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There are four Rosh Hashanahs, four New Years’, in the Jewish Calendar. The first of Nisan is the Rosh Hashanah for Kings and holidays. The first of Elul is the Rosh Hashanah for tithing animals, ‘though Rabbi Elazar and Rabbi Shimon said, “the first of Tishrai is the Rosh Hashanah for tithing animals. The first of Tishrai as we know it is the Rosh Hashanah for years, commemorated by the blowing of the shofar. Shemita, Yovel, for planting and for vegetables. But the Rosh Hashanah we now call attention to is, according to Beit Shammai, the first of Shvat, the Rosh Hashanah for trees.
Much is written about trees in our literature. The Torah starts with a story of two trees, one of knowledge and one of life. Once the tree of knowledge was tasted, humankind forfeited eternity. One could exist as the image of God in one of two ways, and we chose knowledge and free will over God's immortal aspect. The Torah itself, however, has become the vehicle through which we grasp an eternalness, as we call it an “etz hayim; a tree of life for those who cling to it,” and that God “implanted this eternalness” into us by us allowing our souls to imbibe Torah insight, values and law. And like a tree, our Torah knowledge builds rings with study each Shabbat year, layering our understanding and insight with greater maturity and familiarity.
The mystics tell us that the essential being or nature of God, with all of its sfirot (emanations, in Kabbalah) resembles an upside-down tree, with the roots in heaven and the branches moving through God’s seven heavenly attributes, and continuing to branch widely across the mundane plane, touching all humankind.
Jewish thought also considers that we are like a tree. Our tradition turns a question in the Torah, “HaAdam Etz Hasadeh hu” (is a tree like a man?) into a positive statement “A man is indeed like a tree.” How? A man or woman must be grounded, rooted in a faith and tradition so as not to be easily toppled. A man or woman must aspire upward toward the light. A man or woman must branch out in life and acquire both depth and breadth. A person should bear fruit both in their productivity and hopefully by “building a house in Israel.” A person's goods deeds are like foliage and their Torah study like the fragrance of flowers. A person must grow not only in strength and bulk but must also find the resilience of a tree, which bends in the storm.
The celebration of Tu B’shvat has gone beyond trees to a concern for Israel, as well as the ecology of our planet. I warmly invite all congregants, young and old, to partake of the seven species of fruit from Israel and enjoy some pita with our four seder cups. Come celebrate trees, the land of Israel, and learn of our traditional mandate to take responsibility for our planet's health. Our Tu B’shvat Seder this year will take place on Friday night, following our 7:30 pm service February 7. Until then, I leave you with a lovely poem by Rabbi Ben Zion Bokser–
The Tree Knows
Naked and lonely
Bereaved of her children,
The brood of green foliage,
The tree stands in the winter cold
Shaking in the wind.
She bears witness to her faith
That the world will green again.
The storm bends her,
But she remains rooted
In the spot
Where God or man
Stationed her.
She knows through the wisdom
imbibed in her flesh
That storms recede,
That spring returns,
That her hard limbs
Will grow soft again,
At the touch of the warmer sun,
And the crown of new foliage
Will mark the renewal
Of her life.