ב"ה
Rambam - 1 Chapter a Day
Chagigah - Chapter 3
Chagigah - Chapter 3
1It is a positive commandment1 to gather together the entire Jewish people—men, women, and children—after every Sabbatical year2 when they ascend for the pilgrimage holiday3 and to read to them passages from the Torah4 that encourage them to perform mitzvot and strengthen them in the true faith, as Deuteronomy 31:10-12 states: “At the end of a seven-year period, at the time of the Sabbatical year on the Sukkot holiday when all Israel come to appear... gather the nation, the men, the women, the children, and your stranger in your gates....”אמִצְוַת עֲשֵׂה לְהַקְהִיל אֶת כָּל יִשְׂרָאֵל, אֲנָשִׁים וְנָשִׁים וְטַף, בְּכָל מוֹצָאֵי שְׁמִטָּה בַּעֲלוֹתָם לָרֶגֶל, וְלִקְרוֹת בְּאָזְנֵיהֶם מִן הַתּוֹרָה פָּרָשִׁיּוֹת שֶׁהֵן מְזָרְזוֹת אוֹתָן בַּמִּצְווֹת וּמְחַזְּקוֹת יְדֵיהֶם בְּדַת הָאֱמֶת, שֶׁנֶּאֱמַר "מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה בְּחַג הַסֻּכּוֹת בְּבוֹא כָל יִשְׂרָאֵל... הַקְהֵל אֶת הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ..." (דברים לא, י-יב).
2All of those who are exempt from the mitzvah of appearing before God5 are exempt from the mitzvah of hakhel6 with the exception of women, children,7 and those uncircumcised.8 One who is ritually impure is, by contrast, exempt from the mitzvah of Hakhel, as implied by the phrase “When all Israel come...,” for such a person is not fit to come to the Temple. It is clear that a tumtum and an androgynus are obligated, for women are obligated.9בכָּל הַפָּטוּר מִן הָרְאִיָּה - פָּטוּר מִמִּצְוַת הַקְהֵל, חוּץ מִן הַנָּשִׁים וְהַטַּף וְהֶעָרֵל. אֲבָל הַטָּמֵא פָּטוּר מִמִּצְוַת הַקְהֵל, שֶׁנֶּאֱמַר "בְּבוֹא כָל יִשְׂרָאֵל" (דברים לא, יא) - וְזֶה אֵינוֹ רָאוּי לְבִיאָה. וְהַדָּבָר בָּרוּר שֶׁהַטֻמְטוּם וְהָאַנְדְּרֹגִּינוֹס חַיָּבִין, שֶׁהֲרֵי הַנָּשִׁים חַיָּבוֹת.
3When would they read? On the day following the first day of the holiday of Sukkot10 which is the first day of Chol HaMoed of the eighth year. The king11 would read so the people would hear. The reading was held in the Women’s Courtyard.12 He would read while seated. If he read while standing, it is praiseworthy.13גאֵימָתַי הָיוּ קוֹרְאִין? בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג הַסֻּכּוֹת, שֶׁהוּא תְּחִלַּת יְמֵי חֻלּוֹ שֶׁל מּוֹעֵד שֶׁל שָׁנָה שְׁמִינִית. וְהַמֶּלֶךְ הוּא שֶׁיִּקְרָא בְּאָזְנֵיהֶם, וּבְעֶזְרַת הַנָּשִׁים הָיוּ קוֹרְאִין. וְקוֹרֵא כְּשֶׁהוּא יוֹשֵׁב; וְאִם קָרָא מְעֻמָד, הֲרֵי זֶה מְשֻׁבָּח.
From which passages in the Torah should he read? He starts from the beginning of the chumash: “These are the words...”14 until the end of the passage Shema.15 He then skips to the passage Vehayah Im Shamoa,16 and then skips to the passage asair te’asair.17 He then reads from that passage in order18 until the end of the blessing and curses,19 i.e., until the phrase: “besides the covenant He established with them in Choreb20 where he concludes.מֵהֵיכָן הוּא קוֹרֵא? מִתְּחִלַּת חֻמַשׁ אֵלֶּה הַדְּבָרִים עַד סוֹף פָּרָשַׁת שְׁמַע; וּמְדַלֵּג לִ"וְהָיָה אִם שָׁמֹעַ" (דברים יא, יג), וְגוֹמֵר אוֹתָהּ; וּמְדַלֵּג לְ"עַשֵּׂר תְּעַשֵּׂר" (דברים יד, כב), וְקוֹרֵא מֵ"עַשֵּׂר תְּעַשֵּׂר" עַל הַסֵּדֶר עַד סוֹף בְּרָכוֹת וּקְלָלוֹת, עַד "מִלְּבַד הַבְּרִית אֲשֶׁר כָּרַת אִתָּם בְּחֹרֵב" (דברים כח, סט), וּפוֹסֵק.
4How is the reading conducted? Trumpets are sounded throughout Jerusalem to gather the people.21 A large wooden platform22 is brought and set up23 in the center of the Women’s Courtyard. The king ascends and sits on it so that they will be able to hear his reading. All of the Jewish people who made the festive pilgrimage gather around him. The attendant of the synagogue would take the Torah scroll and give it to the head of the synagogue. He would give it to the segan;24 who would give it to the High Priest, who would give it to the king. The transfer involved many people as an expression of respect.25דכֵּיצַד הוּא קוֹרֵא? תּוֹקְעִין בַּחֲצוֹצְרוֹת בְּכָל יְרוּשָׁלַיִם, כְּדֵי לְהַקְהִיל אֶת הָעָם. וּמְבִיאִין בִּימָה גְּדוֹלָה, וְשֶׁל עֵץ הָיְתָה, וּמַעֲמִידִין אוֹתָהּ בְּאֶמְצַע עֶזְרַת נָשִׁים. וְהַמֶּלֶךְ עוֹלֶה וְיוֹשֵׁב עָלֶיהָ, כְּדֵי שֶׁיִּשְׁמְעוּ קְרִיאָתוֹ; וְכָל יִשְׂרָאֵל הָעוֹלִים לֶחָג, מִתְקַבְּצִין סְבִיבָיו. וְחַזָּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה, וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגַן, וְהַסְּגַן נוֹתְנוֹ לְכוֹהֵן גָּדוֹל, וְכוֹהֵן גָּדוֹל נוֹתְנוֹ לַמֶּלֶךְ - כְּדֵי לְהַדְּרוֹ בְּרֹב בְּנֵי אָדָם.
The king accepts the scroll while standing. If he desires, he may sit when reading.26 He opens it, looks at it,27 and recites the blessings like anyone who is reading the Torah in a synagogue.28 He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues.וְהַמֶּלֶךְ מְקַבְּלוֹ כְּשֶׁהוּא עוֹמֵד; וְאִם רָצָה, יוֹשֵׁב. וּפוֹתֵחַ וּמְבָרֵךְ כְּדֶרֶךְ שֶׁמְּבָרֵךְ כָּל קוֹרֵא בַּתּוֹרָה בְּבֵית הַכְּנֶסֶת, וְקוֹרֵא הַפָּרָשִׁיּוֹת שֶׁאָמַרְנוּ עַד שֶׁהוּא גּוֹמֵר, וְגוֹלֵל וּמְבָרֵךְ לְאַחָרֶיהָ כְּדֶרֶךְ שֶׁמְּבָרְכִין בְּבָתֵּי כְּנָסִיּוֹת.
He adds seven blessings which are:29 “Grant favor, God, our Lord, to Your people Israel…” “We thankfully acknowledge You...” “You chose us from all the nations... “until “Who sanctifies Israel and the festive seasons,” as one recites in prayer.30 Thus there are three blessings with set texts.31וּמוֹסִיף שֶׁבַע בְּרָכוֹת, וְאֵלּוּ הֵן: רְצֵה ה' אֱלֹהֵינוּ בְּעַמְּךָ יִשְׂרָאֵל... מוֹדִים אֲנַחְנוּ לְךָ... אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִּים... עַד מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים, כְּדֶרֶךְ שֶׁמְּבָרְכִין בַּתְּפִלָּה; הֲרֵי שָׁלוֹשׁ בְּרָכוֹת כְּמַטְבֵּעָן.
For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: “Blessed are You, God, Who dwells in Zion.” For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: “... Who chooses Israel.” For the sixth, he prays for the priests, that God should desire their service and concludes: “Blessed are You, God, Who sanctifies the priests.” For the seventh, he offers supplication and prays according to his ability and concludes: “God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer.”רְבִיעִית מִתְפַּלֵּל עַל הַמִּקְדָּשׁ שֶׁיַּעֲמֹד, וְחוֹתֵם בָּהּ הַשּׁוֹכֵן בְּצִיּוֹן. חֲמִישִׁית מִתְפַּלֵּל עַל יִשְׂרָאֵל שֶׁתַּעֲמֹד מַלְכוּתָם, וְחוֹתֵם בָּהּ הַבּוֹחֵר בְּיִשְׂרָאֵל. שִׁשִּׁית מִתְפַּלֵּל עַל הַכּוֹהֲנִים שֶׁיִּרְצֶה הָאֵל עֲבוֹדָתָם, וְחוֹתֵם בָּהּ מְקַדֵּשׁ הַכּוֹהֲנִים. שְׁבִיעִית מִתְחַנֵּן וּמִתְפַּלֵּל בָּהּ כְּפִי מַה שֶׁהוּא יָכוֹל, וְחוֹתֵם בָּהּ הוֹשַׁע ה' עַמְּךָ יִשְׂרָאֵל, שֶׁעַמְּךָ צְרִיכִין לְהִוָּשֵׁעַ, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה.
5The reading and the blessings are in the Holy Tongue, as implied by Deuteronomy 31:11: “Read this Torah,” i.e., in its wording. This applies even though foreigners are present.32ההַקְּרִיאָה וְהַבְּרָכוֹת בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר "תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת" (דברים לא, יא) - בִּלְשׁוֹנָהּ, אַף עַל פִּי שֶׁיֵּשׁ שָׁם לוֹעַזוֹת.
6Converts who do not understand are obligated to concentrate their attention33 and direct their hearing, listening with reverence and awe, rejoicing while trembling as on the day the Torah was given at Sinai. Even great Sages who know the entire Torah are obligated to listen with exceedingly great concentration. One who is unable to hear34 should focus his attention on this reading, for Scripture established it solely to strengthen the true faith. He should see himself as if he was just now commanded regarding the Torah and heard it from the Almighty. For the king is an agent to make known the word of God.ווְגֵרִים שֶׁאֵינָן מַכִּירִין חַיָּבִין לְהָכִין לִבָּם וּלְהַקְשִׁיב אָזְנָם לִשְׁמֹעַ בְּאֵימָה וְיִרְאָה וְגִילָה וּרְעָדָה, כְּיוֹם שֶׁנִּתְּנָה בּוֹ בְּסִינַי. אַפִלּוּ חֲכָמִים גְּדוֹלִים שֶׁיּוֹדְעִים כָּל הַתּוֹרָה כֻּלָּהּ, חַיָּבִין לִשְׁמֹעַ בְּכַוָּנָה גְּדוֹלָה יְתֵרָה. וּמִי שֶׁאֵינוֹ יָכוֹל לִשְׁמֹעַ - מְכַוֵּן לִבּוֹ לִקְרִיאָה זוֹ; שֶׁלֹּא קְבָעָהּ הַכָּתוּב אֶלָא לְחַזֵּק דַּת הָאֱמֶת, וְיִרְאֶה עַצְמוֹ כְּאִלּוּ עַתָּה נִצְטַוָּה בָּהּ וּמִפִּי הַגְּבוּרָה שׁוֹמְעָהּ, שֶׁהַמֶּלֶךְ שָׁלִיחַ הוּא לְהַשְׁמִיעַ דִּבְרֵי הָאֵל.
7If the day of Hakhel35 falls on the Sabbath, the gathering is delayed until after the Sabbath, because of the sounding of the trumpets and the supplications36 which do not supersede the Sabbath restrictions.37זיוֹם הַקְהֵל שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, מְאַחֲרִין לְאַחַר הַשַּׁבָּת, מִפְּנֵי תְּקִיעַת הַחֲצוֹצְרוֹת וְהַתְּחִנּוֹת שֶׁאֵינָן דּוֹחִין אֶת הַשַּׁבָּת.
Blessed be the Merciful One Who grants assistance.בְּרִיךְ רַחֲמָנָא דְּסַיְּעַן
Footnotes
1.
Sefer HaMitzvot (positive commandment 16) and Sefer HaChinuch (mitzvah 612) include this as one of 613 mitzvot. The wording of the Rambam is somewhat problematic because it implies that the obligation is to gather the people together, while from Halachah 2, it appears that the obligation is incumbent on every individual. There are certain authorities who explain that even in the present age, it is appropriate to make gatherings that recall this mitzvah.
2.
The seventh year of the agricultural cycle when the land is left to rest.
3.
I.e., on Sukkot, as stated in Halachah 3.
4.
As delineated in Halachah 3.
5.
See Chapter 2, Halachah 1.
6.
The Hebrew term for the abovementioned gathering.
7.
The verse specifically mentions both women and children, indicating that they are obligated. It would appear that although the verse mentions children, the obligation is not incumbent upon them, but rather on their parents who bring them, for in all matters of Torah Law, minors are not considered as responsible for their conduct. This conclusion is supported by Chagigah 3a which states that the obligation of children is “to bring a good reward to those who bring them.”
8.
Although an uncircumcised person is considered equivalent to one ritually impure, that is a Rabbinic decree which was not upheld in the face of a Scriptural mitzvah. Moreover, as the Rambam states in Halachah 4, the Hakhel reading was not held in the Temple Courtyard itself. Hence there is no reason to prevent one who is uncircumcised from attending (Rav Yosef Corcus).
9.
And the only reason they are not obligated in the mitzvah of appearing before God is that perhaps they are—or are halachically considered as—female.
10.
This is derived from the fact that the verse states; “When all Israel come.” That implies the beginning of the pilgrimage festival.
11.
If there is no king, the passage would be read by the High Priest. Sotah 41 b relates that Agrippas, one of the kings of the Herodian dynasty, conducted this reading. Now the Herodian kings were usurpers and not entitled to the kingship according to Torah Law. Nevertheless, they were granted - or at least, allowed - this privilege.
12.
An open area before, but lower than the Temple Courtyard. See Hilchot Beit HaBechirah 5:7-9.
13.
For that is a token of respect for the Torah. Accordingly, even a king is permitted to waive his honor for this reason. Sotah, foe. cit., relates that King Agrippas read while standing and was praised by the Sages.
14.
Le., the Book or Deuteronomy, This book is chosen because it is referred to as Mishneh Torah, “a review of the Torah,’’ which recapitulates the major themes in the preceding books.
15.
Deuteronomy 6:9. Rashi (Sotah, loc. cit.) explains that the Shema is included because it involves the acceptance of the yoke of God’s kingship.
16.
Ibid. 11:13-21. This passage is included because it involves the acceptance of the yoke of God’s commandments [Rashi (op. cit.). so-sog>
17.
Ibid. 14:22. The reading begins with these passages because they include the tithes and the gifts to the poor which are relevant in the festive season [Rashi (op. cit. cit.
18.
The Lechem Mishneh notes that the Rambam probably had a slightly different version of the Mishnah (Sotah, loc. cit.). Hence his ruling is different than that of other commentaries.
19.
This represents an acceptance of the covenant of the Torah, its rewards and its punishments [Rashi (op. cit.).]
20.
Ibid. 28:69,
21.
The Tosefta, Sotah, ch. 7, relates that on that day, priests would fan out throughout Jerusalem with gold trumpets in their hands. They would stand on fences and in every open place and sound them to summon the people to the Temple.
22.
See Hilchot Beit HaBechirah 1:9 which prohibits building with wood in the Temple. In his notes to that source, the Ra’avad explains that this platform does not violate that prohibition because it was built in the Women’s Courtyard and the prohibition applies only in the inner portion of the Temple Courtyard. Rav Yosef Corcus explains that since this is not a permanent structure, there is no need for concern,
23.
Rav Yosef Corcus states that the Rambam’s wording implies that the platform was not built in the Women’s Courtyard. Instead, it was built elsewhere and then brought to the Women’s Courtyard.
24.
The High Priest's assistant. See Hilchot K'lei HaMikdash 4:16.
25.
See the Rambam LeAm which questions whether the intent is respect for the king or respect for the Torah scroll. Sotah 41 b, however, focuses on the concept of respect for the king.
26.
As stated in the previous halachah.
27.
As is done before reading from the Torah (Hilchot Tefilah 12:5).
28.
Ibid.
29.
See the parallels to the blessings recited by the High Priest on Yom Kippur (Hilchot Avodat Yom HaKippurim 3:11). With the exception of the third blessing - in which the High Priest focuses on the forgiveness of Yom Kippur, while the king elaborates on the theme of the pilgrimage festivals - the blessings are the same. The Rambam elaborates slightly more in that source.
30.
The first two of these blessings are recited in every prayer service, the third, in the Shemoneh Esreh of the festivals.
31.
I.e., in contrast to the following blessings where the text is improvised, each king reciting a version he chooses. See Hilchot Ta’aniot 3:7.
32.
And thus might not understand. Some have suggested that a printing error crept into the text and these should be the first words of the following halachah. Alternatively, that the phrase “converts who do not...” should be included in this halachah.
33.
Literally “their hearts.”
34.
I.e., a person distant from the king who cannot hear his voice.
35.
The second day of Sukkot, as stated in Halachah 3.
36.
Recited by the king in his blessings.
37.
As stated in Hilchot Ta’aniot 1:6, trumpets may not be sounded, nor may supplications be recited on the Sabbath.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
