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Adapted by David Rothschild from a discourse
on 15 Shevat 5732 (1972)
New Year for Fruit Trees
The Mishna designates the 15th of the month of
Shevat as, "The New Year for Fruit Trees". The specifying of "trees" serves
to exclude wheat, vegetables and other field produce. A fundamental distinction
between fruit of the tree and produce of the field is implied; they are in
different categories.  | | " In the spiritual realm there exists a difference between produce of the field and fruit of trees..." | | |
Everything that exists in the physical world is
derived from its spiritual source, and its spiritual characteristics determine
an object's physical properties. It follows that in the spiritual realm there
exists a difference between produce of the field and fruit of trees. What's
more, their primary distinction is found specifically in their spiritual source.
From there, their characteristics then descend into physical reality.
The difference in their spiritual qualities can be
discerned from their physical properties. Both produce of the field and fruit
trees that grow in the wild aren't as choice as cultivated ones; additional
improvement is achieved by means of sowing and planting. A further distinction
is evident between the sowing of seeds and the planting of trees: it is easier
to sow seeds than to plant trees. This differentiation isn't limited to a
measure of physical labor; it can also be discerned on a psychological level.
When a person beholds substantial return from his
labor, his aggravation and toil are eased. The pain of his labor is further
reduced when he sees an immediate return. Produce of the field (hereafter
wheat) grows much faster than fruits of a newly planted tree. Consequently, a
person toils less - physically and emotionally - when sowing wheat than when he
plants fruit trees. Nevertheless, hard work does have an advantage. This
principle is articulated by the Talmud and Zohar as, "According to the
suffering, is the reward" (Avot 5:17).
The abundance and quality of fruit in relation to the
seed from which the tree grew is incomparatively greater than wheat in
relationship to the seed from which it grew. From a kernel of wheat will sprout
a single wheat stalk. Although these fresh kernels are numerous, they do not
possess a qualitative difference from the seed that was sown. Their taste and
appearance are identical.
This is not the case with fruit. There is an enormous
qualitative difference between a fruit and the seed from which it grew. The
fruits are sweet, whereas the seed is tasteless. A single tree will yield scores
of fruit, and in each fruit are numerous seeds.
This illustrates the fundamental difference between
wheat and fruit. Cultivation of wheat doesn't require enormous labor. Therefore
its harvest isn't extraordinary. Planting fruit trees requires work, exertion
and strain, yet he yield is much greater.
Divine Chaos
Rabbi Isaac Luria (the Ari) revealed the inner
significance of the distinction between grain and fruit. | | " Orchards correspond to the World of Tikun..." | | |
He said a wheat field (called a "white field" in the
Talmud - a bright sunny field without shade) corresponds to the primordial world
of Tohu. Orchards correspond to the world of Tikun.
Originally, the world of Tohu was created; it
self-destructed due to the intensity of its lights and lack of developed
vessels. Then the world of Tikun was emanated in a pre-rectified state. "Tikun"
is another name for the world of Atzilut. There, G-d's Infinite Light is
revealed within vessels as the ten sefirot.
The world of Tohu, though, didn't disappear
from the scene. When it blew apart, small pieces, called "sparks", fell down
into the Three Lower Worlds - the spiritual worlds of Creation, Formation, and
this physical world of Action ( Beriya, Yetzira, and Asiya,
respectively). The loftier an object's spiritual source, the lower it can
descend. That is why the sparks of the world of Tohu fell all the way
down into the lower spiritual worlds and this physical world.
Wheat Worlds
The Ari's definition also relates to the spiritual
service of man. Wheat fields and orchards exist only after cultivation. This
implies that fields and orchards both correspond to the world of Tikun.
A wheat field, after all, produces wheat that benefits mankind and contributes
to civilization. As civilization embodies rectification, fields can't refer
exclusively to the world of Tohu- disorder and ruin.
It follows that there are different ways in which the
world of Tohu is rectified. A wheat field symbolizes the first method.
Here the world of Tohu receives a measure of rectification. However, it
still remains in the category of Tohu. An orchard, though, represents a
much higher level. There, the world of Tohu itself has been completely
transformed into the world of Tikun.
This distinction can be understood by the qualitative
difference between a fruit and its seed. As discussed earlier, this difference
isn't apparent regarding wheat. While a single seed will produce many kernels of
wheat, these new kernels are identical in taste to the original seed from which
they grew.
Essential Leap
The principle "The greater the suffering, the more
bountiful the return" also applies to the spiritual labor of purifying and
rectifying this physical world. Planting an orchard requires enormous labor. As
a result, a lofty intense spiritual light is revealed. A fruit tree's seed is
incomparatively less valuable than the bushels of fruit it will yield. One must
effect a transformation in the seed - a qualitative leap - to a new level that
is existentially apart. How is this feat accomplished? Self nullification is
required, which entails an enormous exertion.
Fields of wheat actually refer to the Three Lower
Worlds. Trapped within these worlds are sparks from the broken world of Tohu.
When the Ari said that wheat fields are the world of Tohu, he was
referring to the spiritual work of redeeming its sparks exiled in the Three
Lower Worlds. Like the World of Tohu itself, the Three Lower Worlds
remain unrectified. Through the arduous labor of purification, the sparks of the
world of Tohu are redeemed. Their rectification won't be consummated,
though, until the Messianic era.
Orchards refer to the world of Tikun - the
world of Atzilut. This world already exists in a state of perfection.
Orchards, however, require enormous labor to realize a leap of value: from a
tasteless seed to bountiful delicious fruit. This alludes to the elevation of
the Three Lower Worlds into the world of Atzilut - also a qualitative
leap. That's because the Three Lower Worlds are finite spiritual entities,
whereas within Atzilut is revealed the Infinite Light of G-d. | | " For the Lower Three Worlds to ascend into Atzilut, a complete change of their essence is required..." | | |
Below Atzilut are thick veils of concealment.
They separate the world of Atzilut from the Lower Three Worlds. Thus, for
the Three Lower Worlds to ascend into Atzilut, a complete change of their
essence is required. Once this transformation has been achieved, a most sublime
and elevated light is revealed.
While hard spiritual work does indeed purify the Three
Lower Worlds, they, as self-conscious independent entities, continue to exist.
Kabbala described this state as a "lower-level unity". The object is nullified
to G-d's light; but it's still an object. That's why the Ari called these
spiritual wheat fields "the world of Tohu"; their rectification is as yet
incomplete.
Orchards, though, represent a higher level of
nullification. Here the Three Lower Worlds ascend into Atzilut. There
they completely lose their self-identity. "They" no longer exist. For in
Atzilut, G-d's Infinite Light shines. This produces a state of unification
where existence, independent of G-d's Light, is impossible. That's why the Ari
called orchards "the world of Tikun" - the perfection of
rectification.
Ultimate Perfection
Although usually the world of Tikun is
considered to be a lower level than world of Chaos, orchards actually
relate to a higher world of Tikun. The source of the spiritual
ability required to elevate the sparks of the world of Chaos from the
Three Lower Worlds up to Atzilut is this higher world of Tikun
that is above the world of Tohu.
Malachi the Prophet alludes to this: "G-d said, 'I
loved Jacob and hated Esau'" (Malachi 1:2). This highest world of Tikun
is the ultimate source for the lower World of Tikun - the world of
Atzilut.
[Relative to time, G-d first created the world of
Tohu. The second verse in the Creation narrative says, "And the Earth was in
a state of chaos and void" (Gen. 1:2). Then G-d revealed the world of Atzilut,
as the next verse relates: "And G-d said let there be light" (Gen. 1:3). Before
the initiation of the creation process, deep in the innermost point of G-d's
Essence, exists the highest world of Tikun. There, G-d's truest desire is
for a perfected world.]
This, then, is the ultimate explanation of the Ari's
identification of orchards as the world of Tikun. He actually meant the
highest world of Tikun. A long period of time is required until the
fruits of this labor are realized.
This extended waiting period is stated in the Torah,
"And you waited for many days" (Deut. 1:46). Just as physical fruit require a
long time, likewise ultimate spiritual fruits. That's why their revelation will
only be in the Messianic Era.
Secret Fruits
Torah itself possesses these two types of fields:
agricultural fields and orchards. Sometimes Torah is compared to wheat and
barley. Other times it is compared to fruit: wine, olives, oil and date-honey. | | " Wheat and barley refer to the Revealed Torah...Wine, oil, and honey refer to the Secrets of the Torah..." | | |
Wheat and barley refer to the Revealed Torah which is
called "bread", as King Solomon said, "Come eat of my bread" (Proverbs 9:5). On
the other hand, wine, oil, and honey refer to the Secrets of the Torah.
The difference between these two aspects of Torah can
be understood from the Zohar, which refers to the Revealed Torah as "the Tree of
Good and Evil". This is similar to the Three Lower Worlds - Beriya,
Yetzira, and Asiya; in these worlds, division exists. This is not the
case in the Secrets of the Torah - the "inner" Torah, in which there do not
exist any arguments or division of opinion.
[Note: The Revealed Torah includes the Talmud and the
Code of Jewish Law and contains complex legal arguments between the Sages in
their attempt to discern the correct definition of the Law. In contrast, in the
Secrets of the Torah - Kabbala and Chassidism - mystical concepts are elaborated
upon in a straightforward manner.]
To obtain the Secrets of the Torah, one must first
undergo a personal struggle and self-nullification to a greater degree than when
learning the Revealed Torah. The Talmud cautions, "The Secrets of Torah are only
revealed to those who have inner anxiety". However, after the individual has
achieved perfection in his performance of the commandments and his own personal
refinement, then the Divine Presence "speaks" from within his throat. Once this
level has been realized, further struggle is unnecessary.
The difference between the Revealed and Concealed
Torah corresponds to the difference between grain and fruit. Regarding wheat the
Sages mutably asked, "And do people eat wheat in the form it is found in the
fields?" Exertion is required to render wheat suitable for human consumption.
This is not the case with fruit. Generally, the moment fruit has ripened on the
tree it can be eaten.
Wheat symbolizes the Three Lower Worlds - Beriya,
Yetzira, and Asiya. In those worlds, even after purification has
taken place, further work is required. This is not the case with fruits. Fruits
allude to the rectification in the world of Atzilut; once perfected,
additional exertion is unnecessary.
G-d's Garden
Isaiah promised, "In the Future Era Jacob will take
root; Israel will blossom and bud, and the face of the world will be filled with
wheat" (Isaiah 27:6). His prophecy pertains to the Egyptian Exile and all the
subsequent exiles: Going into exile is likened to the sowing of seeds which
later blossom. | | " Going into exile is likened to the sowing of seeds which later blossom..." | | |
The verse also hints at the descent of souls,
described by the Talmud as, "A fall from the highest peak into the deepest pit".
The purpose of this is so that "Israel will blossom and bud", until, "On that
day sing to her, a vineyard of frothing wine" (Isaiah 27:2).
"And the face of the world will be filled with wheat":
at first like wheat and bread. Then afterwards Israel will be as the fruits of a
vineyard and orchard: wine and oil, as Solomon prophesized, "Let my beloved come
into his garden and eat its choicest fruits" (Song of Songs 5:1).
And specifically through the labor of, "Dwelling in
the gardens of others, listening for Your voice" (Song of Songs 8:13). Here
Solomon alluded to times of exile, when Jews occupy synagogues and rabbinical
academies, even though they are located in the gardens of "others". By means of
their spiritual toil, Jews cause G-d to enter His "garden".
Then the essence of the Divine Presence will be
revealed in this physical world as it originally was in the Garden of Eden.
What's more, the future revelation will be with greater strength and vigor,
until we will reach the revelation when "He will kiss me with the kisses of his
mouth" (Song of Songs 1:2); these are the Secrets of the Torah which the
Mashiach will teach.
Jeremiah prophesied this, "G-d called your name, a
young oil tree, beautiful with goodly fruit" (Jeremiah 11:16). Just as crushing
an olive brings forth its oil, likewise Israel during the times of exile, gives
forth "oil to illuminate" (Ex. 25:6). These are the mitzvot and Torah, as it is
written, "For the mitzvot are as a lamp and the Torah is light" (Proverbs 6:23).
Jews can effect this because G-d's light shines in their souls, "The soul of man
is the lamp of G-d" (Proverbs 20:27).
Jews illuminate the darkness of the Exile, until, "The
night will shine like the day" (Psalms 139:12), in the true and complete
Redemption, through the Righteous Mashiach, which is about to happen.
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