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16 Shevat 5765 - January 26, 2005 | Mordecai Plaut, director Published Weekly
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Opinion & Comment
Tu BeShvat

By Rav Zev Leff

We apologize to our readers for the timing of the appearance of this article, but it arrived after our Tu BeShvat issue went to press. The rich content needs no apologies, and it will certainly have much to teach and inspire even a week after Tu BeShvat.

Rav Leff's column appears in the print edition of Yated Ne'eman weekly. It does not usually appear on Dei'ah Vedibur.

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Rav Eliezer and Rav Yehoshua argue whether the world was created in Tishrei or in Nisan (Rosh Hashonoh 10b). Tosafos explains (Rosh Hashonoh 27a) that both opinions are in fact valid as the world was created on the plane of thought in Tishrei and on the plane of action, in actuality, it was created in Nisan.

This can be explained in the following manner: Chazal related that originally it arose in Hashem's thoughts, as it were, to create the world with Din, judgment only. Then He accompanied the din with mercy.

The Shloh Hakodosh explains that this original thought was not nullified by the introduction of mercy, but rather the world was in fact created on two concurrent levels and dimensions. For those who can survive the pure din, they are judged only with din. This is the ideal for the following reason. The entire purpose of creation was a function of G-d's will, and serves to bestow the eternal kindness of Olom Habo. There, are the neshomos, souls, that can receive the pleasure of basking in the splendor of G-d's Presence in His creation.

However, in order for that kindness and pleasure to be complete, it had to be earned. Hence the neshomoh was placed first in the physical world, distant from G-d, so as to be able with its own efforts to create that relationship with Hashem by elevating the soul to be more and more G-dly through Torah and mitzvos and from the service of Hashem that emanates from all physical things and actions. The more one's reward is the product of his own effort, without any assistance or aid, the better it is. Pure judgment, where one gets exactly what he deserves without any mercy, is ideal. This was the level of Yaakov Ovinu (see Michtav MeEliyahu volume 3, p. 3).

The Shloh Hakodosh says that this was also the level of Rabbi Akiva about whom, as the Romans combed his flesh with iron combs, the angels cried, "Is this then the reward for Torah?" And Hashem responded, "Quiet. This is what arose before Me in my thoughts."

The Shloh Hakodosh explains Hashem's words to mean that this is what He originally planned, in thought, for the world to be: totally din where one is punished severely, without mercy, for every small sin — but the reward for mitzvas is totally one's earned product.

However, in actuality G-d combined mercy with din for the majority of humanity who can only survive if mercy tempers the din. Originally, these two dimensions were concurrent, since time did not exist at the moment of Creation. However, following Creation and the introduction of time these two dimensions became related to two distinct time zones. Tishrei became the Rosh Hashonoh of judgment, din, and hence the Rosh Hashonoh of Machshovoh of thought. Nisan became the Rosh Hashonoh of mercy, ma'aseh, the actuality that is based on the fundamental necessity to temper with mercy.

Hence, Tishrei is the Rosh Hashonoh for the din, the Yom Hadin, for the world was created in thought with only judgment, and in Nisan is the Rosh Hashonoh of rachamim, of the mercy of redemption.

Hence, the seforim relate that just as 40 days before the conception of a human being various components of his life's plan are decreed in Heaven, similarly, 40 days before the conception of the world marked the preparatory stages of Creation. The creation of Tishrei actually marks the Creation of man. Hence the actual Creation began on the 25th day of Elul, 6 days earlier and the creation of Nisan began on the 25th of Adar. 40 days prior to these days is the 15th of Av and the 15th of Shvat, respectively, both significant days in our calendar.

On both of these days trees are also significant. On the 15th of Av, trees are dry, their sap evaporated by the heat of the summer. On this day the completion of the seasonal cutting of wood for burning the sacrifices on the Altar occurred. Tu BeShvat, on the other hand, represents the day when the sap begins to rise in the tree initiating the growth of that year's fruit from the rainfall of the current year.

The tree has two names: eitz and ilan. Eitz is the material essence of the tree itself, its physical configuration. Hence, cut wood is also called eitz. The word eitz is spelled ayin, tzaddik, which can literally mean: Look at the tzaddik. By observing the tree we can learn about the nature of the tzaddik.

Man is compared to a tree, ho'odom eitz hasodeh. The Maharal (commentary to Sanhedrin 92a) explains that actually we are an inverted tree: Our limbs are downward and our head, the root, is upward. This signifies that in this physical world alone do we stand on our feet, for our true rooting is in the spiritual world. Hence the medrash relates that in the spiritual world one in fact is inverted, head below forming the root, and base and limbs above (see Paneiach Rozo at the end of parshas Chayei Soroh).

According to some, this is the meaning of the gemora (Bava Basra 10b) that the spiritual world is an inverted world, where the upper are down and the lower are up: that everyone stands on his head with his feet above. Perhaps this is why most babies are born headfirst, descending into the physical world from a more spiritual world.

The feet and legs are therefore symbols of physical and material support. Hence the covering of the foot and the uncovering of the head represent the physical posture where apparently the foot is the root which is covered and the head is the limb which is exposed. Therefore when we want to assume a spiritual posture, we remove our shoes and let that limb be uncovered and cover our heads, thereby imitating a tree whose root is covered and limbs exposed and thus emphasizing that our root is our neshomoh, our spiritual dimension, represented by the head and mind. This explains the removal of Moshe Rabbenu's shoes when trodding on earth sanctified by G-d's Presence at the sneh. Likewise the removal of one's shoes in the Beis Hamikdosh and the removal of the Kohanim's shoes during the priestly blessing.

This is also our posture on Yom Kippur, a day of total spirituality, and this is also the posture that a mourner assumes in order to be able to empathize with the soul of the departed in its acclimating to the spiritual world.

This is also significant of the removal of the shoes in the chalitzah ceremony of the brother who does not want to perform yibum, who cannot or will not empathize with the soul of his departed brother. Hence, material possessions are called (in Devorim 11:6), hayekum asher beragleihem, that which places a person on his feet. Literally, this places us in the posture of standing on our feet in this physical world and not on our true root, our head.

On Tu B'Av, in preparation for Yom Hadin, we take the tree which symbolizes man's essence and cut it down, offering it in flames on the Altar in total subjugation to Hashem. Therefore the astrological sign of the month of Av is a lion. for the fire on the altar is likened to a crouching lion. It is on the day of Tu B'Av that shidduchim are made, since marriage introduces the Shechinah, symbolized by the letters yud and hei that transform the fire into ish and ishoh. Marriage is the symbol of man's imperfection, the need for him to be perfected by another. At the same time marriage enables one to be G-d-like in perfecting another human being.

This is the preparation for the Yom Hadin that takes place on Tu B'Av. However, once man recognizes his true nature and subjugates himself totally to Hashem, Hashem gives him the ability to produce his own fruit. He aids us with his mercy to earn our reward in Olom Habo, through utilizing this material world properly. This is signified by Tu BeShvat, the 40-day preparation for the Rosh Hashonoh of Nisan, the rosh hashonoh of Regolim, literally of the feet, though really it refers to the three holidays when we went to the Beis Hamikdash on foot.

The gemora comments (Chagigah 3a) on the verse in Shir Hashirim, "Ma yofu pe'omayich bane'olim bas nodiv, how beautiful are your footsteps in your shoes, the daughter of the munificent one." How beautiful are your footsteps when you ascend for your three yearly pilgrimages to Yerushalayim, you the daughter of Avrohom Ovinu who was the first convert.

Perhaps the idea is that aliya leregel means literally the uplifting of the foot. On yom tov all the material and worldly aspects are elevated and sublimated in the service of Hashem through the joy of yom tov and then one is beautiful even in his shoes, meaning even in assuming a physical, material posture.

And where did we acquire the ability to transform the physical world into spirituality? From Avrohom Ovinu, who transformed his secular, physical, non-Jewish being into a Jewish one, possessing inherent holiness.

Hence, Tu BeShvat involves the tree as an ilan, a fruit- producing entity that utilizes the waters of mercy to be able to function. Hence, the astrological sign of Shvat is a Delli, a ladle for drawing water. Although we find the term ilanei srak, to refer to ilanos that do not produce fruit, the gemora relates that in the future all ilanei srak will also bring forth fruit. Hence they are in essence ilanos — fruit-bearing trees — that for whatever reason in this world do not bear their fruit.

The world ilan has rich symbolisms. The numerical value of the letters yud, lamed, nun equals 90 which is the numerical value of tzaddik. Hence ilan is really alef, tzaddik, which can be read literally to mean learn or contemplate the tzaddik. Understanding the fruit-giving power of the tree will help us to understand the tzaddik.

Fruit, specifically the fruit of Eretz Yisroel, has the power to connect us to Hashem. The Torah in Vayikra 19:23 instructs us that when we enter Eretz Yisroel we should plant fruit trees. The gemora comments that since G-d in the beginning of Creation planted trees in the garden of Eden, so too should we emulate Him and plant trees upon our entrance to Eretz Yisroel.

Emulating G-d usually applies to His attributes. On the surface it seems difficult to extend emulating G-d to the planting of fruit trees. The Medrash (Bereishis Rabbah 39:8) relates that Avrohom Ovinu was traveling after Hashem told him to leave his home and came to Aram Naharayim, and found the inhabitants there eating and drinking and partying. He entreated G-d that this should not be the land that he would receive. He came to Eretz Yisroel and found the inhabitants weeding in the proper time and hoeing in the proper time, and he entreated that this be the land that would be designated to him. What impressed Avrohom Ovinu with idol worshipers involved in agriculture over those who were partying needs explanation.

There are two divergent philosophies of life. One can be summed up by the following statement: The one who has the most toys when he dies wins. This enunciates an approach to life that presents pleasure in all its forms as the raison d'etre of life. This outlook views life as the total of seconds between birth and death and glorifies the material gratification one can achieve during that period.

The Torah philosophy on life is diametrically opposed to this approach. From a Torah standpoint, life begins for us as souls in a spiritual world prior to our entrance into this physical world, and it continues on for eternity in that spiritual form after we leave this physical world. This world is not the goal of life but rather a place to utilize as a means to reach that goal. Enjoyment is not the purpose of this world, but rather the purpose is the investment of energy and effort to sanctify his natural world, in order to ultimately create eternal pleasure in the World to Come.

According to the simple meaning of the verses, Eisov was a hunter and Yaakov a shepherd. A hunter seeks immediate gratification, killing a mature animal for his enjoyment that he did nothing to raise. A shepherd, on the other hand, invests time and effort to raise the animal until he can ultimately enjoy its benefits.

Avrohom Ovinu observed that chutz Laaretz was conducive to a lifestyle of eating, drinking and partying that represents the philosophy of life that extols pleasure as the goal of existence. Hence he found this incompatible and not conducive to a Torah life.

Eretz Yisroel, on the other hand, was conducive to a lifestyle where one puts in effort now for a future benefit, represented by planting and performing the agricultural preparations to produce fruit. The Meiri says that Olom Habo, the World to Come, is the ultimate fruit of this world.

Hence, when G-d created this world He planted fruit trees to show that this world is likened to the planting of a tree whose fruit is the product of the effort and toil of this world and eventually harvested in the Next World. We should likewise enter Eretz Yisroel and understand how to utilize it properly to create a society predicated on putting in all the necessary toil in this world to reap the spiritual benefits of eternal bliss in the next world. Hence, fruit is a symbol of a true Torah approach to life.

The mitzvos of Terumos and Ma'asros help to guide us in utilizing the fruit properly. The Alef of ilan represents the reishis, the first bikkurim that refers to all the firsts which form the foundation and which set the pattern for all that follows. They must be dedicated totally and purely to Hashem.

The yud, ten, represents ma'aser rishon and terumas ma'aser, the tenth. The number ten represents the unifying of all under Hashem's unity just as ten is a unit that combines and unifies all the integers preceding it. It also represents the goal of all the many things in the Creation to be unified in service of Hashem.

So we take the first to adjust our intent properly and the goal (the tenth) to adjust our accomplishment properly.

The lamed represents limud, learning, and corresponds to ma'aser sheini about which the Torah says, lema'an tilmad leyir'oh es Hashem Elokecho. Bringing ma'aser sheini to Yerushalayim is an exercise in learning to fear G-d, for ma'aser sheini is brought to Yerushalayim to teach one how to fear G-d by eating in holiness in a holy environment and exposed to the holy Kohanim and Leviim. Thereby, we transform our eating, which preserves and promotes our physical being, to an expression of service of Hashem.

Additionally, while spending time in Yerushalayim eating the ma'aser sheini, one observed the Kohanim and Leviim and saw their exemplary spiritual lives and spent time actually learning from them while in Yerushalayim. After one has clarified his intentions and goals, he must learn how to apply his intentions to all the various situations and components of this physical and material world.

Finally the nun of ilan represents the 50 gates of wisdom that correspond to all the various aspects of the physical world and all of creation, making one recognize his responsibility to all of the various components of creation, to unite them and to provide them with the sustenance in order that G-d's plan can be recognized as a united effort of all Jews and all components of the universe. This corresponds to ma'aser oni, to the tithe given to the poor, which intimates one's responsibility to sustain and give to others and enable them to serve Hashem.

Additionally, the nun represents the word nefilloh, falling, which represents and implies the oni, the poor man, who is falling and needs me to support him. Hence the fruit when viewed in this perspective teaches us to be a tzaddik.

Perhaps this relationship between the eitz and the ilan is also brought out in parshas Beshalach. The Torah tells us that they came to Moroh and could not drink the bitter waters that they found and Hashem instructed Moshe Rabbenu to cast a tree, an eitz, into the water which would remove its bitterness.

The ability to make the waters of Torah sweet and usable obliges one to recognize as a prerequisite one's posture as a tree and to understand what is the root and what is the limb — that the spiritual aspect of man is that which roots him and gives him permanence and stability and the material aspect is merely a limb for expansion. Once that tree is utilized then the waters of Torah become usable and drinkable.

There in Moroh, G-d gives the beginnings, the first mitzvos to the Jewish people and from there the Jewish people advance to Eilim where they find many streams of water and 70 fruit- giving date palms. These are the ilanot which enable man to give forth his fruit.

Tu BeShvat, therefore, is the time to contemplate our preparation for the yearly re-creation of the Jewish people in Nisan to be able to function ideally in bringing forth our fruits to sustain and nurture this world as a means to create Olom Habo.

Let us realize that those fruits can be produced in their ideal state only when we will be in the fertile, physical and spiritual environment of Eretz Yisroel — when the world will be filled with the knowledge of Hashem, kemayim layam mechasim, as the waters fill the earth, soon, in our days.


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