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This coming Shabbos - the fifteenth day of the Hebrew month Shvat - is known at TU B’Shvat because the two letters used to illustrate the number fifteen is a ‘tes’ and ‘vav’, spelling out “TU”. The halachik and historical significance of this date is considered Jewish Arbor day, and the official beginning of the tree season. The Jewish holiday TU’ B’Shvat, the New Year for trees, usually falls in January or February. Even though the Spanish village of Mondoñedo held the first documented arbor plantation festival in the world, organized by its mayor in 1594, Jews have been reckoning with this concept for thousands of years. Today, the holiday is most often observed by planting trees or by raising money to plant trees, and by eating fruit - specifically grapes, figs, pomegranates, olives, and dates which are five of the seven species for which Israel is praised. Originally, the objective of this day was to calculate the age of fruit trees for tithing as mandated in Vayikra 19:23–25.

The first Mishna of Rosh Hashana discusses the four Rosh Hashanas in the Jewish calendar. The last one mentioned is the New Year for the tree when it blossoms. The date established by the sages was the fifteenth of Shvat to be this Rosh Hashana. But there is a dissenting opinion to Beis Hillel, and that is Beis Shammai which states that the date is not the fifteenth but rather the first day of the month. An analysis of the opinions of Hillel and Shammai by Rav Yosef Zevin Z”L explains that the difference of perspective is whether to focus on the actual (Beis Hillel) or on the potential (Beis Shammai). Rav Zevin gives many examples which support this philosophical outlook. These include (but are not limited to) increasing the number of candles as Chanukah proceeds, or decreasing the number; whether the bracha on fire is Me'orei ha'esh, or Maor ha'esh, which the Vilna Gaon explains refers to the original source of fire at bri'as ha'olam. Finally, Rav Zevin’s examples also include Rosh Hashanna for the new tree when it blossoms, the fifteenth of Shvat, or when the rain that enables their blossoming has finished falling,to be the beginning of Shvat.

Reb Tzvi Elimelech from Dinov, in his work “The Bnei Yisaschar,” (Month of Shvat 2:2) points out that in the Mishna Rosh Hashana 1:1, three out of four heads of the year are in the plural but the fourth one is in the singular, that being the New Year of the tree, not trees. Some explain that on Tu B'Shvat, although it is Rosh Hashana for all trees, there is one tree that we focus our attention on this special day. This is “THE” tree mentioned in the Garden of Eden and explained by the Rabbis as an Esrog tree. Therefore, the Bnei Yisaschar writes that "A person should pray on Tu B'Shevat to find a kosher, beautiful, mehudar esrog with which to fulfill the mitzvah." In fact, the Ben Ish Chai composed a prayer for a beautiful Esrog. I find it curious that for the Mitzva of Esrog there is a recommended day to daven for a ‘good one’ to perform the task in a superior manner. We don’t encounter a day to daven for whole Shmurah Matzos, a classic bow and arrow, extra cheesy cheesecake, a righteous ram for a holy shofar, or special olives to produce the best oil for the menorah! There are many references to trees throughout scriptures, teaching us many different things. Perhaps the tree isn’t necessarily speaking of fruit…

In this week’s parshas B’Shalach the Torah states in Shmos 15:25 “Vayitz’ak El Hashem, VaYoreihu Hashem Eitz VaYashleich El HaMayim Vayimt’ku HaMayim, Shom Som Lo, Chok U’Mishpat V’Shom Nisahu”. “When Moshe cried out to Hashem, He showed him a certain tree. Moshe threw it into the water, and the water became drinkable. It was there that God taught them survival techniques and methods, and there He tested them.” Most commentators ask what were the techniques and methods that Hashem taught Moshe?

Rabbeinu Bachya mentions that some commentators say that Moshe taught the Jews details about vegetation which they would encounter in the desert. He showed them which plants had therapeutic or medicinal value and, on the other extreme, which were poisonous. The word ‘Chok” applied to phenomena which were known pragmatically, whereas the word “Mishpat” applies to knowledge of the inner workings and the why and wherefore of the phenomena in question. Moshe was concerned that by teaching the natural powers of plant life people might consider themselves self-sufficient and become less dependent on God. Therefore, Moshe warns them that in the final analysis it is up to Hashem to heal and cure people.

Another commentary which discusses the bitter waters of ‘Marah’ turning sweet, on the words ‘He taught them about a certain wood’ teaches that this was the tree of life, the Eitz HaChaim from Gan Eden, which surrounded the bitter waters. When the Satan became aware of the presence of that tree, he removed it in order to confuse the Jews and to lead them into sinning, resulting in the Jews complaining about their lack of water. The Mechilta quotes Rebbi Nosson saying it was the tree of life that God showed to Moshe. Moshe then took a leaf from it and cast it into the water and the waters became sweet. Rabban Shimon Ben Yochai says He showed him something from the Torah, meaning not showing but rather teaching. The word in the verse does not say ‘and He showed him’, but the word ‘VaYoreihu’ means ‘and He taught him’. The word VaYoreihu is synonymous with teaching - as it is written in Mishlei 4:4 Vayoreini – which, in context, means ‘teach me’. He - Hashem -literally showed him words of Torah that are compared to a tree, as Shlomo HaMelech said in Mishlei 3:10: “Etz Chaim Hee LaMachazikim Bah”: “It is a tree of life for those who grab and hold onto it”.

There are medicinal qualities in a tree and in the vegetation which surrounds it. But these qualities only apply if combined it with the other meaning of the tree and what it represents…..Torah. The Jewish Arbor Day is not about the planting of the physical trees. It is perhaps more importantly about planting, securing and strengthening the tree of life, which is represented by the Torah. It is noteworthy to mention that the handles on the Ashkenazic Torahs are called the ‘Atzei Chaim’ - the trees of life. A tree produces shade, bears fruit, and even after it dies it can be used to build homes, provide fertility to the soil, producing the matrix for future trees, and so forth. So, too, the Torah provides shade and protection from the evil inclination, it bears fruit to the next generation, and it serves as the basis of our Jewish home.

This TU B’Shvat prayer is not only about the physical Mitzva of Esrog that we want to have for Sukkos. It reminds us to pray and daven for what the Tree represents and what its symbolism is all about. May we be zocheh (merit) to water, nourish and nurture our tree of the Torah that will give us the ultimate good life.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky