Kollel Menachem Online - Hakhel in the Parsha

Behaalosecha: The message of the trumpets

6/8/2023

In Parshas Behaalosecha we read about Hashem’s command to Moshe to make two silver trumpets. These trumpets were used to call the people together to assemble.

The Tosefta teaches that on the day of Hakhel, the Kohanim would go out into the courtyards and streets of Yerushalaim and blow golden trumpets to gather the people to the Hakhel assembly.

The Torah refers to the two trumpets as שתי חצוצרות. The Maggid of Mezritch teaches that the word שתי חצוצרות (two trumpets) can be read as חצאי צורות, two half forms. This refers to Hashem and the Neshama of the Jew which metaphorically are like two halves of a whole.

The inner message of the trumpet blowing at Hakhel was to call out and reveal to the Jewish people that they are …

At Har Sinai Hashem declared that we are all part of a kingdom of Kohanim. During Hakhel, the Rebbe requested that we gather Jews together in the spirit of Hakhel; to inspire them in the fear of Heaven and the observance of Torah and Mitzvos.

The trumpets of the Kohanim embody the message that will inspire and draw Jews closer; to reveal to each Jew that they are half of a form and that Hashem is their other “Half” and when they are united together they are whole.

Nasso: Connection to Birkas Kohanim

6/7/2023

Chapter seven of Mesechta Sotah discusses which passages must be recited in Lashon Hakodesh and which may be said in any language.

Two of the passages that must be recited in Lashon Hakodesh are Birkas Kohanim - the blessing of the Kohanim which is recorded in this week’s Parsha, and the Parsha of the king, referring to the public reading of the king at Hakhel.

The Sages discuss the source from where we derive that these sections must be said in Lashon Hakodesh. Birkas Kohanim is recited in Lashon Kodesh because the Pasuk says “thus shall you bless” - כה תברכו, alluding to the fact that it must be recited as recorded in the Torah.

The Sages do not teach the source for why the Hakhel passage to be recited in Lashon Hakodesh.

A possible explanation; the other passages in the Mishna were recitations performed at different times. Whilst they quoted words from the Torah, they were not read from the Torah. Therefore a source is required for why they must be recited in Lashon Hakodesh. An example of this is Birkas Kohanim.

In contrast, the Mitzvah of Hakhel (as the Torah itself specifies) is to read from the passage from the Torah scroll itself, which would obviously be in Lashon Kodesh.

Bamidbar: Re-experiencing Matan Torah

6/7/2023

Parshas Bamidbar begins with Hashem addressing Moshe in Midbar Sinai - the desert of Sinai, the site of Matan Torah.

The Rambam writes that at Hakhel, the people would listen to the words of the Torah with awe… like on the day the Torah was given at Har Sinai. Hakhel was a reexperiencing of the covenant at Sinai.

In addition to hearing the words of Torah, one of the messages of Hakhel is the gathering and unity of the Jewish people.

The Jewish people arrived in Midbar Sinai on Rosh Chodesh Sivan. Based on the use of the word ויחן in singular form, the sages teach that they camped at Sinai in absolute unity; like one man with one heart.

Chassidus explains that the key to achieving unity is humility. The trait of humility is represented by Har Sinai, which was chosen by Hashem because it was the smallest mountain.

The desert also represents the quality of humility. The desert is a place that is Hefker, which no one owns and the lowly dust of the desert is trampled and tread upon by all.

The oneness and unity of Midbar Sinai was also experienced at Hakhel.

Behar Bechukosai - Har Sinai, Shemittah, Blessings and Curses

5/11/2023

In this week’s double Parsha of Behar-Bechukosai there are a number of connections to Hakhel.

The Parsha begins by mentioning Har Sinai. The Rambam writes that at Hakhel, the people would listen to the words of the Torah with awe… like on the day the Torah was given at Har Sinai. Hakhel was a re-experiencing of and rededication to the covenant at Sinai.

Some commentaries suggest that the elevated wooden Bimah at Hakhel was a representation of Har Sinai from where the word of Hashem issued forth.

The first Mitzvah in the Parsha is the Mitzvah of Shemittah. The Torah teaches that Hakhel took place “at the end of seven years at the time of Shemittah”, immediately after the Shemittah year. (Some Meforshim learn that Hakhel took lace at the beginning of the seventh year i.e. at the start of Shemittah!)

In Parshas Bechukosai we read the Tochecha - the curses and punishments that would befall the Jewish people if they fail to keep the Torah. One of the passages read by the king at Hakhel were the blessings and curses (in Parshas Ki Savo). Reminding the people of the reward for keeping the Mitzvos and the punishments for failing to do so, was fundamental to the objective of Hakhel.

Emor - Kohanim at Hakhel, the touch of love

5/4/2023

Parshas Emor includes many Mitzvos that relate to the Kohanim and to the Kohen Gadol. Both the Kohanim and Kohen Gadol have a strong connection to the Mitzvah and theme of Hakhel.

The Tosefta records how the Kohanim would blow trumpets to rally the people and gather them for Hakhel.

When Moshe teaches the Mitzvah of Hakhel, he was addressing the Kohanim and Zekeinim. Based on this, some commentators write that the reading of Hakhel was performed by one of the Kohanim, possibly the Kohen Gadol. The historian Josepahus records that the reading of Hakhel was performed by the Kohanim Gedolim.

The Mishna teaches that Aharon, the first Kohen Gadol, epitomised the quality of Ahavas Yisroel. According to Chassidus, this quality of Chessed and love is the defining characteristic of all Kohanim.

The Mitzvah of Hakhel was about gathering the Jewish people together, which reflects the theme of Ahavas Yisroel.

Further, Hakhel was about inspiring the people in the observance of Torah and fear of Hashem. The approach of bringing Jews closer to Hashem and to the observance of Torah, must be approached with love - אוהב את הבריות ומקרבן לתורה as embodied by the Kohanim and "the disciples of Aharon".

Kedoshim - love and fear

5/2/2023

In Parshas Kedoshim we read the Mitzvah of Ahavas Yisroel, loving a fellow Jew. Hillel teaches that the essence of the entire Torah is Ahavas Yisroel and Rabbi Akiva taught that this is a Klal Gadol Batorah.

One of the major themes of Hakhel is the unity of the Jewish people. Hakhel was a re-experiencing and recommitment to Matan Torah. At Har Sinai, the Jewish people were also in a state of absolute unity. So too at Hakhel, there had to be a gathering of all of Klal Yisroel together.

During the Hakhel year, we have to strengthen our Ahavas Yisroel. For this reason, the Rebbe would hold the Esrog together with the Lulav for the entire Hallel (which is not the usual Chabad custom) as an act of personal Mesiras Nefesh for Achdus during Hakhel.

The Parsha also contains the Mitzvah of fearing (revering) the Mikdash. This refers to how one must conduct themselves in a respectful manner when entering the Beis Hamikdash. The commentators explain that Hakhel took place in the Beis Hamikdash as the holiness of the place would cast awe on the people. The fear of Hashem was one of the key objectives of the Hakhel gathering.

Tazria - post-partum mothers and newborns at Hakhel

5/2/2023

The bulk of the Parsha discuss the laws of Tzaraas. A Metzora is not allowed to enter the city of Yerushalaim. Certainly they would be unable to participate in Hakhel.

The Parsha begins with the Tumah of a Yoledes (a woman who has given birth) and concludes with the laws of a Zav, Zavah and Niddah. Someone with one of these types of Tumah are allowed in the city of Yerushalaim, but they are forbidden to go onto Har Habayis. This means that they too would be unable to participate in Hakhel.

After giving birth to a male, a woman must wait 40 days and bring a Korban, before she can enter the Beis Hamikdash. After giving birth to a female, she must wait 80 days before bringing a Korban when she may once again enter the Beis Hamikdash.

According to the Minchas Chinuch and others, even newborn babies had to participate in Hakhel. They are included in the category of Taf.

So there can be a situation where the mother is unable to enter the Beis Hamikdash for Hakhel, but her newborn child must attend.

Some learn that a newborn child is exempt from Hakhel for this very reason. How can they be expected to join in Hakhel without their mother to take care of them?

Hakhel during Pesach?

5/2/2023

When the Torah describes the time when Hakhel had to be observed, it uses a number of different phrases;

“At the end of seven years, at the time (במועד) of the Shemittah year, during the Sukkos festival, when all of the Jewish people come to appear before Hashem.”

he Gemara explains why each of these terms is necessary. If the Torah would have just said במועד (which can mean on the Festival), we may have thought that this means on Rosh Hashana. Therefore the Pasuk has to specify “during the Sukkos festival”.

Tosfos questions that once the Torah writes “when all of the Jewish people come to appear before Hashem”, we would know that it cannot mean Rosh Hashanah, since it isn’t one of the pilgrimage festivals. So why then is it necessary to state “during the Sukkos festival”?

Tosfos explains that we would of otherwise thought that the Mitzvah of Hakhel should take place on Pesach, which is one of the pilgrimage festivals. Therefore, the Torah must qualify that it means Sukkos.

From the fact that we would have initially thought that Hakhel should take place on Pesach, we see that there is a strong connection between the idea of Hakhel and the Yomtov of Pesach.

Vayikra - the role of the Nassi

5/2/2023

Parshas Vayikra discusses various types of Korbanos that would be brought in the Beis Hamikdash.

One of the Korbanos discussed is the sin-offering of the Nassi - the leader of the Jewish people. His Korban is introduced with the words אשר נשיא יחטא “if the Nassi will sin”.

Our sages explain that the word אשר also means fortunate. They explain that the Torah is teaching us that “fortunate is the generation in which the Nassi takes to heart to bring a sacrifice for their unintentional sin and certainly they will regret an intentional wrongdoing”.

The Mitzvah of the Hakhel reading had to be performed by the King. According to many authorities, even if there is no one who carries the title of king, the Mitzvah applies to the Nassi, the primary leader of the Jewish people.

One of the reasons why the reading had to be done by the king, is because the people would see how even the ultimate authority figure humbled himself to the word of Hashem and was bound to observe the Mitzvos. From this the people would deduce how much more so they must humble themselves and submit themselves to follow the word of Hashem.

Vaykahel - and he gathered

5/2/2023

The very name of this week’s Parsha reflects the theme of Hakhel. Vayakhel means “and he gathered”. Both Vayakhel and Hakhel derive from the same root and meaning - קהל. Kahal means a community.

Whilst made up of individuals, a Kahal becomes a new entity which transcends the sum-total of its constituent members. A member of a Kahal transcends their individuality to become a part of something greater than themselves

Moshe gathered all of Bnei Yisroel - כל עדת בנ“י and gave over the words of Hashem concerning the observance of Shabbos and the building of the Mishkan.
There is a dispute between the Rishonim on what the nature of the Mitzvah of the Hakhel gathering is. According to one opinion, it is a Mitzvah for the king himself, that he should gather the Jewish people together.

Moshe had the status of a king and his gathering of the entire Jewish people to hear the word of Hashem, is like the Mitzvah of the king to gather the Jewish people for Hakhel, where they too would hear the word of Hashem.