[Par-reg] Parshat Va'yelech = shiur

[Menachem Leibtag]

**********************************************************
***

        THE TANACH STUDY CENTER [http://www.tanach.org]

            In Memory of Rabbi Abraham Leibtag

      Shiurim in Chumash & Navi by Menachem Leibtag

**********************************************************
***

 

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?

 

 

 

-------------- next part --------------
A non-text attachment was scrubbed...
Name: vayel1.pdf
Type: application/pdf
Size: 31398 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-reg/attachments/20100901/b110b8b3/attachment-0001.pdf