While the Torah never mentions either the water-libation or hoshana rituals, the sages claimed that these rituals originated from ancient oral traditions or decrees by the prophets.
By SHLOMO BRODYTorah 88 248(photo credit: Courtesy)
Q The hoshanot prayers seem to play a central role during Succot, yet I don't understand what's going on!
- R.B., Jerusalem
A The hoshanot ritual, which entails circling the bima with the four species while reciting supplications for mercy, regularly confounds worshipers. I vividly recall how one Hoshana Raba during my collegiate years, after whacking the willow branches on the ground to conclude the service, I gave a perplexed look at two young rabbis in the room, who simply responded to me, "We're not sure either!"
To better understand this ritual, one must note the unique role Succot plays in the calendar. On the one hand, it is the third and final pilgrimage holiday that, alongside other historical events, marks the agricultural year. While Pessah and Shavuot commemorate the initial reaping of various crops, Succot celebrates the completion of the harvest season (Exodus 23:16, Leviticus 23:39). The Torah emphasizes the joy of this holiday, for after a harvest season of labor, we celebrate our prosperity. Yet, as Maimonides emphasizes, to remind ourselves that God is the source of our good fortune, we dedicate our celebrations to Him and sing Hallel praises for His provisions (Guide 3:43).
Succot, however, also completes the cycle of Tishrei holidays that include the Days of Awe. A number of sources indicate that the books of judgment, sealed on Yom Kippur, only get "put away" on Hoshana Raba, the seventh day of Succot. The Talmud, moreover, asserts that while God judges all creatures on Rosh Hashana, the amount of rain in the upcoming winter gets determined during Succot, which roughly begins after the holiday (Rosh Hashana 16a).
Consequently, a number of rituals developed to beseech God for rain. The Temple hosted a simhat beit hashoeva, a water-libation ceremony, in which thousands of people witnessed the joyful bringing of water from City of David to the Temple. The Talmud asserts, "One who has not seen the rejoicing of the simhat beit hashoeva has never seen joy in their life" (Succa 50a). Today, commemorative celebrations take place in different venues to recreate those joyous moments (although usually without the water).
Similarly, an "arava" ritual took place each day of Succot in which willow branches (aravot) were circled around the altar. The talmudic sages dispute how this ritual was performed. While the Mishna states that the branches were placed upright alongside the altar, others claimed the branches were held by kohanim, while a third group asserted that the branches were beaten on the ground (Succa 43b). An alternative opinion stated that in actuality, it was the lulav that was used to circle the altar.
Despite the murkiness regarding the actions and specific object, it remains clear that members of the four species were used since, as the Talmud states, they represent different plants which require rain to grow (Ta'anit 2b). Throughout the entire ceremony, the worshipers pray for merciful rains by reciting, "We beseech you, God, save us [hoshana in Hebrew]," from which the ritual derived its name. The last day of Succot included seven circles around the altar and special prayers, and was subsequently dubbed Hoshana Raba, "The Great Supplication." After the Temple's destruction, we commemorate these events by circling the synagogue's bima and reciting the same ancient prayers. On Hoshana Raba, we pay homage to the different opinions regarding the hoshana ritual by first circling with the lulav, and then picking up and thrashing the aravot (OC 660, 664).
While the Torah never mentions either the water-libation or hoshana rituals, the sages claimed that these rituals originated from ancient oral traditions or decrees by the prophets. As with other rituals not written in the Torah, ancient sectarian groups opposed its performance. In one spirited incident, the public pelted a Sadducee high priest with etrogim after he failed to perform the water libations (Succa 48b). Another year, when Hoshana Raba fell on Shabbat, the Boethusians crushed the aravot placed by the Pharisees in the Temple before the Sabbath began. These rituals, however, were ultimately ensconced in Jewish law, with the rabbis even setting the calendar so that Hoshana Raba would never fall on Shabbat.
Over the centuries, different customs have developed that embellish Hoshana Raba, including the recitation of festival prayers and the donning of the white kittel used on Yom Kippur. In the early Middle Ages, Jerusalem rabbis performed elaborate hoshanot services on the Mount of Olives, overlooking the Temple Mount. Another popular practice includes special Torah learning. While the idea is first mentioned in the 13th century (Avudraham, Hilchot Succot), it initially related to the forthcoming Simhat Torah celebration. In the 16th century, however, Safed kabbalists attributed mystical powers to this learning, giving rise to the popular all-night tikun leil Hoshana Raba study sessions, and adding new meaning to this day.
The writer, editor of TraditionOnline.org, teaches at Yeshivat Hakotel and is pursuing a doctorate in Jewish philosophy at the Hebrew University.
JPostRabbi@yahoo.com
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