1. The Mitzvah of Hakel in Parshas Vayeilech
This week, by Divine Providence, we are learning Parshas Vayeilech, specifically Revi’i, which discusses the mitzvah of Hakel—the gathering. The Torah describes how, at the end of the seventh year, following Shemitah—the sabbatical year—during Chag HaSukos, all of the Jewish people are to gather together. The verse states: “When all the people come to see the face of Hashem your God in the place that He will choose,” referring to Yerushalayim. At that time, the king is to read from the Torah before all of Israel.
The Gemara elaborates on which portions the king reads. The Torah commands: “Gather the nation—the men, women, and children.” This is why this period is called the Year of Hakel.
2. The Rebbe’s Emphasis on Hakel Today
The Rebbe placed special emphasis on observing Hakel even in our times. Although we lack a king and some practical logistics are missing, conceptually we can still fulfill the spirit of Hakel by gathering Jews together for Torah and inspiration. The Rebbe encouraged everyone to participate in this unique mitzvah, especially during a Hakel year.
The verse mentions “va-hataf—and the children,” which includes even very small children. This teaches us that everyone—men, women, and even infants—should be included in these gatherings.
3. Who Is Commanded in Hakel?
Essentially, Hakel is a mitzvah upon the king: “Hakel es ha-am ha-nashim ve-ha-taf—gather the people, men, women, and children.” It appears not to be a direct obligation on each individual Jew but rather on the king to assemble everyone.
The Rebbe explains that for a king to fulfill his mitzvah he must have an object with which to perform it—in this case, the people themselves. Unlike other mitzvos involving objects or even animals, here human beings are involved as active participants.
This is similar to what the Ran discusses regarding pru u’rivu—the mitzvah to have children. Technically, it is a commandment on men alone because of how it is phrased in Torah. However, since it cannot be fulfilled without women’s participation, they become integral partners in fulfilling this mitzvah as well.
4. The Purpose of Gathering: Learning and Inspiration
The Torah itself explains why everyone must gather: “Lema’an yishme’u u-lema’an yilmedu veyar’u es Hashem Elokeichem—so that they will listen and learn and fear Hashem your God.”
The verse continues: “U-vneihem asher lo yadu—and their sons who did not know,” referring to those who were not present for earlier miracles or events in Jewish history. They too should learn and be inspired through this experience.
5. Why Bring Small Children? Rashi and Chazal’s Explanation
Rashi brings from Chazal that we bring children so as to give reward to those who bring them—a teaching found in Gemara Chagigah. The question arises: if the purpose is for everyone to learn and be inspired, what about very small children who cannot understand?
The Maharsha explains there are two categories: older children who can understand and benefit directly from being present at Hakel, and very young children (taaf) who do not comprehend what is happening. For these youngest ones, their presence serves another purpose—to give reward to their parents for bringing them.
6. Including Children in Our Mitzvos Today
This teaching has practical implications for us now: we must include our children in all our activities and mitzvos if we want them to remain engaged as they grow older. Their excitement today lays the foundation for their future connection with Torah and tradition.
The participation of every Jew—even infants—makes us all part of this great communal mitzvah. Just as with pru u’rivu, where both parents become partners in fulfilling Hashem’s will, so too with Hakel: while it may technically be a mitzvah upon the king or leader, everyone present becomes part of its fulfillment.
7. A Prelude to Redemption
This lesson serves as clear instruction and motivation for us: include our children in every aspect of Jewish life so they become part of our communal gatherings—our own modern-day Hakel—as a prelude to hearing Hashem’s call with the coming of Mashiach Tzidkeinu—our righteous redeemer.