THE SECRET OF HOSHANA RABBAH
THE SECRET OF HOSHANA RABBAH
The Rogatchover's Spin – The One Time in History that the Collective Guilt-Offering Was Brought
Based on a lecture from Rabbi YY Jacobson
The Mishna and Gemarah define the seventh day of Sukkos as the day designated to the mitzvah of Aravah; the Zohar sees it as the final day of judgement and atonement. Why this day? How did the seventh day of Sukkos become Hoshana Rabbah, the Great Salvation?
The Jewish people experienced great joy in the times of Shlomo haMelech when the building of the first Bais haMikdash was completed. They celebrated for seven days prior to Sukkos as the verse relates (Melachim I 8:65). The Gemara (Moed Katan 9a) says that the Jewish people did not observe the fast of Yom Kippur that year, but they ate on that day as part of the celebration of the Chanukas haMikdash. Afterwards they celebrated the second set of seven days (corresponded to the seven days of Sukkos).
The Gemara says that they derived the allowance to eat on Yom Kippur from the Torah's description of the Chanukas haMishkan in the Midbar. When the Mishkan was dedicated, the Nesiim brought Korbanos as part of the celebration, even on Shabbos overriding the prohibitions involved. The Jewish people derived that when the Mikdash is dedicated, the celebration also overrides the obligation to fast on Yom Kippur. HaShem was pleased with their decision, as He demonstrated at the end of the celebrations by sending forth a Bas Kol to proclaim that they were all destined to eternal life in Olam ha'Ba.
The Gemara mentions that before they heard the Bas Kol, the Jewish people were worried that they may have acted wrongly by eating on Yom Kippur and would be liable for the severe punishment of Kares. Why were the people concerned that they would be liable for punishment? When did they hear the Bas Kol? You would think they should have hear right after Yom Kippur. The verse says they heard at end of the celebration (after the seventh day of Sukkos, which was the second set of seven days). Even if their ruling was incorrect, at worst their act was an inadvertent transgression, an act of Shogeg, for which there is no punishment of Kares.
However, the people certainly followed the ruling of Beis Din in this matter, and thus there was no reason for them to be held accountable. Even if the ruling was wrong, the people would be liable only to bring a Par he'Elem Davar.
(Horayos 3b) If the Sanhedrin of seventy-one judges issued an erroneous ruling which resulted in the majority of the nation or a majority of the tribes transgressing a sin punishable by spiritual excision, a korban called the “par helem davar shel tzibbur” – “bull for the matter which was concealed from the congregation” was required. Unlike the other sin offerings which were brought by the individual penitent, this korban of one bull was offered by the Sanhedrin for the entire community, and the individuals do not bring any sin offering. And the Gemara teaches that the concept of community must be of Jews living in Eretz Yisrael, which is learned from the verses in Melachim Alef from by the community that obeyed the teaching of Shlomo haMelech.
Did such an incident of the majority of the community sinning on the decision of the Sanhedrin ever happen? R. Elazar b. R. Yosi (Yuma 57a) reported seeing drops of blood on the Paroches in Rome (not from Yom Kippur). What were the circumstances that the blood was applied?
It was the Rogatchover Gaon who in a letter suggested a dazzlingly novel idea based on his understanding of Moed Katan 9a. The Gemara did not just bring a revealing of the concept of community from Shlomo (since the concept could have been derived from many other places) but understands the Gemara that this incident actually happened that involved a “par helem davar shel tzibbur". It was the day that the entire Jewish nation became obligated to bring an offering of atonement for a major sin they all committed by mistake: eating and drinking on Yom Kippur.
At the peak of the celebration for the dedication of the First Beis Hamikdash, the Sanhedrin made a terrible miscalculation. An atonement was needed. They brought the Korban on behalf of the community at the end of the 14 days of celebration, Hoshana Rabbah. Then, the Bas Kol came out and all knew they were forgiven.
Thus, we received the holiday of Hoshana Rabbah as the day of forgiveness. Not only did this major collective failure not destroy the joy; ultimately it transformed the people of Israel into Baalei Teshuvah and allowed them to reach even greater spiritual and emotional heights.
