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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT VA'YELECH</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Were we all at Ma'amad Har Sinai? According
to "pshat," only the generation that left Egypt was granted this privilege.
According to the popular Midrash, however, the "neshama" [soul] of every Jew, of
every generation, witnessed that momentous event. <BR> In this week's
shiur, as we study Parshat Va'yelech, we will show how the mitzvah of HAKHEL
helps 'bridge this gap' between "pshat" & "drash."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Our study of Sefer Devarim
thus far has focused on the centrality of Moshe Rabeinu's main speech (chapters
5->26), which details the mitzvot that Bnei Yisrael must keep in the
Land. In our shiur on Parshat Nitzavim, we discussed how Moshe Rabeinu's
final speech (i.e. chapters 29->30) forms a most appropriate conclusion for
that main speech.<BR> At this point in Sefer Devarim, i.e. as Moshe has
completed his address, we would expect to find some concluding remarks and thus
bring Sefer Devarim to a close. Sure enough, this is exactly what happens in the
opening section of Parshat Va'yelech. Moshe Rabeinu first bids farewell by
explaining why he can no longer lead (see 31:2), then introduces his successor -
Yehoshua (see 31:3-8), and finally presents the written version of the Torah
(whose mitzvot he has just completed teaching) to the Leviim and elders.
<BR> This indeed would have been an appropriate
conclusion.<BR> However, the next section (see 31:10-13) - the mitzvah of
HAKHEL - i.e. the commandment to read the Torah in public once every seven years
on the holiday of Succot - seems glaringly out of place. Did we not already
finish listing all the mitzvot? Did Moshe not just write down the 'final'
version of the Torah and present it to the Leviim? Would it not have made more
sense to include the mitzvah of HAKHEL somewhere in Parshat Re'ay, together with
all the other mitzvot relating to "haMAKOM ashe yivchar Hashem"?<BR>[Note
31:11!/ see shiur on Parshat Re'ay. (Pay particular attention to
16:12-16.)]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To understand why the mitzvah of HAKHEL is
recorded specifically at this time, we must return to Parshat Ki-tavo (and to
Sefer Shmot) to uncover the underlying relationship between mitzvat HAKHEL and
the events at Ma'amad Har Sinai.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM BRIT SINAI TO BRIT HAR EIVAL<BR> Recall
from Parshat Ki-tavo that immediately upon the completion of his main speech,
Moshe instructs Bnei Yisrael to gather on Har Eival on the 'day they cross the
Yarden' (see chapters 27->28). Here they were to:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>a) write down the mitzvot of Sefer Devarim, to be
read and taught to Bnei Yisrael (see 27:1-4,8);</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> b) erect a "mizbayach" & offer
OLOT & SHLAMIM /see 27:5-7</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>c) conduct a covenantal ceremony including the
public reading of the "tochacha" (see 27:11-28:69).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is important to note the
fundamental difference between the "tochacha" and the main speech of Sefer
Devarim. The main speech describes the MITZVOT which Bnei Yisrael must keep upon
entering the Land, while the "tochacha" describes Bnei Yisrael's REWARD should
they OBEY these mitzvot and their PUNISHMENT should they DISOBEY. [This can help
us understand why the "tochacha" FOLLOWS the main speech]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To understand the reason for this additional
"brit" on Har Eival, let's consider the parallel between this ceremony and that
which took place at Har Sinai forty years earlier (see Shmot 24:3-11). There (as
well), we find that Moshe:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> a) writes down the laws and reads them to the
nation;</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> b) erects a "mizbayach" and offers OLOT &
SHLAMIM;</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> c) conducts a covenantal ceremony.<BR>[Note
that a "tochacha" was presented at Har Sinai, as well, as recorded in Parshat
Bchukotei - see Vayikra 26:3-46. See also Chizkuni's explanation of "sefer
ha'brit" in Shmot 24:7!]<BR> <BR> Considering that the vast majority
of the people of this new generation (i.e. those who are about to enter the
Land) were not present at the original ceremony, this new generation must
'relive' the HAR SINAI experience. Since it will now become their duty -
to fulfill the destiny originally planned for their parents' generation – they
too must undergo a similar experience.<BR> [Note: In Sefer Yehoshua we find
many other parallels between "dor yotzei mitzrayim" and "dor knisa la'aretz,"
most probably for the very same reason. See end of chapter 8.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM HAR EIVAL TO HAKHEL<BR> For a similar
reason, we can explain the reason for recording the mitzvah of HAKHEL in Parshat
Va'yelech. Needless to say, the covenant of Sinai is binding for all
generations (see 29:12-14). Nevertheless, just as it was necessary to 'recreate'
that experience forty years later for the new generation on Har Eival, the
mitzvah of HAKHEL will recreate that experience for all future generations. Once
every seven years, Am Yisrael must 'relive' MA'AMAD HAR SINAI as the men, women,
and children gather at the Beit Ha'Mikdash on Chag ha'Succot for a public
celebration to hear the Torah. The Torah will be read in public (see 31:9-13)
just as it was at Har Sinai (see Shmot 24:4-7), and just as it was at Har Eival
(see 27:3,8).<BR> This interpretation is supported by the Torah's explicit
reason for the mitzvah of HAKHEL:<BR> "HAKHEL ET HA'AM - Gather together
the nation, the men, the women, and the children... in order that they HEAR and
in order that they will LEARN and fear their God, and they will faithfully keep
all the words of this TORAH. And their children WHO DO NOT KNOW [i.e. those who
were not at the last ceremony] will listen and learn to fear God, for all of the
days that they are alive on the land which you are now crossing to inherit."
(31:12-13)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>OLOT & SHLAMIM - ALIYAH
LA'REGEL<BR> However, for our parallel to be complete, we would expect to
find a mitzvah to offer korbanot of OLOT & SHLAMIM - just as was the case at
Har Sinai and Har Eival. Why don't we find them in the Torah's commandment of
HAKHEL?<BR> One could suggest that this relates to the timing of HAKHEL -
on SUCCOT. Recall that on SUCCOT every individual is obligated to offer OLOT and
SHLAMIM to fulfill the mitzvah of "aliyah l'regel" (see 16:16-17 and Mesechet
Shkalim).<BR> Therefore, by performing this mitzvah on Succot at the Beit
Ha'Mikdash, the element of korbanot of OLOT & SHLAMIM is present, and our
parallel to Ma'amad Har Sinai is complete. [Recall as well our shiur Parshat
Terumah that expalined why the Mishkan/Mikdash itself is simply a model (and
perpetuation) of Ma'amad Har Sinai!]<BR> <BR>WHY HERE?<BR> With this
background, we can explain why Moshe orders the mitzvah of HAKHEL specifically
now as he presents the Leviim and the elders the 'official copy' of the Torah.
The mitzvah of HAKHEL is not 'just another mitzvah' in Sefer Devarim - it
relates to the entire sefer! The purpose of this mitzvah is to
periodically remind Bnei Yisrael of their obligation to keep ALL the mitzvot of
Sefer Devarim, which Moshe had just finished teaching. Therefore, it is given
when the Sefer itself is given over the Leviim for
'safe-keeping'.<BR> [Iy"h, in next week's shiur we will explain why this
mitzvah is followed by the SHIRA.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PARALLEL PURPOSE<BR> The need to
periodically teach these mitzvot at a NATIONAL gathering emphasizes yet another
significant aspect of Matan Torah. The ultimate purpose of the mitzvot of Sefer
Devarim is not only to enable each individual to develop his own, personal
relationship with God, but also to create an "am kadosh" (a holy nation) in the
Land of Israel - a nation that can properly represent God to the other nations.
<BR> This perspective is supported by yet another textual parallel between
the mitzvah of HAKHEL and the description of "Ma'amad Har Sinai," as depicted
earlier in Sefer Devarim (4:5-14). Precisely in the same 'parshia' where Sefer
Devarim explains the ultimate, national purpose for keeping these mitzvot, we
find a parallel description of Ma'amad Har Sinai:<BR> "See, I have taught
you 'chukim & mishpatim'... for you to keep in the Land which you are about
to enter and conquer. Keep them and do them, for they are the proof of your
wisdom and discernment IN THE EYE OF THE NATIONS, who, upon hearing these laws,
will say... For what a great nation that has God so close to it... and
what great nation has laws and rules as perfect as this Torah..."
(4:5-8)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> That parsha then continues with a commandment
not to forget Ma'amad Har Sinai:<BR> "But take utmost care ... NOT TO
FORGET the things you saw with your own eyes and so that they do not fade from
your memory as long as you live, and MAKE THEM KNOWN TO YOUR CHILDREN AND
CHILDREN'S CHILDREN - The DAY YOU STOOD BEFORE GOD AT HAR CHOREV ("ma'amad har
sinai") when Hashem told me GATHER THE PEOPLE TOGETHER that I may let them hear
my words... (4:9-11)<BR> <BR> Now we will study this parallel -
using transliterated Hebrew - by carefully reading the psukim concerning Har
Sinai & Hakhel [note the repetition of several key words]:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AT HAR SINAI (4:10-12):<BR> "yom asher amad'ta
lifnei Hashem Elokecha b'Chorev b'emor Hashem alei HAK'HEL LI ET HA'AM
v'ASH'MI'EIM et dvarei asher YIL'M'DUN L'YIRAH oti KOL HA'YAMIM, asher heym
CHAYIM AL HA'ADAMA v'et B'NEIHEM y'LAMEIDUN."<BR> <BR>AT HAK'HEL
(31:12-13):<BR> "HAK'HEL ET HA'AM, ha'anashim v'ha'nashim v'hataf ...
l'maan YISHM'U ul'maan YIL'M'DU v'YA'RU et Hashem.... u'B'NEIHEM asher lo ya'du,
YISH'M'U v'LAM'DU l'YIRAH et Hashem KOL HA'YAMIM asher atem CHAYIM AL
HA'ADAMA."<BR>[It is easier just to compare them by yourself in the actual
Hebrew.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Similarly, the Torah in Devarim 18:16 refers
to the day of Matan Torah as Yom ha'KAHAL. [Note also "k'halchem" in
5:19.]<BR> Both these textual and thematic parallels point to a clear
connection between the mitzvah of HAKHEL and Ma'amad Har Sinai. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>JEWISH CONTINUITY<BR> This background in
"pshat" can possibly help us better understand the Midrash that every Jewish
"neshama" was present at Ma'amad Har Sinai. One could explain that as members of
the Jewish nation and our shared eternal destiny, each and every one of us was
indeed present at Har Sinai. Nonetheless, to impress upon each new generation
the importance of Ma'amad Har Sinai, there remains a need to recreate that
experience (ideally through the mitzvah of HAKHEL).<BR> Today, in the
absence of the Beit Ha'Mikdash, we cannot fulfill the mitzvah of HAKHEL.
Nevertheless, we can still utilize our 'Tishrei gatherings' [in 'shul' - the
"mikdash m'at"] on Rosh Ha'shana, Yom Kippur, and Succot to help achieve (at
least partially) the important goals of HAKHEL - at both the individual and
national levels.<BR> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>===================<BR>FOR FURTHER
IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. Note the opening and closing psukim of Sefer
KOHELET. Based on those psukim, can you find a conceptual relationship between
Sefer KOHELET and the mitzvah HAKHEL? [Keep in mind Devarim 31:12-13!]
<BR> Does this help explain our minhag to read sefer Kohelet on the shabbat
of Succot?<BR> Can you find a relate Sefer Kohelet to the time of year of
Succot?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. Review the HAKHEL psukim again and pay attention
to the emphasis on "yirat Shamayim." Compare this emphasis with the purpose of
Ma'amad Har Sinai as described by Moshe himself in Shmot 20:17. Notice the two
distinct functions Moshe mentions. How does the element of "nasot etchem" come
into play at HAKHEL? Compare Rashbam's interpretation with the Rambam's comments
towards the end of Hilchot Chagiga 3:6 ("l'chazek dat
ha'emet").<BR>Additionally, see Dvarim 14:23. Could "ma'aser sheni" serve as a
"miniature" form of HAKHEL? [See Ramban 14:22 and Rashbam 14:23.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. The m'forshim offer different bases for the
relationship between HAKHEL and shmitta. Of particular interest to us is that of
Rav Dovid Tzvi Hoffman, who compares the cessation of agricultural work during
shmitta to the wilderness, which he views as the perfect setting for the
preparations for Matan Torah. Note the machloket among the m'forshim on Chumash
as to whether Hakhel takes place at the beginning or end of the shmita year, and
the various reasons given therefor. <BR> How does this relate to the
parallel to Har Sinai?<BR> Relate to the fact that if one was not permitted
to work his field for an entire year (during shemitah), it was likely that he
could dedicate that year to Torah study.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. The Torah requires that specifically the melech
read the Torah in public at Hakhel. Suggest various reasons based on the content
of Sefer Devarim that would explain this halacha.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>E. According to 'pshat,' it would appear that the
Sefer Torah that Hashem commands to be placed next to the Aron is only Sefer
Devarim. Note the machloket rishonim on this topic (see 31:9 &
31:24-26).<BR> [Be sure to see at least Ramban.]<BR>1. Try to explain
the reason for this machloket.<BR>2. Why is this Torah placed next to the Aron?
What does the Aron contain?<BR>3. As usual, relate this to the shiurim thus far
on Sefer Dvarim.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>F. Based on the above shiur, why do you think the
Rambam records the halachot of Hakhel in Hilchot Chagiga rather than Hilchot
Shmita & Yovel?</FONT></DIV>
<DIV> </DIV>
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