The Mitzvos and their Meaning
The Meiri writes, "A person who eats matzah on Pesach and sits in a succah on Succos is like a donkey that carries wheat during the wheat harvest and grapes during the grape harvest season..." In other words, the "time" shouldn't be the only reason we perform the mitzvos. We should utilize our minds and understand the reasons for the mitzvos, to the best of our abilities, and to perform the mitzvos with heart and soul.
The Meiri says that those who keep the mitzvos solely because the "time" arrived, and they don't have any other thoughts, about this it states (Tehillim 119): עת לעשות לה' הפרו תורתיך עבדך אני הבינני "A time to do for Hashem; they have voided Your Torah." The Meiri explains: 'עת לעשות לד when one keeps the mitzvos solely because the time has arrived for the mitzvah, הפרו תורתיך he transgressed the Torah, chalilah. עבדך אני I am Your servant; therefore, הבנני teach me the reasons behind the mitzvos so that I can perform them correctly.28
On its most basic level, the mitzvah of succah is so that we will know and remember the miracles Hashem performed for us when He took us out of Mitzrayim and led us with His miracles and care for forty years in the desert. As it states (Vayikra 33:42-43): בסוכות תשבו שבעת ימים... למען ידעו... כי בסוכות הושבתי את בני ישראל בהוציאי אותם מארץ מצרים "For seven days you shall sit in the succah... so you will know that I had Bnei Yisrael sit in succos when I took them out of the land of Mitzrayim."
This is one of the few times the Torah explicitly tells us the reason for a mitzvah. Hashem obligates us to sit in a succah, למען ידעו, so we will know that we sat in succos when we left Mitzrayim. And since the Torah tells us the reason for the mitzvah, the Bach says we must think about the reason when we perform the mitzvah. According to the Bach, when sitting in the succah, one must think about yetzias Mitzrayim, the miracles Hashem performed for us in the desert, and in particular, the miracle of the ענני הכבוד clouds of glory that surrounded and protected us in the desert.
Mishnah Berurah (625:1) writes, "When one sits in the succah, he should think that this is to remind us of yetzias Mitzrayim and to remember the ענני הכבוד the clouds of glory, in which Hashem surrounded us in the desert to protect us from the elements. One should think about these thoughts, and in this manner, he will keep the mitzvah properly. However, b'dieved, one fulfilled the mitzvah even if he only had in mind that he is performing Hashem's mitzvah."29
Chazal (Succah 3) say, ראשו ורובו ושולחנו בתוך הסוכה, one's head, most of his body, and his table must be inside the succah. One cannot sit partially in the succah and mostly out of the succah. Even his table must be in the succah. The Sfas Emes says this halachah means we must be totally immersed in the mitzvah. One shouldn't merely place his physical body in the succah, while his head and heart are elsewhere. Even his table should be in the succah.30
The Rokeach (Hilchos Succos, 221) writes that in the past, when beis din would determine when rosh chodesh is, they were cautious that Hoshana Rabba should never fall on a Shabbos. The Rokeach explains, כי היו בוכים ומתחננים על המים לכך ולא יתכן בשבת, this is because they would cry and pray for rain. Therefore, this day can't be on Shabbos."
When we think about this lesson from the Rokeach, we are astounded by the importance of tefillah on this day. Rosh Hashanah can be on Shabbos, although we aren't able to blow shofar. Yom Kippur can also be on Shabbos, but Hoshana Rabba can't be on Shabbos because we need the tefillos of Bnei Yisrael on this day.
The Sifsei Tzaddik (Hoshana Rabba 32) writes, quoting his grandfather, the Chiddushei HaRim zt'l, that the Torah gives a punishment to the נערה המאורסה because (Devarim 22:24) עַל דְּבַר אֲשֶׁר לֹא צָעֲקָה בָעִיר, "because she did not shout [even though she was] in the city..." We see that when a person can shout and pray, and he doesn't do so, he is held responsible for what occurred. Therefore, we should shout out to Hashem on Hoshana Rabba. If we don't, it is like we agree to the harsh decrees, if they will occur. Furthermore, it seems that if we shout out to Hashem, salvation will certainly come. Everyone should shout out to Hashem, even if he doesn't know what he needs and what he lacks. Nevertheless, he should shout out הושענא that Hashem should save him.32
28 Reb Eliyahu Lopian zt'l related a story that happened in his hometown:
A gentile child was murdered, and false witnesses testified that a Yid killed the child to use his blood to bake matzos.
The Yidden explained to the judge that these were false witnesses. The judge believed them, but even after cross-examining the witnesses, the witnesses stuck to their narrative. Without proof that the witnesses were lying, the lives of all Yidden in the area were in danger.
One wise Yid told the judge, "Nowadays, there is a new method to identify murderers. Modern courts use trained bloodhounds. The dog smells the victim's blood and can afterward determine who the murderer was."
The judge agreed to use this test. The judge ordered all townspeople to gather in the town square. Everyone came, and the Yidden were also there, Tehillims in their hands. The judge had the dog smell the blood-stained clothing, and the dog immediately went to the murderer, who was present.
No one was surprised by the revelation because the murderer the dog went to was renowned for his cruelty and dishonesty. This is how the Yidden of this town were saved from the blood libel.
Reb Eliyah Lopian concluded, "The dog didn't know it was saving the Jewish community. It only knew how to smell the blood and go to the person with the same scent. However, when we perform mitzvos (succah, lulav, etc.), we should know what we're doing."
29 Yesod VeShoresh HaAvodah writes, "When a person learns about the greatness of this mitzvah of succah and its great reward and about the seven exalted Ushpizin who visit him in the succah, he will yearn with all his heart for this mitzvah... because the mitzvah of succah is very great."
30 The table represents the family. The head of the family should create a joyous atmosphere in the succah so that his wife and children too should be delighted with the Yom Tov and its mitzvos.
31 The Sfas Emes (תר"נ ד"ה ליום) writes, "It is called Hoshana Rabba, the great salvation, because even people at low levels, and also the generations of low levels – people who can be compared to an aravah – which doesn't have a taste or a smell, they can receive their salvation. What is their specialty [to receive salvation]? It is because it states (Tehillim 116:6) דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ "When I was poor, He saved me." This means that when people know that they are poor [spiritually] and that they are in dire straits, that is when their salvation comes. Therefore, Chazal say, 'Although I am poor, לי נאה להושיע, it is beautiful to save me.' This is because the primary salvation goes to the poor. This is why Moshiach Tzidkeinu will come specifically to the low generation."
32 A group of yungerleit came to Reb Elyah Roth zt'l (from the tzaddikim of Yerushalayim, and the gabbai of Rebbe Shlomke of Zvhil zt'l) on Hoshana Rabba night, and they asked him to tell them some words of chizuk. He replied, "Now isn't the right time for such conversation. Quickly, grab a Tehillim, and begin davening. We have to take full advantage of this time."
It is told about Reb Shlomo Zalman Aurbach zt'l (Halichos Shlomo, Succos, p.241) that "from the beginning of Hoshana Rabba night, Rabbeinu was very afraid, as he was during the Yomim Noraim (Rosh Hashanah and Yom Kippur). He spent most of the night of Hoshana Rabba saying Tehillim with hislahavus. Even when he was old, he would get out of bed several times during the night to continue saying Tehillim. He also encouraged his family members to say a lot of Tehillim on Hoshana Rabba. He didn't appreciate it when people visited him on the night of Hoshana Rabba. If someone came, he would speak with him briefly, and as soon as the conversation was over, he returned to his Tehillim. For many years, he davened Shacharis כותקין.
In the tefillos of Hoshana Rabba we say אנא הושיעה נא. Then we say it more lengthily אנא א"ל נא הושע נא והושיעה נא, and in the end, we say אנא א"ל נא הושע נא והושיעה נא אבינו אתה. The Divrei Shmuel explains this with a mashal:
A king banished his son from his palace, and with the passage of time, the prince's clothes tore and were ruined. He was now dressed in dirty, ripped rags. He wanted to return to the king, but he was embarrassed to tell the king that he was his son. How could he tell that to the king, appearing as he did? Therefore, he came to the king and asked for tzedakah. The king gave him the amount he generally gave to people who appeared that way. The king's son didn't accept this small amount. He asked for a larger donation. The king wanted to give him more, but the son didn't accept that either. The king asked him, "Why don't you accept what I give you?" The son replied, "I am related to the king, and therefore, I should receive what is generally given to a relative of the king." The king gave a larger gift, something appropriate for a relative of the king, but still the son refused to accept it. He explained that he is a very close relative of the king, and he deserves more. He shouldn't get the amount that is given to a distant relative. Then the son couldn't contain himself any longer, and he shouted from the depths of his heart, אבינו אתה you are my father.
Similarly, when we begin davening, since we are dirty and in rags (metaphorically) due to our sins, we are embarrassed to admit that we are the King's children. We begin asking for Hashem's salvation, and then we ask for more, and then finally we shout the truth אנא א"ל נא הושע נא והושיעה נא אבינו אתה we are Your children, and therefore, please give to us as the King gives to His children.
The Kedushas Yom Tov zy'a said the following mashal:
A king banished his wayward son from his palace. The son came to a city and told them that he is the king's son. However, they didn't treat him properly. They made him wear dirty clothes and caused him a lot of tzaar.
One day, they heard that the king planned to visit their city. The people of the city were afraid. What would happen to them when the king discovered how they had treated the king's son? They immediately began to treat the king's son well, and they dressed him in beautiful clothes.
When the king saw his son and how kindly he was being treated, he figured that it would be beneficial for his son to remain there. The people will train his son to act properly.
The son became very worried when he heard the king say this and took counsel from local wise people. They advised him to dress in the clothes he usually wears, and he should tell the king that this is what he wears all year long. He did that. The king was shocked to see his son in the dirty clothes. The son told the king that the people were nice to him only recently, when they heard that the king was coming, but they generally treat him cruelly, and they force him to wear these dirty clothes.
Hearing the truth, the king took his son back to the palace.