Parshat Shoftim: The Torah's Fruit Trees
בס"ד
I really don't know where the time has gone.
Three years ago, on 7th Ellul (corresponding with 18th August), Stephnie and I spent our first Shabbat in this wonderful community of Staines. My trial had begun the previous evening and now, here I was, about to recite this week's parsha of Shoftim before you. I must have done something right because three years later, I'm still here...and when Shabbat leaves, the 7th Ellul will be upon us again. Shoftim therefore has a very special place in my heart.
And so does the number three.
In our religion, as you are aware, certain numbers have greater significance than others. When I mention the number three, a few examples come to mind: the three prayers that we recite daily; the shalosh regalim, three ‘Foot Festivals’; the shalosh avot, the three Patriarchs and most importantly the idea that in every human conception there are three partners, the two parents and Gd.
On the third day, Gd brought forth grass, seeds and trees that would subsequently bear fruit. And Gd saw that it was good, not once, but twice. This is the only example in the Creative Narrative which occasioned such a mention, hence the tradition that some couples refer to, to get married on Tuesdays, the third day of the week (as Stephnie and I did).
In the third chapter of the Torah, we read about the sin of the first couple and their partaking of the forbidden fruit, which was most definitely not an apple. It is on the emphasis the Torah places on fruit trees that I will now focus, citing three examples of how these Heavenly sent gifts refer to the way we should behave towards one another and the global environment in which we live.
Gd's very
first interaction with humankind was thus:
(16)
“And the Lord Gd commanded the man, saying, “Of every tree of the garden you are
free to eat; (17) but as for the tree of knowledge of good and bad, you must not
eat of it; for as soon as you eat of it, you shall surely die.”
The Torah expresses Gd's instruction to man regarding the food he is allowed to consume in order to survive whilst at the same time, making him aware of what he cannot take for himself. Of all the potential sources of nourishment available, the first to be mentioned is the fruit emanating from trees. Not any vegetable or type of meat but fruit, which receives special status in the Torah. Adam and Eve were punished for not listening to Gd’s command resulting in the world’s turbulent history that leads us the present day. It was a poor choice indeed.
My second
example refers to a commandment given many years later to the Israelites in the
desert regarding the law of Orlah which means benefitting from the fruit of a tree
that is less than three years old (and which ties in with our emphasis on the same
number)
(23)
“When you enter the land and plant any tree for food, you shall regard its fruit
as forbidden. Three years it shall be forbidden
for you, not to be eaten. (24) In the fourth
year all its fruit shall be set aside for jubilation before the Lord; (25) and only
in the fifth year may you use its fruit—that its yield to you may be increased:
I the Lord am your Gd.”
Once again the Torah cites the rules regarding how we may benefit from the fruit borne by trees on condition that we allow them to grow for a period of no less than three years before being able to tithe them in the fourth and partake of them in the fifth. Incidentally, this is the origin of the recent custom (17th century) of upsherin, where a boy's hair is only cut upon their third birthday. The basis for the custom is the notion that humans are compared to trees and that, just like a tree needs to be given time to grow, so the same with a child who will start having an understanding of the world at a young age (although most agree that learning Torah begins at five) will grow into a Torah scholar who will share his knowledge (as a metaphor for fruit) with others as he develops his intellectual powers.
On a practical level, there are also disagreements as to how long one needs to wait into the fourth year, both inside and outside of Israel, before being allowed to eat the fruit, due to its sacred status.
My third and
final example can be found in this week's Parsha, when Moshe instructs the people
regarding the rules of warfare:
(19)
“When in your war against a city you have to besiege it a long time in order to
capture it, you must not destroy its trees, wielding the axe against them. You may eat of them, but you must not cut them
down. Are trees of the field human to withdraw
before you into the besieged city? (20) Only trees that you know do not yield food
may be destroyed; you may cut them down for constructing siegeworks against the
city that is waging war on you, until it has been reduced.”
Rashi provides
a moving comment on the question in Pasuk 20:
“Is the
tree of the field perhaps a man who is able to withdraw within the besieged city
from before you, that it should be chastised by the suffering of famine and thirst
like the inhabitants of the city? Why should you destroy it?”
and in doing so, underscores the indisputable link between humankind and the food provided by Gd. We may unfortunately have a need to go to war and as a result, interact with our fellow human beings, in a state of extreme hostility and unbridled brutality. That, however, does not give us carte blanche to extend our aggression to nature. For, unlike fellow humans, nature does not wage war against us. It does not besiege our cities and wish to conquer us. It works for us as long as we respect its status and power. Additionally, we also learn the laws of Ba’al Taschit – not wasting food, from this example.
In the three examples I have cited, our contract with Gd is that He will continue to provide the fruit that maintains our health on the condition that we respect His gift. It doesn't take a great leap of the imagination to link this to how our mismanagement of His gifts to us, on this planet, is a significant part of the reason why we are facing the current climate emergency. A cursory reading of the latest IPCC assessment forecasts the surpassing of a 1.5c global warming limit within the next twenty years unless our leaders, in fact everybody, act imminently. This is a stark warning of how we are abrogating this aforementioned contract. We do so at our peril.
In the three years that I have spent with you, I feel that we have grown our own 'fruit'. Thank you for allowing me to share my love of the Torah with you and explore its many facets together.
I came to you as a young seedling and together we have blossomed and borne fruit. May our joint farming efforts continue for many years to come and may the many fruits of our labour inspire us to reach new heights.
The wells of Torah are as deep as the core of the earth. May we be blessed to continue to drink from them for as long as Gd enables us to eat of his fruit, both physically and metaphorically.
Shabbat Shalom.
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