[Par-reg.w] for Parshat Vayelech

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT  VA'YELECH

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.
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."

INTRODUCTION
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.
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.
This indeed would have been an appropriate conclusion.
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"?
[Note 31:11!/ see shiur on Parshat Re'ay. (Pay particular attention to
16:12-16.)]

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.

FROM BRIT SINAI TO BRIT HAR EIVAL
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:

a) write down the mitzvot of Sefer Devarim, to be read and taught to Bnei
Yisrael (see 27:1-4,8);

   b) erect a "mizbayach" & offer OLOT & SHLAMIM /see 27:5-7

c) conduct a covenantal ceremony including the public reading of the
"tochacha" (see 27:11-28:69).

   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]

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:

a) writes down the laws and reads them to the nation;

b) erects a "mizbayach" and offers OLOT & SHLAMIM;

c) conducts a covenantal ceremony.
[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!]

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.
[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.]

FROM HAR EIVAL TO HAKHEL
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).
This interpretation is supported by the Torah's explicit reason for the
mitzvah of HAKHEL:
"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)

OLOT & SHLAMIM - ALIYAH LA'REGEL
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?
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).
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!]
WHY HERE?
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'.
[Iy"h, in next week's shiur we will explain why this mitzvah is followed by
the SHIRA.]

A PARALLEL PURPOSE
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.
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:
"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)

That parsha then continues with a commandment not to forget Ma'amad Har
Sinai:
"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)
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]:

AT HAR SINAI (4:10-12):
"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."
AT HAK'HEL (31:12-13):
"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."
[It is easier just to compare them by yourself in the actual Hebrew.]

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.]
Both these textual and thematic parallels point to a clear connection
between the mitzvah of HAKHEL and Ma'amad Har Sinai.

JEWISH CONTINUITY
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).
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.
shabbat shalom,
menachem

===================
FOR FURTHER IYUN

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!]
Does this help explain our minhag to read sefer Kohelet on the shabbat of
Succot?
Can you find a relate Sefer Kohelet to the time of year of Succot?

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").
Additionally, see Dvarim 14:23. Could "ma'aser sheni" serve as a
"miniature" form of HAKHEL? [See Ramban 14:22 and Rashbam 14:23.]

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.
How does this relate to the parallel to Har Sinai?
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.

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.

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).
[Be sure to see at least Ramban.]
1. Try to explain the reason for this machloket.
2. Why is this Torah placed next to the Aron? What does the Aron contain?
3. As usual, relate this to the shiurim thus far on Sefer Dvarim.

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?
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