לקוטי שיחות חלק כ״ד - וילך א

Likkutei Sichos Vol. 24 – Vayeilech 1

1. In the commandment regarding the mitzvah of Hakhel, it begins with "At the end of seven years, at the appointed time, in the festival of Sukkot, in the year of release." Rashi quotes from the verse the words "At the end of seven years" and explains: "In the first year of the Shemitah cycle, which is the eighth year." Why is it called the year of Shemitah? Because the laws of the seventh year still apply to the harvest of the seventh year that extends into the eighth year.

As understood simply, the question Rashi comes to answer is: The language of the verse is "At the end of seven years," which implies the end of the seven years, from the seventh year. This is also understood from the phrase "in the year of release," indicating that it is the year of Shemitah. The verse then concludes with "in the festival of Sukkot," which is not at the end of the seventh year.

Rashi explains that "At the end of seven years" here means "the first year of the Shemitah cycle, which is the eighth year." This means that "At the end" indeed means "end," as Rashi interprets in the beginning of Parshas Miketz, "Every expression of 'ketz' means end," but it refers to after the end, after the completion of the seven years, "which is the eighth year."

However, since from the continuation of the verse "in the year of release" it implies that it means in the year of Shemitah, Rashi continues, "And why is it called the year of Shemitah?" and answers, "Because the laws of the seventh year still apply, etc."

According to this, however, it is not understood:

a) Rashi should have also quoted the words "in the festival of Sukkot" (or at least hinted at them with "etc."), because this is what raises the difficulty in the verse.

b) If Rashi is coming to innovate that "At the end of seven years" here means after the completion of the seven years (not as one might simply learn that it means at the end of the seventh year), he should have only said "which is the eighth year." Why does he need to preface with "in the first year of the Shemitah cycle," which has no connection to explaining the term "At the end," and seemingly adds nothing to the understanding of the verse?

And as we indeed find in the Mishnah and Gemara, that the time of Hakhel is called "in the eighth," "in the eighth year," but it is not referred to as "the first year of the Shemitah cycle."

2. At first glance, one might answer (at least the second question mentioned above) that Rashi is introducing a new interpretation for both "at the end" and "seven years" (and consequently also negating another interpretation that one might have learned in the verse):

One might think to say — "at the end" means "the conclusion," and this refers to the (entire) seventh year, which is the "end" of the period of seven years, that at the end of the "seven-year period" (meaning — the entire seventh year), which is "the time of the year of Shemitah," during the time of the festival of Sukkot of the seventh year, there should be "Hakhel, etc."

Rashi negates this and explains that "at the end of seven years" here is an exception; here it does not mean "conclusion," but rather — "beginning" (as we find in several Torah commentators regarding the interpretation of "at the end") "the first year of the Shemitah cycle."

According to this, however, it is not understood on the other hand: why does Rashi add "which is the eighth year" — it is a continuation of the previous Shemitah.

Moreover, and primarily: if Rashi is coming to innovate in the words "at the end of seven years," that it is different from its interpretation elsewhere, he should have stated it a) in the language of innovation, that it is not like the general rule he himself states "every expression of 'end' means conclusion," and bring a proof for this interpretation. b) It should have been stated as the explanation of the words "at the end of seven years — the first year of the Shemitah cycle."

From Rashi's wording "in the first year of the Shemitah cycle" it is implied that he is not coming to interpret the word "at the end (of seven years)," but rather — to state and specify the time it is — "in the first year of the Shemitah cycle, which is the eighth year."

2. We must also understand in general: What is the relevance of stating that this is (the time of) the Shemitah year, when the laws of the seventh year still apply to the harvest of the seventh year that extends into the post-Shemitah year?

The prohibition regarding the harvest of the seventh year that extends into the post-Shemitah year is already known (according to one opinion) from earlier in Rashi's commentary on "In plowing and in harvest you shall rest." In any case, this has no connection to the commandment of Hakhel to discuss the laws of Shemitah, as at that time, several laws of Shemitah are still in effect.

3. The explanation of this is: Rashi does not need to explain the meaning of "at the end," because he has already explained, as mentioned above, that "every expression of 'end' means conclusion," and therefore it is understood that in every place its interpretation is like there, by "And it was at the end," that here too the meaning is — after the seven years.

However, Rashi comes to explain here a general question regarding the timing of the mitzvah of Hakhel.

[As discussed many times, Rashi answers a general matter in the parsha right at the beginning of the topic. Even though the question arises only according to the subsequent verses — since this is the verses of the parsha, and it is a general matter (relevant to all the verses), he explains it immediately at the beginning of the topic.]

To preface: Even in the simple understanding of the text — we see that in the commandments of the Torah there are mitzvos that have a reason and there are statutes that have no reason; among the mitzvos that have a reason (whether the Torah explains their reason, or the reason is understood on its own), there are mitzvos whose details also have a reason, and mitzvos whose details (in the simple sense) have no reason.

In the mitzvah of Hakhel, the reason and purpose of the commandment is explicitly stated in the verse — "in order that they may hear and in order that they may learn and fear the L‑rd your G‑d." [And thus, the reasons for the details that the Torah states are also understood: when all of Israel comes to see the face of the L‑rd in the place He will choose — it is easier to gather all the Jews, and similarly, the "place He will choose" is more suitable to effect "in order that they may hear and in order that they may learn and fear, etc."]

4. Based on this, an explanation is required as to why the Torah states that the appropriate time is "at the end of seven years." To inspire action, especially regarding the fear of G‑d, which is the purpose of the mitzvah of Hakhel, it should occur not at the end of a period, but at the beginning of a period.

Rashi explains that indeed, this means "in the first year of the Shemitah cycle."

According to this, it is not understood why the verse states "at the end of seven years," which emphasizes that it comes as a conclusion (and continuation) of the seven years. Rashi says, "which is the eighth year": here, the fact that it is the eighth year is also significant, the year that follows the seventh year, which is a Shemitah year.

5. The explanation for this is:

In the Shemitah year, when "it shall be a sabbath of solemn rest for the land... your field you shall not sow, and your vineyard you shall not prune," it is understood even in the simple meaning of the text that during this time, being free from agricultural work, which was their primary occupation, the Jews engaged more (and primarily) in the study of Torah, which led to the fear of G‑d and the observance of the mitzvos.

According to this, the connection between the mitzvah of Hakhel (which is "in the first year of the Shemitah cycle") and the Shemitah year is understood. When one must begin the "six years you shall sow your field, and six years you shall prune your vineyard" in the first year after Shemitah, there is a need for a special awakening that will influence the following six years, so that even then there will be "and they will fear the L‑rd and observe to do all the words of this Torah."

This is achieved by recalling the Shemitah year, when they engaged in Torah study and were imbued with the fear of G‑d. The essence of the mitzvah of Hakhel is to continue and strengthen the awakening from the Shemitah year into the six subsequent years, when they are occupied with agricultural work.

Rashi indicates this by referring to the year as "which is the eighth year": the first of the six years should be (not only) a beginning of the new Shemitah cycle, "the first year of the Shemitah," but also a continuation of the previous year. This is an eighth year that follows the seventh year.

6. Based on this, we can also understand the matter of "calling it the Shemitah year because the seventh year still applies to it, etc.," which, as mentioned earlier, is seemingly not understood why the verse (in the section of Hakhel) needs to inform us that "the seventh year still applies, etc." — this is not merely a temporary sign of the year (which has no connection to the content of the mitzvah of Hakhel).

To continue the awakening from the previous Shemitah year, the verse emphasizes that the eighth year is also "the Shemitah year," because "the seventh year still applies to it": not only is there a memory and awakening from the previous Shemitah year at the beginning of "the first year of the Shemitah," but there is also an actual Shemitah (in the "harvest of the seventh year that extends into the post-seventh year"), and consequently, more free time for Torah study, etc.

6. There are remarkable insights according to halacha that can be derived from this Rashi:

Regarding the mitzvah of Hakhel, which is "at the end of seven years, at the time of the Shemitah year," since this is the year after Shemitah, one might ponder whether this is merely a sign indicating in which year the mitzvah of Hakhel should be fulfilled — in the eighth year, the year after Shemitah — or whether it depends on the fulfillment of the mitzvah of Shemitah.

The practical difference would be: if the mitzvah of Shemitah is observed in the seventh year, it turns out that the mitzvah of Hakhel is dependent on the fulfillment of the mitzvah of Shemitah according to Torah law.

[However, this is not necessarily the case. One could say that if the mitzvah of Shemitah is observed in the seventh year, even if only rabbinically, since in practice one refrains from agricultural work, it is considered regarding the mitzvah of Hakhel according to Torah law as a Shemitah year — he does not plow, etc., and is therefore obligated in the mitzvah of Hakhel at that time.

This is similar to how we find that a rabbinic acquisition can affect matters according to Torah law.]

7. We still need to understand (in the inner dimension of the matters):

The essence of the Shemitah year, as explicitly stated in the Written Torah, is not — "a Sabbath of rest for the land... your field you shall not sow, and your vineyard you shall not prune";

And this also affects the subsequent "six years" when "you shall sow your field" and "you shall prune your vineyard," because by fulfilling the mitzvah of Shemitah, a Jew knows and demonstrates in practice that "nothing is truly in his possession, for everything is under the domain of the Master of all," that the L‑rd is the owner of his field and everything in the world (as explained at length in the commentaries on the reasons for the mitzvos), and therefore his "sowing" and "pruning" in the "six years" is in accordance with the will of G‑d, the will of the Master of the world.

And since the Torah emphasizes that the mitzvah of Hakhel is "at the time of the Shemitah year" — as mentioned earlier, that Hakhel is a continuation of (the awakening from) the Shemitah year, as it comes in the "eighth year" — it must be said that the awakening from Shemitah extends into the six years through the awakening of Hakhel —

We need to understand: where do we find in Hakhel an awakening for this matter?

It can be said that this is connected with the sections of the Torah that the king reads at Hakhel, as the Mishnah enumerates them: from the beginning of "These are the words" until "Hear, O Israel" and "And it shall come to pass if you listen diligently," "You shall surely tithe," "When you have finished tithing," the blessings and curses, and the section of "You shall set a king over you."

8. The mitzvah of Shemitah is generally divided into three aspects:

a) The rest of the person — the prohibition for a person to engage in agricultural work, dedicating oneself entirely to study and other pursuits, as mentioned earlier.

b) The rest of the land — "And the land shall rest, a Sabbath to the L‑rd": Since the land is then resting from all work, and no agricultural labor is performed that year, it becomes an aspect of "a Sabbath to the L‑rd" for the land itself.

c) The fruits that grow during the Shemitah year are ownerless for all; the owner of the field may not hold them as something that belongs to him.

The general and primary purpose of the mitzvah of Shemitah is, as mentioned earlier, to demonstrate how "everything is under the domain of the Master of all." And because in each of these three aspects, a distinct detail of the L‑rd's "ownership" is expressed, as will be explained.

9. The aspect of the rest of the person emphasizes the "ownership" and mastery of the L‑rd over the person — "I was created to serve my Creator." When a Jew engages in worldly matters, there is a risk that he might forget the purpose of his creation, that he is a servant of G‑d, and his desire and service should be to cleave to the L‑rd.

Therefore, after every six years, the L‑rd has given one year when a Jew must separate from worldly matters and dedicate himself entirely to spiritual service (in which his attachment to the L‑rd is openly evident). This gives a Jew the strength that when the six years follow, "you shall sow your field," he should feel that this involvement is also a matter of serving the L‑rd, to serve his Creator — he does it for the sake of Heaven, until "in all your ways, know Him."

The rest of the land emphasizes the L‑rd's ownership over the land, including its nature (and its dependence on plowing and sowing), for "He gives you the strength to make wealth." And when the L‑rd wills it, produce grows not according to the laws of nature, to the extent that the sowing of one year, the sixth year, becomes sufficient for three years — "I will command My blessing upon you in the sixth year, and it shall bring forth produce for three years."

And from this, one gains the recognition and feeling even during the six years when one is plowing and sowing, that the produce that grows in his field is truly not due to the plowing and sowing, but due to the blessing of the L‑rd.

10. The third aspect of Shemitah — that the fruits of the seventh year are ownerless — highlights how the L‑rd is the owner of a person's possessions. Even after the L‑rd blesses a Jew with possessions, they remain under the L‑rd's ownership and domain.

One might think: It is true that only the L‑rd gives the blessing and strength for the produce to grow. However, after the L‑rd has given him the blessing and the produce has grown and is in his possession, it seems that the L‑rd has transferred the produce to his domain.

Indeed, since "I was not created except to serve my Creator," it is clear that everything a Jew possesses should be used "to serve my Creator" (by using it for matters of holiness, or "all your deeds for the sake of Heaven," as mentioned earlier). Nevertheless, there is still room for the feeling that these possessions belong to him, and he decides and uses them according to the will of the L‑rd.

The third aspect of Shemitah teaches that a Jew does not have personal ownership over his possessions — this is expressed in the fact that once every seven years, the Torah declares that all the fruits that have grown in his field are ownerless for all:

This reminds us that even in the six years when he may keep the fruits for himself, it is not because they belong to him (to do with them as he wishes), but because they are the L‑rd's possessions given to him (in trust) so that he can be the L‑rd's agent to carry out what the L‑rd desires with them.

11. Based on this, we can understand the connection of the mitzvah of Hakhel also to the specific mitzvah of Shemitah:

The content of the three aforementioned aspects [the rest of the person, the rest of the land, and the fact that the fruits of the seventh year are ownerless — which express the "ownership" of the Holy One, blessed be He, over the person, the land, and the person's possessions]

is found in the content of the portions that are read at Hakhel: the portion of Shema, "And it shall come to pass if you listen," and "You shall surely tithe," "When you finish tithing":

In the portion of Shema, it discusses the spiritual service of a Jew — the acceptance of the yoke of the kingdom of Heaven, the study of Torah, the observance of mitzvos (tefillin and mezuzah), which corresponds to the first aspect mentioned above in Shemitah — the rest of the person, so that he can be free to engage in spiritual matters, as mentioned earlier.

12. In the portion of "And it shall come to pass if you listen," it discusses, "If you will diligently listen... then I will give the rain of your land in its season... and you will gather your grain...". This emphasizes how the L‑rd is the master over the laws of nature, and therefore the physical sustenance of a Jew, "you will gather your grain," is dependent not on the plowing and sowing of man, but on "if you will diligently listen to My commandments," on following the L‑rd's will.

And the portions "You shall surely tithe," "When you finish tithing," emphasize how a Jew's possessions are with him as a deposit from the L‑rd, and the person is not the owner over them. This is expressed in the fact that a portion of his possessions must be given away (to another Jew) — "gifts to the poor" and "the separation of tithes and offerings"; similar to the fruits of the seventh year which are ownerless for all.

Therefore, the reading concludes with the portion of the king (and also the reading of all the aforementioned portions is through the king) — because the true recognition that a person and all that he has, and the entire creation, are not an independent existence, but all belong to the L‑rd, is achieved through the king. For the primary role of the king is to draw down to (and within) the Jews the concept of accepting the yoke of the kingdom of Heaven and the fear of G‑d, to the point of a true sense of nullification (which leaves no room for any existence outside of the L‑rd), as the Tzemach Tzedek explains at length.

This is also the inner explanation of the law that "the sanctity of the seventh year still applies" (in the eighth year) specifically regarding "the harvest of the seventh year that extends into the post-seventh year":

The recognition (which is derived from the resting of the land) that the L‑rd is the master over the land, is present even here in the "eighth year," because one still eats (and the vitality of the food is) from the produce that was sown in the sixth year, as the verse states, "And you shall sow the eighth year and eat of the old produce until the ninth year" — one sees in it the revealed blessing of the L‑rd.

9. In order that one should also have (even in the eighth year itself) the recognition that a person and all that he has belong to the L‑rd, there is the second aspect in the eighth year, that "the sanctity of the seventh year still applies" regarding "the harvest of the seventh year that extends into the post-seventh year" — meaning that even in the eighth year, a person is not the owner over the harvest (which is from his field), and consequently, he feels and recognizes that it belongs to the L‑rd.

Therefore, at the time when there is a sense of the essence of the concept of the Shemitah, both in the fact that one eats and is nourished by the L‑rd, and in the fact that a person feels that he is not an independent existence, because in his own field he is not permitted to conduct himself as an owner —

this is the appropriate time for the reading of the sections of Hakhel by the king to have an internal effect on the subsequent six years,

so that — "they may learn to fear the L‑rd your G‑d all the days that you live on the land."