Siman 664

On this day one additional mitzvah is added, and that is the mitzvah of the arava. That is to say, the essence of its mitzvah was in the Mikdash, for it is a halacha given to Moses at Sinai that they bring in the Mikdash another arava, aside from the arava that is with the lulav. And a person does not fulfill his obligation with the arava that is with the lulav. And its measure is even one leaf on one branch. How was its mitzvah performed? On each and every day of the seven days they would bring large branches of arava, and these were large branches of eleven cubits, which were found in a place near Jerusalem. And they would stand them up at the sides of the altar, which was ten cubits high, and their tops were bent over the top of the altar by one cubit. And at the time they would bring it and arrange it—they would sound a tekiah, a teruah, and a tekiah. However, when Shabbat occurred during the days of the festival—they do not stand up the arava, unless the seventh day occurred on Shabbat. For even though now Hoshana Rabba does not occur on Shabbat, nevertheless in the time of the Mikdash when they would sanctify the month based on the sighting of the moon—it could be so. For then they would stand it up on Shabbat, to publicize that it is a mitzvah, and since it is not written in the Torah—therefore it requires publicity. And they would bring them from the eve of Shabbat to the Mikdash, and place them in golden basins filled with water, so that they would not wither. And on Shabbat they would stand them up at the sides of the altar, and the people would come and take them in the manner they did every day. And this is the order of the arava that was in the Mikdash.

And in this time, the later prophets—Haggai, Zechariah, and Malachi—and the Men of the Great Assembly, who were the establishers of enactments in Israel (Rashi 44a), since it is not explicitly stated in the Torah, they therefore did not establish it for every day like the lulav; rather, on the seventh day alone we take it, as a remembrance of the Temple. How does one perform it? He takes one branch or many branches, besides the arava that is in the lulav, and strikes with it upon the ground or upon a vessel twice or three times. And it is without a blessing, since there is no complete action in this. And it is proper to strike it five strikes, and there is a reason for this.

It has already been explained that the measure of this arava is even one leaf on one branch. However, it is unseemly for it to be so; therefore, we take a beautiful arava because of "This is my G-d and I will glorify Him." It is the custom to take five branches and bind them, and there is a reason for this. The measure of its length is like the measure of the arava in the lulav. And everything that disqualifies the arava in the lulav disqualifies it here, such as: if it is severed, or withered, and the like. Except for the falling of leaves—it remains kosher, even if only one leaf remains, as I have written. It does not require shaking, only beating. And some say that it also requires shaking. Our teacher, the Rema, wrote in section 4 that it is the custom to do both: we shake it, and afterwards we beat it. Thus far his words. And we have not known of this custom.

And it is not taken except by itself, so that he should not bind another thing with it. However, in his hand he may hold another thing as well, and this is not a chatzitzah between the hand and the aravah. For they were not so particular in this matter, since it is only a custom. Nevertheless, it is forbidden to hold it in a degrading manner, and he should take it in his actual hand in an honorable manner. And there are those who are particular not to bind it with lulav leaves because of chatzitzah. But it is not so, for anything for its beautification does not constitute a chatzitzah (Magen Avraham subsection 4), as I wrote at the beginning of siman 651. And our teacher, the Beit Yosef, wrote in section 3: There is one who says that even on this day we encircle with the lulav and not with the aravah. But they did not practice so, but rather to encircle also with the aravah. Thus far his words, but we are accustomed only to encircle with the lulav. And the Arizal already warned not to join the aravah to the lulav at all. And they were accustomed that the shamash of the beit din brings the aravah to sell, as they were accustomed in the time of the Mikdash. And among us it is difficult to be careful in this as well, because the poor bring them to the houses, and it is tzedakah for them that they take something for this. And there is no concern in all these matters, provided that his intention is for the sake of Heaven.

And it has already been explained that a person does not fulfill his obligation with the arava that is in the lulav, even if he lifted it two times: once for the sake of the lulav and once for the sake of the arava. And although there are those who say that one fulfills the obligation in such a manner—nevertheless, we do not hold accordingly.

Our teacher, the Beit Yosef, wrote in section 7: There is one who says that he cannot take it with the lulav at the time he fulfills his obligation, until after he recites the blessing and takes and shakes at the beginning. And if he took it—he violates the prohibition of "bal tosif." And after the first shaking—he may take it with the lulav, and certainly during the time of the hakafah. And even though what he wrote, that if he took it he violates the prohibition of "bal tosif"—it is an error in my eyes, nevertheless there is no loss in being concerned for his words. And he wrote further: That even after the taking and shaking—he must hold the aravah alone, to recognize that it is an obligation. And at the time of the striking—he should take it by itself, and fulfill his obligation with it. Thus far his words. And certainly "bal tosif" is not applicable here, since we hold that: a lulav does not require binding. If so, it is also included in the aravah that is in the lulav. Furthermore: "bal tosif" only applies to a completely different species, as I wrote at the beginning of siman 651, see there (and it is from Tosafot 34b, beginning with the words "arvei").

Our teacher, the Rema, wrote regarding this: That the simple custom is to take the arava with the lulav in the morning, at the time of the na'anu'a and at the time of the hakafah, until the time of the chavitah, (and then) one takes the arava alone. And it is better not to take it with the lulav at all. And even one who takes it with the lulav, it seems to me that after he has circled – he should remove the lulav from his hand and grasp the arava, for they are hoshanot that are performed alone during the entire time that they say supplications for water, and they wave the hoshanot at the time they say hoshanot, and afterward they strike them. Thus far his words. And we have already explained that we act according to the better way that he wrote, and we never join the arava with the lulav, but rather only the lulav alone. And also during the saying of the hoshanot we hold only the lulav alone. However, when we reach the prayer of "Ta'aneh Emunim" – we set down the lulav, and take the arava until the chavitah. Also, the na'anu'a with the arava we do not practice. And it is proper to be concerned for his words and to wave a little. (That which the Magen Avraham wrote in subsection 8 to take two separate branches, and there is one who wrote seventeen branches, and not to bind them, see there – we do not practice so, but rather we take five branches and bind them).

There is one who says that the hoshanah of the lulav, even though it is thrown away—for it is not an accessory of holiness but rather an accessory of a mitzvah—nevertheless, one may not step on it in a contemptuous manner, just as I wrote in siman 21 regarding tzitzit. And so too the aravah that we take today—such is its law. And so too there is one who says that it is forbidden to benefit from the aravah after its taking, for it was set aside for its mitzvah for the entire day, unless he made a condition regarding it that he does not set it aside except until after the beating. However, in truth, some say that a condition is not effective for this day, for it was set aside for the entire day against his will. And there are differing opinions on this. (See Magen Avraham siman 649 subsection 19, and this siman subsection 9. And see what he wrote there in section 21.)

Our teacher, the Rema, wrote in section 9: That it is the custom to set aside the hoshanot for the baking of matzot, in order to perform a mitzvah with them. Thus far his words. That is to say: since one mitzvah has been performed with them—let another mitzvah be performed with them. And certainly this is correct. However, because of the length of time—preservation is difficult, and sometimes they are cast aside in disgrace. Therefore, it is better to burn them, just as one burns the sechach of the sukkah. And so we practice.

And there is one who says that one must be careful that an Israelite should not cut from the field of a non-Jew, even with his permission. And the reason for the matter we explained in siman 649, section 10. And ex post facto there is no concern in this, as I wrote there. And if Hoshana Rabbah falls on Sunday, and the non-Jew cut the aravah on Shabbat and brought it—it is kosher, for he acts for his own sake. But if the Israelite commanded him to cut it on Shabbat—it appears that it is forbidden. And there is one who permits even in such a case, and they attributed the matter to the Responsa of the Rashba (Magen Avraham, subsection 10). But the matter is very astonishing, and the Rashba was not dealing with this matter at all. Rather, they asked him if it was cut on the second day of Yom Tov, if it is permitted to place it on the second day of Yom Tov in the bundle of the lulav. And he ruled that it is forbidden, and he mentioned no more than that in his words (Responsa of the Rashba, Part 1, siman 297, and also the Pri Megadim remained in need of further study). And that which our teacher, the Rema, wrote in section 11, this is his wording: However, if an Israelite commanded to cut it, and there is publicity in the matter—one should be stringent if he has another aravah. Thus far his words, which implies only a mere stringency, and because of publicity, but according to the law it is permitted—this is when he commanded him before Shabbat to cut it, and did not tell him to cut it on Shabbat. But if he told him to cut it on Shabbat—it appears that according to the law it is forbidden, and especially for the sake of a mitzvah. And see what I wrote in siman 252. And it requires further study as to the law, if he has no other aravah.

And because one commandment is added today, and it is the conclusion of the festival, and during the festival they are judged concerning water, and within water is included livelihood and other matters—therefore the custom of all Israel is to create an awakening on this day in two ways. The first is like the days of judgment, namely: that many stay awake most of the night, and read Mishneh Torah because therein is the essence of the love of Hashem and His fear, and they read Tehillim, and say the "Yehi Ratzon" designated for Hoshana Rabbah. And before morning they go for immersion, and they rise early to the beit knesset, and the shaliach tzibbur wears the kittel. And they say "Shir HaYichud" and "Anim Zemirot" as on Rosh Hashanah and Yom Kippur, and the melody during the prayer is as on the Yamim Noraim. And during the circuit of the hakafot and the saying of the hoshanot they weep much, as on Yom Kippur. And they increase the candles slightly as on Yom Kippur, because during the festival they are judged concerning water, and today is the conclusion of the judgment. And they are accustomed to untie the binding of the lulav on it, and they wrote a hint for this. (And our teacher, the Rema, wrote in the name of the early authorities that there is a sign in the shadow of the moon on the night of Hoshana Rabbah regarding what will happen to him or to his relatives in that year. However, one should not scrutinize this, so as not to impair his fortune. Also, because many do not understand the matter clearly. And it is better to be wholehearted, and not to investigate future events. Thus far his words. And in truth, Heaven forbid for the people of the children of Israel to look at such matters. And in one moment when one returns in repentance—it is overturned from bad to good. And we have nothing but to lift our eyes to our Father in Heaven.)

And the second manner: that they treat this day like a partial yom tov. That is: they say the psalms of Shabbat and yom tov in Pesukei D'Zimra, only "Nishmat" they do not say. And they say "Mizmor L'Todah." And during the removal of the Sefer Torah they say "Shema Yisrael" as on yom tov. And they say the Kedushah of "Na'aritzcha… Addir Addireinu." And the Kaddishim of Musaf they say with the melody of yom tov. And it is not the custom to perform mundane melacha until after exiting the beit knesset. Our teacher, the Rema, wrote that one should say the pizmon "Zechor Berit" when there is a milah on Hoshana Rabbah, and it is said before "Ana Azon Chin." Thus far his words. However, among us, it is not the custom at all to say this pizmon even during the rest of the year.

And they also followed the custom to make a festive meal on Hosha'ana Rabba with good foods. And certainly, one who is able to eat also at night with an appetite—let him eat, and may it be pleasant and sweet for him. However, the practice is bad in my eyes that many eat to satiety, until they are loath to eat at night. And Heaven forbid to do so, for at night it is the Yom Tov of Shemini Atzeret, and there is an obligation to eat with an appetite. Therefore, one should not eat a fixed meal during the day, so that he will eat with an appetite at night. And so I practice. And they followed the custom to say "Yom Tov Tov," and not as on a weekday.