Purpose of Hakhel/2

Purpose of Hakhel

Exegetical Approaches

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Educating Toward Practical Observance

The Hakhel assembly serves a practical educational goal, teaching the nation Torah to ensure their proper observance of the commandments.

Sources:RalbagDevarim 31:10Devarim 31 Toelet 13About R. Levi b. Gershom, AbarbanelDevarim 31:12-13About R. Yitzchak Abarbanel, SfornoDevarim 31:12-13About R. Ovadyah Sforno, NetzivDevarim 31:12-13About R. Naftali Tzvi Yehuda Berlin

"וְשָׁמְרוּ לַעֲשׂוֹת אֶת כׇּל דִּבְרֵי הַתּוֹרָה הַזֹּאת" – This position views these words as the main goal of the Hakhel ceremony.  Hearing the Torah read at Hakhel is supposed to lead the people to keep its laws.

What is read? Abarbanel, following Bavli SotahSotah 41aAbout the Bavli, asserts that only Sefer Devarim is read,¹ since it contains most of the Torah's legal sections.  It would have been too difficult to read all five books, and there is no practical necessity in teaching the nation the story of Creation or the laws of Sefer Vayikra regardless.²

Why "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה"? Ibn EzraDevarim 31:9-12About R. Avraham ibn Ezra, Ralbag, and Abarbanel all assume that the ceremony was held in the beginning of the Shemittah year, as per the phrase "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת"‎.³  The commentators differ in their understanding of the choice:

• Proper preparation – Ralbag asserts that the Shemittah year was chosen due to its inherent holiness and the fact that it testifies to the existence of Hashem,⁴ a prerequisite for observance.
• Time for study –  Ibn Ezra implies that the assembly takes place at the beginning of the Shemittah year because in the entire following year people are free from work and have the opportunity to learn.  Thus the public Torah study at Hakhel opens a year of private learning.
• Free to travel – Abarbanel gives a more practical reason for the choice.  Since the people have no agricultural duties, they are available to assemble for Hakhel.

Why on Sukkot specifically?

• Good time for spiritual growth – Ralbag maintains that on Sukkot, after people have gathered all the fruits of their labor,  they are most likely to forget Hashem.  Thus, it is specifically at this juncture that they need a reminder to redirect them to fear God and abide by his laws. Abarbanel suggests, in contrast, that in the aftermath of Rosh HaShanah and Yom HaKippurim, the people feel connected to Hashem and submissive to His service, enabling them to focus on his Torah with a willing heart.
• Facilitate travel – Here, too, Abarbanel also gives a practical explanation;⁵ the pleasant weather during this season makes it easy for people to journey to Jerusalem.⁶

Who reads? According to Ralbag, any leader, be he king, priest,or prince⁷ can read, as all of these play a teaching role and are respected by the nation.  However, if a king is present he is preferred as he has his own commandment to write for himself a Torah and learn from it constantly.  As such, he is most appropriate for the task of educating the nation in Torah.⁸ Netziv points out that though a king is never mentioned in the unit, since Moshe is addressing his words to Yehoshua who later served in that role, it is clear that a king is meant.

Why only once every seven years? R. Hirsch and R. D"Z Hoffmann question how is it really possible that a once in seven year reading of the Torah will suffice to instill within the nation the Torah's many teachings.  This approach might respond that the initial learning is meant to spark continued interest and study.  Abarbanel also raises the possibility that every year on Sukkot there was a smaller ceremony, in which a leader (not necessarily the king) would read parts of the Torah, finishing Bereshit through Bemidbar in the first six years of the Shemittah cycle.

All inclusive nature – Everyone is supposed to join since all are obligated in Torah observance and have what to gain from the Torah being taught.  Neztiv points out that adults gain not only a deeper understanding of the Torah and its laws, but also how to be exacting in their own study of Torah.  See the following bullets regarding how the "טַף" benefited from the experience.

"הַטַּף" versus "וּבְנֵיהֶם"

• Both refer to young children – Akeidat Yitzchak, Abarbanel and Netziv suggest that "הַטַּף" are children who have not yet reached the age of mitzvot (rather than infants).⁹ They are equivalent to the children who do not yet know Torah mentioned in verse 13, and are brought not because they truly understand what is being said but because the early exposure to Torah study will facilitate their growth and observance when they later reach an age of obligation.¹⁰
• Both refer to young adults –This position could also maintain, as does R"Y Bekhor ShorDevarim 31:10-13About R. Yosef Bekhor Shor, that the term "הַטַּף" refers to young adults (teenagers).  They are obligated to be present at the ceremony because they are already at an age where they can benefit from Torah study.¹¹  R"Y Bekhor Shor also identifies "הַטַּף" with "בְנֵיהֶם אֲשֶׁר לֹא יָדְעוּ" of verse 13, but suggests that the latter verse does not mean to say that these sons do not yet have knowledge of Torah, but that they never witnessed the miracles of Hashem.  These miracles they will only appreciate through the Torah's retelling.

"יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה" versus "יִשְׁמְעו ...יִלְמְדוּ וְיָרְאוּ... וְשָׁמְרוּ" – Abarbanel suggests that the different verbs in the two verses relate to the different groups being addressed. Verse 13 does not mention "observing" the commandments since it speaks only of the children who have not yet reached an age of obligation.¹²

Connection to Simchat Torah – Abarbanel raises the possibility that the custom to finish the Torah on Shemini Atzeret,¹³ with the last parashah being read by an important member of the community, might have originated as a means of commemorating the Hakhel ceremony.

Similar assemblies – As support for this position's understanding of Hakhel, these sources might point to the similar Torah reading in the time of Ezra,¹⁴ which had a clear learning component (מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא) and led to the people's greater observance.¹⁵

Instilling Fear of God

The Hakhel ceremony has an experiential objective.  It reenacts and reaffirms the Covenants at Sinai and Moav, thereby instilling in the people a fear of Hashem.

Sources:RambamHilkhot Chagigah 3:6About R. Moshe b. Maimon, R. S"R HirschDevarim 31:10-13About R. Samson Raphael Hirsch, R. D"Z Hoffmann¹⁶

Comparison to ברית סיני – Rambam says that when listening to the Torah at Hakhel a person should feel as if it is the day at which the Torah was given at Sinai.¹⁷  The many linguistic parallels between the descriptions of the two events reinforce the idea that the ceremony is meant to recall the original experience at Sinai.  The following chart highlights the parallels:¹⁸

EN/HEע/E

ברית סיני (דברים ד':ט'-י')

מצוות הקהל (דברים ל"א:י"ב-י"ג)

(ט) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ ... וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ. (י) יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי י"י אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר י"י אֵלַי הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כׇּל הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל הָאֲדָמָה וְאֶת בְּנֵיהֶם יְלַמֵּדוּן.

(יב) הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת י"י אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת כׇּל דִּבְרֵי הַתּוֹרָה הַזֹּאת. (יג) וּבְנֵיהֶם אֲשֶׁר לֹא יָדְעוּ יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה אֶת י"י אֱלֹהֵיכֶם כׇּל הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל הָאֲדָמָה אֲשֶׁר אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ.

"וְלָמְדוּ לְיִרְאָה אֶת י"י" – This approach would point to this phrase as being the main objective of the mitzvah. The experience of the entire nation gathering together to hear the Torah read was meant to evoke an emotional response, leading the people to fear Hashem.

What is read? This position might claim that Sefer Devarim is read, not because it contains many legal sections, but because it contains a description of both the Covenants at Sinai and Moav.

Who reads? Rambam asserts that the king reads, not as an educator, but as a "messenger to deliver the words of Hashem."  According to him, the choice of reader is not the focus but rather the assembly of listeners. This might explain why the verse simply states "תִּקְרָא אֶת הַתּוֹרָה" without stipulating the identity of this reader.

Why only once every seven years? This position might suggest that annual re-enactments of the Covenant would lessen their impact, dulling the emotional significance of the ceremony.¹⁹  Since it is the experience itself that is important, the public readings needed to be at distant intervals.²⁰

Why "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת"? These sources follow the Bavli in asserting that the ceremony takes place at the beginning of the eighth year, after Shemittah. They explain the choice as follows:

• Normally Sukkot is the season in which the people gather the fruits of their own labors, and as such might come to forget Hashem.  After the Shemittah year, however, with nothing to gather, they are cognizant of their reliance on Hashem.  R. Hirsch thus claims that the mitzvah takes place at the beginning of every new agricultural cycle to remind the nation that it is not business dealings or farming which sustains the nation, but Hashem's loving kindness,²¹ and that the only path to Hashem and to merit His protection is though His Torah.
• R. D"Z Hoffmann adds that at this shaky juncture, the people re-accept the Torah and affirm their willingness to sanctify themselves to Hashem no matter what the circumstances.

All inclusive nature

• Mimic earlier covenants – R"E Samet²² points out that had the point of the assembly been simply to inculcate Torah, there would be no need to gather the entire nation, as many of them, especially the young, would not actually benefit from the learning.  However, if the point is to re-enact previous Covenantal ceremonies, then the need for everyone is apparent as all were present at both Sinai and Arvot Moav.²³ See Devarim 29 which highlights the attendance of  "כֹּל אִישׁ יִשְׂרָאֵל, טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ " the same four groups mentioned as assembling by Hakhel.
• Formation of a nation – Moreover, it was through the acceptance of Hashem's Torah at the Covenant at Sinai that the Children of Israel first became a cohesive nation. Thus, when Hakhel renews the covenant, it is fitting to similarly gather and, in so doing, demonstrate that it is Hashem's Torah that marks an individual as a member of the Nation of Israel.

"הַטַּף" versus "וּבְנֵיהֶם"

• R. D"Z Hoffmann differentiates between the two terms, assuming that "הַטַּף" includes also infants, while the "sons" of verse 13 refer to children who have reached the age of education, but do not yet know Torah.²⁴   They are invited to come since the ceremony will leave an impression on their souls and bring them to fear of Hashem.
• This position could alternatively explain that that the "children who don't know" of verse 13 refer to future descendants who did not witness firsthand the revelation at Sinai and will only come to experience it through the re-enactment of Hakhel.²⁵

Are even infants obligated to participate? This approach might consider it an obligation for even  infants to join since the point is to re-enact the original covenant in which they also took part.

"יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה" versus "יִשְׁמְעו ...יִלְמְדוּ וְיָרְאוּ... וְשָׁמְרוּ" – This approach might suggest that there is no significant difference between the verses as in both the main point is the "teaching towards fear".  Observance is only a secondary by product.

Similar assemblies – This position might point to Yoshiyahu's public reading of the Torah,²⁶ where the text explicitly mentions that it was accompanied by a renewal of the covenant, as support for their understanding of Hakhel.

Ancient Near Eastern parallels – The mitzvah might parallel norms of ancient near eastern treaties which stipulated that the terms of the treaty periodically be read publicly in the presence of the king.²⁷

Leading the Nation to Repentance

Hakhel serves to aid the nation in returning to Hashem as together they listen to the rebukes of Sefer Devarim.

Sources:Keli YekarDevarim 31:11-13About R. Shelomo Ephraim Luntschitz

Larger context – The mitzvah of Hakhel is sandwiched between Moshe's message regarding repentance in Devarim 30 and his rebuke regarding the nation's rebellious nature at the end of Devarim 31.  As such, it is logical that Hakhel, too, relates to the repentance process.

What is read? The Keli Yekar maintains that Devarim specifically is read because much of the book is devoted to chastisement and rebuke for sins.

All inclusive nature – The Keli Yekar points to the importance of the collective in attaining atonement.  Though Hashem might not accept the repentance of an individual, He will be receptive to the repentance of the group.  Thus, the nation's gathering together is a crucial first step in the process of returning to Hashem.

Why "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה"? The Keli Yekar points out that one of the benefits of the Shemittah year is that it promotes unity and peace.  As crops are forsaken, fighting is reduced and the socioeconomic differences between rich and poor are minimized, equalizing the people.  As this peace is a prerequisite for repentance, the period after the Shemittah year is an opportune time for the mitzvah of Hakhel.

Why on Sukkot specifically? Sukkot, when everyone leaves their permanent housing to dwell in temporary huts, has a similar peace-promoting and equalizing effect, providing the proper preparation for repentance.²⁸

Who reads? The Keli Yekar might suggest that the king reads the Torah because in his position of supreme authority, he is most likely to influence the people to return.

Who are "הַטַּף"? The Keli Yekar suggests that this could either refer to infants, whose innocence can be called upon to merit forgiveness, or to children who are old enough to understand and participate.

Similar assemblies – This position might look to Yoshiyahu's holding of a public reading of the Torah as part of his reformation²⁹ and drive to eradicate idolatry as evidence that such ceremonies have repentance as their goal.  The Torah reading in the time of Ezra,³⁰ too, led the people to reflect on their ways and cry over their misdeeds.

Transmitting the Tradition

The main goal of the Mitzvah of Hakhel is to ensure the continuation of the tradition and the passing on of the Torah from one generation to the next.

¹ As support he points to the reading of the Torah in the time of Yoshiyahu where the verse states that "ספר הברית" specifically was read (See Melakhim II 23).  Abarbanel identifies Sefer HaBerit with Devarim, since it contains the details of the covenant at Moav.

² Sefer Bereshit contains almost no legal directives and those of Sefer Vayikra are directed at the priests specifically.

³ This is in contrast to Bavli Sota 41aSotah 41aAbout the Bavli which maintains that the ceremony took place at the end of the Shemittah year, on Sukkot of the eighth year.  This follows the simple understanding of the phrase "מִקֵּץ שֶׁבַע שָׁנִים".  Ibn Ezra, however, understands the term "מִקֵּץ" to mean "in the beginning", as he does in Devarim14:28 and 15:1 as well.  Thus, according to him there is no discrepancy between the phrase "מִקֵּץ שֶׁבַע שָׁנִים" and "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה"; both refer to the Shemittah year itself.  The Bavli would probably understand "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה" to mean around the time of the Shemittah year.

⁴ See Purpose of Shemittah for elaboration and other understandings of the commandment.

⁵ In this explanation Abarbanel borrows from the Akeidat Yitzchak, almost verbatim.

⁶ He points out that even though Spring is also pleasant, there are still remnants of the winter cold and the rivers are full due to the melting ice and rains, making the journey more hazardous.

⁷ He might be drawing on verse 9 which states that Moshe gave the Torah to both the priests and elders, suggesting that these same people are those who are instructed to read it later on.

⁸ Abarbanel adds that it is logical that the most honored of the nation should be he one to read.

⁹ Several verses might support the idea that the term "טַף" is not limited to infants.  The requests of the tribes of Reuven and Gad to build cities for their "טַף" (Bemidbar 32:16) suggests that the term includes older children as well.  Similarly the directive in Bemidbar 31:18 not to kill female "טַף" who have as not yet slept with a man only makes sense if the subject is an older girl for it would be obvious that an infant had not yet done so.

¹⁰ See RambanDevarim 31:12About R. Moshe b. Nachman and Sforno similarly.  Ramban points out that infants, in contrast, are not obligated in the commandment at all as they will not be able to comprehend anything.

¹¹ According to this, infants would not be obligated to attend since they would not gain from the experience.

¹² Netziv also differentiates between the terms "יִלְמְדוּ וְיָרְאוּ" and "וְלָמְדוּ לְיִרְאָה" suggesting that the first phrase refers to two separate actions, learning Torah and fearing God, while the second speaks only of one action, learning fear of God. This difference, too, relates to the audiences spoken of in each verse. Older participants will both learn Torah and gain in יראת שמים from the experience, but children who are too young to actively learn will only gain a fear of Hashem. See, however, Abarbanel who explains that this fear will later facilitate learning and observance.

¹³ In contrast to Bavli SotahSotah 41aAbout the Bavli which sets Hakhel after the first Yom Tov of Sukkot, Abarbanel maintains that it took place on Shemini Azeret.

¹⁴ See Nechemyah 8.

¹⁵ See Nechemiah 8:14-15,  that after learning from the Torah about Sukkot it led the nation to observe the holiday: "וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה י"י בְּיַד מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי יִשְׂרָאֵל בַּסֻּכּוֹת... וְיַעֲבִירוּ קוֹל... לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי זַיִת ...לַעֲשֹׂת סֻכֹּת כַּכָּתוּב."

¹⁶ Several modern scholars have attempted to develop this position further.  See, for example, M. Leibtag's article, "פרשת וילך - הקהל" or R"E Samet's analysis, "פרשת וילך - הקהל".

¹⁷ R. D"Z Hoffmann also asserts that the assembly of Hakhel should lead people to reflect on their original acceptance of the Torah, when the nation declared, "נעשה ונשמע".

¹⁸ See Midrash HaGadol who already points to some of these parallels.  See also R. Herzog's address during the Hakhel ceremony of 5706 who points to the parallels as perhaps being the source of Rambam's position.

¹⁹ See Abarbanel who makes this point.

²⁰ Thus, Moshe and Yehoshua ensured that it was specifically at turning point's in the nation's history, in Arvot Moav before Moshe's death and at Har Eval upon entry into the Land, that there was a renewal of the original covenant.

²¹ R. Hirsch points out that the whole point of Sukkot is to commemorate the period in the Wilderness when the nation lived via Hashem's miraculous sustenance and protection. The year after Shemittah, the people relive that experience as they depend on Him for food..

²² See his article, פרשת וילך - הקהל.

²³ See R. Hirsch: "באסיפה כללית של האומה הם שמעו על מקורה הא-לוהי של התורה ועל ההתחייבות לקיים אותה; האומה עצמה ערבה לכך והיא מכריזה על כך תמיד מחדש על ידי נציגה העליון."

²⁴ One might support the fact that the two terms are not identical from several verses which list family members and include both "טף" and "בנים", suggesting that the two are distinct.  See, for example, Bemidbar 16:27, Divrei HaYamim II 20:13, and 31:18.

²⁵ See Devarim 29 where Hashem says that he is cutting a covenant not just with those present but with all future generations as well.

²⁶ See Melakhim II 23:1-6.

²⁷ See the Hittite treaty of the king Shuppiluliuma with the kingdom of Mittani which declares, "at regular intervals they shall read it in the presence of the king of the Mitanni land..." (Ancient Near Eastern Texts, ed. James Pritchard (Princeton, 1969): 205).

²⁸ The Keli Yekar further points out that the four species used on Sukkot are supposed to represent the various segments of the nation, who all unite together in one band (אגודה) so that they can atone one for the other.

²⁹ See Melakhim II 23:1-6.

³⁰ See Nechemyah 8.