לקוטי שיחות חלק י״ט - וילך א

Likkutei Sichos Vol. 19 – Vayeilech 1

2. The lighting and preparation of the lamps was connected to the "weakening of spirit" of Aharon, which is a movement of teshuvah that stems from the aspect of Levi within him. In general, its light extends to the entire world, for even a small amount of light (its essence is also to be) dispels darkness.

3. The rebellion of Korach: The taking of the staffs was related to the nullification and rectification of Korach's rebellion, as it is stated, "And I will rid Myself of the complaints of the children of Israel."

Therefore, the Kohanim were specifically separated from the tribe of Levi in these three matters. On the other hand, the Kohanim (and Aharon) are the emissaries of the tribe of Levi to carry out these three things, because through this, both advantages are achieved in rectification and teshuvah: the aspect of Levi and subjugation — rectifying the evil, and the aspect of Kohen and transformation — the rectification of evil is in complete perfection, in a manner of transforming darkness to light and bitterness to sweetness, becoming entirely good.

1. Regarding the mitzvah of Hakhel, the Mishnah lists several details. However, Rashi in our parsha mentions only a few details on this matter, from which we can discern which details are essential for Hakhel according to the simple meaning of the text.

Rashi focuses on the words "you shall read this Torah" and explains: "The king would read from the beginning of 'These are the words,' as it is stated in Tractate Sotah, on a wooden platform that they would make in the Temple courtyard."

The details that Rashi mentions are found in the Mishnah in Tractate Sotah, but the Mishnah includes several other details that Rashi does not bring down [such as how the Torah scroll was given to the king; which specific portions he read; the blessings the king recited after reading the Torah]. The reason is clear, as Rashi's intent in his commentary on the Torah is to explain the simple meaning of the text, not to bring down detailed laws of the mitzvah. Thus, it is not understood why Rashi brings down these specific legal details, as seemingly: a) what is the necessity for them in the simple meaning of the text, b) they are also not relevant to understanding the simple meaning of the text.

The first part of Rashi's commentary, "The king would read from the beginning of 'These are the words,'" is understandable: this is the explanation of the words that were said to Yehoshua and to the elders of Israel: "You shall read this Torah." a)

"You shall read" is in the singular form — the one to whom it is said immediately after "assemble" in the singular form — a singular individual who can gather "the people" is the king — "the king would read," and b) "this Torah" means "this Torah saying 'The L‑rd our G‑d...'" — "from the beginning of 'These are the words';"

However, the continuation of Rashi, "on a wooden platform that they would make in the Temple courtyard" — these laws seemingly have no connection to the explanation of the verse.

2. At first glance, one might say that in this case, Rashi wants to inform us how the mitzvah of Hakhel was performed, since it only took place during the time of the Temple, and a five-year-old does not know how it was done. Moreover, even during the Temple times, it was not a regular occurrence, but only once every seven years. Therefore, Rashi says, "as it is stated in Tractate Sotah" — that the details of the mitzvah of Hakhel are available (and if one wishes, they can learn them) in Tractate Sotah.

However, this explanation is not satisfactory, because: a) The fulfillment of the mitzvah of Hakhel is much simpler than many other mitzvos that were performed in the Temple, starting with the offering of sacrifices and similar activities.

b) According to this, Rashi should have stopped at the words "as it is stated in Tractate Sotah" — why does he bring from there the details "on a wooden platform that they would make in the Temple courtyard"?

c) Rashi should have said "as it is stated in Tractate Sotah" at the beginning of his commentary or at the end of his commentary — not insert it in the middle. From the simple language of Rashi, it is implied that the reference to Tractate Sotah pertains only to what was said before "the king would read from the beginning of 'These are the words'".

3. At the beginning of his commentary, we also need to understand: The phrase "the king would read" can be understood as Rashi deriving it from the simple meaning of the text, as mentioned above; or as other commentators say:

In the previous verse, it states "And Moses commanded them" — in the plural form, and following this, it states "you shall read (this Torah)" — in the singular form. We must say that here Moses addressed a specific individual, and since in the previous verses it is mentioned "And Moses called to Yehoshua," it is reasonable to assume that he said this to Yehoshua, who was, as Rashi states two verses earlier, "a leader for the generation," a king.

Also, the continuation "from the beginning of 'These are the words'" is understandable as the source, as mentioned above. Additionally, Rashi clarifies: It is stated two verses earlier the same phrase "And Moses wrote this Torah," and there it means (when he finished) the entire Torah. Rashi clarifies that here "this Torah" means not the entire Torah, but only from Deuteronomy.

The question, however, is:

a) From where does Rashi derive in the simple meaning that it means only "from the beginning of 'These are the words'"? [One cannot say that for this he brings "as it is stated in Tractate Sotah," implying that from the simple meaning we do not know this, but it is stated in Tractate Sotah, because then the question remains — why should we not learn in the simple meaning that it is the same as two verses earlier, the entire Torah]?

b) Since the language of the verse is "this Torah," Rashi should have said "the king would read Deuteronomy," or "this book" and similar expressions, fitting the language of the verse "this Torah," not — from where he begins.

3. One cannot say that Rashi writes "from the beginning of 'These are the words'" because this aligns with the law and the language of the Mishnah, for Rashi's purpose is not to inform us of specific laws, as mentioned earlier, but to interpret the words and the simple meaning of the verse.

4. The explanation of all this will be understood by first examining the precise language of Rashi.

It seems that since Rashi is not coming to state laws but to explain the meaning of the verse, he should have simply said "read, the king." The phrase "the king would read" indicates that he is not only explaining the verse but also describing the law and how the mitzvah of Hakhel was actually performed.

The explanation is as follows: The simple meaning of the text in Parshas Vayelech is that Moshe recounts that "I am one hundred and twenty years old today," and he informs them of how the leadership will be immediately after his death, when they will cross the Jordan. Then it says, "And Moshe called Yehoshua and said to him, etc., 'Be strong and courageous, for you will come with this people, etc., and you will cause them to inherit, etc.'" Following this, "And Moshe wrote this Torah and gave it to the priests, etc." Then comes the command, "Moshe commanded them at the end of seven years, etc., when all Israel comes, etc., gather the people."

Simply put, this command is a continuation of the previous verses — a directive to "this people," to the "priests, the sons of Levi," to whom he gave the Torah.

The command "you shall read this Torah" in the singular form is an instruction to Yehoshua, that at the end of seven years after entering the Land of Israel (after Moshe's death), there should be a Hakhel, and to inspire the Jews "that they may hear and learn to fear the L‑rd your G‑d and observe to do all the words of this Torah" through Yehoshua's reading for them "this Torah," the entire Torah, which Moshe had given to the priests, the sons of Levi.

To negate this interpretation, Rashi says "the king would read from the beginning of 'These are the words,'" clarifying that: a) This was the practice when there was a king — a mitzvah for generations, not only at the end of seven years after entering the land. b) The beginning was to...

5. Yehoshua was not involved as the one who brings Israel into the land, but rather as a king. c) The reading began "from the beginning of 'These are the words'" — not the entire Torah (which Moshe had given to the priests, the sons of Levi).

6. The necessity to say that they did not read the entire Torah is understood simply:

Since the intention was "that they may hear and learn to fear the L‑rd your G‑d and observe to do all the words of this Torah," it is relevant to focus on the sections that inspire and encourage the fear of G‑d and the observance of the commandments.

Therefore, Rashi says "from the beginning of 'These are the words'" — not "Mishneh Torah" or similar — because in the words "These are the words," it is emphasized that these are words of rebuke that Moshe spoke to urge the Jews to observe and keep the mitzvos close to his death. Similarly, Moshe instructed that the king (like Moshe) at the end of every seven years in future generations should read these words of rebuke to the Jews.

One could, however, ask: also, several sections and verses from "These are the words" are not directly relevant (at least not directly) to "that they may fear the L‑rd and observe to do all the words of this Torah"?

7. Therefore, Rashi emphasizes "from the beginning of 'These are the words,'" as it is stated in the tractate Sotah — he began from "These are the words," and then read as mentioned in the tractate Sotah, where it is detailed which sections in "These are the words" the king read and which he skipped.

8. However, the question arises: Since the intention is "that they may hear," it is not understood: When the Jews entered the land, there were more than six hundred thousand men of military age, in addition to those younger than twenty, and the women. Certainly, after several years in the land, how is it possible for all the Jews to hear the words of the king?

And regarding the instances in the Torah where it is mentioned that Moshe spoke to all of Israel — a) it does not state that women and children were also present, b) it does not say that everyone had to hear all the words directly from Moshe at once.

In contrast, here: a) it says "assemble the people, the men, the women, and the children," b) and the commandment is "you shall read this Torah in their ears" — how is it feasible for everyone to hear it?

Therefore, Rashi adds that he read it "on a platform" — a high place, so that everyone could hear it.

27. The Ohr HaChaim comments there: However, at other times, those who were inspired would gather. And in Sefer Zikaron, at the beginning of Parshas Kedoshim, it is noted that for other sections of the Torah, it was not necessarily for everyone, but for those who loved the word of G‑d and wanted to learn and hear. This is supported by the introduction of the Rambam to his commentary on the Mishnah. In the Gur Aryeh at the beginning of Parshas Kedoshim, it is explained that not all of Israel was obligated to come, and if they did not have the time, they would not come. The Ra'am there, in the order of the Mishnah, states that Moshe taught them in groups. However, see the Ohr HaChaim and Maskil LeDavid there for further explanation.

It seems that this must be said according to Rashi, in the simple meaning of the text, for "is it possible that he could speak to six hundred thousand people at once?". And in Sefer Zikaron at the beginning of Parshas Kedoshim, "if not, even a large tent would not suffice to hold them all, the tent of Moshe."

In Lekach Tov at the beginning of Devarim, it is taught that he spoke and his voice traveled throughout the entire camp of Israel. This is supported by the Peirush HaRaza there. However, there should have been at least a hint of this in the simple meaning of the text. See further in note 29.

28. Note the commentary of the Lechem Mishneh on the Rambam, Hilchos Chagigah 3:6, which explains "and one who cannot hear directs his heart to this reading" — that "he is in a distant place and cannot hear," which is not according to the simple meaning of the text — "in their ears."

29. It seems that in any case, a miracle was necessary for all the men, women, and children to be able to enter the courtyard. See the Alshich here and the Meiri in Megillah 5a. However, in the simple meaning of the text, the size of the courtyard is not explained, and therefore Rashi did not need to explain this.

30. Then it is easier to direct one's heart to this reading.

31. So too writes the Rambam: "so that they may hear his reading."

By stating that it was "on a platform," Rashi immediately clarifies that it was "made of wood that they would construct in the courtyard," thereby addressing the questions that arise from what was previously learned in the Chumash:

a) Since it is stated in the verse that "you shall read this Torah" should be "when all Israel comes to appear before the L‑rd your G‑d," it implies that this was in the place where the presence of the L‑rd was, inside — a very great miracle! And how could one alter and build a platform in the Temple? Rashi says it was in the courtyard, where it is found several times "and the glory of the L‑rd appeared" at the entrance of the Tent of Meeting.

b) We have learned about the Mishkan that its items were used every day (and it is understood that this was also the case in the Temple), so how could there be a platform in the Temple for use only once every seven years? It would also likely interfere with the regular service in the Temple throughout the time.

Therefore, Rashi adds "made of wood that they would construct" — it was a temporary structure, made of wood, which they would construct at that time (every seven years).

7. There are remarkable insights regarding halacha that can be derived from this parsha:

Concerning the king reading the sections from Deuteronomy, there are two perspectives: Is this a law pertaining to the king, or is it one of the king's obligations that during the Hakhel gathering, he must read the sections of the Torah for all the people? Alternatively, is it a law within the mitzvah of Hakhel, that these sections must be read at that time by the king?

Similarly, one can consider the matter of the platform that was made at that time: Is it because of the king, due to his honor (and similar reasons), that a platform must be made for him to read upon? Or is it due to the laws and mitzvos of Hakhel?

Simply put, this depends (on the first question) on where we learn that the king must read from the Torah. Rashi, in his commentary on the Mishnah, states: "And this reading is by the king, as it is taught in the Sifrei in the section of the king, 'this repetition of the Torah is not read on the day of Hakhel except in Deuteronomy.'" This implies that we learn it from a verse in the section of the king, which simply means that it is one of the laws and obligations of the king. However, if we learn it from the verse in our parsha, "you shall read this Torah," as mentioned earlier, it is understood that this is one of the...

7. Based on the above, it seems that Rashi, in his commentary on the Torah (according to the simple meaning), learns that these matters are obligations and specific laws within the mitzvah of Hakhel, which we derive from the verse in the section of Hakhel, "you shall read this Torah." This includes both the fact that the king would read and the making of the platform, so that all Jews could hear the sections of the Torah, as mentioned earlier.

However, in his commentary on the Talmud, Rashi explains the simple meaning of the Mishnah, which refers to it as "the section of the king." Throughout the continuation of the Mishnah, it is emphasized (several times) the honor of the king, as it states: "And he sits on it, the chazzan of the congregation takes the Torah scroll and gives it to the head of the congregation, and the head of the congregation... to the deputy, etc., to the High Priest, and the High Priest gives it to the king" (all of which is due to the honor of the king). The king reads while sitting, etc. (Similarly, regarding the platform, it states, "they make for him a wooden platform").

Therefore, Rashi learns in the Talmud that as it is taught in the Sifrei in the section of the king, this is a law within the mitzvah of the king.

8. The meaning of the Torah according to Rashi:

It has been discussed many times that the Torah is eternal, and although the mitzvah of Hakhel in its physical form in the Beis HaMikdash is not applicable now, it exists in a spiritual form within the personal sanctuary and temple that is within each and every Jew.

9. The essence of the concept of Hakhel for every Jew is the gathering and assembly of all his soul powers and his thought, speech, and action, bringing and placing them all into his inner Beis HaMikdash.

And this must be — "the king would read" — the reading and drawing down to all the soul powers is through "the king," which in terms of the soul powers is the nullification and acceptance of the yoke of Heaven that exists within every Jew. (As the Tzemach Tzedek explains regarding a king in the literal sense — that the king draws down the concept of acceptance of the yoke and fear of G‑d to all Jews.)

And it is said that "the king would read" is relevant to the law and mitzvah of Hakhel: the "so that they will hear and so that they will learn and fear the L‑rd" is specifically when it comes from acceptance of the yoke. However, when it comes from one's pleasure and enjoyment, there can be a mixture of self-awareness and ego, which detracts from the complete intention of "and they will fear the L‑rd."

10. To this, the continuation comes, that the acceptance of the yoke and fear must be in the manner of a "platform." If it is solely from acceptance of the yoke and fear, it can cause a movement of nullification like a trampled threshold, and he will not be able to perform the service properly. Therefore, it must be in the manner of a "platform," a movement of strength, to strengthen oneself like a lion. From this, he can also have the elevation and exaltation over the evil inclination, the "let a person become angry at his good inclination over his evil inclination."

And the elevation and exaltation in this acceptance of the yoke cause the reading of "the king would read" to be "heard," until it has a lasting effect and impact on all the soul powers and senses throughout the entire year.

However, it must be ensured that it is a) made of wood, b) that they would make it in the courtyard:

11. The movement of "platform," elevation and exaltation, should only be temporary, made of wood, and used only in matters of holiness "in the courtyard" (when he needs to perform the service of "Hakhel," gathering all the powers, etc.). However, when he is not in the courtyard, not in a high state of holiness and service of G‑d, this can lead to a movement of exaltation that is contrary to the intention.

Especially standing in the days of preparation for the year of Hakhel, every Jew is given the strength to carry out the matter of Hakhel in his personal sanctuary. Through this, one merits to fulfill the mitzvah of Hakhel literally in the Third Beis HaMikdash, and we will hear the Torah reading from King Moshiach in the coming year of Hakhel, which will be for good for us and all of Israel.

12. From this, it is understood that "and there will not be rain" is not an independent matter. However, this interpretation is strained in the simple meaning of the text. It can be explained simply that Rashi's intention is not to bring verses where it is explicitly stated that reward and punishment come from them independently, but rather, simply, that it comes through the heavens and the earth. He does not bring the reward mentioned in Parshas Bechukosai, "And I will give your rains in their season, and the land shall yield its produce," because it is not explicitly stated there that it comes from the heavens.

13. Regarding the reward, it is stated "they shall give their dew" (not just the necessary rain), and regarding the punishment "and there will not be rain" (and certainly there will not be dew). See Rashi's commentary on verse 2, "it shall drip like dew." Note also from the Taanis there.

14. In several commentaries, the precision of Rashi is from the word "and I will speak", but Rashi only quotes "Listen, O heavens." However, in the second edition, he also quotes "and I will speak" (and similarly quotes "and let the earth hear the words of my mouth"). This is also brought in the Maharik.