New
Year For Trees, New Life For Jewish Life
Sichos
in English
Shabbos
Parshas B’Shalach; Chamisha Asar B’Shvat, 5750
1.
Chamisha Asar B’Shvat is Rosh HaShana of the Trees. The connection
between this holiday and our service is evident from the phrase “for a
man is like the trees of the field.” Our Sages explain that a fruit
tree is a metaphor for Torah sages, and by extension, the Jewish people,
since “all your sons are students of the L-rd.” From a certain
dimension — the aspect of man that is comparable to a fruit-bearing
tree — the Rosh HaShana of the Trees adds a level of fulfillment above
that associated with Rosh HaShana, the day of man’s creation.
It is
written, “He (G-d) placed the world within your hearts,” i.e.,
everything that exists in the world also exists within a Jew’s heart.
Indeed, it would be more appropriate to reverse the order of the
statement and say that because something exists within a Jew’s heart,
a parallel is brought into being within the world at large.
Thus, we can
use a metaphor of land to refer to the Jewish people, as the verse
states, “You shall be a desired land.” All the characteristics of
land, including the potential to produce fruit, are reflected in the
Jewish people. In particular, they share a special connection to the
chosen land, Eretz Yisroel, and the seven species of fruit for
which Eretz Yisroel is praised in the Torah.
Each of the
seven species is employed as a metaphor for the Jewish people. The Jews
are called “the first of His grain” (referring to wheat and barley).
Psalms describes the Jews as “a vine brought forth from Egypt”
(grapes). Similarly, we find the metaphors of figs: “the first fruit
of the fig tree in its season;” pomegranates: “your shoots are an
orchard of pomegranates;” olives: “The L-rd called your name, ‘a
green olive tree, fair, with goodly fruit;’” and a date palm:
“Your stature is like a palm tree,” and “the righteous will
flourish like a palm tree.”
Since
Chamisha Asar B’Shvat is the Rosh HaShana of the Trees, it generates
new life energy for the service of the Jewish people, who are likened to
trees.
In comparing
grain and fruit, we find two fundamental differences:
a) Grain is
the staple of our diet and is necessary for the maintenance of our
health. Fruit, in contrast, is not required for these reasons and is
eaten primarily for the pleasure it brings.
b) The
growth potential exhibited by trees far exceeds that of grain. Although
there is an abundant increase in quantity, the harvested grain is of the
same nature as the kernels that were originally planted. The seed of a
fruit tree, however, is of an entirely different nature than the fruit
that is later harvested.
Similarly,
regarding our service of G-d, the metaphor of fruit trees alludes to a
service that is not limited to the basic necessities but one that
generates pleasure. It reveals the potential for growth. Not only a
quantitative increase, but a leap to a higher level, a new framework of
reference. Chamisha Asar B’Shvat, Rosh HaShana of the Trees, generates
new energy to carry out this service, and also to carry out the service
described by the metaphor of grain.
There is an
added dimension to the above services this year, when Chamisha Asar
B’Shvat falls on Shabbos. Shabbos is also connected with the service
of pleasure, sharing an intrinsic bond with the service alluded to by
fruit.
The weekly
Torah portion, Parshas B’Shalach, also contributes to this theme.
B’Shalach describes the Jewish people’s exodus from Egypt. Our Sages
associated two of the verses quoted above (which use the fruits of Eretz
Yisroel as metaphors for the Jewish people, namely, “a vine
brought forth from Egypt” and “your shoots are an orchard of
pomegranates”) with the exodus.
The concept
of planting and harvesting is connected with the concepts of exile and
redemption, as the Alter Rebbe relates in Torah Ohr: “We find
the expression ‘sowing’ used in regard to the Jewish people in the
Egyptian exile, as it is written, ‘I will sow it for Me in the
land.’ Our Sages declared, ‘A person sows a kur to reap a
harvest of several kurrim...’ It is written, ‘Israel is
sanctified unto the L-rd, the first of His grain.’ The emphasis here
is on ‘His grain,’ the fact that the Jewish people are G-d’s
produce… Just as a person sows grain for the additional amount that
will grow, so too, since G-d wanted the revelation of G-dliness in the
world to be increased…He sowed Israel, His produce, so that His glory
would be revealed in an increased manner. Thus, there will be a great
revelation of G-dliness on this lowly plane, just as in the higher
spiritual worlds…as will be revealed in the Messianic age. The Jewish
people are the ones who cause this great revelation…”
The Alter
Rebbe continues, employing both the metaphors of grain and a vine to
describe the activities of the Jewish people. Similarly, the Midrash
uses the metaphors of sowing grain and planting trees and vines to
describe G-d’s sending the Jewish people into exile in Egypt.
The metaphor
of implanting or “sowing” the Jewish people into exile is relevant
on a personal level, relating to how the soul descends into the world to
elevate the body, the animal soul, and its portion in the world at
large, making a dwelling for G-d in the lower worlds. Through our
fulfillment of mitzvos (also described by the metaphor of
sowing), we draw down the revelation of G-dliness into the world.
2. As
mentioned, this revelation of G-dliness is brought about by the Jewish
people’s Divine service. Accordingly, each of the seven species for
which Eretz Yisroel is praised, i.e., the produce which the Torah
regards as praiseworthy, serves as a metaphor for different aspects of
the service of the Jewish people. The first two species, wheat and
barley, are species of grain. Our Sages explain that wheat is food for
human beings, whereas barley is primarily used for animal fodder. Thus,
these two species refer to the service of the G-dly soul and the service
of the animal soul, respectively.
The Hebrew
word for man, “adam,” is related to the word “adama”
(I resemble), as in, “I resemble the One above.” This is a fitting
description of the G-dly soul. Barley, “food for the animal (soul),”
is intended to elevate and refine the animal soul. Although this service
represents a descent, ultimately, it elevates even the G-dly soul itself
by lifting it to a higher rung of Divine service.
To explain:
The animals were created before man. In our own lives, we are required
to feed our animals before we eat. This pattern is reflected in our
spiritual makeup. The G-dly soul is “the second soul in Israel.”
Before the G-dly soul is fully manifested in the body, the animal soul
has already established its hold.
Furthermore,
for most Jewish people, the primary service is the refinement of the
animal soul. The Alter Rebbe writes, “the attribute of the beinoni
is the attribute of all men.” A beinoni’s service involves
refining the animal soul, which “originates in the forces of evil,
invests itself in his flesh and blood, and has not been transformed into
good.”
The reason
that the G-dly soul is forced to descend and invest itself in the animal
soul, which is material in nature, is associated with that metaphor of
sowing seeds. The animal soul is compared to the earth. Nevertheless,
since its source is above that of the G-dly soul, it has the potential
to produce growth. Its refinement can bring one to greater heights than
the service of the G-dly soul alone.
This
explanation, however, raises a question: If the essential service is the
refinement of the animal soul, why is wheat mentioned before barley in
the verse praising Eretz Yisroel? It would seem that barley
should be granted precedence.
To explain:
It is impossible to begin working on the animal soul alone. To refine
the animal soul, it is first necessary to reveal the light of the G-dly
soul. When sowing seeds, the growth potential is latent in the earth;
but unless a seed is sown, that potential will never be expressed.
Similarly, because the animal soul is material in nature, the G-dly soul
must invest itself within it to bring out the power of its source.
This concept
is reflected in our daily service. According to the Jewish calendar, a
day begins at night. The recitation of the Shma is the first mitzva
to be fulfilled each day. In the Shma we proclaim, “And you
shall love the L-rd, your G-d,” the service of the G-dly soul. Only
thereafter does the verse continue, “with all your heart,”
interpreted by our Sages to mean “with both your hearts,” i.e., with
the animal soul, as well. Only after the G-dly soul expresses it’s
love for G-d is it possible to refine the animal soul and transform it
so that it too expresses love for G-d.
Similarly,
each morning, when a person arises as “a new creation,” he begins
his day with the declaration “Modeh Ani,” the acknowledgement
of the G-dly soul. And only afterwards he begins the service of working
to refine the animal soul.
This pattern
is alluded to in the verse, “Draw me out, we will run after You.”
“Draw me out” is singular, referring to the service of arousing the
G-dly soul. “We will run after you” is plural, referring to the
combined activity of the G-dly soul and the animal soul. First, the G-dly
soul is aroused. Then, it invests itself in the animal soul and
motivates it to the love of G-d. This, in turn, brings out a greater
love in the G-dly soul, to the extent that it is motivated to “run.”
Now we can
understand why wheat precedes barley in the verse cited above. The first
efforts in harvesting the produce of the Jewish people must be directed
to wheat, arousing love for G-d within the G-dly soul. Only then is it
possible to proceed to barley, the refinement of the animal soul. It is
through “the barley harvest,” however, that even the G-dly soul can
be lifted to a higher rung.
3. As
mentioned above, not only the grains but also the five fruits for which Eretz
Yisroel are praised are metaphors for the service of the Jewish
people. Furthermore, this service is also connected with the refinement
of the animal soul:
a) Grapes:
Wine is described as “bringing joy to man and G-d.” The name for G-d
used here, “Elokim,” refers to the aspect of G-dliness that
limits and conceals revelation in order to allow the creation of a
limited world. Thus, wine “brings joy to...Elokim,” ensuring
that the forces of concealment will not prevent the revelation of G-d’s
inner qualities on this plane. Implied in this service is the refinement
of the animal soul to the extent that it will no longer conceal G-dliness.
b) Figs:
According to certain opinions, the Tree of Knowledge was a fig tree. All
opinions agree that after the sin, Adam and Chava were able to correct a
portion of the shame caused by their sin by wearing clothes made from
fig leaves. Thus, eating figs is associated with the refinement of the
spiritual descent caused by this sin.
c)
Pomegranates: Pomegranates refer to the fulfillment of mitzvos,
as our Sages commented, “Even the empty ones among you are as full of mitzvos
as a pomegranate is of seeds.” Doing mitzvos involves
material objects, emphasizing the elevation of this lower plane of
existence.
There are
two dimensions as to how pomegranate seeds compare to the service of
refining the material world through performing mitzvos. Whereas
grape seeds can be seen through their skin, pomegranate seeds are
hidden. This reflects how the mitzvos are invested and hidden in
the material aspects of our existence. Also, each pomegranate seed is
associated with a separate portion of the fruit. This relates to the
concept that every Jew, even “the empty ones,” are “filled with mitzvos,”
i.e., they are beings of substance.
d) Olives:
“An olive releases its oil only when it is pressed.” This alludes to
the service of self nullification, which is on a higher level than
subduing the animal soul in the process of refinement.
e) Dates:
Our Sages state that a date palm produces fruit after seventy years.
Seventy refers to the completion of the task of refining our seven
emotional attributes, the essential aspect of our service at present.
The period of seventy years also implies that much effort and energy is
invested in this service. Nevertheless, just as the effort required
surpasses that required for other fruit, so too, the sweetness of the
fruit is much greater.
The Baal
Shem Tov interpreted the verse, “You shall be a desired land,”
explaining that the Jewish people are like choice land in which are
buried treasures of jewels and pearls. In addition to the produce the
land provides (grain, necessary to maintain one’s existence, and
fruit, which brings pleasure) the land provides treasures, giving a
person much greater pleasure than fruit. This refers to the revelation
of the inner dimension of the Torah, which, in his well-known parable,
the Alter Rebbe described as the most precious jewel in the king’s
crown. The Alter Rebbe explained that the jewel must be pulverized and
mixed with water to form an elixir to be poured upon the mouth of the
king’s bedridden son in the hope that one drop will enter his mouth
and save his life. From this explanation, we see two dimensions to the
revelation of the inner dimension of the Torah. One dimension is the
need to save the life of the King’s son, i.e., to preserve the Jewish
people in the darkness of exile. And on a deeper level, the revelation
of the quality of pleasure in Torah is a preparation for the revelation
of the inner dimension of the Torah in the Messianic age.
Shabbos
completes and fulfills the days of the previous week. This year,
Chamisha Asar B’Shvat falls on the Shabbos that contributes
fulfillment to the fortieth anniversary of Yud Shvat. As explained in
the previous farbrengens, the service of the seven Nesiim
(who parallel the seven fruits for which Eretz Yisroel was
blessed) in spreading the wellsprings of Chassidus outward, has already
been completed in abundance, in a manner of pleasure.
Thus, from
the above, we can derive several directives to be applied in our
behavior. The Rosh HaShana of the Trees should inspire each person to
increase those aspects of his service related to pleasure and growth,
the two concepts we learn from trees, as explained above.
Also,
included in the concept of growth are the activities a person undertakes
to influence others, beginning with the members of his family and those
living around him. Thus, he becomes like “a fruit tree, yielding fruit
after its kind whose seed is within it.”
[Indeed, the
latter concept sheds light on the following problem: The Mishna
describes Chamisha Asar B’Shvat as “Rosh HaShana for a tree,” yet,
in most texts, we find the holiday described as “Rosh HaShana of the
trees,” using the plural form. This distinction, however, alludes to
the fact that each tree serves as the source for others.]
May these
efforts lead to the period of ultimate growth, the Messianic age, when
all our service carried out in exile will blossom. The connection of the
concept of growth to the Messianic era is emphasized by the fact that
Tzemach, one of Moshiach’s names, means “growth.” Similarly, in
the Messianic prophecy, “a scepter shall arise in Israel,” the word
for “scepter,” shevet, also means “branch.” Similarly,
the prophet declares, “A shoot shall come forth from the stem of
Yishai, and a branch shall grow forth out of his roots.”
The above
relates to this week’s Torah portion, Parshas B’Shalach, which
describes the final stages of the exodus from Egypt. It is also related
to the Messianic redemption, as it is written, “As in the days of your
exodus from Egypt, I will show you wonders.” Our Sages alluded to this
connection, associating the song sang by Moshe at the Sea of Reeds with
the ultimate song of redemption to be sung at the coming of Moshiach.
May we experience the final redemption, and all journey to Eretz
Yisroel, where we will “eat of its fruit and be satiated with its
goodness.” May it be in the immediate future.