לקוטי שיחות חלק י״ד - וילך א

Likkutei Sichos Vol. 14 – Vayeilech 1

1. Regarding the concept of "Hakhel" in our parsha, it is stated in the Tosefta: On that day, the Kohanim would stand at the fences and breaches with golden trumpets in their hands, blowing and sounding to gather the people to the Beis HaMikdash. Any Kohen who did not have trumpets in his hand was said to appear as if he was not a Kohen.

We need to understand: The primary role of the Kohanim is to stand and serve in the Beis HaMikdash, as explained by the Rambam, who states that "the Kohanim were set apart for the service of the sacrifices." If so, what is the special connection of the Kohanim to the mitzvah of Hakhel, particularly to the blowing of trumpets in the streets of Jerusalem, which was merely a preparation for the mitzvah of Hakhel? Why was this act of blowing trumpets considered a proof of one's status as a Kohen, to the extent that any Kohen without trumpets was said to appear as if he was not a Kohen?

2. This can be understood by first explaining the general concept of the priesthood. It is written regarding the Kohanim, "They shall place incense before You and whole offerings on Your altar." Since the Torah specifies the incense service separately, it is understood that there is a particular importance to the incense service performed by the Kohanim, and it expresses the essence of their service.

In the Sifrei on this verse, it is explained: "They shall place incense" refers to the incense that was brought into the Holy of Holies on Yom Kippur. This indicates that although in general, the incense represents the essence of the Kohanim's service, the Yom Kippur incense has a unique aspect (distinct from the incense of the rest of the year), and it expresses a special aspect of the priestly service in general. However, in practice, it is performed by the most distinguished of the Kohanim, the Kohen Gadol, who represents all the Kohanim, as he is the greatest among his brothers, similar to how we find with mitzvos that depend on the king.

One of the differences between the incense of the entire year and that of Yom Kippur, according to the Rambam, is that if the incense of Yom Kippur does not include the herb known as "Maaleh Ashan" (which causes the smoke to rise), one is liable to death, unlike the incense of the rest of the year.

3. The explanation for this is as follows:

The Rambam in "Moreh Nevuchim" explains the reason for the mitzvah of the incense: it is to improve the fragrance in the Beis HaMikdash. Since the Beis HaMikdash was a place where various services were performed, such as slaughtering, cutting meat, washing the inner organs, burning, etc., there was a need for the incense to enhance the fragrance of the Beis HaMikdash and the scent of those who worked there.

3. However, it is understood that the Rambam does not mean that the removal of a bad odor in its literal sense is the entire reason for this significant service. Certainly, there is also a deeper reason hinted at within this itself. It can be said that this is the reason explained in the Zohar, that the service of the incense is to remove the impurity and the coarseness of the evil inclination.

The incense was composed of ingredients that were not fit for human consumption, unlike the offerings, which required that they be fit for human consumption, and specifically from the best and fattest. A wealthy person who brought a poor man's offering did not fulfill his obligation. From this, it is understood that in their spiritual content, the ingredients hint at matters of a lower level. Additionally, among the ingredients was "galbanum," which had a foul odor, symbolizing an even lower level. By offering them to G‑d, in a manner of "a pleasing aroma to G‑d," they effected that even matters of a lower level were transformed and elevated to holiness.

4. However, according to this, it is not understood at all: Since the entire purpose of the incense is to remove the impurity of the opposite side (the evil inclination), what is the need and benefit of the incense in the Holy of Holies on Yom Kippur, when the Satan has no control, as explained in various places, "On Yom Kippur, he has no permission to accuse"? If so, what is the purpose of the incense on Yom Kippur?

This proves that the service of the incense on Yom Kippur is different and is not similar to the service of the incense throughout the year.

5. The matter will be understood based on what is explained, that the service of repentance on Yom Kippur and the service of repentance throughout the year are, in general, the two types of repentance: repentance from love and repentance from fear. The service of repentance throughout the year is repentance from fear, through which "intentional sins are considered as unintentional." The repentance of Yom Kippur is repentance from love, through which "intentional sins are considered as merits." Furthermore, the service of repentance on Yom Kippur is a higher repentance from the depth of the heart — the innermost part of the heart — a service beyond reason and understanding, stemming from the level of the "Yechidah" that is revealed within him, which in general is the concept of repentance coming from the love of "with all your might."

6. This is the reason for the difference in the effect of repentance on intentional sins — it depends on the manner of its nullification: In repentance from fear, the sin is not completely nullified in essence, and the nullification is like a forced submission due to the awe of the Master. This service is in a negative movement — to remove all opposing matters. Therefore, the effect of this service is also only in a negative manner — that the intentional sins are no longer considered intentional (but rather as unintentional — "nothing is mentioned to him on the Day of Judgment," but nevertheless, a trace remains), but they do not become a new entity of merits.

However, in repentance from love (especially the love of "with all your might"), the service is a positive nullification, where one gives oneself over to the beloved (especially when it is a love that transcends reason and understanding, beyond limitations) — desiring to cleave to G‑d truly, and a new entity is created — an entity that cleaves to G‑d. Through this service, "intentional sins are transformed into merits," in the aspect of "and the L‑rd your G‑d will turn the curse into a blessing" — meaning that it affects the intentional sins, transforming them into a new entity — merits (similar to his service). When the repentance is beyond limitations ("with all your might"), there is an additional aspect: through the service of repentance that transcends measure and limitation, one is elevated to a level beyond measure and limitation, and from this level, "intentional sins are transformed into merits."

Based on this, we also understand the difference between the incense of the entire year and that of Yom Kippur: The general service of the incense is to affect lower matters and elevate them to holiness, as mentioned above — the difference lies in the manner and level of this effect and refinement (and it is in the manner of the difference between the two types of repentance mentioned above):

The incense of the entire year is similar to the service of repentance throughout the year — repentance from fear, which is in a negative manner, to remove the impurity; the incense of Yom Kippur is similar to the repentance of Yom Kippur — repentance from love, which is indeed a service involving lower matters (impurity), but it is a positive service, to create a new reality in the world, where the lower matters (the intentional sins) are transformed and elevated to holiness (merits).

And according to the above, that in repentance from love "with all your might" one reaches a level beyond limitations, we also understand the reason for the incense offering of Yom Kippur being specifically in the Holy of Holies: In the Holy of Holies, there is only the Ark, and "in the Ark, there are only the two tablets, etc.," as mentioned above. The service of repentance — and the incense — of Yom Kippur is from the love of "with all your might," beyond measure and limitation — it reaches the level of the Ark, a level beyond measure and limitation, and through this, a new reality is created, meaning the drawing down of a new light from the level of "Holy of Holies" that is beyond even the level of "encompassing all worlds" — which is "holiness."

7. Based on this, we also understand the reason why "producing smoke" is a fundamental condition in the incense of Yom Kippur: Yom Kippur — its essence is to ascend beyond the order of creation to a place beyond measure and limitation (and to create a new reality) — it is necessary then to have the "producing smoke," which indicates this point — the ascent of the incense higher and higher.

8. According to the above (that in the verse "They shall place incense in Your nostrils and a whole offering on Your altar" is hinted the general concept of the priesthood — to effect in the lower world, etc., and in the two types of service of incense: to remove impurity and to create a new reality in the world), we can explain the interpretation of the Tosefta, that the service of the priests is to gather the people to participate in the mitzvah of Hakhel:

Since the main role of the priests is to effect the elevation of lower matters, and even to the highest elevation, therefore, when the time of "Hakhel" arrives, when all of Israel (including women and children — who are not obligated to make the pilgrimage) gather and come to the Beis HaMikdash to hear Torah from the mouth of the king [which is like hearing from the mouth of the Almighty], and this is "in order that they may hear and in order that they may learn and fear the L‑rd," meaning to effect in every Jew, even one who is on a lower level, that he should be elevated in his service and closeness to G‑d — the service of the priests then is to awaken and assist them in this, in accordance with the

9. The general role of the priests is to effect refinement and elevation in the lower matters.

This is also the reason they would go out to the "boundaries and breaches," because the service of the priests is to influence even the streets of Jerusalem — outside the Beis HaMikdash — to blow the trumpets and influence the people there so that they too would gather at the Beis HaMikdash, "in order that they may hear and in order that they may learn and fear, etc."

Therefore, this is the "test" of whether one is a proper priest: if he feels that this is his role, and he goes out to gather the people, it proves retroactively that his service throughout all seven years was as it should be; otherwise, "it seems he is not a priest."

According to the above, we can also explain the precision that the blasts were specifically with trumpets: It is known from the teaching of the Maggid on the verse "And you shall make two trumpets," that it means two half-forms, referring to Israel and the Holy One, blessed be He — that Israel is half a form, and the Holy One, blessed be He, as it were, is half a form, and together they become a complete form. Similar to the interpretation of our Sages on the verse "My perfect one" (meaning "My twin").

It is understood that through this unification, a new reality is created. For without it, a person is not a complete entity — and as mentioned earlier, the service of the priests is to create a new reality, therefore the priest must go out from the Beis HaMikdash and blow the trumpets, which indicates his work to unite the two half-forms — Israel and the Holy One, blessed be He — and unite them into a complete form, as it were.

10. The lesson from all the above:

It is known that even the mitzvos whose fulfillment depends on time and place exist in their spiritual aspect everywhere and at all times, and their instruction in the service of man is also when it is impossible to fulfill them in practice.

From this, it is understood in our case, that the mitzvah of "Hakhel" (even though in practice it applies only when Israel is on their land) — in its spiritual content, it is relevant even now:

Every Jew is called a priest, as it is written, "And you shall be to Me a kingdom of priests and a holy nation." Therefore, each person must conduct themselves in several of the ways of the priests:

It is incumbent upon everyone (and especially those who serve as rabbis, etc., and have influence in their surroundings) to stand in the streets, at the boundaries and breaches, and blow the trumpets to gather the congregation, men, women, and children, to learn and hear Torah, and to draw them close to the light of the Torah, which is the inner dimension of the Torah, until it affects them that "they may hear, learn, and observe to do all the words of this Torah" — the fulfillment of the Torah and its commandments with fear of Heaven.

7. By fulfilling the mitzvah of Hakhel in our times in its spiritual aspect, one merits to fulfill the mitzvah of Hakhel in its literal sense in the Third Beis HaMikdash. This will occur when the Holy One, blessed be He, will gather all of Israel, "among them the blind and the lame, the pregnant and the birthing together, in a great assembly they shall return here," and "they shall come and bow to the L‑rd on the holy mountain in Jerusalem," with the coming of our righteous Mashiach, may it be very soon.

(From a talk on Simchas Torah, 5727)