Hakhel - Part 4: 5713

00:00 This is Behem Shechin continuation to installment number three on Hakeel, where we discussed the Rebbe Sicha on Challa Mei Sukkes, Tav Shin Yud Gimel, late 1952. The Rebbe shared his insights on the aspects of Mitzvot Hakeel. We now continue with the Sicha, where the Rebbe discusses why Hakeel is immediately after Shmita, the sabbatical year, and why on the Yom Tov of Sukkes, and the lesson we derive from this in Avedes Hashem. The Rebbe continues in the same fabregen. In a sabbatical year, it says, "Beshov so'oret Shabbat Hashem," that in a sabbatical year, the earth rests, which means that over the course of the year, the entire year, Yidden, Am Yisroel did not occupy themselves with the work of plowing, planting, and cutting, etc., which in its nature connects a person with the physical aspects of world, with earthly matters and coarsely matters. Ubemele, they were disconnected with-- from physical and coarse matters much more than in other years. Over the course of six years, when they occupy themselves in working with the ground, it stresses the ownership of the person. He is the person that plows, he is the person that plants, and he is the person that cuts. And Ubemele, he becomes the balabais on the harvest that he gathers from the field and the vineyard, "Va'asafta d'gonecha, v'sireishcha, v'yitzarecha." An ownership that also pertains to the obligation of giving trumas and maizres, since this harvest and fruit belongs to him. On the other hand, when it comes to the sabbatical year, it is

02:16 a gzeiras melech afkaasa d'malcha from Teda, that the tuo, the harvest and the fruits are free for all, and it is in an obvious manner the ownership of Hashem. In addition to that, the blossoming of the harvest over the course of the six years in which a person is involved, it is seemingly something which the whole world conducts themselves likewise, and that goes on already more than five thousand years by Am Yisroel and by other nations. On the other hand, when it comes to sabbatical year, when they refrain from working with the ground, with the earth, with the field, based on the commandment of Hashem, this is when they see in an obvious manner the blessing of Hashem, how the harvest and the fruits grow on their own. As it's mentioned in the verse, "Vechitem ru ma'alecha," you will ask, "What will we eat in the seventh year? We didn't plant, we didn't gather our harvest." So Hashem says, "I will command my blessing for you in the sixth year, and this will make harvest for three years," which is something higher than nature. Therefore, in Shnas HaShmita, in the sabbatical year, Yidden was supposed to inspire themselves, and surely they did inspire themselves in a greater measure, measure in all the inyanim that relate to sensing the ownership of Hashem on the whole universe and his blessing in all the physical matters. And therefore, when we leave a sabbatical year and we go into the following year, where a person again resumes and becomes

04:23 occupied, resumes in being occupied in all the matters of planting and cutting, because this is also a command of Hashem, there is a need to make an introduction and a clarification that nothing changed in the ownership of Hashem in this world, and it is still in effect with its fullest strength as it was in sabbatical year. And this is the contents of the reading of the Parshat HaTeda, the portions of Teda by Hakeel, which is the beginning of the year when a person resumes physical work. Reading the Shema Yisroel, Hashem Elekenu, Hashem Echad, and VeHayom Shomea, which are basically the portions of the Krisma, which are the concepts of taking upon oneself the yoke of Hashem's kingdom and the yoke of his commandments. And as the inyan that follows after that is, "Va'asafta d'gonecha, v'sireishcha, v'yitzarecha," that the gathering of your harvest and fruit are all dependent how you commit yourself to Hashem and his commandments. To the extent of aser to aser, that a Yid gives a tenth of his earnings, something that he earned, he toiled over it. Nevertheless, he gives it for charity. Basically, it's a commandment of Hashem. The Rebbe adds and explains that this is also the reason why it is In the Yom Tov of Succos, the Midrash tells us that the Yom Tov of Succos is referred to Yom HaRishon, the first day. Why is it called the first day? We'll take them to them by Yom HaRishon because it is the first day in the calculation of

06:21 sins. When we find ourselves on Yom Kippur, Hashem forgives for all the sins. From Yom Kippur till Succos, Am Yisroel is occupied with mitzvahs. This one is doing a succah, this one is involved in preparing for the lulav. So the first potential opportunity of chas v'shalom, God forbid, doing a sin is Chag HaSuccos, Rishon l'chesbon avones, because this is where a person relates, begins relating more to this physical world. And therefore, when a person goes out from Yom Tefech Alamed, when he's permitted to do work, work in something that if he does not do, it might be a loss for him, and Allah allows that. So this is the appropriate time to gather the nation and to read for them the parshas of Teda that inspire the person about Achdus Hashem as an introduction to the months that are coming right after Tishrei, the months of that year, which is a year after a sabbatical year. It's a year when we are again resuming our work with the earth, Avedes HaDoma. And with this, we'll understand the unique quality of Mitzvas Hakel. As the Chinuch tells us that Hakel is Amud Chazakes, it is a strong pillar and a great reverence, respect in das, in religion. And this is also the reason why the reading of these sections of the Teda during Hakel is done through the king, because the king is the one who leads the nation. He takes them out to war, he brings them back in, which is also the war against

08:22 negativity in this physical world. And then he makes sure that they return safely, and therefore he, or if there's no Melech, so then it's the Godol HaDor, is the one that inspires the whole Jewish nation, from adult to children, to fear Hashem all the days. And in this, we also include, as mentioned earlier, very young children, children that didn't even reach yet Chinuch, which means the beginning of their education. Although they are not ready yet to receive an education, preparing them for later years, nevertheless, they also have to be brought to this event, which inspires everyone with Yiras Shamayim, with fear of Hashem. Because when Yidden get together, especially when there's a big gathering, and they're all Esek and Teda and Yiras Shamayim, this is something that makes an impact on all. As we see the example for that from someone who sees a Tzaddik who's praying and he's pouring his heart out for Hashem. So looking at him alone, although the one who is seeing it, the observer, is not doing anything, nevertheless, it makes an impression and has an impact on the person who's seeing it. Although it is only B'derech Machif, it's not really something internalized. Likewise, this event of Hakel is something that is not connected with intellect, and therefore the impact is also on children who never as yet reached Chinuch, because it is the Nekudas HaYadus, it is the point of Yiddishkeit which is complete by every Yid. We will, Im Yirtzeh Hashem, continue in the next installment.