Chaim Eisenstein InsightsThe Laws into the Ram, RIETS , University Israel Daledof Minim , Beis Medrash Mevakshei Emes, Mishkafayim, Ramat Beit Shemesh Adapted by Rabbi Katz

BANGING THE ARAVOS: BRINGING HEAVEN DOWN TO EARTH or many, the banging of the teshuva meahava (repentance out of First, what does the chibut aravos in particular and the day love). , at the end signify and how does it serve as a of Hoshana Rabbah in general of Sukkos, is the culmination of the proper conclusion to the holiday of Fseems cryptic and vague. Framing journey that first began nearly two Sukkos? Hoshana Rabbah within the prism months earlier on .2 Second, ( 2a) of the Jewish calendar can help us On Hoshana Rabbah, in accordance note that Sukkos is the time of the appreciate the significance of our with the Halachos mentioned in judgement on water. How does this actions on this day. Hoshana Rabbah siman 644 in the and fit in with the judgement that already follows the teshuva period of Elul and the Rema, we perform the rather occurred on Rosh Hashanah and Yom the intense days of Rosh Hashanah unusual ceremony of chibut aravos. Kippur (Rosh Hashanah 16a)? and , which emphasize This practice is mentioned inMeseches reestablishing our closeness to Third, the , Tzav 31b states:5 44b, and according to most ביומא שביעאה דחג, הוא סיומא דדינא Hashem. Yom Kippur is then followed (including the Rambam by Sukkos, which is termed as “ דעלמא, ופתקין נפקין מבי מלכא. zman in Hilchot 7:22) the ceremony 1 the time of happiness. simchaseinu,” consists of banging the aravah either On the seventh day of Sukkos, it is the Sukkos is a time, as the Sefas Emes on the ground or on a vessel.3 completion of the judgment in this world explains, when the teshuva meyirah and the notes go out from the palace of In this article, we will address the (repentance out of fear) process the King. of Elul and the Yomim Noraim are following three questions with respect transformed into a relationship of to Hoshana Rabbah:4 The Zohar implies that Hoshana

10 Rabbi Elchanan Theological Seminary • The Benjamin and Rose Berger CJF To-Go Series • Sukkot 5780 Rabbah is the completion of judgment Rabbi Elazar said: When the water was the King that you so desired.” The on all matters. How is the Zohar poured during the festival, the deep says Nesivos Shalom continues that this is understood in light of the to the other: Let your water flow, as I indeed a symbol for all of us in our that states that the judgment of hear the voices of two friends. As it is relationship to Hashem, whereby our Sukkos is only on water? stated (in Tehillim 42:8): “Deep calls to physical emotions, talents and skills deep at the sound of your channels.” can be elevated toward enhancing a relationship with Hashem. The Waters of Nisuch Hamayim Rashi, s.v. Tehom, explains that this and Hoshana Rabbah is the conversation that takes place The Vilna Gaon himself elaborates between the mayim elyonim, the upper on a similar idea in Aderes Eliyahu To answer these three questions, let waters, and the mayim tachtonim, on Parshas Breishis (2:6). He notes us focus on a cryptic statement from the lower waters. When the water that we can benefit from water that the Vilna Gaon. The Vilna Gaon libation was poured, the upper waters is simply connected to the physical in his commentary to the Shulchan reach out to the lower waters in world, or we can be connected in our Aruch 644 notes the following about conversation. This seemingly difficult physical life to a loftier realm that is Hoshana Rabbah: passage is beautifully elucidated by symbolized by the mayim elyonim. the Slonimer in the Nesivos For the Vilna Gaon, being connected שאז גמר דין של האדם גם כן עם המים Shalom (Maamar Rishon on Sukkos to the mayim elyonim symbolizes a שהמים חיים לעולם. That at this time it is a time of judgment titled “Zman Simchaseinu”). The profound connection between the for mankind along with the water, for Nesivos Shalom explains, based on physical and spiritual. Based on water is the life source of the world. the Tikkunei Zohar (5), that when the Nesivos Shalom’s explanation of Hashem separated the upper waters nisuch hamayim and the Vilna Gaon’s It is clear according to the Vilna Gaon, from the lower waters on the second further elaboration on mayim elyonim, that the judgment of mankind is day of creation, the lower waters it would seem that the Vilna Gaon’s connected to the judgment of water. cried that they also wanted to stay comments to the Shulchan Aruch are However, the Vilna Gaon is vague close to the King (i.e. Hashem). The not referring solely to a judgment as to how our judgment is directly upper waters thus represent ahavas of water in a physical sense. On intertwined with water, especially Hashem, love of Hashem, while the Hoshana Rabbah we are being judged since our judgment had already been lower waters represent love that on whether our actions will solely sealed on Yom Kippur. In order to is not directed toward Hashem. be successful in the lower world or better understand this statement, Thus the lower waters cry that they whether we will succeed in connecting let us first examine another integral also want their emotions directed the physical to the spiritual.6 water-related that occurred toward Hashem and not to be mired during the holiday of Sukkos — This approach answers the second in a purely physical existence. In nisuch hamayim. While during the and third questions above. The Chassidus, this is symbolic of the fact rest of the year, the normal libations judgment that occurs on Sukkos and that every part of a human being’s on the Mizbeach were done with is completed on Hoshana Rabbah existence, even in its corporal and wine, during Sukkos, they were is not simply a physical judgment. It physical state, aspires to come closer done with water, and as described also decides whether we will merit to Hashem. in Maseches Sukkah 51a, the joyous nourishment by the spiritual life ceremonies surrounding the drawing Based on this passage in Maseches source that emanates from mayim of the water is referred to as the Taanis, the Nesivos Shalom explains elyonim, and specifically whether our Simchas Beis Hashoeva. that at the time of nisuch hamayim, mayim tachtnonim will be connected when the mundane water is elevated to the mayim elyonim. In other words, The Gemara inMaseches Taanis 25b and brought to Hashem through the will our hishtadlus to support a family states: libation, the upper waters call out to and succeed in the professional and the lower waters and say, “Now it is business world (represented by the א"ר אלעזר כשמנסכין את המים בחג תהום your time of purity and now indeed mayim tachtonim) be connected to the אומר לחבירו אבע מימיך קול שני ריעים אני you have obtained the closeness to spiritual realm (as represented by the שומע שנאמר תהום אל תהום קורא לקול צנוריך.

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5780 mayim elyonim)? The language of the connected to the lower worlds via the daily lives through the banging of the Vilna Gaon is that the gmar din of a banging of the aravah. aravah and all that it represents. . The Vilna person is with the water Based on this, the rite of banging Gaon seems to emphasize that the the aravah accentuates the theme Endnotes relationship of a person with the water of Hoshana Rabbah. As mentioned is not based on physical dependence 1. In a previous article in the Torah To Go above, the judgment of Hoshana but rather suggests a deeper Series (Sukkos 2008) titled “Happiness To Rabbah is whether we will succeed in relationship. This refers to man’s Go: A Spiritual Series,” we developed five joining together the lower and upper distinct steps of joy and described how each relationship with the . mayim elyonim worlds. The custom of banging the of these steps manifests itself through our aravah becomes part of the prayer of observance of Sukkos. Bringing Down the Aravah Hoshana Rabbah, whereby we plead 2. Of course, Sukkos is then followed by from Above for Divine assistance that our earthly Shmini Atzeres and Simchas Torah (whether actions connect to the river of Gan it be observed one day in Israel or two days in the Diaspora). However, in this article, we will Based on the above understanding, Eden and forms kedushah. It is fitting we can begin to understand the focus on the closing of Sukkos itself, which that these actions occur on the final occurs on Hoshana Rabbah. significance ofchibut aravos and day of judgment of water, as on this provide an explanation to our opening 3. The opinion of Rashi on this amud, s.v. day we are focused on bridging the gap chabit, is that it actually means that the aravah question. TheShelah Hakadosh in and tapping into the mayim elyonim. was waved. While the Shulchan Aruch follows Maseches Sukkah (no. 75) notes that the Rambam, the Rema also takes Rashi’s the Torah, in describing the aravos opinion into account and says that we are Conclusion of Sukkos, state that it should come therefore accustomed to both wave and then from “arvei nachal,” from the willows beat the aravos. In regard to the different TheSefas Emes explains in his drashos customs of banging on a utensil or the ground, of the brook (Vayikra 23:40). The (Sukkos 5643) that once we have see the Bikurei Yaakov, Hilchos Lulav 664:16, Shelah explains that refers arvei nachal experienced Yom Kippur and have who quotes the sources for both customs and to Nachal Elyon, which is a river that provides an interesting practical difference. been purified like a new-born baby, flows out of Gan Eden. Thus according Our explanation in this article regarding there is an awakening in every member to the Shelah, through the chibut banging on the ground follows the custom of of Israel to follow after Hashem. During the Arizal as elucidated by the Bikurei Yaakov. aravos we are aiming to bring together this time we are in a state of “halichah,” TheMishnah Brurah (664:19) suggests to first a unification of the upper and lower of movement, and we are indeed bang the aravah on the ground five times and worlds when we take the aravah, which then on a utensil. required to literally move from our represents the Nachal Elyon, and bring established homes to the temporary 4. I am indebted to the sefer Zman it down to the ground. homes of the sukkah (Maseches Simchaseinu written by the of the Chevron Yeshiva, Rav Dovid Cohen, who This may be the meaning of the Zohar Sukkah 2a). On Hoshana Rabbah, we has already elaborated on and influenced (Tzav 31b-32a) which states: are now at the end of this period of many of the ideas in this article. being in an exalted spiritual state and This is the reason that the customary .5 גְבּורָ ן מִתְעָרֵ י ּומִסְ ַ תּיְימָ ן בְהַאי יֹומָ א, וְעַרְ בֵ י נַחַ ל the moment has come to leave the greeting on Hoshana Rabbah is to wish )תליין( ְ בהּו. ּובָעֵ ינָן לְאִ ת אְעָרָ ןּגְבּורָ לְמַ ּיָא... sukkah and return to the home. The someone a “good Kvittel,” which is ּובְגִ ין ָכְך ָעֵ ב ינָןלְבַּטְׁשָ א לֹון בְאַרְ עָ א bridge that connects the exalted to the for note, as we wish that a person’s final Gevurot are aroused and completed mundane on Hoshana Rabbah is judgment, which was issued on Yom Kippur, and sweetened on that day and gevurot chibut aravos. Chibut Aravos is the physical will now be sealed on Hoshana Rabbah. depend upon the willows of the brook. We thus perform the chibut aravos at this expression of our prayer to maintain One needs to arouse gevurot on the auspicious time of judgment. Hashem’s presence in our day-to-day water…thus, one needs to bang (the 6. See Nefesh Hachaim, Shaar Aleph, for an existence in the long winter months arava) on the ground. in-depth analysis of the symbiotic relationship The Zohar may be referring to the ahead. We have begun our journey, between a person’s actions and the cosmic idea that the essence of the arava as the Sefas Emes explained, and now impact that these actions have in the spiritual realm. which comes from that unique Nachal seek to continue adding holiness and Elyon described by the Shelah is to be kedushah to our everyday existence as we leave the sukkah and return to our

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5780