Tonight begins Hoshana Rabbah, the conclusion of the Yom Tov (festival) of Sukkot. Hoshana Rabbah is also seen as the din (judgment), the time when there is the ultimate end of the din of Rosh Hashanah and Yom Kippur. On the day of Hoshana Rabbah, we have the minhag (custom) of Chibut HaAravah (beating of the willow), where we go around with the HaAravah (willow). The question is: What is this din of HaAravah? The conclusion of the Gemara in Masechet Sukkah is that in the Beit HaMikdash, the HaAravah was put around the Mizbeach (altar) with long branches of willow, which actually extended above the Mizbeach, and their tops drooped over the Mizbeach. That was Halacha L'Moshe MiSinai (law given to Moses at Sinai). However, during the time of the second Beit HaMikdash, there was a minhag, or a takana (enactment) of the Nevi'im (prophets), that outside the Beit HaMikdash, we also did this Avodah (service) with the Aravot (branches of willow).
The question is, what does it mean? Why do we take one of the four minim (species) and separate it from the others? And what is the whole idea that during the time of the first Beit HaMikdash, you had it only in the Beit HaMikdash? And the second Beit HaMikdash, the Nevi'im fell. Do we have to do it outside of the Beit HaMikdash as well?
Perhaps part of the depth of what is being taught in this Inyan (matter) of HaAravah is that the HaAravah, which is the species that Chazal (the Sages) tells us represents lo ta'am v'lo re'ach, the part of Klal Yisrael that has no mitzvot (commandments) and no Torah. There's an Inyan of taking that HaAravah and bringing it around the Mizbeach. And therefore, during the time of the first Beit HaMikdash, which was complete with everything that was needed in order for us to have the complete resting of the Shechinah (Divine Presence) on Klal Yisrael, when you take people in the Beit HaMikdash who did not have Torah and did not have mitzvot, they could come around the Beit HaMikdash, humble themselves, tower above the Mizbeach, and bend their heads to the Mizbeach as a sign of humility. When they did that, they were connected to the Beit HaMikdash, and that would be their salvation. That would be their way of connecting to HaKadosh Baruch Hu.
However, at the time of the second Beit HaMikdash, we didn't have the Shechinah. And therefore, even in the Beit HaMikdash, the connection to HaShem was not complete. The connection to HaShem was so important because, as the Gemara says, from the time of Shimon HaTzadik, we knew it was not going to last because it was lacking the Shlemut (completeness). And therefore, in the second Beit HaMikdash, we instituted Ani VaHo Hoshia Na. That means that HaKadosh Baruch Hu, kivayachol (as it were), Hu (He) is also in Galut (exile). It was not a complete Beit HaMikdash. It was not a complete Geulah (redemption). And therefore, outside of the Beit HaMikdash, you couldn't just say, “Come to the Beit HaMikdash and you'll find your connection,” because it wasn't in the Beit HaMikdash. And therefore, the Nevi'im instituted doing the Avodah with the Aravot outside the Beit HaMikdash as well, because we need a special effort to humble ourselves to HaKadosh Baruch Hu wherever we are. And through humbling ourselves to HaKadosh Baruch Hu, we bring the connection; we bring ourselves to connect to HaShem.
And through that, we will bring about our salvation, which is a salvation also kivayachol Hu of HaKadosh Baruch Hu Shechinah, because we're looking towards the third Beit HaMikdash, when our connection to HaShem will be complete. And perhaps that is why, at the same time, we also have the Chatimah, the ultimate end of the time of Rosh Hashanah and Yom Kippur that comes together on Hoshana Rabbah. Because if we connect, that connection can overcome any barriers and bring us to HaKadosh Baruch Hu, bring the Geulah, bring the Yeshua (salvation), and bring the personal and public yeshuot that Klal Yisrael needs.