The Silent Hero of Sukkot: The Aravah
by R. Eliezer Simcha Weisz
On Sukkot, we hold the Arba’at Haminim (the four species: etrog, lulav, hadas, and aravah) together. Bound as one, each has its own significance. The etrog, with both taste and fragrance, represents those steeped in Torah and good deeds. The lulav, with taste but no fragrance, symbolizes Torah without outward acts of kindness. The hadas, fragrant but without taste, stands for deeds without Torah knowledge. And the aravah, the willow, has neither taste nor fragrance — its qualities may not be immediately apparent, yet it embodies humility, dedication, and self-giving essential to Am Yisrael.
Chazal teach that the Arba’at Haminim must be taken together. One cannot fulfill the mitzvah without all of them. There is a lesson in this unity: our differences are part of a greater whole. But there is a deeper message. On Hoshana Rabbah, the aravot take center stage. The willow, once hidden among the others, now has its own moment. The species without taste or fragrance is singled out — given its own honor.
On Hoshana Rabbah, the aravot were gathered from Motsa, south of Jerusalem. Only mature, long, flexible branches with smooth leaves — called moraviyot — were selected. They were brought to the Beis Hamikdash and placed upright along the sides of the mizbeach, their tops bent humbly over it. The Gemara in Sukkah 45a describes this practice:
ומלקטין משם מורביות של ערבה, ובאים וזוקפין אותן על צידי המזבח, וראשיהן כפופים על גבי המזבח (סוכה מט ע”א)
“They would gather moraviyot of the willow from there, bring them, and set them upright on the sides of the Mizbeach, with their tops bent over the Mizbeach.” (Sukkah 45a)
Their arrangement along the sides of the mizbeach teaches an enduring lesson. Even those whose greatness is not immediately apparent can stand together to surround the mizbeach, each contributing to the collective service of Am Yisrael. The aravot show that the deepest forms of mesirut nefesh — giving of oneself fully for Hashem and Klal Yisrael — can be found in those whose impact may seem hidden, yet together they uphold the heart of our people.
Throughout Jewish history, those who “bend over the mizbeach” have often been quiet yet essential contributors. Today, our soldiers — not only those who have fallen al kiddush Hashem, but also those prepared to risk their lives for Am Yisrael — are the living aravot of our generation. Their service surrounds the mizbeach of history. They may not always be scholars or public figures, yet their willingness to give themselves fully embodies the spirit of the aravah.
The mizbeach represents sacrifice — the essence of Avodat Hashem. The aravah, encircling it, symbolizes those who give of themselves completely and humbly. Every generation has its aravot — Jews whose dedication sustains Am Yisrael. Their devotion, though hidden, ensures the continuity of our people.
Sukkot teaches unity, but Hoshana Rabbah teaches perspective. Unity is not uniformity. The Torah does not require all to be etrogim. Yet, without the aravah, there is no mitzvah. We must cherish every Jew, with Ahavat Yisrael, because we cannot know the measure of their devotion. Who is the true etrog and who is the true aravah? Only Hashem knows.
As we bind the Arba’at Haminim together, let us bind our hearts as well. Let us see each Jew with love, without judgment, and recognize that even those who seem quiet or humble may stand closest to the mizbeach in Heaven’s eyes. When we honor those who have fallen al kiddush Hashem — and those who are prepared to give their lives for Am Yisrael — we acknowledge that they are all kedoshim. Each one, whatever their background, has given themselves fully for the Jewish people.
And yet, when all is said and done, it is the aravah who receives the pinnacle of honor among the Arba’at Haminim of Sukkot. The willow, with neither taste nor fragrance, stands before the mizbeach, teaching that true greatness is measured not by appearance, recognition, or immediate accomplishments, but by humility, devotion, and the willingness to give oneself entirely for Am Yisrael.
Let us therefore hold every Jew dear — throughout the year, not only on Sukkot — and remember that our unity is not in sameness, but in shared commitment and Ahavat Yisrael for Klal Yisrael.