[Par-reg] for 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?



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