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DonateThe Aravos for Hoshanos:[1]
On Hoshana Rabbah, an Arava is taken in addition to the Aravos that are bound with the Lulav.[2] It is taken in commemoration of the Hakafos that were performed with the Aravos in the Temple, in which the Mizbeiach was encircled with the Arava branch.[3] These Aravos are also referred to as Hoshanos.[4]
Blessing: A blessing is not recited upon fulfilling the Mitzvah of Aravos for Hoshanos.[5]
Who sells the Aravos for Hoshanos?[6] The custom is for the Shamash of the Shul to sell the Aravos, just as was the custom during Temple times.
How many Aravos are taken: From the letter of the law it suffices to take a single willow branch for the Aravos of Hoshanos.[7] Some were accustomed to take two Aravos.[8] Others would take 17 Aravos attached to one branch.[9] Nonetheless, according to Kabbalah one is to take five Aravos and so is the widespread custom of all Jewry.[10] [The Chabad custom is to purchase a set of Hashanos for each family member, including one’s wife and children.[11]]
Binding the Aravos:[12] Some Poskim[13] rule one is not to bind the Aravos together and they are rather to remain loose. Other Poskim[14] rule one is to bind them together, and so is the Chabad custom. They are not to be bound together with any other item [i.e. another species].[15] Accordingly, some are particular to not bind them together using Lulav leaves [and rather they use another Arava for the binding[16]].[17] Practically, it is permitted to bind them together using Lulav leaves, [and so is the Chabad custom[18] and so is the custom of the world].[19] Nonetheless, it is proper to leave space by the bottom of the Aravos for them to be held by the hand without holding onto the Lulav leaf.[20]
Q&A Is one to buy a set of Hashanos for each family member?[21] From the letter of the law, there is no requirement for every family member to perform Hoshanos. However, the widespread custom, as well as the Chabad custom, is to purchase a set of Hashanos for each family member, including one’s wife and even small children.[22] If the child is an infant and cannot hit the Aravos themselves, then the parent is to hit it on the floor on their behalf. May one pluck leaves from a Lulav that is no longer being used [i.e. after Hallel on Hoshana Rabbah] for the sake of binding the Hoshanos, as accustomed? [23] If the spine of the Lulav is very short or has exactly 4 Tefach of spine, then leaves may not be plucked from it.[24] If it is longer, then it is disputed amongst Poskim[25] as to whether one may peel off leaves from the Lulav, even if 4 Tefachim of Lulav spine will remain, and practically, it is best to make a Tnaiy before Yom Tov that he may remove leaves from the Lulav for the sake of making knots.
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How many leaves must the Arava have? From the letter of the law, it suffices for the Arava used for Hoshanos to contain even a single leaf throughout its entire branch.[26] [Meaning, that even if all the leaves fell off, aside for a single leaf, it remains Kosher.] Nevertheless, it is degrading to use an Arava with one leaf on one branch, and therefore the custom is to make beautiful Hoshanos, as the verse states “Zeh Keili Veanveihu.”[27]
Its length:[28] The Arava for Hoshanos must contain the same minimum length as the Aravos used for the Lulav [i.e. 24 cm].
Other invalidations:[29] The Kashrus status of the Arava for Hoshanos follows the same laws as the Aravos used for the Lulav [with exception to if majority of its leaves have fallen off[30]]. [Thus, it may not be stolen[31], must contain at least one leaf that is not dry[32], cannot be cut on its top. See Chapter 9 for all details.]
Using the Aravos from the Lulav for Hoshanos?[33] One does not fulfill his obligation with using the Aravos from his Lulav. This applies even if he lifts it twice, one time for Daled Minim, and the second for Hoshanos.[34] However, some Poskim[35] rule that one does fulfill his obligation [upon lifting it a second time[36]]. [The above dispute is only if the Aravos are still bound to the Lulav. If, however, one removes the Aravos from the Lulav then it is valid according to all to use them for the Arava of Hoshanos.[37] The above is according to Halacha, however, according to Kabbalah, one must be very careful to not use the Aravos of the Lulav for Hoshanos.[38]]
Aravos of gentiles: Some Poskim[39] rule that a Jew may not cut Aravos from the field of a gentile even if he received permission from the gentile. If, however, one plans to sell it or give it to another, then he may pick it. Likewise, a gentile may pick it on behalf of the Jew.[40]
Aravos picked on Shabbos by gentiles: If gentiles [or non-religious Jews[41]] cut the Aravos on Shabbos, as may occur when Hoshana Rabbah falls on Sunday, it is nevertheless permitted to be used.[42] Nevertheless, a Jew may not instruct a gentile to cut them on Shabbos[43], or instruct him to have it ready by Motzei Shabbos.[44] If one did so, then the Aravos should not be used if the matter is public knowledge and another Arava is available.[45]
Q&A May one use Aravos from another person’s used Hoshana for his own Hoshanos?[46] If there are no other Aravos available for him to buy, one may use another person’s Aravos for his Hoshanos, so long as at least one leaf remains on the branch. May one use Aravos from a used Hoshana for his Lulav? Yes.
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Holding the Lulav with the Aravos:[47] Some Poskim[48] rule it is forbidden for one to join the Aravos of Hoshanos to the Daled Minim at the time that he is fulfilling the Mitzvah of Daled Minim.[49] Other Poskim[50], however negate this prohibition. Practically, it is proper to suspect of their opinion.[51] Once the Mitzvah of Daled Minim is fulfilled by saying the blessing and shaking the Lulav and Esrog even one time, it may be joined. It may certainly be joined during the Hakafos, [as explained next regarding the widespread custom]. However, upon performing the hitting ritual of the Aravos of Hoshanos, one is to only have the Aravos in his hands [and not the Lulav].[52] There is, however no invalidation to be holding onto other items during this time.[53] [The above is according to Halacha, however, according to Kabalah, one must be very careful to never join the Aravos to the Lulav anytime, and so is the practical directive.[54] So is the widespread custom today in all places.[55]]
Hakafos with the Aravos:[56] Some Poskim[57] rule that one is not to perform the Hakafos around the Bimah using the Aravos and is rather to circle it with the Lulav just as was performed on the previous days. Practically, so is the proper directive.[58] However, the widespread custom [in the times of the Shulchan Aruch] is to encircle the Bimah also with the Aravos of Hoshanos, aside for holding the Lulav.[59] Those who do so should let go of the Lulav after finishing the Hakafos, and remain only with the Aravos in his hands throughout the reading of the Hoshanos for water.[60] [Practically, as stated above, according to Kabalah one is to never join the Aravos with the Lulav, and so is the custom today of world Jewry to perform the Hakafos only with the Lulav and without the Aravos. Likewise, even one who does not own a Lulav, is not to perform the Hakafos with the Aravos of Hoshanos, and he is rather not to perform the Hakafos at all, as explained in Chapter 11 Halacha 13.[61]]
The recital of Hoshanos with the Aravos: Some are accustomed to put down the Lulav and lift the Aravos for the recital of Hoshanos over water.[62] One is to shake the Aravos upon reciting these Hoshanos.[63] According to the Arzial, however, it is only to be lifted after the entire Hoshanos is complete and Kaddish is recited, and hence there are no Hakafos performed with the Aravos of Hoshanos.[64] Practically, the Chabad custom is to do the entire Hakafos and recital of Hoshanos only with the Lulav, and to pick up the Aravos only after it is completed, and Kaddish is recited, when it is time for them to be hit.[65]
Hitting the Aravos:[66] After finishing all the Hakafos and reciting the additional prayer of Hoshanos over water[67] [and the recital of the full Kaddish by the Chazan[68]] one hits the Aravos on the floor or on a vessel two or three times.[69] [According to Kabala, one is to hit it specifically on the floor[70] and is to hit it five times to sweeten the five Gevuros.[71] Some Poskim[72] rule the Aravos must be hit hard enough for leaves to fall off. Many are thus accustomed to hit it on a chair and the like, in addition to hitting it on the ground, in order to make the leaves fall off.[73] Others, however, negate this stating there is no need to remove any of the leaves, and on the contrary, the leaves are to remain intact throughout the five hits on the ground.[74] Practically, the Chabad custom is to hit the Aravos five times only on the ground.[75] After the hitting, the Yehi Ratzon printed in the Siddur is recited.]
Shaking the Aravos: Some Poskim[76] rule one is also required to shake the Aravos. Practically, the Ashkenazi custom is to do both, to shake it and then to hit it.[77] [Some are accustomed to shake it in all 6 directions like the Lulav.[78] However, some Poskim[79] rule that today this custom is no longer followed, and the Aravos are simply hit and not shaken. Practically, the witnessed Chabad custom is not to do so, and is to hit it without being shaken beforehand.[80]]
What to do with the Aravos after hitting them: Some Poskim[81] rule that it is forbidden to benefit from the Aravos after it is used for the Mitzvah [for that entire day] unless one made a stipulation beforehand. It is, however, permitted to discard the Hoshanos of the Lulav[82] [to the garbage] although some Poskim[83] rule that the Hoshanos may not be stepped on. Some have the custom to save the Aravos which were hit on Hoshana Rabbah and use them as fuel to burn the Chametz on Erev Pesach.[84] Others are accustomed to save them for use of fuel to bake the Matzos.[85] [Others are accustomed to throw the Aravos on top of the Aron.[86] Others negate this custom.[87] The Rebbe was not accustomed to throw the Aravos on top of the Aron.[88] Others are particular to save the Aravos as a good omen and Segula as explained next.[89] Based on this it is proper not to burn all the Aravos on Erev Pesach in order so some are saved for the Segula.[90]] See Chapter 7 Halacha 5C!
Hitting the children with the Aravos:[91] The custom of the Chabad Rabbeim [as well as that of Tunisian and Morrocan Jewry[92]] was to gently “whip” their sons with the Hoshanah branches. This included even their adult children. Children above age 18 received three light hits. Those below age 18 received one more “whip” than their age.[93] Possibly, this custom is relevant to be followed also by the public[94], although was not traditionally followed by Chabad Chassidim [other than the Rabbeim].[95] Upon doing so, one blesses the children that they should know of no more pain throughout the year, and they should have both physical and spiritual joy.[96]
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[1] Siddur Admur
[2] Michbaer 664:2; Sukkah 44b
[3] Taz 664:2
[4] See Michaber 664:8 and Rama 664:9
[5] Michaber 664:2
[6] Rama 664:2; Ran
[7] Michaber 664:4 “Bad Echad”; Rav Sheshes in Sukkah 44b
[8] M”A 664:7 in name of Migdal Oz
[9] M”A 664:7 in name of Gaon
[10] Beir Heiytiv 664:5; Kaf Hachaim 664:33; Likkutei Maharich 105
[11] Otzer Minhagei Chabad p. 334-336 and that so was custom of Rebbe Rashab and Rebbe Rayatz; The Rebbe prepared Hoshanos for the Rebbetzin
[12] See Piskeiy Teshuvos 664:4
[13] M”A 664:7 in name of Migdal Oz and Asara Mamaros; Opinion in M”B 664:4
[14] M”B ibid in name of Ramaz and that so is our custom; Otzer Minhagei Chabad p. 334
[15] Michaber 664:5; However, see Orchos Rabbeinu 2:304 that he would bind the Aravos using a rubber band or string
[16] P”M 664 A”A 4
[17] Makpidim brought in M”A 664:4; See Machatzis Hashekel 664:4
[18] Otzer Minhagei Chabad p. 334 and that so was custom of Rebbe Rashab
[19] M”A 664:4 and 7; Kaf Hachaim 664:35; Piskeiy Teshuvos 664:4
Other opinions: See Kaf Hachaim 664:35
[20] Bikureiy Yaakov 664:11
[21] See Piskeiy Teshuvos 664:3
[22] Otzer Minhagei Chabad p. 334-336 and that so was custom of Rebbe Rashab and Rebbe Rayatz; The Rebbe prepared Hoshanos for the Rebbetzin; See Piskeiy Teshuvos ibid footnote 10 that so is the custom to prepare Hoshanos even for newborn children and it is based on an old custom found in Minhagei Wormz, and is similar to the custom today of Machatzis Hashekel and Kaparos
[23] See Michaber 665:1; Admur 649:20; M”A 649:19 and Machatzis Hashekel there; Tosafos Sukkah 46b; Daas Torah 651:4; Eitz Hasadeh 650 7; Luach Eretz Yisrael Tukichinsky; Nitei Gavriel 40:24; However, see Kinyan Torah 5:70 who argues that it is forbidden to be done even past the four Tefach mark; See Piskeiy Teshuvos 664:4 and footnote 16
[24] The reason: The Daled Minim are considered designated for their Mitzvah for the entire seven-day period of Sukkos [and even Shemini Atzeres in the Diaspora due to Sfeika Deyoma] and thus ideally may not be used for other purposes until after Yom Tov Achron. However, some Poskim rule that this is only true regarding the minimum Shiur of the Daled Minim, as past the minimum Shiur it was never designated for a Mitzvah and therefore may be used as one wishes. [Poskim ibid]
[25] Luach Eretz Yisrael and Nitzei Gavriel ibid rule leniently based on M”A and Machatzis Hahsekel ibid, however Kinyan Torah and Piskeiy Teshuvos ibid argue and rule it should not be used
[26] Michaber 664:4
[27] Rama ibid; Tur in name of Rav Haiy Gaon
[28] Michaber 664:4
[29] Rama 664:4
[30] M”A 664:5
[31] See Michaber 664:10; Taz 664:6; P”M 664 A”A 5
[32] P”M 664 A”A 5
[33] Michaber 664:6
[34] Stam opinion in Michaber ibid; Tur 664 in name of Rambam
[35] Yeish Omrim in Michaber ibid; Tur 664 in name of Rosh and Avi Ezri
[36] M”B 664:21
[37] M”B 664:21
[38] Kaf Hachaim 664:42
The reason: As the Aravos of the Lulav represents Chesed, while the Arava of Hoshanos represents Gevura. [See Kaf Hachaim 664:32]
[39] Michaber 664:10 in name of Yeish Mi Sheomer; Admur 649:8 regarding all Daled Minim
[40] Adamur ibid
[41] See Piskeiy Teshuvos 664:8
[42] Michaber 664:11
[43] Rama ibid
[44] M”A 664:11
[45] Rama ibid
[46] Zekan Aron 1:30; Devar Yehoshua 4:74; Shevet Halevi 2:58; Piskeiy Teshuvos 664:3
[47] Michaber 664:7
[48] Yeish Mi Sheomer in Michaber 664:7; Rashba; Shlomo the son of Rashbatz in name of Geonim
[49] The reason: This is forbidden due to Baal Tosif. [Michaber ibid]
[50] Michaber ibid “The attributing of a Baal Tosif prohibition to one who does so in my opinion is a mistake”; Rama ibid that so is the widespread custom to join the Aravos to the Lulav during the Nanuim
[51] Michaber ibid “Although the attributing of a Baal Tosif prohibition to one who does so in my opinion is a mistake, nevertheless there is no loss to suspect for their opinion.”
[52] Michaber ibid “The above opinion writes, that after the taking and shaking [of the Lulav] one must take the Aravos alone in order to it is recognizable that it is being done for the obligation. While hitting it, it must be taken alone, and he then fulfills his obligation”
[53] Michaber 664:5
[54] M”A 664:8 in name of Arizal; Shlah brought in Machatzis Hashekel ibid; M”B 664:26; Kaf Hachaim 664:32; Shaar Hakolel 48:9 based on Admur in Siddur; Piskeiy Teshuvos 664:6; Otzer Minhagei Chabad p. 338
The reason: As the Lulav represents Chesed, while the Arava represents Gevura. [See Kaf Hachaim 664:32]
[55] Piskeiy Teshuvos 664:6
[56] Michaber and Rama 664:3 and 7
[57] Yeish Mi Shemoner in Michaber 664:3; Ran; Rashi; Rambam
[58] Rama 664:7 “It is better not to take it with the Lulav at all”
[59] Michaber 664:3 that so is custom; 664:7 “certainly during the Hakafos”; Rama 660:2 “On the 7th day one takes the Arava with the Lulav for Hakafos”; Rama 664:7 “The widespread custom is to join the Aravos to the Lulav during the Nanuim of Shacharis and during the Hakafos, until the hitting”
[60] Rama ibid
[61] Opinion in Rama 660:2 and that so is custom; Tur 660 in name of Rashi and Ran; Opinion of Mekubalim brought in Kaf Hachaim 660:13-14 and 664:32 in name of Chida regarding Hoshana Raba; Ikareiy Hadaat 33
[62] Shalah ibid; Bikureiy Yaakov 664:21; M”B 660:8; See Rama ibid; Piskeiy Teshuvos 663:6 that so is the custom of the world
[63] Rama ibid
[64] Bikurei Yaakov 664:21; See Piskeiy Teshuvos 664:6
[65] Implication of Siddur Admur which writes to take the Aravos only after the Hoshanos recital; Shaar Hakolel 48:9; Otzer Minhagei Chabad p. 338
[66] Piskeiy Teshuvos 664:5
[67] Rama 664:7
[68] Siddur Admur
[69] Michaber 664:4
[70] M”A 664:5 in name of Mekubalim; Peri Eitz Chaim Shaar Halulav 6; M”B 664:19 in name of Arizal; Poskim in next footnote
[71] Siddur Admur; Peri Eitz Chaim Shaar Halulav 6; P”M 664 A”A 5; Darkei Chaim Veshalom 793; M”B 664:19
[72] Bikureiy Yosef 664 in name of Maharit
[73] P”M 664 A”A 5 first chair and then leaves; M”B 664:19 writes to hit it first 5 times on the ground and then on the chair
[74] Kaf Hachaim 664:37; See Kitzur SHU”A 138:3; See Chayeh Adam 153:3 and Makor Chaim 664 that the hitting until the leaves fall off is child’s play; See Piskeiy Teshuvos 664:5 and footnote 18
[75] Siddur Admur; Otzer Minhagei Chabad p. 340
[76] Opinion in Rama ibid; Tur 664 in name of Rashi
[77] Rama ibid; Aruch Hashulchan 663:3 concludes to be stringent like the Rama
[78] Sefer Divrei Yechezkal of Shinov
[79] See Aruch Hashulchan ibid
[80] Omitted from Otzer Minhagei Chabad and so is the widespread custom as can be witnessed. Vetzaruch Iyun
[81] Michaber 664:9 in name of Yeish Mi Sheomer; Hagahos Maimanis in name of Yireim
The reason: As it has been designated for the Mitzvah for that entire day. [Michaber ibid]
[82] Michaber 664:8
[83] Michaber 664:8 in name of Yeish Mi Sheomer; Hagahos Ashri in name of Or Zarua
[84] Admur 445:12; Or Zarua p. 84; Rokeaich 19; Maharil Erev Pesach p. 48; Mahrashal; 87; Chok Yaakov 445:3
The reason: The reason for this is because anything used to do one mitzvah it is proper to do with it another Mitzvah. [Admur ibid; 21:1]
[85] Rama 664:9 that so is custom in order to add a Mitzvah; Maharil; Rav Yaakov Viyaal
[86] Maharsham 4:53; Malbushei Yom Tov [on Levush] 664:1; Bikurei Yaakov 664:16; See Piskeiy Teshuvos 664 footnote 24
[87] Darkei Chaim Veshalom 793 as the Aravos end up being discarded in a belittling manner after the Holiday when they are cleaned from the Aron.
[88] Otzer Minhagei Chabad p. 340 “At times he placed them in his Siddur, at times he placed them on the chair, and at times he simply left them on the floor.”
The Rebbe’s custom: The custom of Beis Harav is to burn the Hoshanos in close proximity to the festival. [See Reshimos Hayoman p. 266; Ohalei Lubavitch p. 166; Hiskashrus Simchas Torah]
[89] Tanya [Kadmon] 86 “It is an old custom that each person takes the Aravos used for Hoshanos to his house and places it near his bed out of dearness for the Mitzvah.”; Menoras Hamaor 3:4 “The Aravos of Hoshanos have a special Segula for safety during travel”
[90] See Alef Lamagen 660:7; Piskeiy Teshuvos 664 footnote 27
[91] Sefer Hasichos 5705 p. 52; Igros Kodesh Rayatz [in letter to his daughters and son in-law] 15:67 “B”H, Hoshanah Raba 5690, My daughter Chanah, Chayah Mushkah, Shayna, and my son in-law Menachem Mendel, my grandson Shalom Dovber, Today is Hoshanah Raba and the custom is that the father hits the children with the Aravos, and blesses them that they should not know of any more smites throughout the year, and be happy spiritually and physically. I am now after Davening, and I did in my room as if you my children were standing next to me”; Otzer Minhagei Chabad 238; Reshimos Hayoman p. 266
Source for custom in non-Chabad literature: Nahagu Yisrael end of last chapter; Alei Hadas [Minhagei Algeria] p. 543; Or Shivas Hayamim p. 54 as custom of Morrocan Jewry; Sefer Moadim Lesimcha p. 446
Source of Minhagei Simcha on Hoshanah Raba: Sukkah 4:7
[92] See Alei Hadas [Minhagei Algeria] p. 543; Or Shivas Hayamim p. 54
[93] Sefer Hasichos ibid
[94] Implication of Rebbe Rayatz in letter to Rebbe where he writes “Today Hoshanah Raba the custom is that the father hits the children with the Hoshanos.”; Now, in general, when a Chabad Rebbe states that the custom is to do such and such, it becomes a public directive, or at least a custom followed by the public, although there are exceptions to this rule. One could however potentially argue, that the above letter was referring to the Rebbe Rayatz’s personal custom and not that of all general fathers, and hence explain why in the public talk he specified it as a custom of the Beis Harav [even though on this latter point one can argue he was referring to all the details of the custom and not the general custom]. It also remains to be understood why none of this was mentioned in Sefer Haminhagim, not even as a custom of Beis Harav, and perhaps the reason for this is because it is not specifically a Chabad practice. Indeed, we find in the customs of Algerian and Moroccan Jewry, that the fathers would bring home their Aravos and likely hit their family members with it, wishing them a good year. Whatever the case, I see nothing wrong with people adapting this custom, and it is similar to many other customs that were followed on the last day of Sukkos for the sake of joy, as brought in the Mishnah in Sukkos.
Does this custom apply to both sons and daughters? It is unclear from the wording found in the above sources if the Hebrew term sons and children is intended to be exclusive or inclusive of daughters. Certainly, however, the concept applies to children of both genders, and indeed in the letter of the Rebbe Rayatz, he includes his daughters, son in-law, and grandson.
[95] Reply of Rav Eli Landa in correspondence that he had never witnessed or even heard of this custom being followed by us, that the father whips his child with the Aravos. [As can likely be assumed, his father, Rav Yaakov Landau OBM, did not follow this custom at home, despite having possibly witnessed it by the Rebbe Rashab who did so to his son the Rebbe Rayatz. This further emphasizes the idea that the above matter was a select custom of the Rabbeim and not a directive to the public. Although, once again, the wording in the letter speaks to the contrary.]
[96] Igros Kodesh ibid
