Hot answers tagged hoshana-rabbah
Nitey Gavriel (Hilchos Sukkos pg. 378) quotes the Shu"t Zakan Aharon (OC 30) who proves from the Gemorah (see below) that Lechatchila one should not reuse another's Hoshanos. He (Nitey Gavriel) suggests that doing so is considered shameful to the custom of the Nevi'im of hitting the Arovos, and that since there are allusions to judgment and severity it is ...
The source is the Gemara, Sukkah 43b-44b, which calls this practice מנהג נביאים (a custom instituted by the prophets) or יסוד נביאים (a practice established by them). (The Gemara ends up ruling that the first version is correct, and that therefore we don't say a berachah for it.) On 43b and 44b the Gemara mentions, in this connection, חיבוט of the aravah. ...
Kovetz Halachos from Rabbi Shmuel Kamenetzky says that it is Mutar L'Chatchila to reuse so long as there are leaves remaining on the Arava.
Taamei Haminhagim (citing Machazeh Avraham, by R. Avraham of Buczacz) says that it is because the ushpiza for the seventh day of Sukkos is King David, and he used to stay up all night studying Torah - so we do the same to evoke his corresponding Divine attribute. R. Chaim Vital (Pri Eitz Chayim and Shaar Hakavanos, cited in Nitei Gavriel) give a different ...
Nitey Gavriel (Sukkos pg. 379 footnote 15) brings the custom in the name of the Malbushei Yom Tov to Levush 664:4 and Nitzutzei Zohar Parshas Tzav, who explain that it is in order to leave the sparks of judgment behind at the conclusion of the days of judgment and not take them back home. The custom is also brought in the Bikurey Yaakov (S"K 16). The Nitey ...
You may be mixing two separate customs together. Quoted in Taamei Minhagim (pg. 521 paragraph 68), saying he saw it in some Sefer: There is a custom for women to bite off the pitum of the Etrog. The reason is because our sages say that (according to one opinion) the forbidden fruit Adam and Chava ate was an Etrog. Therefore she bites the Pitum in order ...
Teshuvas Hage'onim (Sharey Teshuva Siman 340) cites two reasons in the name of Rav Tzemach Goan: 1) The leaves of the arova look like lips. Hitting them on the ground hints to fact that we require atonement, and therefore fulfill the verse in Eicha (3:29) "יתן בעפר פיהו, אולי יש תקווה" (Let him put his mouth into the dust; there may yet be hope), meaning to ...
This priority is given in the Yerushalmi Sukkah 4:1: ר' סימון מפקד לאילין דמחשבין יהבון דעתכון דלא תעבדין לא תקיעתה בשבת ולא ערבתא בשבתא ואין אדחקון עבדון תקיעתה ולא תעבדון ערבתא R' Simon ordered those who calculate [the calendar rules], "See to it that you don't let the blowing of the Shofar be on Shabbos, or the [beating of the] Arava on Shabbos. ...
Nitei Gavriel Succah 79:5 says that it is proper not to reuse an Arava that was used already, however there is no problem Halachically. Kovetz Halachos from Rabbi Shmuel Kamenetzky says that it is Mutar L'Chatchila to reuse so long as there are leaves remaining on the Arava.
Luach Dvar B'Itoh According to the Luach Dvar B'Itoh it's a Chassidish Minhag to blow after each round of the 7 Hakafot on Hoshana Rabba. His sources it from the Shloh HaKadosh, and other sources that I can't decipher unambiguously, if at all. מנ' ק"ק חס' לתקוע תשר"ת (ולמ"צ: תשר"ת תש"ת תר"ת. מ 365 ) בין "הושענא" ל"הושענא" (ומקורו בסדה"י ובשלה"ק. ...
Qitzur Shulhhan Arukh, Yalqut Yosef (Orahh Hayim 664:9) states (my translation): על פי דברי רבותינו המקובלים חובטים את בדי הערבה בקרקע עולם, ולא על רצפה. והטעם מבואר בתשובת הגאונים, על פי מה שאמרו במדרש לקח טוב, לולב דומה לשדרו של אדם, הדס דומה לעינים, ערבה דומה לפה, והאתרוג דומה ללב. ובהיות שעד יום הושענא רבה, ישראל מרבים במצוות, ואם היה בא השטן לקטרג ...
This source cites the Eliyahu Zuta as saying that the falling away of the leaves that we beat symbolizes the falling away of "sparks of judgment" as the period of judgment comes to a conclusion.
According to some the sin of the Eitz HaDaas was with a Esrog tree. Through this came the curse of pain by child birth. When the lady bites the Pittum she is saying "just like I have no enjoyment now, I had no enjoyment then (at the sin of the Eitz HaDaas). Taamei HaMinhagim Likutim 68
There are very big benefits of Davening K'vasikin, and often people can't do it for assorted reasons. Hoshana Rabba is a hidden Yom Tov, similar to Purim and Erev Yom Kippur, it is also considered the end of the Gezar Din. Many people want to take advantage of the Vasikin benefits in order to have a Gemar Tov.
The "Noheg K'Tzon Yosef" (pg. 298) cited in Nitey Gavriel (Hilchos Sukkos pg. 383) explains the reason for the minhag of eating a seudah on Hoshana Rabba to demonstrate our confidence in a victorious outcome of the judgment. Accordingly, the seuda should be held irrespective of whether it is in the Sukkah or not.
It's still Chol Hamoed, so you should probably have a nicer Seudah anyway.
From practical experience the #1 problem is a tight circle which is not large enough for all the congregants. My Shul used to have this problem and has stopped having this problem when they expanded the circle size according to the size of the crowd. Some Shuls may not have the liberty of expanding the circle size due to the set up, and some just may have ...
I can't see any reason why lack of a minyan invalidates regular hoshanot. The ben ish chai (last subsection in first year parshat haazinu)says that the main requirement according to the kabbalists is to encircle the tevah /Bimah one on each day of chol hamoed an 7 on hoshaanah rabbah ( even though no Sefer Torah is present) he mentions that people who ...
It is a custom of the Spanish and Portuguese Jews globally. I just came from hearing it at Cong. Shearith Israel a few hours ago! The best source is probably the Keter Shem Tov of Shem Tov Guaguine. While the custom is quite old I have not been able to trace its source.
Some say that the aravos for Hoshana Rabba should not be tied together at all (Magen Avraham 664:8, brought by Mishna B'rura S"K 17), however the Mishna B'rura rules that the prevalent custom is to bind them together. Regarding what may be used to tie them, some hold (see Pri Megadim A"A S"K 4) that only aravos stalks should be used, as anything else would ...
Rabbi Shlomo Kluger writes (Chochmas Shlomo 664:3) that although there are certainly deep esoteric reasons behind the custom of beating the arovah, perhaps it could be explained according to the Midrash that the four species represent the four types of Jews: some have both smell and taste - Torah and good deeds - some have only one, and the arovah has ...
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