Purpose of Hakhel/2

Purpose of Hakhel

Exegetical Approaches

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Educating Toward Practical Observance

The Hakhel assembly has an 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, Tzeror HaMor, AbarbanelDevarim 31:12-13About R. Yitzchak Abarbanel, SefornoDevarim 31:12-13About R. Ovadyah Seforno

Why "בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה"

• Ralbag asserts that the Shemittah year was chosen due to its inherent holiness and the fact that it testifies to the existence of Hashem,¹ a prerequisite for observance.
• Abarbanel gives a more practical reason for the choice, pointing out that during this year everyone is free from work and available to assemble.

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;² the pleasant weather during this season makes it easy for people to journey to Jerusalem.³

What is read? Abarbanel, following Bavli Sotah 41a, asserts that only Sefer Devarim is read,⁴ since it contains most of the Torah's legal sections.  It would have been too difficult to read all five books, and it was not necessary to teach the nation the story of Creation or the laws of Sefer Vayikra regardless.

Who reads? According to Ralbag any leader, be he king, priest,or prince⁵ 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.⁶

Why only once every seven years? R. D"Z Hoffmann questions 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.  Abarbanel explains that even though the Torah is supposed to be studied daily, in order to endear the Torah to the masses Hashem also ordained these festive public readings.  However, recognizing that if the ceremonies were held at close intervals they would lose their impact, Hashem designated that they occur once per Shemittah cycle.

All inclusive nature

"הַטַּף" versus "וּבְנֵיהֶם"

• Both refer to young children – Akeidat Yitzchak and Abarbanel suggest that "הַטַּף" are children who have not yet reached the age of mitzvot. They are the equivalent to the children who do not yet know Torah mentioned in verse 13, and are brought not because they will 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.⁷
• 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 rather than infants.  They are obligated to be present at the ceremony because they are already at an age where they can benefit from Torah study. 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.⁸  These miracles they will only appreciate through the Torah's retelling.

"יִשְׁמְעוּ וְלָמְדוּ לְיִרְאָה" versus "יִשְׁמְעו ...יִלְמְדוּ וְיָרְאוּ... וְשָׁמְרוּ"

Instilling Fear of God

The Hakhel ceremony has an experiential objective.  It reenacts the Covenant at Sinai, instilling in the people a fear of Hashem.

Sources:RambamHilkhot Chagigah 3:6About R. Moshe b. Maimon, R. D"Z Hoffmann

Transmitting the Tradition

Leading the Nation to Repentance

Sources:Keli Yakar

¹ See Purpose of Shemittah for elaboration and other understandings of the commandment.

² In this explanation Abarbanel borrows from the Akeidat Yitzchak, almost verbatim.

³ 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.

⁴ 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.

⁵ 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.

⁶ Abarbanel adds that it is logical that the most honored of the nation should be he one to read.

⁷ See RambanDevarim 31:12About R. Moshe b. Nachman and Seforno similarly.

⁸ He could have also said that