Shuvoo Newsletter

Issue 4 – February 8, 2006

Thoughts on Ancient Times & Current Events by Ashirah Yosefah

THOUGHTS OF TREES & THE SEA

Reflections on Shabbat Shirah & Tu b’Shevat

A fig rests upon the branch of a fig tree in Kfar Etsion, its

inner sweetness curiously laid bare to passersby.

(© Ashirah Yosefah Photo)

The annual semi-holiday of Tu b’Shevat is fast approaching.  Throughout Israel, supermarkets, corner stores, and, of course, the shuks, are graced with tables overflowing with an abundance of the richness of the produce of Eretz Yisrael, particularly of fresh and dried fruit.  This coming Sunday evening, Tu b’Shevat seders will be held throughout the country; a tradition which finds its origins in the mystical city of Tsfat during the 1600’s, when Jewish mystics created a Tu B'Shevat seder modeled after the Passover seder.  Seder participants eat four different categories of fruit and drink four different combinations of red and white wine or grape juice, symbolizing the four seasons and the mystical "four worlds" of Azilut (Emanation), Beriah (Creation), Yetzirah (Formation) and Asiyah (Action), all of which are to be understood in relation to the Sefirot Tree of Life. During a Tu b’Shevat seder, particular importance is given to the fruits for which Torah praises Eretz Yisrael, namely the ‘Seven Species’ identified in Deuteronomy 8:8:  Grapes, pomegranates, dates, figs, olives, wheat and barley. This special recognition for the Seven Species is also reflected in which foods we choose to eat first on a plate and in the choice of blessing said following the meal. 

In truth, Tu b’Shevat actually goes back far beyond the 1600’s.  Its true origins can be found in the observance of the Torah commandment to tithe the produce of fruit trees in Eretz Yisrael.  Tu b’Shevat (the 15^th of the month of Shevat) marks the being the beginning of a new annual cycle for the tithing of fruit trees, hence it is also called the New Year for Trees.  

Prior to the destruction of the Second Temple by the Romans in 70 CE, ten percent of all produce was set aside in compliance with Torah to provide sustenance for the Cohanim, the Levites and the poor.  Sadly, the Temple is not with us today, but the Torah is Eternal, therefore, its principles are always relevant. To this day, it is a Torah requirement to separate the tithe on produce grown in Eretz Yisrael and care must be taken when purchasing fruits and vegetables to determine where they were grown and whether or not the producer or the storeowner has already taken the tithe.  If not, it is the individual’s responsibility to do so, to separate the Terumot and Ma’aserot and pronounce the appropriate blessings.

The truth is that mankind has a lot of responsibilities towards G-d’s Creation, and for Jews there are some very special responsibilities with respect to Eretz Yisrael.  Tehillim 24:1 tells us that “The earth is Hashem’s and all that it holds.”  Simply put, it is not ours to squander or abuse, although that seems to be a prevailing pattern by times.  We are to be good stewards of the land and its produce; G-d gave both to us for our benefit and blessing.  In Eretz Yisrael, being responsible stewards also includes heeding the Torah commands to share the bounty of the land with those in need, allow the land to rest during the sabbatical year (every seventh year), redistribute land every fifty years (the Yovel or Jubilee Year), and maintain the integrity of the land so it will sustain future generations.

Now, getting to the real crux of responsible stewardship, the Children of Israel are explicitly told in Torah:  "The Land must not be sold beyond reclaim, for the land is Mine." (Leviticus 25:23).  One has to ask, given events of late, does not the act of giving away ‘carte blanche’ the heartland and coastland of Eretz Yisrael fall well within the prohibitions of this commandment?

In Jewish thought, nothing is a coincidence.  “Lo miqrei”, we say in Hebrew.  It just so happens that this Shabbat is Shabbat Shirah, so named because it is the Shabbat in which we read Parasha Beshelach that contains the Song at the Sea, also part of our daily prayers.  The Sages tell us that we can get a glimpse of the true reason for the events happening in our world by carefully studying each week’s Parasha and its accompanying Haftorah.  In my own experience, this has proven to be true, and sometimes ‘too true for comfort’. 

Parasha Beshelach actually contains significant references to the Messianic era within the words and content of Shirat haYam (the Song at the Sea).  The song is intriguing and contains allusions to future events, especially the last two verses of the song:

“You will bring them and plant them on the mount of Your portion, in the foundation of the place that You, G-d, have made for Your residence – the sanctuary of G-d that Your Hands will establish.  G-d will reign forever and ever!”  (Exodus 15:17-18)

Rabbi Uziel Milevsky in his Torah commentary, Ner Uziel, Volume 1, explains the significance the above verses as follows:

“Rashi explains that the phrase ‘the sanctuary of G-d that Your Hands will establish’ is a reference to the Third Temple, which will be built in the Messianic era, when all mankind will declare, ‘G-d will reign forever and ever.’  Thus, the experience of seeing their enemies destroyed raised the Jewish people to an elevated spiritual state in which they were able to envision future events.  … At the shores of the Reed Sea, the simplest handmaidens perceived the Divine Presence so clearly that they were able to point it out and declare, ‘This is my G-d’ (Ibid., 2); in the Messianic era, every single Jew will be able to discern G-d’s presence at least as clearly as they did then.

Another illusion to the Messianic aspects of the parting of the Reed Sea appears somewhat earlier in the song:

‘Nations heard and shuddered; terror gripped the inhabitants of Pelashes [Philistia].  Edom’s chieftains then panicked; Mo’av’s heroes were seized with trembling; Canaan’s residents melted in their fright.  Fear and dread fell upon them.’ (Ibid., 14-16)

The narrative here veers from its original course – the Jewish people’s praise of G-d – focusing instead on the terrified reactions of the nations.  This, too, alludes to the Messianic era, when G-d will avenge the many crimes perpetrated against the Jewish people by wicked nations, and all of mankind will tremble with fright.”

As we look about us here in Eretz Yisrael and watch the progressively more ominous events that transpire with each passing week, we can only take hold of the future promises of Shirat haYam and pray that G-d hastens their fulfillment.  In the meantime, it is a mitzvah for us to build this Land, to observe the precept of settling the Land of Israel and planting it, and to cling to our G-d, looking forward to the day foretold by Isaiah when "And your people, all of them righteous, shall possess the land for all time; they are the shoot that I planted, My handiwork in which I glory. (Isaiah 60: 21).   To this end, we must actively participate in the redemption of the Land and labor towards to the building of the country, not its demise and destruction.

So amidst all of the world’s present turmoil, how do we cling to our G-d?  We can barely cling to our sanity some days.  In Vayikra Rabba 25:3, the wisdom of our Sages gives us an insight that we should remember as we prepare to celebrate Tu b’Shevat:

“Is it really possible for a human being to ‘climb’ up to heaven and ‘cling’ to G-d, of whom it is written, ‘For G-d is an all-consuming fire’?  Rather, the Torah is telling us to emulate the middot (character traits) of G-d.  When G-d first created the world, He was occupied with planting trees, as it is written, ‘And G-d planted a garden in Eden.’  So, too, when you enter Eretz Yisrael, make sure you occupy yourselves first with planting trees, as it is written, ‘And when you have come to the land, and you have planted all manner of trees for food …’”

Rabbi Shlomo Aviner, in his book Moadim LeSimcha, page 76, explains the deeper significance of Hashem having ‘planted a garden in Eden’:

“… when we read in the Torah that G-d planted a garden in Eden, we are not to interpret this literally but metaphorically:  if we wish to cling to G-d’s ways, we, too, must be involved in planting.  To cling’ to G-d does not mean to seek mystical experiences for ourselves, but rather to imitate His ways.  Thus, when the Torah teaches us that G-d ‘planted a garden of trees,’ we deduce that it is His will that the earth be settled.  It is His desire that we not be idle, but rather occupy ourselves with planting, building and the like in order to make the world a better place to live in.”

May Hashem hasten the day when “every man shall sit under his grapevine or fig tree with no one to disturb him” (Micah 4:4), and when Israel, to the echo of the nations, points their finger and proclaims in the words of the Shirat haYam, “This is my G-d.”