What Did the Willows Ever Do to Deserve Such a Beating? An Original Explanation for a Perplexing Custom
What Did the
Willows Ever Do to Deserve Such a Beating?
Willows Ever Do to Deserve Such a Beating?
An Original
Explanation for a Perplexing Custom
Explanation for a Perplexing Custom
By Steven Weiner
Steven had the privilege and good fortune of
learning from Rav Aharon Lichtenstein ztz”l and Rav Yaakov Meidan
Shlit”a at Yeshivat Har Etzion (1982-83) and prior to that from Rav
Yisroel Mendel Kaplan ztz”l and other Rabbeim at the Talmudical Yeshiva of
Philadelphia. He is currently working on a series of essays on the theme
of Shivat Tzion and its contemporary resonance.
Introduction
The
seventh day of Sukkot – the day we now call הושענא רבה – has no special significance in the Torah. The day has no distinctive name; no mitzvot
or rules distinguish it from the rest of Sukkot; its sacrifices follow
precisely the same pattern as the previous six days; and, unlike the seventh day
of Pesach, the seventh day of Sukkot is not even a מקרא קדש. In other words, the seventh day of Sukkot
appears in the Torah as indistinguishable from the other days of המועד חול.
seventh day of Sukkot – the day we now call הושענא רבה – has no special significance in the Torah. The day has no distinctive name; no mitzvot
or rules distinguish it from the rest of Sukkot; its sacrifices follow
precisely the same pattern as the previous six days; and, unlike the seventh day
of Pesach, the seventh day of Sukkot is not even a מקרא קדש. In other words, the seventh day of Sukkot
appears in the Torah as indistinguishable from the other days of המועד חול.
Nevertheless,
the Talmud describes several unique practices that were performed on הושענא רבה. One such practice is the custom we still
observe today known as חיבוט ערבות (chibut aravot),
beating our ערבות against the ground.
What is the meaning of this strange ritual, and does it have any meaningful
relationship with הושענא רבה?
the Talmud describes several unique practices that were performed on הושענא רבה. One such practice is the custom we still
observe today known as חיבוט ערבות (chibut aravot),
beating our ערבות against the ground.
What is the meaning of this strange ritual, and does it have any meaningful
relationship with הושענא רבה?
In
this article, we suggest an original answer grounded in a deep connection
between the curious practice of beating ערבות and the teachings
of the final נביאים who were active during the early days of
the Second Temple, also known as the period of שיבת ציון.
this article, we suggest an original answer grounded in a deep connection
between the curious practice of beating ערבות and the teachings
of the final נביאים who were active during the early days of
the Second Temple, also known as the period of שיבת ציון.
A
most mysterious מנהג
נביאים
most mysterious מנהג
נביאים
According
to the Mishna (Sukka 4:5), on each day
of Sukkot the people brought tall ערבות branches to the מקדש and stood them on the
ground surrounding the מזבח,
thereby adorning the מזבח with an overhanging
canopy of leaves. The Gemara (Sukka
44a-44b) concludes that this practice is rooted in a הלכה למשה מסיני
(an
oral tradition received at Sinai). However,
while the Mishna describes only a ritual performed inside the מקדש, the Gemara adds that a custom involving ערבות also
developed later outside of the מקדש – but only on one day of Sukkot, הושענא רבה.[1] The Gemara describes this custom using the
verb חיבוט –
understood by Rashi as waving the ערבות,
and by Rambam as beating them e.g. against the floor. The familiar custom nowadays is to take a
bundle of ערבות on הושענא רבה and strike it
sharply, several times, against the floor or a chair.
to the Mishna (Sukka 4:5), on each day
of Sukkot the people brought tall ערבות branches to the מקדש and stood them on the
ground surrounding the מזבח,
thereby adorning the מזבח with an overhanging
canopy of leaves. The Gemara (Sukka
44a-44b) concludes that this practice is rooted in a הלכה למשה מסיני
(an
oral tradition received at Sinai). However,
while the Mishna describes only a ritual performed inside the מקדש, the Gemara adds that a custom involving ערבות also
developed later outside of the מקדש – but only on one day of Sukkot, הושענא רבה.[1] The Gemara describes this custom using the
verb חיבוט –
understood by Rashi as waving the ערבות,
and by Rambam as beating them e.g. against the floor. The familiar custom nowadays is to take a
bundle of ערבות on הושענא רבה and strike it
sharply, several times, against the floor or a chair.
What is the
source and meaning of חיבוט ערבות outside the מקדש? The Gemara (Sukka 44b) calls this practice a מנהג נביאים (“custom of the
prophets”). Rashi and other traditional
commentators understand this as meaning that the custom was instituted by the trio
of prophetsחגי
זכרי’ ומלאכי , who prophesied during the early Second Temple period and were
members of אנשי כנסת הגדולה. However, barely one page earlier (44a), the Gemara indicates חיבוט ערבות is a זכר למקדש! Indeed, Rambam and numerous other subsequent authorities
who discuss the practice of חיבוט
ערבות echo the Gemara on both counts, dubbing
the practice a זכר למקדש
as
well as a מנהג נביאים. But performing a זכר למקדש
is
an act of דרישת
ציון, a response to Yirmiyahu’s cry that poor
Zion lies destroyed and abandoned with none seeking her.[2] How could a זכר למקדש in
the spirit of דרישת ציון possibly make sense in the earliest days
of the Second Temple, centuries before its destruction[3]?
source and meaning of חיבוט ערבות outside the מקדש? The Gemara (Sukka 44b) calls this practice a מנהג נביאים (“custom of the
prophets”). Rashi and other traditional
commentators understand this as meaning that the custom was instituted by the trio
of prophetsחגי
זכרי’ ומלאכי , who prophesied during the early Second Temple period and were
members of אנשי כנסת הגדולה. However, barely one page earlier (44a), the Gemara indicates חיבוט ערבות is a זכר למקדש! Indeed, Rambam and numerous other subsequent authorities
who discuss the practice of חיבוט
ערבות echo the Gemara on both counts, dubbing
the practice a זכר למקדש
as
well as a מנהג נביאים. But performing a זכר למקדש
is
an act of דרישת
ציון, a response to Yirmiyahu’s cry that poor
Zion lies destroyed and abandoned with none seeking her.[2] How could a זכר למקדש in
the spirit of דרישת ציון possibly make sense in the earliest days
of the Second Temple, centuries before its destruction[3]?
Furthermore, why
does the Gemara ascribe this custom specifically to the prophets? The intriguing term מנהג נביאים is not used elsewhere
in the Talmud. While many familiar practices
are known as enactments of אנשי
כנסת הגדולה (the Rabbinic authority during שיבת ציון, whose
members included חגי זכריה ומלאכי as well as other leading scholars of that period), they are not
labeled as מנהג נביאים. What significance is to be found in the
Talmud’s attribution of חיבוט ערבות specifically to the prophets of the early Second
Temple?
does the Gemara ascribe this custom specifically to the prophets? The intriguing term מנהג נביאים is not used elsewhere
in the Talmud. While many familiar practices
are known as enactments of אנשי
כנסת הגדולה (the Rabbinic authority during שיבת ציון, whose
members included חגי זכריה ומלאכי as well as other leading scholars of that period), they are not
labeled as מנהג נביאים. What significance is to be found in the
Talmud’s attribution of חיבוט ערבות specifically to the prophets of the early Second
Temple?
In addition, the
peculiar way we perform this custom – beating ערבות against the ground[4] –
also cries out for explanation. What does
beating branches symbolize? Moreover, if
the custom is intended to remind us of the ערבות ceremony inside the מקדש, shouldn’t we instead encircle and adorn
the שלחן with
our ערבות, just as the מזבח was
encircled and adorned with ערבות in the מקדש? After all, we commemorate the practice of הקפות in
the מקדש (Mishna Sukka 4:5) by marching around the שלחן in very similar
fashion. Why then do we commemorate a
ceremony of adorning the מזבח by beating our ערבות against the ground?
peculiar way we perform this custom – beating ערבות against the ground[4] –
also cries out for explanation. What does
beating branches symbolize? Moreover, if
the custom is intended to remind us of the ערבות ceremony inside the מקדש, shouldn’t we instead encircle and adorn
the שלחן with
our ערבות, just as the מזבח was
encircled and adorned with ערבות in the מקדש? After all, we commemorate the practice of הקפות in
the מקדש (Mishna Sukka 4:5) by marching around the שלחן in very similar
fashion. Why then do we commemorate a
ceremony of adorning the מזבח by beating our ערבות against the ground?
A well-known Kabbalistic explanation
views חיבוט ערבות as a rite of atonement, and interprets הושענא רבה as
a day of final judgment and forgiveness.
Beating the branches symbolizes, and mystically brings about, a
sweetening of the Divine attribute of justice.[5] While a mystical interpretation is certainly possible,
the Talmud never mentions judgment or atonement regarding חיבוט ערבות or הושענא רבה. For
those of us who might prefer a less esoteric alternative, I wish to propose an
explanation for חיבוט ערבות that is
grounded in Biblical sources, and which also helps to resolve the puzzle of exactly
how and why a זכר למקדש
was
initiated as a מנהג נביאים in the early
days of שיבת
ציון. I am not sure that
difficulty is tackled by the Kabbalistic approach.
views חיבוט ערבות as a rite of atonement, and interprets הושענא רבה as
a day of final judgment and forgiveness.
Beating the branches symbolizes, and mystically brings about, a
sweetening of the Divine attribute of justice.[5] While a mystical interpretation is certainly possible,
the Talmud never mentions judgment or atonement regarding חיבוט ערבות or הושענא רבה. For
those of us who might prefer a less esoteric alternative, I wish to propose an
explanation for חיבוט ערבות that is
grounded in Biblical sources, and which also helps to resolve the puzzle of exactly
how and why a זכר למקדש
was
initiated as a מנהג נביאים in the early
days of שיבת
ציון. I am not sure that
difficulty is tackled by the Kabbalistic approach.
Others have suggested that חיבוט ערבות represents
a prayer for rain, the sound of beating ערבות evoking the sounds
and sights of a rainstorm.[6] This seems plausible, as the Talmud and
Midrash indicate that arba minim and
other practices of Sukkot are in part connected to our prayers for rain, which
begin at this time of year. However, once
again this explanation fails to shed light on why the custom was initiated specifically
by the prophets of שיבת ציון, or how we can possibly reconcile the seemingly
self-contradictory, dual status of מנהג
נביאים and זכר למקדש.
a prayer for rain, the sound of beating ערבות evoking the sounds
and sights of a rainstorm.[6] This seems plausible, as the Talmud and
Midrash indicate that arba minim and
other practices of Sukkot are in part connected to our prayers for rain, which
begin at this time of year. However, once
again this explanation fails to shed light on why the custom was initiated specifically
by the prophets of שיבת ציון, or how we can possibly reconcile the seemingly
self-contradictory, dual status of מנהג
נביאים and זכר למקדש.
Affirming a powerful prophecy by acting
it out
it out
I believe the
key to unlocking the significance of חיבוט ערבות may be found by
examining the visions proclaimed by the prophets of שיבת ציון.
key to unlocking the significance of חיבוט ערבות may be found by
examining the visions proclaimed by the prophets of שיבת ציון.
The Second
Temple was built in a climate of intensely mixed emotions. The austere structure of שיבת ציון paled against the splendid, opulent בית ראשון
constructed
by Solomon. Celebrating their first
Sukkot shortly after rebuilding the מזבח,
the people of Ezra’s time offered the obligatory holiday offerings בְּמִסְפָּר
כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ – “by number, according to the obligation of each day.” In contrast, Solomon offered such bountiful
sacrifices for the inauguration of בית ראשון that the capacity of the מזבח was
overwhelmed and more space had to be specially consecrated![7] Moreover,
בית ראשון
was
graced with a visible appearance of God’s presence, ‘ה כְּבוֹד, with clouds filling the Temple upon its
dedication, just as occurred in the original משכן.[8] No comparable revelation is reported for בית שני. Accordingly, elders who remembered the
magnificent First Temple wept loudly over the Second Temple’s modest foundations,
and the inaugural ceremony was accompanied by a heart-rending mixture of tears
and rejoicing (Ezra 3:12-13). To make matters even worse, Persia soon
suspended further rebuilding of the Temple
in response to slander against the Jews by their envious, non-Jewish
neighbors (see Ezra 4).
Temple was built in a climate of intensely mixed emotions. The austere structure of שיבת ציון paled against the splendid, opulent בית ראשון
constructed
by Solomon. Celebrating their first
Sukkot shortly after rebuilding the מזבח,
the people of Ezra’s time offered the obligatory holiday offerings בְּמִסְפָּר
כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ – “by number, according to the obligation of each day.” In contrast, Solomon offered such bountiful
sacrifices for the inauguration of בית ראשון that the capacity of the מזבח was
overwhelmed and more space had to be specially consecrated![7] Moreover,
בית ראשון
was
graced with a visible appearance of God’s presence, ‘ה כְּבוֹד, with clouds filling the Temple upon its
dedication, just as occurred in the original משכן.[8] No comparable revelation is reported for בית שני. Accordingly, elders who remembered the
magnificent First Temple wept loudly over the Second Temple’s modest foundations,
and the inaugural ceremony was accompanied by a heart-rending mixture of tears
and rejoicing (Ezra 3:12-13). To make matters even worse, Persia soon
suspended further rebuilding of the Temple
in response to slander against the Jews by their envious, non-Jewish
neighbors (see Ezra 4).
Against this painful
backdrop, the prophet חגי received a stirring vision on the 21st day of Tishrei – i.e.
on הושענא רבה,
the same date when Solomon had concluded his spectacular חֲנֻכַּת הַמִּזְבֵּחַ for the
First Temple centuries earlier:
backdrop, the prophet חגי received a stirring vision on the 21st day of Tishrei – i.e.
on הושענא רבה,
the same date when Solomon had concluded his spectacular חֲנֻכַּת הַמִּזְבֵּחַ for the
First Temple centuries earlier:
חגי פרק ב
(א)
בַּשְּׁבִיעִי בְּעֶשְׂרִים וְאֶחָד לַחֹדֶשׁ הָיָה דְּבַר־יְקֹוָק
בְּיַד־חַגַּי הַנָּבִיא לֵאמֹר:
בַּשְּׁבִיעִי בְּעֶשְׂרִים וְאֶחָד לַחֹדֶשׁ הָיָה דְּבַר־יְקֹוָק
בְּיַד־חַגַּי הַנָּבִיא לֵאמֹר:
In a powerful message
of hope and encouragement, God first acknowledged that the Jewish people were demoralized
by the humble stature of בית שני
(“it is nothing in your eyes”) in comparison to the glorious Temple and kingdom
of Solomon:
of hope and encouragement, God first acknowledged that the Jewish people were demoralized
by the humble stature of בית שני
(“it is nothing in your eyes”) in comparison to the glorious Temple and kingdom
of Solomon:
(ג)
מִי בָכֶם הַנִּשְׁאָר אֲשֶׁר רָאָה אֶת־הַבַּיִת הַזֶּה בִּכְבוֹדוֹ הָרִאשׁוֹן,
וּמָה אַתֶּם רֹאִים אֹתוֹ עַתָּה? הֲלוֹא כָמֹהוּ כְּאַיִן בְּעֵינֵיכֶם:
מִי בָכֶם הַנִּשְׁאָר אֲשֶׁר רָאָה אֶת־הַבַּיִת הַזֶּה בִּכְבוֹדוֹ הָרִאשׁוֹן,
וּמָה אַתֶּם רֹאִים אֹתוֹ עַתָּה? הֲלוֹא כָמֹהוּ כְּאַיִן בְּעֵינֵיכֶם:
Nevertheless, God
urged the people and their leaders to strengthen themselves and take action (continue
rebuilding), mindful that He is with them. God declared that in but a moment He could
shake (מַרְעִישׁ)
the heavens and the earth, overturn (וְהִרְעַשְׁתִּי) powerful empires and deliver their wealth
to Israel, and “fill this house with כָּבוֹד.”[9] The כָּבוֹד of
the new Temple could then exceed even the כָּבוֹד of
the First Temple, in both material wealth and Divine presence:
urged the people and their leaders to strengthen themselves and take action (continue
rebuilding), mindful that He is with them. God declared that in but a moment He could
shake (מַרְעִישׁ)
the heavens and the earth, overturn (וְהִרְעַשְׁתִּי) powerful empires and deliver their wealth
to Israel, and “fill this house with כָּבוֹד.”[9] The כָּבוֹד of
the new Temple could then exceed even the כָּבוֹד of
the First Temple, in both material wealth and Divine presence:
(ד) וְעַתָּה חֲזַק זְרֻבָּבֶל נְאֻם־יְקֹוָק, וַחֲזַק יְהוֹשֻׁעַ
בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל, וַחֲזַק כָּל־עַם הָאָרֶץ נְאֻם־יְקֹוָק,
וַעֲשׂוּ – כִּי־אֲנִי אִתְּכֶם, נְאֻם יְקֹוָק צְבָקוֹת:
בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל, וַחֲזַק כָּל־עַם הָאָרֶץ נְאֻם־יְקֹוָק,
וַעֲשׂוּ – כִּי־אֲנִי אִתְּכֶם, נְאֻם יְקֹוָק צְבָקוֹת:
(ה) אֶת־הַדָּבָר אֲשֶׁר־כָּרַתִּי אִתְּכֶם בְּצֵאתְכֶם
מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָאוּ:
מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָאוּ:
(ו) כִּי
כֹה אָמַר יְקֹוָק צְבָקוֹת:
עוֹד אַחַת מְעַט הִיא, וַאֲנִי מַרְעִישׁ
אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה:
כֹה אָמַר יְקֹוָק צְבָקוֹת:
עוֹד אַחַת מְעַט הִיא, וַאֲנִי מַרְעִישׁ
אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה:
(ז) וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת
כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְקֹוָק
צְבָקוֹת:
כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְקֹוָק
צְבָקוֹת:
(ט) גָּדוֹל
יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְקֹוָק
צְבָקוֹת וּבַמָּקוֹם
הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְקֹוָק צְבָקוֹת:
יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְקֹוָק
צְבָקוֹת וּבַמָּקוֹם
הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְקֹוָק צְבָקוֹת:
I suggest our מנהג נביאים of
beating ערבות has its roots in this prophecy. When חגי received these powerful words, cutting
to the heart of the difficult challenges that he and his generation faced, he responded
by acting out his own prophecy –
וְהִרְעַשְׁתִּי /אֲנִי מַרְעִישׁ, “God
will shake the heavens and the earth” – by striking the earth sharply with a
bundle of ערבות.[10]
Using ערבות poignantly evoked the
similar branches that were used on that same day by the people within the מקדש to
encircle and celebrate their modest, fragile מזבח.
beating ערבות has its roots in this prophecy. When חגי received these powerful words, cutting
to the heart of the difficult challenges that he and his generation faced, he responded
by acting out his own prophecy –
וְהִרְעַשְׁתִּי /אֲנִי מַרְעִישׁ, “God
will shake the heavens and the earth” – by striking the earth sharply with a
bundle of ערבות.[10]
Using ערבות poignantly evoked the
similar branches that were used on that same day by the people within the מקדש to
encircle and celebrate their modest, fragile מזבח.
Prophets
in the Bible often acted out the imagery of their prophecies, as a way of affirming
and reinforcing their visions. Ramban notes
this phenomenon in his commentary to the Torah (Breisheet 12:6). One famous example
is even highly reminiscent of חיבוט
ערבות: Elisha instructed the King of Israel to bang arrows on the ground,
in order to affirm Elisha’s prophecy that Israel would smite and defeat its enemy
(Melachim II 13:16-17). It is easy to picture חגי
following
in Elisha’s path and striking the ground with ערבות in place of
arrows, as an affirmation of his own prophecy ofוְהִרְעַשְׁתִּי /מַרְעִישׁ and
as a prayer to God that it be completely and speedily fulfilled.[11]
in the Bible often acted out the imagery of their prophecies, as a way of affirming
and reinforcing their visions. Ramban notes
this phenomenon in his commentary to the Torah (Breisheet 12:6). One famous example
is even highly reminiscent of חיבוט
ערבות: Elisha instructed the King of Israel to bang arrows on the ground,
in order to affirm Elisha’s prophecy that Israel would smite and defeat its enemy
(Melachim II 13:16-17). It is easy to picture חגי
following
in Elisha’s path and striking the ground with ערבות in place of
arrows, as an affirmation of his own prophecy ofוְהִרְעַשְׁתִּי /מַרְעִישׁ and
as a prayer to God that it be completely and speedily fulfilled.[11]
Thus,
חיבוט ערבות was from its very
inception both מנהג נביאים
and זכר למקדש – a זכר למקדש ראשון!! Our puzzle is solved! חגי and his colleagues performed חיבוט ערבות in the purest spirit of דרישת ציון. Their ritual expressed a heartfelt plea for
the redemptive upheaval (רעש) that they envisioned, so that the full glory of בית ראשון could be
restored and exceeded. At the same time,
the custom also served as a reminder of God’s command to חגי that we
strengthen ourselves and act courageously in fulfillment of God’s mandate to
continue rebuilding.
חיבוט ערבות was from its very
inception both מנהג נביאים
and זכר למקדש – a זכר למקדש ראשון!! Our puzzle is solved! חגי and his colleagues performed חיבוט ערבות in the purest spirit of דרישת ציון. Their ritual expressed a heartfelt plea for
the redemptive upheaval (רעש) that they envisioned, so that the full glory of בית ראשון could be
restored and exceeded. At the same time,
the custom also served as a reminder of God’s command to חגי that we
strengthen ourselves and act courageously in fulfillment of God’s mandate to
continue rebuilding.
Although
בית שני was eventually completed, the longed-for glory of Solomon’s
era remained elusive. Judea was a vassal state for most of the Second Temple
period. God’s presence (שכינה) was not manifest in בית שני, at least in
comparison with בית ראשון.[12]
Therefore, it makes sense that חגי
and
his colleagues, and eventually all Jews, would annually repeat the custom of חיבוט ערבות outside
the מקדש on
הושענא רבה, affirming the
yearned-for prophecy on its anniversary. To this day, in the prayer we recite just
before חיבוט ערבות – known as (“”קול מבשר) אומץ ישעך – we plead for complete and imminent
redemption by evoking “sounds” of deliverance including the earth-shaking upheaval
around Jerusalem foretold by זכרי’ , close colleague of חגי. Like the original
prophecy of חגי, and much
like אני מאמין,
our custom of beating ערבות expresses both a prayer to God for redemption as well as
an uplifting pledge of faith and determination.
בית שני was eventually completed, the longed-for glory of Solomon’s
era remained elusive. Judea was a vassal state for most of the Second Temple
period. God’s presence (שכינה) was not manifest in בית שני, at least in
comparison with בית ראשון.[12]
Therefore, it makes sense that חגי
and
his colleagues, and eventually all Jews, would annually repeat the custom of חיבוט ערבות outside
the מקדש on
הושענא רבה, affirming the
yearned-for prophecy on its anniversary. To this day, in the prayer we recite just
before חיבוט ערבות – known as (“”קול מבשר) אומץ ישעך – we plead for complete and imminent
redemption by evoking “sounds” of deliverance including the earth-shaking upheaval
around Jerusalem foretold by זכרי’ , close colleague of חגי. Like the original
prophecy of חגי, and much
like אני מאמין,
our custom of beating ערבות expresses both a prayer to God for redemption as well as
an uplifting pledge of faith and determination.
Our
novel interpretation also explains why the custom of חיבוט ערבות outside the מקדש is unique
to הושענא רבה. The Gemara (Sukka 44a) explains why חיבוט
ערבות is performed on only one day of
Sukkot, as opposed to all seven days, but never explains the choice of which
day.[13]
According to our explanation, the prophecy
of חגי
is
naturally reenacted and reaffirmed on its anniversary. Intriguingly, Taz[14] suggests
חיבוט ערבות is
performed on הושענא רבה because of its unique holiness: יותר קדושה ביום זה. Our proposal offers one way of interpreting
that special holiness. הושענא רבה, the anniversary of בבית ראשון
חנכת המזבח
and
of נבואת חגי, is a day
of yearning for full redemption and the imminence of God’s presence – precisely
the theme expressed by חיבוט ערבות.
novel interpretation also explains why the custom of חיבוט ערבות outside the מקדש is unique
to הושענא רבה. The Gemara (Sukka 44a) explains why חיבוט
ערבות is performed on only one day of
Sukkot, as opposed to all seven days, but never explains the choice of which
day.[13]
According to our explanation, the prophecy
of חגי
is
naturally reenacted and reaffirmed on its anniversary. Intriguingly, Taz[14] suggests
חיבוט ערבות is
performed on הושענא רבה because of its unique holiness: יותר קדושה ביום זה. Our proposal offers one way of interpreting
that special holiness. הושענא רבה, the anniversary of בבית ראשון
חנכת המזבח
and
of נבואת חגי, is a day
of yearning for full redemption and the imminence of God’s presence – precisely
the theme expressed by חיבוט ערבות.
Counterpoint: who dares scorn the day of
small beginnings?
small beginnings?
While
beating ערבות outside of the מקדש expressed a deep longing for more
completion redemption, adorning the מזבח with a beautiful canopy of ערבות sounded a complementary
note inside the מקדש. I believe this latter
practice acquired particular poignancy during the Second Temple period,
precisely because nagging feelings of disappointment over the limited “glory”
of that redemption were so palpable from the very start. As cited above from Ezra 3, tears threatened
to drown out the shouts of joy heralding the inauguration of the Second
Temple. Likewise, חגי
in
his הושענא רבה prophecy hears God say: “Who among you remembers the
glory of the First Temple, and what do you think of this house now? It is nothing in your eyes!”
beating ערבות outside of the מקדש expressed a deep longing for more
completion redemption, adorning the מזבח with a beautiful canopy of ערבות sounded a complementary
note inside the מקדש. I believe this latter
practice acquired particular poignancy during the Second Temple period,
precisely because nagging feelings of disappointment over the limited “glory”
of that redemption were so palpable from the very start. As cited above from Ezra 3, tears threatened
to drown out the shouts of joy heralding the inauguration of the Second
Temple. Likewise, חגי
in
his הושענא רבה prophecy hears God say: “Who among you remembers the
glory of the First Temple, and what do you think of this house now? It is nothing in your eyes!”
In
the prophecy of חגי, God’s primary response to these feelings of disappointment is
a promise that the future can be brighter if the people will only be strong and
act with courage and faith. However, in 4:10
זכרי’, we hear
a somewhat different response: כִּי מִי בַז לְיוֹם קְטַנּוֹת? – Who scorns
the day of small things? I sense a sharp
tone of rebuke in the word “scorn”: Who dares to scorn the גאולה of שיבת ציון simply because it appears “small” and
modest compared to Solomon’s empire? Shouldn’t
the people be grateful for even the smallest beginnings of גאולה? Perhaps
חגי
2:3
contains a hint of the same rebuke: is the nascent בית שני really nothing
in your eyes?
the prophecy of חגי, God’s primary response to these feelings of disappointment is
a promise that the future can be brighter if the people will only be strong and
act with courage and faith. However, in 4:10
זכרי’, we hear
a somewhat different response: כִּי מִי בַז לְיוֹם קְטַנּוֹת? – Who scorns
the day of small things? I sense a sharp
tone of rebuke in the word “scorn”: Who dares to scorn the גאולה of שיבת ציון simply because it appears “small” and
modest compared to Solomon’s empire? Shouldn’t
the people be grateful for even the smallest beginnings of גאולה? Perhaps
חגי
2:3
contains a hint of the same rebuke: is the nascent בית שני really nothing
in your eyes?
I
suggest that for the Jews of the Second Temple[15],
adorning the מזבח with ערבות
became a deeply meaningful way of expressing gratitude and appreciation for the
redemption they enjoyed, imperfect as it was.
The ceremony became a way of saying: we will never scorn you, oh מזבח, you are precious to
us! In fact, the Mishna (Sukka 4:5) records that when the
ceremonies in the מקדש were completed on הושענא רבה, the people shouted: יופי לך מזבח, יופי לך מזבח
(“beauty is yours, מזבח”). The reason for this charming salute to the
altar is not discussed in the Talmud, and several commentaries have commented
on it.[16] Personally, I cannot help but hear an unmistakable
echo of the “cheers of ‘Beauty! Beauty!’” foretold in 4:7 זכרי’:
suggest that for the Jews of the Second Temple[15],
adorning the מזבח with ערבות
became a deeply meaningful way of expressing gratitude and appreciation for the
redemption they enjoyed, imperfect as it was.
The ceremony became a way of saying: we will never scorn you, oh מזבח, you are precious to
us! In fact, the Mishna (Sukka 4:5) records that when the
ceremonies in the מקדש were completed on הושענא רבה, the people shouted: יופי לך מזבח, יופי לך מזבח
(“beauty is yours, מזבח”). The reason for this charming salute to the
altar is not discussed in the Talmud, and several commentaries have commented
on it.[16] Personally, I cannot help but hear an unmistakable
echo of the “cheers of ‘Beauty! Beauty!’” foretold in 4:7 זכרי’:
מִי־אַתָּה הַר־הַגָּדוֹל לִפְנֵי זְרֻבָּבֶל לְמִישֹׁר וְהוֹצִיא
אֶת־הָאֶבֶן הָרֹאשָׁה תְּשֻׁאוֹת חֵן חֵן לָהּ:
אֶת־הָאֶבֶן הָרֹאשָׁה תְּשֻׁאוֹת חֵן חֵן לָהּ:
Whatever great mountain
[obstacle] lies before Zerubavel –will be flattened! He will present the cornerstone amid cheers of
“beauty, beauty!”
[obstacle] lies before Zerubavel –will be flattened! He will present the cornerstone amid cheers of
“beauty, beauty!”
This vision of זכרי’
is adjacent
to his rebuke against those who scorn the day of small things. The prophet’s message is that when the cornerstone
of the new Temple is placed, the proper response is joyous applause of “beauty,
beauty!” Do not dare to be so ungrateful
as to scorn the modest beginnings of our new מקדש, thunders זכרי’! I suggest that for the
people of בית שני,
the ערבות ceremony around the מזבח was an opportunity
to align themselves with those who gratefully cheered the cornerstone, and to
distance themselves from any thoughts of scorn.
is adjacent
to his rebuke against those who scorn the day of small things. The prophet’s message is that when the cornerstone
of the new Temple is placed, the proper response is joyous applause of “beauty,
beauty!” Do not dare to be so ungrateful
as to scorn the modest beginnings of our new מקדש, thunders זכרי’! I suggest that for the
people of בית שני,
the ערבות ceremony around the מזבח was an opportunity
to align themselves with those who gratefully cheered the cornerstone, and to
distance themselves from any thoughts of scorn.
Our
novel interpretation of the ערבות ceremony in the מקדש is further supported by the Gemara’s
citation (Sukka 45a) of Tehilim
118:27 – אִסְרוּ־חַג
בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ – as a source for encircling the מזבח with a canopy of ערבות.
novel interpretation of the ערבות ceremony in the מקדש is further supported by the Gemara’s
citation (Sukka 45a) of Tehilim
118:27 – אִסְרוּ־חַג
בַּעֲבֹתִים עַד־קַרְנוֹת הַמִּזְבֵּחַ – as a source for encircling the מזבח with a canopy of ערבות.
In
this section of Tehilim, familiar to us from Hallel, just a few verses earlier (118:22)
we read:
this section of Tehilim, familiar to us from Hallel, just a few verses earlier (118:22)
we read:
אֶבֶן מָאֲסוּ הַבּוֹנִים
הָיְתָה לְרֹאשׁ פִּנָּה
הָיְתָה לְרֹאשׁ פִּנָּה
The
lowly stone once scorned by many is now the celebrated cornerstone! This echoes the message and “stone” imagery
of זכרי’ that we
read above. As Tehilim 118 continues, we
rejoice in this remarkable gift from God (23-24), we bless those who come
paying respects to the מקדש (26), and we gratefully salute the מזבח by encircling it
with leafy boughs (27). The Gemara’s
citation of this excerpt from Tehilim as a source for adorning the מזבח makes perfect sense.
lowly stone once scorned by many is now the celebrated cornerstone! This echoes the message and “stone” imagery
of זכרי’ that we
read above. As Tehilim 118 continues, we
rejoice in this remarkable gift from God (23-24), we bless those who come
paying respects to the מקדש (26), and we gratefully salute the מזבח by encircling it
with leafy boughs (27). The Gemara’s
citation of this excerpt from Tehilim as a source for adorning the מזבח makes perfect sense.
A Message for Our Own Era
We
have suggested a new interpretation for the mysterious custom of חיבוט ערבות, attributed by the
Gemara to the prophets of שיבת ציון. We suggest the custom
arose from confrontation with the incomplete redemption of the Second Temple era. The seemingly bizarre ritual of shaking
branches and striking the ground expressed profound longing for (and faith in) a
more perfect גאולה,
by vividly acting out the vision of חגי that one day God will bring a fully redemptive
“upheaval” when His presence returns to “shake” the earth and overthrow all
oppressors. This same theme is
emphasized even today on הושענא
רבה in our prayers accompanying חיבוט ערבות.
have suggested a new interpretation for the mysterious custom of חיבוט ערבות, attributed by the
Gemara to the prophets of שיבת ציון. We suggest the custom
arose from confrontation with the incomplete redemption of the Second Temple era. The seemingly bizarre ritual of shaking
branches and striking the ground expressed profound longing for (and faith in) a
more perfect גאולה,
by vividly acting out the vision of חגי that one day God will bring a fully redemptive
“upheaval” when His presence returns to “shake” the earth and overthrow all
oppressors. This same theme is
emphasized even today on הושענא
רבה in our prayers accompanying חיבוט ערבות.
At
the same time, we have also suggested that the related practice of adorning the
מזבח with
a beautiful canopy of boughs and shouting יופי לך מזבח expressed a complementary
sense of gratitude. Even as the people
of בית שני pined
for complete redemption, they acknowledged the partial, beautiful redemption
which they had merited to receive, and did not dare scorn it.
the same time, we have also suggested that the related practice of adorning the
מזבח with
a beautiful canopy of boughs and shouting יופי לך מזבח expressed a complementary
sense of gratitude. Even as the people
of בית שני pined
for complete redemption, they acknowledged the partial, beautiful redemption
which they had merited to receive, and did not dare scorn it.
How
fortunate are we in contemporary times, two thousand years after the Second
Temple’s destruction, that while still yearning for שלמה
גאולה, we can once again also express gratitude
for an imperfect but precious redemption already granted us. Indeed today’s Jerusalem and Israel are
beautiful gifts – יופי לך
– as well as a work-in-progress. As we
continue to beat our branches against the earth crying out for the קול מבשר heralding our ultimate redemption, and committing ourselves to the national
project of rebuilding (materially and spiritually), we dare not forget to appreciate
the remarkable gifts God has already bestowed upon us.
fortunate are we in contemporary times, two thousand years after the Second
Temple’s destruction, that while still yearning for שלמה
גאולה, we can once again also express gratitude
for an imperfect but precious redemption already granted us. Indeed today’s Jerusalem and Israel are
beautiful gifts – יופי לך
– as well as a work-in-progress. As we
continue to beat our branches against the earth crying out for the קול מבשר heralding our ultimate redemption, and committing ourselves to the national
project of rebuilding (materially and spiritually), we dare not forget to appreciate
the remarkable gifts God has already bestowed upon us.
[1] It is evident
from the Gemara’s complicated discussion on Sukka 43b-44a, and is universally
accepted by all subsequent authorities, that חיבוט ערבות outside the מקדש is
performed only on הושענא רבה.
from the Gemara’s complicated discussion on Sukka 43b-44a, and is universally
accepted by all subsequent authorities, that חיבוט ערבות outside the מקדש is
performed only on הושענא רבה.
[3] One might attempt
to answer that חיבוט ערבות was originally a מנהג נביאים, but after המקדש חורבן it became instead, or in addition, a זכר למקדש. See Tosafot Yom Tov
(Sukka 4:5), the only source I have seen so far who addresses this apparent
contradiction between מנהג
נביאים and
זכר למקדש. But this answer seems
problematic. Following Gemara Sukkah
44b, all of the major poskim rule that we recite no blessing on חיבוט ערבות precisely because it is a mere custom,
a מנהג נביאים. But
if the practice was converted after the חורבן into a זכר למקדש, then why shouldn’t it warrant a blessing, just like holding arba minim after the first day of Sukkot
זכר למקדש? Evidently then, even
the זכר למקדש
aspect
of חיבוט ערבות itself only has
the authority of a מנהג נביאים, which leaves our question unanswered.
to answer that חיבוט ערבות was originally a מנהג נביאים, but after המקדש חורבן it became instead, or in addition, a זכר למקדש. See Tosafot Yom Tov
(Sukka 4:5), the only source I have seen so far who addresses this apparent
contradiction between מנהג
נביאים and
זכר למקדש. But this answer seems
problematic. Following Gemara Sukkah
44b, all of the major poskim rule that we recite no blessing on חיבוט ערבות precisely because it is a mere custom,
a מנהג נביאים. But
if the practice was converted after the חורבן into a זכר למקדש, then why shouldn’t it warrant a blessing, just like holding arba minim after the first day of Sukkot
זכר למקדש? Evidently then, even
the זכר למקדש
aspect
of חיבוט ערבות itself only has
the authority of a מנהג נביאים, which leaves our question unanswered.
[4] This question
is strongest according to Rambam and others who understand חיבוט as
banging against a surface, as is our common practice nowadays. According to Rashi, who interprets חיבוט as
a synonym for waving or shaking, the ritual would not stand out as so unusual per se.
is strongest according to Rambam and others who understand חיבוט as
banging against a surface, as is our common practice nowadays. According to Rashi, who interprets חיבוט as
a synonym for waving or shaking, the ritual would not stand out as so unusual per se.
[5] Zohar parshat Tzav (end of 31b); see also
Ramban on Bamidbar 14:9.
Ramban on Bamidbar 14:9.
[6] E.g. Rabbi Dr. Louis
Jacobs, in The Jewish Religion: A Companion, reprinted here.
Jacobs, in The Jewish Religion: A Companion, reprinted here.
[7] Compare Ezra 3:4 versus Melachim I 8:63-64 and Divrei
HaYamim II 7:5, 7.
HaYamim II 7:5, 7.
[8] Melachim I 8:10-11, Divrei HaYamim II 7:1-3, Exodus
40:34-35.
40:34-35.
[9] Compare Melachim I 8:11 and Divrei HaYamim II 7:1-2 (כִּי־מָלֵא כְבוֹד־יְקֹוָק אֶת־בֵּית יְקֹוָק).
[10] The same verb רעש
–
upheaval, literally shaking the earth – also appears prominently in the visions
of final redemption recorded by זכרי’
(contemporary of חגי) and יחזקאל (slightly earlier, during the Babylonian exile), traditionally
read as haftarot during Sukkot.
–
upheaval, literally shaking the earth – also appears prominently in the visions
of final redemption recorded by זכרי’
(contemporary of חגי) and יחזקאל (slightly earlier, during the Babylonian exile), traditionally
read as haftarot during Sukkot.
[11] There is also
Midrashic precedent for the notion that shaking the branches of ארבע מינים symbolizes
the overthrow of our enemies and the redemption of Israel. See ספר הרוקח,
in the attached source sheets.
Midrashic precedent for the notion that shaking the branches of ארבע מינים symbolizes
the overthrow of our enemies and the redemption of Israel. See ספר הרוקח,
in the attached source sheets.
[12] Yoma 21b.
See also Yoma 9b: because the Jews of that era did not return to
Israel en mass “like a wall”, and instead mustered only a relatively weak
return, God’s presence likewise returned only to a limited extent.
See also Yoma 9b: because the Jews of that era did not return to
Israel en mass “like a wall”, and instead mustered only a relatively weak
return, God’s presence likewise returned only to a limited extent.
[13] Admittedly, the
choice of הושענא רבה might be
arbitrary: might as well pick the last day, if we must pick one. Compare Sukka 43a, explaining why ערבה was
taken in the מקדש
on הושענא רבה even on Shabbat. Essentially, the Gemara explains that הושענא רבה was selected by Chazal for this purpose not necessarily due to its inherent special
character, but perhaps simply because it happens to be “the last day.” Beit Yosef and Bach (O.C. 664) both suggest explaining
the assignment of חיבוט ערבות to הושענא רבה in a similar manner. However, it is more satisfying to find an underlying
connection between the day and its practices, if we can.
choice of הושענא רבה might be
arbitrary: might as well pick the last day, if we must pick one. Compare Sukka 43a, explaining why ערבה was
taken in the מקדש
on הושענא רבה even on Shabbat. Essentially, the Gemara explains that הושענא רבה was selected by Chazal for this purpose not necessarily due to its inherent special
character, but perhaps simply because it happens to be “the last day.” Beit Yosef and Bach (O.C. 664) both suggest explaining
the assignment of חיבוט ערבות to הושענא רבה in a similar manner. However, it is more satisfying to find an underlying
connection between the day and its practices, if we can.
[14] Taz O.C. 664
note 2; cited by Mishna Berura in note 11.
Taz also connects the special holiness of הושענא רבה to the performance of seven הקפות in
the מקדש; we hope and intend בעזרת
ה’ to
explore the meaning of הקפות in a separate, companion essay.
note 2; cited by Mishna Berura in note 11.
Taz also connects the special holiness of הושענא רבה to the performance of seven הקפות in
the מקדש; we hope and intend בעזרת
ה’ to
explore the meaning of הקפות in a separate, companion essay.
[15] The precise
origin of adorning the מזבח with a tall canopy
of ערבות is unclear. I am not aware of any indication that it was an
essential part of the original הלכה למשה מסיני of
holding extra ערבות in the מקדש. However, for our
purposes, it doesn’t really matter if the practice originated during the Second
Temple era, or if it was initiated earlier and simply took on additional
meaning later.
origin of adorning the מזבח with a tall canopy
of ערבות is unclear. I am not aware of any indication that it was an
essential part of the original הלכה למשה מסיני of
holding extra ערבות in the מקדש. However, for our
purposes, it doesn’t really matter if the practice originated during the Second
Temple era, or if it was initiated earlier and simply took on additional
meaning later.
[16] See Aruch
Le-Ner (Sukka 45a); Tiferet Yisrael in הלכתא גבירתא
on Mishna Sukka chapter 4.
Le-Ner (Sukka 45a); Tiferet Yisrael in הלכתא גבירתא
on Mishna Sukka chapter 4.
