For readers in Israel:Rabbanit Taragin and the young women of Midreshet Torah v'Avodah will be leading a Tu Bishvat Seder at Matan on Tuesday, February 3rd. For more information and reservations call the Matan office: 02-594-4555 orwww.matan.org.il
Rosh Chodesh Shvat heralds the coming of spring, the time for renewal and rejeuvenation of trees. The first mishna in the Talmudic Tractate Rosh Hashana presents a debate between Beit Hillel and Beit Shammai (the Houses of Hillel and Shammai, two groups of scholars who often differed in matters of Jewish practice) regarding the commencement of the new year for trees in Shvat. Beit Shammai maintains that this new year is just like the other three roshei shana – all of which begin on the first of the month.
Beit Hillel states that the opening season begins on the fifteenth of the month of Shvat. Apparently, Beit Hillel associates the new year for trees with the other agriculturally and historically oriented holidays of Pesach and Sukkot, both of which begin on the fifteenth of the respective months of Nissan and Tishrei. Our sages have told us to adopt the opinion of Beit Hillel for halakhic practice while simultaneously appreciating the conceptual perspective of Beit Shammai.
The House of Hillel understands that the message of the season is reflected in the middle of the month – when the moon is in its full state, and not at the beginning when it only begins to wax. Tu Bishvat arrives to teach us a message of agricultural and historical-national continuity, not merely of beginning. The house of Shammai recognizes the beginning of the process and the anticipation of the growth of the moon and trees yet to come.
The symbol for this season as we sing and observe its white-blossomed beauty is the Shaked – the almond tree, for as Rabbi David Kimchi (RaDaK) explains (Jeremiah 1:12) , the Shaked is the first of the trees to blossom, about two months prior to its botanical peers who merit the blessing of the trees in the month of Nissan. The almond tree reminds us of more than an Israeli song ("In my beloved home, the almond tree blossoms") to sing throughout the month for its significance is expressed in the Torah and Prophets, Nevi'im, as well:
Immediately following the dispute and punishment of Korach and his assembly for attempting to usurp the position of priesthood, Hashem commands all the tribal leaders to present their staffs (matot) before the mishkan. Only Aharon, the leader of Levi, merits having his staff blossom with almonds, expressing divine selection of leadership and salvation.
Jeremiah is privy to the vision of an almond staff as well in his inaugural address as a prophet, navi. The first vision he experiences as a prophet is one of a "makel shaked" – an almond staff, representing the forthcoming blossoming of intense and hastened punishment that Hashem will bring upon Am Yisrael. The same scene of an almond staff is presented in the Torah as a "mateh" – a staff of leadership and miracles of redemption, and in the book of Jeremiah as a "makel" – a staff of punishment and rebuke.
Perhaps for this reason Hashem inquires of the prophet, "Mah ata roeh?" – what do YOU see? How do you interpret the current state of the people and the divine response? Jeremiah is requested to interpret, to take the religious-political state of the nation into account and deliver an appropriate message.
Rashi explains that the 21-day blossoming of the almond tree is reflected in the 21 days of Temple destruction during Jeremiah's time between the 17 of Tammuz and the 9th of Av - "Bein Hametzrim". But then again, the almond heralds the Spring months of Adar and Nissan, the time period for geula – national redemption.
The prophet proclaims: "As quickly as the punishment arrives, so will the consolation and blessings for the future."
וְהָיָה כַּאֲשֶׁר שָׁקַדְתִּי עֲלֵיהֶם לִנְתוֹשׁ וְלִנְתוֹץ וְלַהֲרֹס וּלְהַאֲבִיד וּלְהָרֵעַ, כֵּן אֶשְׁקֹד עֲלֵיהֶם לִבְנוֹת וְלִנְטוֹעַ נְאֻם ה' ירמיהו ל"א
As early as Rosh Chodesh Shvat, as Beit Shammai maintained, we begin to set the tone for the weeks to follow. The fifteen days prior to Tu B'shvat allow us to ask ourselves – "mah anachnu roim?" – what do WE see? As the moon waxes to completion, we must ask ourselves how we are progressing – religiously-nationally, personally? As the shaked imminently blossoms, will it herald divine punishment or blessing? The outcome apparently is up to us - our perspectives and ensuing actions.
The 21-day blossoming period from Tu Bishvat is completed on the 7th of Adar – the passing of Moses, Moshe Rabbeinu, the date of conclusion of Moshe's speech of mitzvot in Deuteronomy, Sefer Devarim, which he began on Rosh Chodesh Shvat. This is a time of introspection - of observation within ourselves and throughout our communities. This is the time wherein we are meant to recognize our agricultural – but also national-historical responsibilities.
This is the season of renewal in every respect – an opportunity to start afresh and determine the outcome of our actions. All the more so this year as we observe the blossoming of fruits infused with sanctity, kedushah, of the shemittah year!
We look forward to this month heralding the continued rains of winter, and simultaneously the sunlight of spring. As we take stock of ourselves the next few weeks, we hope and pray that we properly respond to our observations and reflections and take advantage of the short-lived almond blossoms to teach us lessons of restart and continuity.
This Tu Bishvat may we sing "hashkediyah porachat" (a popular Hebrew children's song about the blossoming almond tree on Tu Bishvat) with greater significance and national optimism as we renew ourselves and anticipate the fruits of our investments in the upcoming months of blessing and redemption be"H.
Chag tov u'poreach! Have a good and fruitful holiday!
Torah Essay in memory of Edythe Benjamin חיה בת שלמה, beloved mother of Barbara Hanus