Hak’hel was the reenactment of Sinai. Here’s how Maimonides describes it:
They would prepare their hearts and alert their ears to listen with dread and awe and with trembling joy, like the day [the Torah] was given at Sinai . . . as though the Torah was being commanded to him now, and he was hearing it from the mouth of the Almighty . . .
Might this explain why of all biblical commands, hak’hel stands alone in obligating (parents to bring their) children, including those too young to walk and too underdeveloped to understand, feel or appreciate what was going on around them? The hak’hel experience was not just about the mind, it was about the soul; it triggered the subconscious, not just the conscious. As such, children, who possess as much soul as adults, were present. Somewhere inside their psyche, they reexperienced Sinai.
This also explains why even the greatest sages were present when the king read the Torah, even though they were fluent in what would be read. For this was not a lecture or a refresher course; it was a trip.
For a similar reason, it wasn’t the scholar most proficient in Torah who read from it, but the king, “for the king is an agent to make the words of G d heard.”
A class is best taught by an expert teacher. The awe of Sinai is best reenacted through the presence and word of a mighty king.
In sum, hak’hel was the communal reenactment of Sinai; it made things real again. But that worked in Jerusalem, in the Holy Temple, once in seven years. How would the other six years, outside Jerusalem, and in the days when our nation would be bereft of a Temple, be charged with living Judaism?
Moses’ final remarks to his people outlined the mitzvah of hak’hel, the commandment obliging all Jews to septennially gather in the Holy Temple to hear selections of the Torah being read by the Jewish king.
Then, following Moses’ talk with the people, G d has a final talk with him:
You are soon to lie with your fathers. This nation will rise up and desire to follow the gods of the people of the land into which they are coming. They will forsake Me and violate the covenant which I made with them...
Now, write for yourselves this song . . .
Which song, we wonder; and how might a song stop Jews from assimilating?
Maimonides explains:
It is a positive command for every Jewish man to write a Torah scroll for himself, as the verse states, “Now write for yourselves this song,” meaning to say, “Write for yourselves a Torah which contains this song . . .”
This mitzvah, for every individual to write his own Torah scroll, is the 613th and final mitzvah to be recorded in the Torah. It is the subject of the last conversation between G d and Moses that pertained to the people. It must somehow contain a recipe for Jewish survival, an antidote for assimilation.
But what might that be?
The single concern on Moses’ mind that day, and later echoed by G d in their conversation, was the future of this fragile nation—a future that would become less rosy with time, offering terrible persecution as well as progressive religious challenges.
The solution suggested by both G d and Moses was the same:
If Judaism were taught as a living experience, it would experience long life. However, if it were taught as a dead subject, it would, G d forbid, be subject to death.
Both the mitzvah of hak’hel and writing a Torah scroll were established to turn the former prospect into reality.
For this reason G d gave us the mitzvah of writing a Torah scroll, to be written and stored inside one’s home wherever and whenever they may live, and whose purpose it is to recreate the personal divine encounter we each experienced at Sinai.
Maimonides could not have put it better when he said that when “a person writes a Torah with his own hand, it is as if he received it from Mount Sinai . . .”
Thus, Moses’ punchline could not have been more appropriate and helpful at that historic moment. Both of the mitzvot he conveyed, and the ideas they represented, were his last and best words of advice to a people facing great odds.
Do more than study Torah and perform mitzvot. Live them, ingest and digest them, experience them—and they will live on.
We’re losing numbers, and fast. Currently, 72 percent of (non-observant) American Jews intermarry. Most of those, unfortunately, never received a Jewish education. That’s problem number one. Some of them did, however, which is problem number two.
If we want to get through to the youth of today, we must shift our educational focus from Jewish knowledge to Jewish experience—Judaism as a lifestyle, not (just) a topic for discussion or a paper.
How often have I heard someone who recently experienced Shabbat, a Jewish holiday or passionate study saying, “I love it, it talks to me, I can’t live without it!”
Perhaps that’s because for the first time in their lives they engaged in living Judaism, not laboratory Judaism. Or perhaps it was the first time that they felt that Judaism isn’t someone else’s story, but their own.
