About Tu B'Shevat (From Jan 2011)
Tu B'Shevat - The New Year for Trees - (Part 2)
Recently, Israel lost some 4000 hectares of forest to fire, not to mention the tragic loss of 44 lives. This is devastating news to any nation, but to Israel, a geographically small land and a people who value both its citizens and its trees very highly, it is particularly sad. To enter into a teaching about “Tu B’Shevat, the New Year for Trees” without mention of this injury to Israel would be unthinkable for me. Later, within this teaching page, I will share some further information regarding the follow-up to the fire.
This teaching is presented in two parts. This is Part 2. To read Part 1 please refer to our January 2011 Newsletter. For those who did not receive the Newsletter, you may go directly to our “Archives” section, and click on “Recent Newsletters / 2011 / January” so that you can read that component prior to continuing here. It will provide some basic insights in the Festival which you will find helpful and on which the following will be built.
* * *
Now, having learned some of the basics about Tu B’Shevat, its name and its importance, I would like to continue to look at some of the practices around the festival and then expand into some reflections on it which will show how the event affects us today, because – make no mistake – the believing community is affected by even this so-called ‘minor’ festival.
Tu B’Shevat is positioned on the calendar such that it will occur, in a regular year, on the second full moon prior to Pesach. In a leap year (such as 2011/5771) It falls on the third full moon before Pesach. As we have seen, many of the major festivals of the Jewish culture involve fasting and special prayers and/or rituals. This is not the case with Tu B’Shevat. Originally, there were no stipulated “practices” for the day – not even any special prayers set for it, save of course for those expectations around tithing as noted in Part 1. When I see this lack of direction allowed on a religious festival, I begin to feel some angst. I have found that humankind (being what it is), will go to great lengths to ‘fill a vacuum’ with almost anything – be it folklore, legends or ritual, or all of the above. The reason for my concern is that (as history has borne out) our human efforts often fall short of the mark and lead to anything but a Godly outcome. In some ways, this has happened with Tu B’Shevat.
The Scriptures are of no help in gaining insight into Tu B’Shevat festival practices because there is no mention of it there. The custom of marking the event is based solely on the teaching, ruling and information recorded in the Talmud (Mishnah) in Tractate Rosh HaShana (1:1). The one direction noted by the Talmudic sages (Rabbis) is the omission of the “Tachanum” prayer from one’s daily prayers, from the afternoon of 14 Shevat until the evening of the 15th. The Tachanum is the three part prayer of supplication which follows the Amidah (Standing Prayers). This is not surprising however, since this prayer is commonly omitted on festival days and on Shabbat. The reason for its removal is that, rather than focussing one’s mind on Elohim, it looks to the needs of the individual, a practice seen as inappropriate for these days.
As we learned in Part 1, the sole rationale of Tu B’Shevat was to set a date for figuring the age of trees for the purpose of makings offerings of their fruits. Over the years, however, a few extra rituals and customs have developed which have waxed and waned in popularity through the centuries. One of these customs is the eating of fruit on Tu B’Shevat. Various sources list different numbers and types of fruit. The minimum seems to be to partake in the Seven Species of Israel, namely: wheat, barley, figs, dates, raisins (grapes), pomegranates and olives. Some other sources add to this list carob and almonds. Almonds are especially appropriate as the almond tree is just blooming at this time of year in Israel. An additional yet related practice gaining popularity, certainly in Chassidic circles, is to enjoy candied pieces of etrog (a lemon-like citrus fruit) produced from the fruit left from the previous Sukkot Festival. Those who do so, pray to be worthy of a beautiful etrog for the following Fall ceremonies. Another practice is to enjoy a type of fruit for the first time, or at least for the first time in the year.
The eating of these special fruits was somewhat formalized in the 1600’s by Kabbalistic[1] Rabbi Yitzchak Luria. Eventually each of a total of ten fruits was attributed with particular significance in “life”. Eating the fruit would remind the participant of these attributes for which Elohim was blessed. Four cups of wine, (1 white, 1 blush, 1 rosé and 1 red) each with appropriate blessings, were added to the ritual meal. The four wines represent the four seasons of the year. By the end of the 17th century Haggadot[2] had been written and a unique Tu B’Shevat Seder[3] had been ensconced in the folk tradition of Israel. This participation in the Tu B’Shevat Seder is gaining popularity once again in many circles and may be found in the schedule of events of many synagogues. A recent article in the Canadian Jewish News[4] (CJN), a weekly publication which brings together local and international news and other articles, presented an updated list of fruit etc for the Seder. First, it presented more variety, including fruits from the Diaspora regions. Second, it categorized the foods into three families from which five examples each could be chosen for one’s enjoyment, bumping the list to a total of fifteen fruits.
First are the fruit with an inedible exterior shell: pineapple, coconut, orange, pomello, banana, walnut, pecan, grapefruit, star-fruit, pine-nut, pomegranate, papaya, brazil nuts, pistachios or almonds. Second we see those foods with an inedible inner core or pit: olives, dates, cherries, loquats, peaches, apricots, persimmon, avocado or plums. Finally, come the fruits which are completely edible, such as: strawberry, grape (raisin), fig, raspberry, blueberry, cranberry, carob, apple, pear, kiwi or quince. To these varieties, it is noted that crackers or bread made from wheat and barley were also considered acceptable. As part of the article, The paper added 2 recipes which I include here (with permission) for your pleasure. I think they would be great additions to any diet – whether for Tu B’Shevat or anytime.
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This teaching is presented in two parts. This is Part 2. To read Part 1 please refer to our January 2011 Newsletter. For those who did not receive the Newsletter, you may go directly to our “Archives” section, and click on “Recent Newsletters / 2011 / January” so that you can read that component prior to continuing here. It will provide some basic insights in the Festival which you will find helpful and on which the following will be built.
* * *
Now, having learned some of the basics about Tu B’Shevat, its name and its importance, I would like to continue to look at some of the practices around the festival and then expand into some reflections on it which will show how the event affects us today, because – make no mistake – the believing community is affected by even this so-called ‘minor’ festival.
Tu B’Shevat is positioned on the calendar such that it will occur, in a regular year, on the second full moon prior to Pesach. In a leap year (such as 2011/5771) It falls on the third full moon before Pesach. As we have seen, many of the major festivals of the Jewish culture involve fasting and special prayers and/or rituals. This is not the case with Tu B’Shevat. Originally, there were no stipulated “practices” for the day – not even any special prayers set for it, save of course for those expectations around tithing as noted in Part 1. When I see this lack of direction allowed on a religious festival, I begin to feel some angst. I have found that humankind (being what it is), will go to great lengths to ‘fill a vacuum’ with almost anything – be it folklore, legends or ritual, or all of the above. The reason for my concern is that (as history has borne out) our human efforts often fall short of the mark and lead to anything but a Godly outcome. In some ways, this has happened with Tu B’Shevat.
The Scriptures are of no help in gaining insight into Tu B’Shevat festival practices because there is no mention of it there. The custom of marking the event is based solely on the teaching, ruling and information recorded in the Talmud (Mishnah) in Tractate Rosh HaShana (1:1). The one direction noted by the Talmudic sages (Rabbis) is the omission of the “Tachanum” prayer from one’s daily prayers, from the afternoon of 14 Shevat until the evening of the 15th. The Tachanum is the three part prayer of supplication which follows the Amidah (Standing Prayers). This is not surprising however, since this prayer is commonly omitted on festival days and on Shabbat. The reason for its removal is that, rather than focussing one’s mind on Elohim, it looks to the needs of the individual, a practice seen as inappropriate for these days.
As we learned in Part 1, the sole rationale of Tu B’Shevat was to set a date for figuring the age of trees for the purpose of makings offerings of their fruits. Over the years, however, a few extra rituals and customs have developed which have waxed and waned in popularity through the centuries. One of these customs is the eating of fruit on Tu B’Shevat. Various sources list different numbers and types of fruit. The minimum seems to be to partake in the Seven Species of Israel, namely: wheat, barley, figs, dates, raisins (grapes), pomegranates and olives. Some other sources add to this list carob and almonds. Almonds are especially appropriate as the almond tree is just blooming at this time of year in Israel. An additional yet related practice gaining popularity, certainly in Chassidic circles, is to enjoy candied pieces of etrog (a lemon-like citrus fruit) produced from the fruit left from the previous Sukkot Festival. Those who do so, pray to be worthy of a beautiful etrog for the following Fall ceremonies. Another practice is to enjoy a type of fruit for the first time, or at least for the first time in the year.
The eating of these special fruits was somewhat formalized in the 1600’s by Kabbalistic[1] Rabbi Yitzchak Luria. Eventually each of a total of ten fruits was attributed with particular significance in “life”. Eating the fruit would remind the participant of these attributes for which Elohim was blessed. Four cups of wine, (1 white, 1 blush, 1 rosé and 1 red) each with appropriate blessings, were added to the ritual meal. The four wines represent the four seasons of the year. By the end of the 17th century Haggadot[2] had been written and a unique Tu B’Shevat Seder[3] had been ensconced in the folk tradition of Israel. This participation in the Tu B’Shevat Seder is gaining popularity once again in many circles and may be found in the schedule of events of many synagogues. A recent article in the Canadian Jewish News[4] (CJN), a weekly publication which brings together local and international news and other articles, presented an updated list of fruit etc for the Seder. First, it presented more variety, including fruits from the Diaspora regions. Second, it categorized the foods into three families from which five examples each could be chosen for one’s enjoyment, bumping the list to a total of fifteen fruits.
First are the fruit with an inedible exterior shell: pineapple, coconut, orange, pomello, banana, walnut, pecan, grapefruit, star-fruit, pine-nut, pomegranate, papaya, brazil nuts, pistachios or almonds. Second we see those foods with an inedible inner core or pit: olives, dates, cherries, loquats, peaches, apricots, persimmon, avocado or plums. Finally, come the fruits which are completely edible, such as: strawberry, grape (raisin), fig, raspberry, blueberry, cranberry, carob, apple, pear, kiwi or quince. To these varieties, it is noted that crackers or bread made from wheat and barley were also considered acceptable. As part of the article, The paper added 2 recipes which I include here (with permission) for your pleasure. I think they would be great additions to any diet – whether for Tu B’Shevat or anytime.
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RECIPES:
Seven Species Salad:
Lettuce (any kind) but the ‘baby’ variety is good
Seeds from ½ to 1 whole pomegranate
6 to 8 figs, quartered
Seedless grapes, halved or quartered
2 to 4 dates, pitted and sliced
Almonds [sliced or slivered], walnuts and/or pecans [broken into pieces]
Croutons that contain wheat and/or barley (you can make your own from multigrain bread)
Salad dressing made from olive oil, balsamic vinegar and honey
Optional: Goat cheese.
Put all the fruit on a bed of lettuce and toss. (Be sure to limit the number of the dates and grapes or it gets too sweet). Add the croutons and dressing and toss again.
[Note: I would reverse the order of these instructions, serving the tossed ingredients on a whole leaf or a bed of lettuce at the end.]
Apricot-Pistachio Mandelbrot: (think twice baked biscotti)
(Adapted by CJN from “The Silver Palate Good Times Cookbook”)
¾ cup dried chopped apricots
1 cup chopped pistachios
3 eggs
½ cup each granulated sugar and brown sugar
1/3 cup vegetable oil
1 ½ tsp vanilla extract
2 ¾ cups flour
2 tsp baking powder
¼ tsp salt.
Heat oven to 350. Soak apricots in hot water until plump (30 minutes) and pat dry with paper towel. Toast pistachios on baking sheet in oven until aromatic (about 10 minutes). Cool
Beat eggs and both sugars in large bowl with mixer until light and fluffy. Add oil and vanilla.
Whisk flour, baking powder and salt together in a separate bowl; add to sugar mixture.
Mix until blended, then stir in nuts and apricots.
Briefly knead dough on floured surface. Divide into two pieces.
Firmly shape each piece into a log, 3 inches wide. Place logs on parchment paper-lined cookie sheet. Bake until golden. (30-35 minutes) remove from oven; let stand until cool enough to handle.
Cut logs into slices on slight diagonal, ½ to ¾ of an inch thick.
Bake 10 minutes more (longer if you like more crunch) Turning pieces at “half time”. Allow to cool.
Store wrapped in wax-paper in a tin for up to one week.
(May also be frozen, double wrapped, as long as three months).
Recipe make about 40 biscuits.
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Seven Species Salad:
Lettuce (any kind) but the ‘baby’ variety is good
Seeds from ½ to 1 whole pomegranate
6 to 8 figs, quartered
Seedless grapes, halved or quartered
2 to 4 dates, pitted and sliced
Almonds [sliced or slivered], walnuts and/or pecans [broken into pieces]
Croutons that contain wheat and/or barley (you can make your own from multigrain bread)
Salad dressing made from olive oil, balsamic vinegar and honey
Optional: Goat cheese.
Put all the fruit on a bed of lettuce and toss. (Be sure to limit the number of the dates and grapes or it gets too sweet). Add the croutons and dressing and toss again.
[Note: I would reverse the order of these instructions, serving the tossed ingredients on a whole leaf or a bed of lettuce at the end.]
Apricot-Pistachio Mandelbrot: (think twice baked biscotti)
(Adapted by CJN from “The Silver Palate Good Times Cookbook”)
¾ cup dried chopped apricots
1 cup chopped pistachios
3 eggs
½ cup each granulated sugar and brown sugar
1/3 cup vegetable oil
1 ½ tsp vanilla extract
2 ¾ cups flour
2 tsp baking powder
¼ tsp salt.
Heat oven to 350. Soak apricots in hot water until plump (30 minutes) and pat dry with paper towel. Toast pistachios on baking sheet in oven until aromatic (about 10 minutes). Cool
Beat eggs and both sugars in large bowl with mixer until light and fluffy. Add oil and vanilla.
Whisk flour, baking powder and salt together in a separate bowl; add to sugar mixture.
Mix until blended, then stir in nuts and apricots.
Briefly knead dough on floured surface. Divide into two pieces.
Firmly shape each piece into a log, 3 inches wide. Place logs on parchment paper-lined cookie sheet. Bake until golden. (30-35 minutes) remove from oven; let stand until cool enough to handle.
Cut logs into slices on slight diagonal, ½ to ¾ of an inch thick.
Bake 10 minutes more (longer if you like more crunch) Turning pieces at “half time”. Allow to cool.
Store wrapped in wax-paper in a tin for up to one week.
(May also be frozen, double wrapped, as long as three months).
Recipe make about 40 biscuits.
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The hope of those participating in the Seder is that it will bring one closer to spiritual perfection. With this in mind, many people consider Tu B’Shevat an excellent time to participate in “out of the ordinary” learning – especially as it relates to the growth in knowledge about God. One is called to study the Torah at all times of course, but this “season” is a good opportunity to take some time and go deeper into God’s Word. Others see this as a time to learn more about the Mishnah[5] or the Zohar[6] as one might feel moved. In a similar vein, Tu B’Shevat is a time of listening to other points of view, examining different facets of some aspect of previous learning. It is a time to allow for new reflections and considerations, thus permitting possible growth to occur. This may often lead one to what I call an “aha experience” and a revelation such as: “I never thought of that before”.
Eating and learning are not the only activities of Tu B’Shevat. Many see this date as a good time for other “new beginnings”. It is characteristically a positive opportunity for the laying of cornerstones for new buildings. For example, in Yerushalayim, the Hebrew University’s cornerstone was laid in 1918. Similarly that of the Technion, the Israeli Institute of Technology in Haifa was put in place in 1925. In 1949, the stone for the Knesset was laid in place. Last year, a good friend of ours initiated the first service of a newly founded Kehillat (Congregation) in London Ontario. Interestingly, it is called “Kehillat Eytz Chaim” the Tree of Life Congregation. [See Proverbs 3:18] [see below for further connections as well].
Of distinct interest to the Jewish communities of North America for many recent years [although it could be a universal phenomenon now] is the connection between Tu B’Shevat and learning about the environment. I know of a number of synagogues which sponsor an evening which may include a Tu B’Shevat Seder and follow it up with a speaker presenting insights into ecological issues and concerns, either locally or of a more global nature. An article[7] dealing with Tu B’Shevat which I recently received from a friend states: “Tu B’Shevat symbolizes our connection to the land and our stewardship of our own natural resources, and has become a time for Jewish ecological concerns to be shared and taught… [it] reminds us that our lives are bound up with nature, and that we are not as separate as our modern culture suggests”
This “New Year for Trees” is a perfect opportunity for us to examine the apprehension around air-quality for instance, as trees are cut down to provide any number of manufactured goods. Speakers on the deforestation of the Amazon might throw new insight on our rather insulated view of this danger. It also provides an excellent opportunity for companies involved in logging or in paper production to promote new ideas on reforestation. Tu B’Shevat would be a good time for a Bar/Bat Mitzvah group (or a confirmation class) to visit a seed production facility to see what is involved in harvesting seeds and preparing them for new planting.
In 1890, Rabbi Zeev Yavetz and the Mizrachi movement of which he was an integral part began to plant trees in Israel. The movement increased in scope and fame year by year as the nation’s topography began to change from arid desert to abundant orchards and groves of trees. I remember being absolutely over-whelmed by the beautiful greens of areas along the Jordan, especially near Jericho during our visit in 1985. When I returned in 2006 however, the green appearance of the nation seemed to have at least doubled. Many areas were unrecognizable to me because of the new growth. In 1908, the Jewish Teacher’s Union took over and formalized what the Mizrachi movement had started. And later their efforts were picked up by the Jewish National Fund who sponsor an annual Tree Planting Day in Israel. People from all over the world can fund the planting of trees in H’Aretz (the Land) as a thanksgiving, or a memorial. Joan and I each have trees planted in our name which was a gift from a dear friend and sojourner. We in turn, arranged for trees to be planted for our son, daughter and daughter-in-law. Each year, as part of the National Tree Day, over one million people participate in the planting of new trees in Israel alone.
Eating and learning are not the only activities of Tu B’Shevat. Many see this date as a good time for other “new beginnings”. It is characteristically a positive opportunity for the laying of cornerstones for new buildings. For example, in Yerushalayim, the Hebrew University’s cornerstone was laid in 1918. Similarly that of the Technion, the Israeli Institute of Technology in Haifa was put in place in 1925. In 1949, the stone for the Knesset was laid in place. Last year, a good friend of ours initiated the first service of a newly founded Kehillat (Congregation) in London Ontario. Interestingly, it is called “Kehillat Eytz Chaim” the Tree of Life Congregation. [See Proverbs 3:18] [see below for further connections as well].
Of distinct interest to the Jewish communities of North America for many recent years [although it could be a universal phenomenon now] is the connection between Tu B’Shevat and learning about the environment. I know of a number of synagogues which sponsor an evening which may include a Tu B’Shevat Seder and follow it up with a speaker presenting insights into ecological issues and concerns, either locally or of a more global nature. An article[7] dealing with Tu B’Shevat which I recently received from a friend states: “Tu B’Shevat symbolizes our connection to the land and our stewardship of our own natural resources, and has become a time for Jewish ecological concerns to be shared and taught… [it] reminds us that our lives are bound up with nature, and that we are not as separate as our modern culture suggests”
This “New Year for Trees” is a perfect opportunity for us to examine the apprehension around air-quality for instance, as trees are cut down to provide any number of manufactured goods. Speakers on the deforestation of the Amazon might throw new insight on our rather insulated view of this danger. It also provides an excellent opportunity for companies involved in logging or in paper production to promote new ideas on reforestation. Tu B’Shevat would be a good time for a Bar/Bat Mitzvah group (or a confirmation class) to visit a seed production facility to see what is involved in harvesting seeds and preparing them for new planting.
In 1890, Rabbi Zeev Yavetz and the Mizrachi movement of which he was an integral part began to plant trees in Israel. The movement increased in scope and fame year by year as the nation’s topography began to change from arid desert to abundant orchards and groves of trees. I remember being absolutely over-whelmed by the beautiful greens of areas along the Jordan, especially near Jericho during our visit in 1985. When I returned in 2006 however, the green appearance of the nation seemed to have at least doubled. Many areas were unrecognizable to me because of the new growth. In 1908, the Jewish Teacher’s Union took over and formalized what the Mizrachi movement had started. And later their efforts were picked up by the Jewish National Fund who sponsor an annual Tree Planting Day in Israel. People from all over the world can fund the planting of trees in H’Aretz (the Land) as a thanksgiving, or a memorial. Joan and I each have trees planted in our name which was a gift from a dear friend and sojourner. We in turn, arranged for trees to be planted for our son, daughter and daughter-in-law. Each year, as part of the National Tree Day, over one million people participate in the planting of new trees in Israel alone.
In the Garden of the Righteous, on the grounds of Yad Vashem, the World Holocaust Centre in Yerushalayim, there are trees planted to memorialize those who stood out as helping the Jewish Community during WWII – people such as Oskar & Emilie Schindler. Click on first link to see the Schindler's tree. http://www.flickr.com/photos/hecco/1534599326/
Click on this link to see another photo of the Graden of the Righteous. http://www.flickr.com/photos/checco/1534589326/in/photostream/ .
There is a total of almost 22,000 “righteous friends of Israel” commemorated so far.
Of course, as with all aspects of life, we realize (sometimes through tragedy) that all our efforts are fragile and vulnerable. I opened by speaking of the terrible fire which ravaged the forests near Haifa and Carmel late last year (2010). In the January edition of the CJN, cited above, and just a couple of pages beyond the recipes, there is a photograph of members of Chabad standing in the midst of the burned out forest, “praying for its eventual full and complete restoration.” We should join our prayers with theirs so that the mercy of Elohim will rise above the tragedy and bring life back to the region.
The Tree of Life Connection
Literature within the Kabbalistic realm has always made the metaphorical connection between humanity and trees. The same is true of Scripture. Psalm 1 begins: “How blessed are those who reject the advice of the wicked…they are like trees planted by streams…”. Psalm 92:12 reads: “The righteous will flourish like a palm tree, they will grow like a cedar in the L’vanon.” In Hosea (14:6-8) we read God’s promise: “I will be like dew to Israel; he will blossom like a lily and strike roots like the L’vanon. Again they will live in his shade and raise grain; they will blossom like a vine…” In the Newer Covenant these comparisons continue. In Matthew’s gospel we read the warning of Jochanan the Immerser as he speaks to those who came to question him by the Jordan: “Already the axe is at the root of the trees, ready to strike; every tree that does not produce good fruit will be chopped down and thrown in the fire!”(3:10) Obviously one can see that trees stand in figuratively for humanity. But the allusion goes beyond this.
If we turn to the story of man’s creation in Breisheet / Genesis, we are reminded of two particular trees found in the garden among many other trees and plants: the “tree of the knowledge of good and evil” and the “tree of life”. Elohim decides (and discusses aloud) that He will provide for humanity by giving “as food, every kind of green plant…”(1:30). Later he speaks to Adam, saying: “You may freely eat from every tree in the garden EXCEPT the tree of the knowledge of good and evil.” (2:16). We know the rest of the story of course, as Adam and Chavah choose fruit from the only (at that point) forbidden tree and end up being thrust from the garden. (Before this drastic action, mind you, Elohim, in His mercy, provides clothing for them [figuratively providing “covering” or “atonement” {kippurim] for their journey beyond the favoured garden boundaries.)
It is the purpose of this ‘ousting’ that is of key import for us to grasp today. We can understand that in their broken and sinful state, Elohim could not allow the first couple to know Eternal life as was His original intent, for this would create a situation in which “sinfulness” would also be eternal. The couple had to be removed from the vicinity of the Tree of Life (which was the original means of Eternal Life for mankind) so that they would not eat of it and gain that immortality for themselves and thus all humanity in such a fallen condition. The “Tree of Life” would have to be encountered in another way.
It has long been held in Jewish thought that The Torah is known as the Tree of Life, standing in, as it were, for the actual tree of Eden’s fame. Kabbalistic writings refer to the Torah as the ‘Tree of Life” and this perception has been absorbed into the culture over the centuries. Indeed, the spindles on which the scroll is rolled are known as “trees”. The same fact sheet mentioned above states: “And of course the tree is central in Jewish thought – the Torah is our “Tree of Life”. Meanwhile, Proverbs 3 provides the source for a liturgical prayer which is recited by everyone in the synagogue on Shabbat as the Torah Scroll is replaced in the Ark. The prayer reads: “ ‘.…I have given you good teaching; forsake not My Torah. It is a Tree of Life to them that hold fast to it. And everyone that upholds it is happy. Its ways are ways of pleasantness and all its paths are peace.’ ‘Turn us unto Thee, O Lord, and we shall return; renew our days as of old.’”
When we begin to see the connections between everyday ordinary trees, and grasp that humankind is also figuratively represented as trees, (or vines, or branches etc.) and that the Torah is considered the tree of life and connected therefore with the Tree of Life from the garden, it is not a huge leap to see that (for Believers) Y’shua is the natural extension of this thinking. We hold that He is the Living Torah, the Living Word of God incarnate. We know that He is also the means of Eternal Life for all mankind. When Adam and Chavah were “cast out”, Elohim knew that He would (in His time) provide for them a full, final and eternal covering or atonement for their brokenness (and for that of all humanity), in Y’shua. Thus it is that Y’shua becomes for us the incarnate, tangible “Tree of Life” in this world.
Tu B’Shevat is a minor Jewish festival in the calendar of world events, but I see it as meaningful for all of us. We can all use it as an opportunity to learn and grow – in our faith, in our knowledge of world issues, in our comprehension of the necessity of tithes and sacrifice, in being motivated to make changes in our environment, or to simply plant a tree. We can see it as a motivation to reflect on coming to terms with the Name and Essence of God in our lives, in being open to new beginnings and in repenting from old ways and broken natures. Perhaps Tu B’Shevat is an opportunity to come to Elohim for the first time, or to return to Him after a long journey “apart from the garden”, and sit at His feet, and learn from Him about life and about our future and about His love for us and to, in our NEW state of being, eat the fruit of Tree of Life.
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The Tree of Life Connection
Literature within the Kabbalistic realm has always made the metaphorical connection between humanity and trees. The same is true of Scripture. Psalm 1 begins: “How blessed are those who reject the advice of the wicked…they are like trees planted by streams…”. Psalm 92:12 reads: “The righteous will flourish like a palm tree, they will grow like a cedar in the L’vanon.” In Hosea (14:6-8) we read God’s promise: “I will be like dew to Israel; he will blossom like a lily and strike roots like the L’vanon. Again they will live in his shade and raise grain; they will blossom like a vine…” In the Newer Covenant these comparisons continue. In Matthew’s gospel we read the warning of Jochanan the Immerser as he speaks to those who came to question him by the Jordan: “Already the axe is at the root of the trees, ready to strike; every tree that does not produce good fruit will be chopped down and thrown in the fire!”(3:10) Obviously one can see that trees stand in figuratively for humanity. But the allusion goes beyond this.
If we turn to the story of man’s creation in Breisheet / Genesis, we are reminded of two particular trees found in the garden among many other trees and plants: the “tree of the knowledge of good and evil” and the “tree of life”. Elohim decides (and discusses aloud) that He will provide for humanity by giving “as food, every kind of green plant…”(1:30). Later he speaks to Adam, saying: “You may freely eat from every tree in the garden EXCEPT the tree of the knowledge of good and evil.” (2:16). We know the rest of the story of course, as Adam and Chavah choose fruit from the only (at that point) forbidden tree and end up being thrust from the garden. (Before this drastic action, mind you, Elohim, in His mercy, provides clothing for them [figuratively providing “covering” or “atonement” {kippurim] for their journey beyond the favoured garden boundaries.)
It is the purpose of this ‘ousting’ that is of key import for us to grasp today. We can understand that in their broken and sinful state, Elohim could not allow the first couple to know Eternal life as was His original intent, for this would create a situation in which “sinfulness” would also be eternal. The couple had to be removed from the vicinity of the Tree of Life (which was the original means of Eternal Life for mankind) so that they would not eat of it and gain that immortality for themselves and thus all humanity in such a fallen condition. The “Tree of Life” would have to be encountered in another way.
It has long been held in Jewish thought that The Torah is known as the Tree of Life, standing in, as it were, for the actual tree of Eden’s fame. Kabbalistic writings refer to the Torah as the ‘Tree of Life” and this perception has been absorbed into the culture over the centuries. Indeed, the spindles on which the scroll is rolled are known as “trees”. The same fact sheet mentioned above states: “And of course the tree is central in Jewish thought – the Torah is our “Tree of Life”. Meanwhile, Proverbs 3 provides the source for a liturgical prayer which is recited by everyone in the synagogue on Shabbat as the Torah Scroll is replaced in the Ark. The prayer reads: “ ‘.…I have given you good teaching; forsake not My Torah. It is a Tree of Life to them that hold fast to it. And everyone that upholds it is happy. Its ways are ways of pleasantness and all its paths are peace.’ ‘Turn us unto Thee, O Lord, and we shall return; renew our days as of old.’”
When we begin to see the connections between everyday ordinary trees, and grasp that humankind is also figuratively represented as trees, (or vines, or branches etc.) and that the Torah is considered the tree of life and connected therefore with the Tree of Life from the garden, it is not a huge leap to see that (for Believers) Y’shua is the natural extension of this thinking. We hold that He is the Living Torah, the Living Word of God incarnate. We know that He is also the means of Eternal Life for all mankind. When Adam and Chavah were “cast out”, Elohim knew that He would (in His time) provide for them a full, final and eternal covering or atonement for their brokenness (and for that of all humanity), in Y’shua. Thus it is that Y’shua becomes for us the incarnate, tangible “Tree of Life” in this world.
Tu B’Shevat is a minor Jewish festival in the calendar of world events, but I see it as meaningful for all of us. We can all use it as an opportunity to learn and grow – in our faith, in our knowledge of world issues, in our comprehension of the necessity of tithes and sacrifice, in being motivated to make changes in our environment, or to simply plant a tree. We can see it as a motivation to reflect on coming to terms with the Name and Essence of God in our lives, in being open to new beginnings and in repenting from old ways and broken natures. Perhaps Tu B’Shevat is an opportunity to come to Elohim for the first time, or to return to Him after a long journey “apart from the garden”, and sit at His feet, and learn from Him about life and about our future and about His love for us and to, in our NEW state of being, eat the fruit of Tree of Life.
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Footnotes:
[1] Kabbalistic – having to do with Kabbalah, “receiving”; a separate set of scriptures outside the traditional writings of the Torah, Tanakh and Talmud which is meant to aid one’s search for spiritual enlightenment. Kabbalists are part of a school of thought which concentrates on the hidden and mystical meanings of Judaism, its writings and the human/divine relationship as well as nature and the universe.
[2] Haggadot – (plural of Haggadah) “telling”. Stories which are created to set out the rituals of an event such as a Seder meal. They illustrate and relate historical events and practices and make sense of them in a natural setting.
[3] Seder: A “Ritual Meal”
[4] Canadian Jewish News (January 13, 2011, page 31) is printed in Toronto Canada and available by subscription.
[5] Mishnah: “Repetition” from the verb “Shanah” meaning to study and review.
[6] Zohar: “Splendour” or “Radiance”; the foundational work in the literature of Jewish mysticism and Kabbalah, containing such material as discussion on the nature of God. It is largely written in Aramaic.
[7] The fact sheet is circulated through “Kolel” (inclusive, embracing) and the Prosserman Jewish Community Centre on Bathurst St, Toronto, and is connected with the Miles Nadal JCC and the United Jewish Appeal Federation of GTA
[1] Kabbalistic – having to do with Kabbalah, “receiving”; a separate set of scriptures outside the traditional writings of the Torah, Tanakh and Talmud which is meant to aid one’s search for spiritual enlightenment. Kabbalists are part of a school of thought which concentrates on the hidden and mystical meanings of Judaism, its writings and the human/divine relationship as well as nature and the universe.
[2] Haggadot – (plural of Haggadah) “telling”. Stories which are created to set out the rituals of an event such as a Seder meal. They illustrate and relate historical events and practices and make sense of them in a natural setting.
[3] Seder: A “Ritual Meal”
[4] Canadian Jewish News (January 13, 2011, page 31) is printed in Toronto Canada and available by subscription.
[5] Mishnah: “Repetition” from the verb “Shanah” meaning to study and review.
[6] Zohar: “Splendour” or “Radiance”; the foundational work in the literature of Jewish mysticism and Kabbalah, containing such material as discussion on the nature of God. It is largely written in Aramaic.
[7] The fact sheet is circulated through “Kolel” (inclusive, embracing) and the Prosserman Jewish Community Centre on Bathurst St, Toronto, and is connected with the Miles Nadal JCC and the United Jewish Appeal Federation of GTA