloh- Ya’aleh!)
Shani Taragin
*D’var Torah from Aloh Na'aleh:
an initiative of former North American Rabbis and laymen who successfully
made Aliyah, aimed at highlighting the centrality of Israel and promoting
Aliyah. They send emissaries – Rabbis, academicians, and others – on
speaking-tours throughout the U.S. and Canada.
Contact information:
Tel: 972-2-566-1181 ext. 320
Fax: 972-2-566-1186
Email: aloh-naaleh@aaci.org.il |
