The seforim kedoshim speak about the process of judgment that occurs during the month of Tishrei. On Rosh Hashanna we are judged and on Yom Kippur the judgment is sealed. But there is still some aspect of judgment that is held over until Hoshaana Rabba. This is metaphorically referred to as a "pitka tava" or a 'good note'. The imagery being that the books of life are still out and even though your judgment has already been sealed – you can still add a postscript. Therefore, we daven for Hashem to add a favorable kvittel or note to our judgment.
According to the baalei mussar, however, the inscription in the book of life - or more correctly the book of righteous versus the book of the wicked – is not written by Hashem – but rather by ourselves. Our judgment is based on the choices we make for the future – we choose which book we want to be in – and the rest of the year is the follow up. With that in mind – how do we understand the 'kvittel' or postscript ?
Perhaps it can be understood as a page marker. When we lose our place in the book of the righteous – when we know what we want to do, overall, but have forgotten how to make that specifically happen – that is when we would need a page marker or a pointer to refocus our efforts.
On Hoshaana Raaba we take an extra bundle of five aravos and beat them against the floor. Instead of the bundle of all four species – which represent all types of Jews ( scholars, righteous and regular ) – we make a point of taking the simplest species that has no taste and bears no fruit. This statement is our 'page marker', our reminder that no matter how much we have accomplished – we should not lose focus and get carried away by images of grandeur – we should maintain proper humility which will enable us to remember our proper place and the service which we perform.
Good Kvittel !
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2 comments:
But why dafka five aravos? Succah 44b states a minimum of three so where did the five come from?
The Mishna in Avos discusses the necessary amount in order to have an agudah - according to one opinion this number is five.
Perhaps what this holy minhag is alluding to is the fact that while it is proper to humble ourselves before G-d as we represent ourselves as aravos no matter what we have accomplished - we should nontheless maintain our strong ties with one another - for only through communal cleaving and mutual support can we enable each other to properly grow in our avodas Hashem.
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