Misva #612: Hakhel

The Torah in Parashat Vayelech (Debarim 31:12) commands that the entire nation – men, women and children – must assemble in Jerusalem for a special ceremony, called “Hakhel” (“assemble”), every seven years. This ceremony, which featured the public reading of certain sections of the Torah by the king, would take place after the conclusion of the Shemita year, on the first day of Hol Ha’moed Sukkot. The Gemara in Masechet Kiddushin (34) comments that as Hakhel constitutes a Misvat Aseh She’ha’zman Gerama – an affirmative command which applies at a particular time – it should, in principle, apply only to men. As a general rule, women are exempt from these kinds of Misvot. However, Hakhel marks an exception to this rule, as the Torah explicitly commands assembling the men, women and children. In explaining the reason behind this Misva, the Sefer Ha’hinuch writes that the entire essence of the Jewish Nation lies in the Torah. It is the Torah that distinguishes us from all other peoples. Other nations perform acts of kindness, and have houses of prayer, but the Torah is unique to Am Yisrael. And, it is the Torah that enables us to earn eternal life and the unprecedented delights of the next world. Therefore, the Sefer Ha’hinuch explains, it is worthwhile for the nation to come together at certain times in order to reaffirm its identity, to be reminded that the core essence of Am Yisrael is our commitment to the Torah. Once in seven years, a major assembly is held, and everybody will know that this assembly is being held for the purpose of conducting a public Torah reading. This will leave a profound impression on the people, reminding them of the primary importance of Torah in our lives. This awareness will arouse within the people a fierce desire to learn the Torah, and as a result of this desire, they will commit to learn the Torah intensively, thus becoming worthy of Hashem’s blessings. The king would read the Torah at Hakhel in the Ezrat Nashim section of the courtyard of the Bet Ha’mikdash. He was permitted to read the Torah while sitting, though he was deemed praiseworthy if he stood for the reading. He would read from the beginning of the Book of Debarim through the first paragraph of Shema, in Parashat Va’et’hanan, and then skip to the second paragraph of Shema, in Parashat Ekeb. He would then read from the section of “Aser Te’aser” in Parashat Re’eh through the end of the sections of the blessings and curses. Trumpets would be sounded throughout the city of Jerusalem announcing the event of Hakhel, and a large wooden stage would be erected in the middle of the Ezrat Nashim. The king would step up onto the stage, where he would be visible to the entire crowd, and everyone would assemble around the stage. The Sefer Torah would be passed around the nation’s leaders (from the “Hazan Ha’kenesset,” to the “Rosh Ha’kenesset,” to the deputy Kohen Gadol, and then to the Kohen Gadol), until it was finally handed to the king. This was done as an expression of honor for the king. The king opens the Sefer Torah, recites the Berachot, and reads the aforementioned sections. After the reading, he recites seven additional Berachot. A man or woman who was able to attend Hakhel and failed to do so, or a king who refuses to read the Torah at Hakhel, transgresses this affirmative command. The Sefer Ha’hinuch writes that those who neglect this Misva are liable to grave punishment, because Hakhel constitutes a “strong pillar” that upholds our religion, and thus failing to fulfill this Misva threatens the perpetuation of our faith. The Misva of Hakhel, as mentioned, is linked to the Misva of Shemita, as it is conducted during Sukkot after the conclusion of the Shemita year. As such, it applies only when the Misva of Shemita applies, meaning, when the majority of the Jewish Nation resides in the Land of Israel. A number of writers raised the question of why the Sages did not enact any commemoration of the Misva of Hakhel. Many other laws that apply during times of the Bet Ha’mikdash are required even nowadays, at least in some form, in commemoration of the Misva that was observed in the times of the Bet Ha’mikdash. Hakhel is an exception, as the Sages did not require any form of ceremony for us to conduct to commemorate this Misva. The Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1845-1905) suggested that the Rabbis instituted commemorations for Misvot that applied during the times of both the first and second Bateh Mikdash. The Misva of Hakhel, however, requires a king, and thus it was not observed in the latter part of the Second Commonwealth, after the Jews lost sovereignty and they did not have a king. Therefore, the Sages did not enact a commemoration of Hakhel. Another explanation is that the custom observed in some communities to remain awake on the last night of Sukkot (Hoshana Rabba) reading the Book of Debarim commemorates Hakhel, the king’s reading of Debarim during Sukkot. Yet a third theory is that the custom of “Hatan Torah,” calling a distinguished member of the congregation for the reading of the final section of the Torah on Simhat Torah, commemorates Hakhel. We might add that in a certain sense, the concept of Hakhel is commemorated each and every Shabbat, when Jews congregate in the synagogue and hear the Torah reading and the Rabbi’s speech. Like during Hakhel, a large assembly gathers for the purpose of hearing and learning Torah, which reinforces our appreciation of the importance of Torah, and its centrality in our lives. The children see the tumult and excitement, as everyone has come together in the synagogue, and they understand that all this is done for the purpose of learning the Torah. They thus grow up recognizing and appreciating the singular significance of Torah, which is the core essence of Jewish identity.