The holy seforim tell of the greatness of the day, Hoshanah Rabbah. The Novi, Yeshaya, based on a statement in the Talmud Yerushalmi, expresses that this day is unique in that everybody seeks out Hashem. This day is earmarked to gain forgiveness on the level of Yom Kippur.

The Sefer Kaf Hachaim quotes a Chazal that has Hashem addressing Avrohom Avinu saying, “If your children did not receive kaparah on Rosh Hashanah or on Yom Kippur, Hoshanah Rabbah is still available to gain forgiveness.

The importance of Hoshanah Rabbah is evident from the manner in which the Jewish calendar was originally arranged. The calendar was preset that Hoshanah Rabbah can never coincide with a Shabbos. One of the great poskim, the Elya Rabba, explains the reason is because on Hoshanah Rabbah there is abundant crying and beseeching, and this may not be done on Shabbos.

This is incredible! Rosh Hashanah was not designed to forestall landing on Shabbos. Although tekias shofar must be forfeited when Rosh Hashanah falls on Shabbos, the calendar did not account for that. Despite the great sacrifice entailed in missing the protection and zechus of tekias shofar, adjustment to the calendar was not affected. Likewise, the calendar was not manipulated to avoid the first day of Sukkos falling on a Shabbos, thereby forfeiting the mitzvah of lulav. Hoshanah Rabbah, alone, entered the equation that it should not conflict with Shabbos and deter the heartfelt tefilos. It is self-evident that Hoshanah Rabbah is a powerful day! The Rabbonim were not allowed to tamper with this day. The opportunity to make a last effort to gain forgiveness remains untouched.

This special day is the apex and climactic finale to the Yomim Noraim. This is the day that we complete the fifty-one day avodah commencing Rosh Chodesh Elul. This is the conclusion of a fifty-one-day series of teshuvah and gaining closeness to Hashem. These special days engineered massive change, converting us into new beings, off to a fresh start and a clean slate.

This is the final chance. Even if Yom Kippur did not bring the yeshuah, there is still time- TODAY.

Is it permissible to learn during Kaddish?

Each person in shul must listen intently to Kaddish and have the proper intentions when responding to it at the designated times. It is forbidden to be involved in other activities, to talk, or even to think about Torah during Kaddish. These halochos apply to every Kaddish, whether it is recited during davening or after learning. Chazal repeatedly underscore the severity of the sin of speaking during Kaddish.

סימן נו, סעיף א וס"ק א; ביאורים ומוספים דרשו, 2

Can Kaddish be recited quietly?

Kaddish must be said out loud so that the congregation can listen and respond to the chazan. Some poskim point out that if Kaddish is recited quietly, it seems like a lie. Since the chazan is inviting the tzibur to publicize the sanctity of Hakodosh Boruch Hu, doing so in a way that people cannot hear him is inconsistent with his words. Some hold that all the people saying Kaddish must say it out loud. Others hold that as long as one person is saying it out loud, it is acceptable for the other people to recite it quietly.

סימן נו, ס"ק ב; ביאורים ומוספים דרשו, 11

Should a person who is reciting Kaddish follow the shul’s nusach?

Different communities have different versions of Kaddish. Most notably, adding v’yitzmach purkonei has become accepted in most communities (aside from those which daven in nusach Ashkenaz). The poskim discuss whether a person who recites Kaddish must adapt to the nusach of the shul where he is reciting it. All agree that if the members of the shul insist on keeping their nusach, those who recite Kaddish must bend to the will of the tzibur.

סימן נו, ביאורים ומוספים דרשו, 8

• An individual who davens in a room adjacent to a shul with a minyan does not fulfill his obligation of tefilah b’tzibur.

• A person who is standing next to a shul may answer to Kaddish and Kedusha even if he cannot be counted towards the minyan. The poskim disagree about whether he is obligated to respond or whether doing so is optional since he is not together with the minyan.

• A person who lives in a city with only ten Jewish men may not leave for the Yamim Noraim unless he hires another person to replace him in the minyan.

• Which takes precedence, answering to Kaddish or Kedusha?

• Is it necessary to stand for Kaddish?

• How loudly should one respond with Yehei Shmei Rabba?