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In many parts of the world, we're not thinking about warm weather just yet. But with the approach of Tu B'Shevat, the New Year for Trees, some might just have the itch to get out the gardening catalogues or start thinking about nature.
We can learn a lot from the great outdoors - from every flower, shrub, plant, even each weed! So let's take a moment to examine just one of G-d's beautiful creations - trees.
Probably the most important part of the tree is its roots. A tree's nourishment and stability are derived through its roots. Trees with strong roots and root systems are able to survive strong winds, droughts, or a scorching sun.
On the other hand, trees that have bountiful, beautiful branches covered with glossy, green leaves are a magnificent sight to behold in spring, summer or fall. But without strong, deep roots, drastic changes in weather can be devastating.
In the Mishna, our Sages speak about this phenomenon. Though they weren't necessarily horticulturists they did have keen insight into the human condition.
Rabbi Elazar ben Azarya said, "Any person whose wisdom exceeds his deeds, to what is he likened? To a tree whose branches are many, but whose roots are few, and the wind comes and plucks it up and overturns it on its face...But anyone whose deeds exceed his wisdom, to what is he likened? To a tree whose branches are few, but whose roots are many, so that even if all the winds in the world come and blow on it, they cannot budge it from its place."
In the case of a tree, it is the roots that bring the entire tree - the trunk, branches, leaves and fruit - its nourishment. Rabbi Elazar is telling us that our deeds, our actual physical mitzvot, are what nourish us and keep our entire being healthy, strong, and able to survive even the most tempestuous storms of life. This concept, that action is the most essential thing, is actually one of the most important concepts in Judaism.
Contemplating the deed, understanding the deed, studying the deed, does not exempt one from doing the deed. You can meditate on and study for days all the laws and commentaries related to putting a mezuza on your door or making your kitchen kosher. But until you have done the action, you have not given nourishment to your roots that ultimately nourish the total person.
Rabbi Elazar was very exacting in the way he expressed himself. He spoke about one whose deeds exceed his wisdom. This means that our deeds, our mitzvot, have to be greater in number than our Jewish knowledge, in order for our "trees" to be healthy and firmly established.
One might object, "But if I do mitzvot and I don't understand them, I feel like a fake. What do I gain from doing something I don't understand, or saying words I don't comprehend?"
In answer, let's get back to the total tree, including its fruits. When you're hungry and you eat an apple, do you understand exactly how that fruit nourishes your body, how it is broken down by acids and enzymes, goes through your digestive system, into your blood stream, and finally nourishes each and every organ in your body? Probably not. Were you not to eat that apple until you understood exactly how it nourishes you, it would take years of study of biology, nutrition, physiology, medicine, etc. And in the meantime, you'd be a lot more than a little bit hungry!
Basically, Rabbi Elazar is telling us, "Just eat! Even if you don't understand how it nourishes you or what you're eating, ess mein kind - eat, my child."
In this week's Torah portion, Beshalach, we read about that pivotal moment in Jewish history which followed the exodus from Egypt - the miraculous splitting and crossing of the Sea of Reeds.
Even though the Exodus had happened seven days earlier, the Jewish people were not completely free until the splitting of the sea, as they were still being pursued by the Egyptians. It was only after they crossed the sea and the Egyptians drown, that the Exodus was complete.
Because the crossing of the sea marked the culmination of our liberation, we mention the splitting of the sea in our prayers. Because we have an obligation to mention the Exodus every day, and according to some, one must also mention the splitting of the sea, the end of the Exodus, otherwise it isn't considered as if he mentioned the Exodus at all. Because until the splitting of the sea, we weren't completely free.
From this is understood, that in order to free ourselves from our personal Egypt, as we say in the Haggadah, "In every generation, a person is obligated to see himself, as if he came out of Egypt." And as it is explained to mean, "In every generation, and every day," we have to negate the first four opinions and act in the way of "journeying forth." In other words, there are two stages in the Exodus, first leaving Egypt, and second, the splitting of the sea.
Leaving Egypt is the first stage, in it we negate the confines and the servitude to the evil inclination and the animal soul, and we serve G-d through accepting His yoke. Without which there is no freedom, because if he is not able to keep even one mitzva (commandment), because of the hold the evil inclination and animal soul have on him, he is not truly free.
The problem he faces after entering this stage, is that since he is only serving G-d through accepting His yoke, Pharoah and the Egyptians, the evil inclination and the animal soul, continue to chase after him and cover up the light of the G-dly soul that is in him.
However, when he enters the second stage, he starts to serve G-d in a way that "turns the sea into dry land," he uncovers and reveals the G-dliness that is hidden in the world, he sees G-d in everything, then he is truly free, the evil inclination and the animal soul can't bother him anymore. When he works on himself and reveals his true purpose, and follows the path that G-d wants him to take, in other words, the path that allows him to "journey forth," then he is truly free.
Adapted by Rabbi Yitzi Hurwitz from the teachings of the Rebbe, yitzihurwitz.blogspot.com. Rabbi Hurwitz, who is battling ALS, and his wife Dina, are emissaries of the Rebbe in Temecula, Ca.
Everyone Cheered
by Barry Schechter
When El Al flight 26 made a surprise landing in Halifax, Nova Scotia on Thursday night, the first concern for many passengers was the approaching Shabbat. Then Rabbi Mendel and Bassie Feldman were contacted.
Barry and Allison Schechter were on their way to visit family and friends in Eretz Yisroel last Thursday night when the pilot suddenly announced that they would be stopping in Halifax, Nova Scotia for mechanical issues. Their first concern, along with many other Shabbat observant passengers on the plane, was the approaching Sabbath.
Chabad of Halifax, led by Rabbi Mendel & Bassie Feldman, came to the rescue and provided them with all their Shabbos needs.
The following is an email that Mr. Schechter sent to Rabbi Feldman from his continued flight:
Dear Rabbi,
On behalf of my family and everyone on EL AL 26, I would like to thank you and the Rebbetzin for your incredibly gracious, generous and heartfelt hospitality in Halifax. I know I speak for all of us when I say we quite literally could not have made it through Shabbat without you.
When we were told by the pilot that our Newark to Tel Aviv nonstop would be making an actual stop due to mechanical difficulties, we were certainly taken aback.
For many of us, Shabbat was the first worry, as we landed in Halifax late Thursday night. We imagined Davening in a hotel conference room at best and an airport lounge at worst. But once El Al told us that they had made contact with Chabad, a cheer rose up from the plane.
Only later did we learn that in addition to preparing a large amount of food to accommodate the many passengers, and being instrumental in coordinating the generous shipment of meals (from very caring Askonim in Montreal) delivered by wonderful yeshiva bochurim Yossi and Dovid, you even helped organize the buses and hotels and many other details.
Friday night was emotional, to say the least. With campus students gone for vacation, we had a beautiful Minyan and the Davening and zmirot were quite literally overwhelming. As we sat down to eat a sumptuous meal, you and others gave beautiful divrei Torah that touched us all.
When the El Al staff arrived to give us updates and their first concern was did we eat enough, we knew that we were dealing with a Jewish airline. And when they said we were in good hands with Chabad, they were right.
My wife Allison and my daughter Dora agreed as we walked back that this was the definition of turning lemons into lemonade.
Saturday morning was a more intimate affair as some of our group walked to the local Orthodox shul to help augment their minyan and the rest of us joined you. Then we all came together from both minyanim to eat another great meal.
Singing. Dancing. Divrei Torah. New friends. Stories. Young people schmoozing. Older folks schmoozing.
We had mincha and then we took our leave back to the wonderful Lord Nelson Hotel, whose staff could not have been better.
After a couple of hours of sightseeing, we Davened maariv at the hotel, did an impromptu havdalah, and boarded our buses back to the airport.
I write to you as we are over the Adriatic Sea, according to the screen keeping me awake above my head. G-d willing, Allison and I will be seeing Eretz Yisrael for the first time as we visit our twins Max and Eden, who are learning at Lev HaTorah and Machon Maayan, respectively. Dora is back after her year at MM as well. We will be seeing family and friends, G-d willing, all over the country.
Of course, the irony of another Mr Magoo moment for me does not escape those who know that the twins were born on September 11, 2001, which is why I was not at the World Trade Center that day.
Regards and we hope to see you, as we hope to see all our new friends, in good times, in Canada, the US or Israel, perhaps with the coming of Moshiach! Amen!
In the past few years, a number of times when El Al flights had to make emergency landings, they contacted Chabad for kosher food or even to arrange an entire Shabbat. These included a flight from New and a flight from Tel Aviv to Los Angeles that made an emergency landing in Billings, Montana.
Young Jewish Professionals
Close to 200 twenty-somethings from 42 cities around the world attending the Chabad Young Professionals Encounter in Crown Heights, Brooklyn. The weekend took place this past month and is an annual event of the 85 CYP chapters world-wide.
New Torahs
Two cities in Argentina were united through Torah. Chabad of Almagro - directed by Rabbi Osher and Miriam Schvetz gave Chabad of Bahia Blanca a new Torah scroll that was dontaed by Cesar Fuks. The new Torah was welcomed by Rabbi Shmuel Freedman, who together with his mother Sara Freedman, directs Chabad of Bahai Blanca (since his father's untimely passing). A new Torah was welcomed with singing and dancing to Chabad of Cyprus. The Torah was donated by the Haibi family with many locals and guests from Israel participating. Chabad of Cyprus is directed by by Rabbi Aryeh Zev and Shaindel Raskin.
14 Teves 5731 [1971]
Prof. & Mrs. Abraham S. Luchins
Greeting & Blessing:
This is to thank you for Vols. II and III of Wertheimer's Seminars Revisited, which I have just received. While I have had no time as yet to look into them more closely, I have thumbed through the pages. In doing so, I was again reminded of the saying of our Sages to the effect that "if anyone says the nations of the world have a Torah, do not believe it; but if one says that they have science, do believe it."
In fact, I had occasion to discuss the subject at the farbrengen. The point of the said statement is that in the non-Jewish world it is possible to find outstanding thinkers and philosophers who might find solutions to the various problems confronting humanity, yet they can go through the process of thinking with complete detachment, so that the solutions which they come up with remains theoretical, and do not touch upon their own lives. Indeed, the thinker or philosopher or scientist might, in his personal life, act quite contrary to the high moral and ethical concepts which he expounds.
It is quite different in regard to our Torah, which is our wisdom and science in the eyes of the nations. For to us Torah means teaching and guidance (from the word horo'o), that is to say, that it penetrates and permeates our lives. This is because it has the power to compel, as it were, the Torah student and follower to translate the solution which it provides into practical deed. It gives the Torah Jew the strength to resist and subjugate the yetzer hara, as our Sages of blessed memory express it: barati yetzer hara, berati Torah tavlin ("I have created the yetzer hara, but I have also created the Torah as an antidote").
With all good wishes for your hatzlocho in your work, as well as in your good influence to spread and strengthen the light of the Torah and mitzvoth to the utmost of your capacities.
With blessing,
P.S. I was pleasantly surprised to see in the press that your son actively participated in the Convention of the Union of Orthodox Congregations in Washington.
18th of Adar 2, 5725 [1965]
Blessing and Greeting:
This is to acknowledge receipt of your letter of the 21st of Adar 1, as also your previous correspondence.
May G-d grant that all the matters about which you write, including your activities in progress, as well as those to be undertaken in the future, should all be crowned with Hatzlocho, and in a greater measure than expected or anticipated at first glance.
In the literature of Chassidus, such activities are classified and explained under two categories: "seeding" and "planting." The difference is this: In the case of seeding, as, for example, sowing wheat, the fruits take less time to appear than in the case of planting a tree. The reason is that in the case of the former, the results, though many times the original effort, are considerably smaller than in the case of planting. Similarly, in the efforts and activities of a human being, there are such that come under one category and/or the other. If, therefore, it sometimes takes longer for the efforts to come to fruition, this is no reason for discouragement; on the contrary, the reason may well be that it is a case of "planting," where the ultimate results will be infinitely greater.
In light of the above, and also in answer to your previous letter, it is surprising to me that you should have any doubt about your ability, or the success of your efforts, etc. It would appear as if you have doubts as to whether the one who gave you the assignment had made a wise choice. Surely you do not entertain such a thought, though in any case I would not consider it in any personal way, as far as I am concerned. However, if you are certain that the one who gave you the assignment has not made a mistake, then you should continue your work with certainty and confidence, and with G-d's help you will succeed....
With blessing,
Azriel is from Hebrew meaning "my help is G-d." Azriel was one of the leaders of the tribe of Menasseh who was taken into exile by the kings of Assyria (Chronicles I, 27:19).
Adah means beautiful or ornament in Hebrew. Adah was one of Lemech's wives (Genesis 4:19), Lemech being the father of Noah. According to the Talmud Lemech "luxuriated in her" and she was therefore called Adah.
Rabbi Shmuel M. Butman
This Monday is Tu B'Shevat, the New Year of trees.
One of the characteristic attributes of trees is that they are always growing. Indeed, in Hebrew the plant kingdom is called "tzomei'ach," the present tense of the verb "to sprout," implying ongoing development. From a seed to a sapling to a stately fruit-bearing organism, the tree is constantly growing.
There are many lessons to be learned from Tu B'Shevat, one of which is the need for continual growth in the realm of Torah and mitzvot.
Regardless of how much one has already accomplished, a Jew must always strive to make tomorrow better, and the day after that even better. For whenever a Jew resolves to learn more Torah, increase his observance of mitzvot and in general, improve his behavior, he is promised Divine assistance in his spiritual progress.
Moreover, while the physical body is constantly regenerating itself, the most important aspect of a Jew's existence is his soul, which animates the body. It is thus self-evident that along with doing all we can to ensure good physical health, special efforts must be made to nurture the Jewish soul, allowing it to flourish and express itself.
The Torah likens man to "a tree of the field." In the same way the purpose of the tree is to ultimately bear fruit, a Jew must also strive to "bear fruit" in the form of Torah, mitzvot and good deeds. The "seeds" of our fruit will then in turn produce seeds of their own, in a never-ending process that brings holiness and illumination into the world.
The Torah describes Israel as "a land of wheat, barley, vines, figs and pomegranates, a land of olives that produce oil and honey (dates)." As we make a blessing over these fruits this Tu B'Shevat, let us reflect upon the special, innate connection every Jew has with the Holy Land, which will find its full expression in the Messianic era, may it commence at once.
G-d will fight for you, and you shall hold your peace (Ex. 14:14)
G-d will only fight your battle on the condition that you "hold your peace" - remain quiet and avoid controversy and disagreement amongst yourselves.
(Shaar Bat-Rabim)
The one came not near the other all the night (Ex. 14:20)
As the Talmud relates, the ministering angels wanted to sing songs of praise as the Egyptians were drowning in the Red Sea. However, G-d stopped them by pointing out the inappropriateness of rejoicing at a time when "the work of My hands is drowning." An analogy is given of a serious yet necessary operation to save a patient's life. During the painful surgery, there is no room for rejoicing. Only after its successful completion can one begin to offer praise and speak of its benefits.
(Yeshuot Malko)
And they believed in G-d and in Moses His servant...Then Moses sang... (Ex. 14:31, 15:1)
It was precisely because the Jews believed in G-d and that Moses was His servant, that Moses was able to sing the "Song on Crossing the Red Sea." For having faith in the tzadik (righteous person) actually empowers the tzadik.
(Degel Machane Efraim)
And the waters were a wall unto them (Ex. 14:22)
When a Jew observes Torah and mitzvot faithfully to the extent that he is willing to jump into the sea, not only does the "sea" disperse, but it is transformed into a protective wall that safeguards him.
(Likutei Sichot)
Many years ago in the land of Israel, there lived a man named Reb Nisim. He and his family lived in a small stone house, very much like all the other houses in his village, with one exception. Next to his house there grew the most beautiful tree, which produced a crop of luscious, juicy pomegranates. People traveled from far and wide to purchase these special "Nisim" fruit. In fact, they were so much in demand that the family was able to live all year on the profits they made from selling these pomegranates.
Every summer the tree was heavy with the beautiful, red fruits. But one summer not even one pomegranate could be seen. Reb Nisim called his eldest son and told him, "Climb up to the top of the tree; perhaps there are some fruits there which we can't see from here." The boy climbed carefully to the top, and indeed, hidden from view were three precious fruits - the most beautiful they had ever seen.
When Shabbat came, Reb Nisim put two of the pomegranates on the table for a special Shabbat treat. The third, he put away to eat on the holiday of Tu B'Shevat, the New Year of the Trees.
That was a difficult year for the family, since they had always depended on the tree for their livelihood. Finally Reb Nisim's wife suggested that he travel outside the Holy Land to earn or raise some money. He was very reluctant to leave. He had lived his entire life surrounded by the holiness of the Land of Israel, and he didn't want to "shame" the land by admitting that he could not make a livelihood there. He tried in various ways to earn some money, but every effort met with failure, and it seemed that he had no choice but to do as his wife had suggested. "All right," he said. "I will go, but I will never reveal to any soul that I come from the Holy Land."
For many months he traveled from city to city, but each place had its own poor to support, and he had no luck. Since it is a great mitzva to support the poor of the Land of Israel, he would have received alms had he identified himself, but this he refused to do.
It was Tu B'Shevat when Reb Nisim arrived in the city of Koshta, Turkey. When he came to the local synagogue, a shocking sight met his eyes. All the Jews of the city were gathered there, weeping, mourning and reciting Psalms. "What has happened?" asked Reb Nisim, in alarm.
The sexton of the synagogue explained, "The son of the Sultan is very ill. He knows that Jews are accomplished doctors, and he has decreed that every Jew will be expelled from his realm unless we produce a doctor or a cure for his son. So far, we have failed." As Reb Nisim was absorbing this terrible news, the rabbi's assistant asked Reb Nisim to accompany him to the rabbi, saying, "Our rabbi says he is very happy to have a guest from the Holy Land."
Reb Nisim went as requested, but he was puzzled. How did the rabbi know? He had been so careful to tell no one where he was from. He decided to ask the rabbi directly.
"There is a special fragrance about you. I feel it is the holiness of the land which adheres to you," the rabbi replied.
"What you are smelling must be the fragrance of the pomegranate I have brought with me," Reb Nisim explained. "I carried it with me especially for Tu B'Shevat, and since that is today, I beg you to partake of it with me."
The rabbi was overjoyed. "Please, tell me your name," he asked.
"My name is Reb Nisim." When the rabbi heard that he smiled broadly. "This surely is a sign of Divine Providence. In honor of Tu B'Shevat, I have been studying about the different types of fruits which are described in the holy books." The rabbi described what he had learned. Then he said, "The acronym of the word rimonim (pomegranates) is 'refua melech u'bno nisim yaviya meheira.' - the recovery for the king and his son, Nisim will bring quickly. Let us bring some of your pomegranate juice to the king's son at once. Perhaps, in the merit of the fruits of the Holy Land, G-d will bring us success."
The two men were admitted to the room of ill prince, who was lying close to death. They approached the bed and administered a few drops of juice into the unconscious boy's mouth. Suddenly color rose into his his pallid complexion. They gave him a few more drops, and there was a weak but unmistakable flicker of the prince's eyelids.
The Sultan grasped the hand of his beloved child, and tears of joy welled in his eyes. He turned to the two Jews and said, "I will never forget what you have done for my son."
The next day Reb Nisim and the rabbi were summoned to the palace. The prince was sitting up in bed, a happy smile on his tired face. The Sultan's servants brought in large velvet bags bulging with gold coins and jewels. "Reb Nisim, this is just a small token of my gratitude to you for having saved my son. As for the Jews in my realm, they may stay and live in peace."
Reb Nisim returned home laden with riches. The next summer, the wondrous pomegranate tree produced as many beautiful fruits as ever, and its fame spread, as the story of the prince was told and retold in villages and towns throughout the Holy Land.
Our portion contains the famous words: "Moses and the Children of Israel then sang - yashir - this song..." (Ex. 15:1) Although this verse is most commonly translated as above, the literal translation of the word "yashir" is "will sing." According to the Midrash, "From here - the use of the future tense yashir - there is an allusion in the Torah to the resurrection of the dead at the time of the Redemption.
(Rashi)
