Tu B'Shvat: The Basics

and Beyond
By Rabbi Joshua Flug

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I. Introduction- This shiur outline will provide the basic information about Tu B'Shvat as
well as some lesser known ideas. We will present the halachic significance of Tu B'Shvat
together with some of the lomdus; the historical background to celebrating Tu B'Shvat as
a holiday; and some of the machshava related to Tu B'Shvat.
II. The Halachic Significance of Tu B'Shvat
a. The Mishna records a dispute between Beis Shammai and Beis Hillel regarding the
date of the "Rosh HaShanah L'Ilanos." Beis Shammai maintain that it is on the first
of Shevat and Beis Hillel maintain that it is on the fifteenth. {}
b. The Gemara explains that Shevat is the season for Rosh HaShanah L'Ilanos because
this is the time when most of the rain for the year has fallen. {}
i. Rashi explains that this is the time for the fruit to sprout. {} [The Hebrew term
is chanatah which can either refer to the flowering stage or the initial
appearance of the fruit (fruit set). In this shiur outline, we will use the term
"sprout" even though it is not commonly used in reference to fruit
development.]
ii. Tosafos explain that until this time, the sprouting of the fruit is attributable to
last year's rain. After this time, the sprouting of the fruit is attributable to this
year's rain. {}
iii. These two explanations are reflected in a dispute in the Talmud Yerushalmi.
{}
iv. R. Tzvi Pesach Frank (1873-1960) notes that there is a fundamental difference
between the two approaches. According to Rashi, Tu B'Shvat has inherent
significance in that it is the time when the fruits begin to sprout. According to
Tosafos, the real determinant is Rosh HaShanah. On Tu B'Shvat, we only
find out what is attributable to the new year. He notes that in theory, one
practical difference between the two approaches may be with respect to Tu
B'Shvat in the Southern Hemisphere, where the seasons are reversed: {}
1. According to Tosafos, the real determinant is Rosh HaShanah. The
fact that we attribute growth from before Tu B'Shvat to the previous
year should certainly have no significance in a place where there is no
rain between Rosh HaShanah and Tu B'Shvat.
2. According to Rashi, the determinant is the actual sprouting of the fruit
and therefore, one can entertain the possibility that it is based on
seasons. However, R. Frank notes that even Rashi will agree that there
is no difference between the two hemispheres for a number of reasons
including the fact that Eretz Yisrael should be the determinant- both
because it is the determinant in other seasonal issue such as Birchas
HaShanim and because the only practical relevance for Tu B'Shvat is
orlah and the obligation in chutz la'aretz is based on Eretz Yisrael.
 3. In the sections on orlah and shevi'is, we will present to more practical
differences between these two approaches.
c. One area where Tu B'Shvat is significant is with regards to terumos and ma'asros.
The Gemara states that if one picks an esrog before Tu B'Shvat, it belongs to one year
and if one picks an esrog on Tu B'Shvat, it belongs to the next year. [Picking only
applies to an esrog. Regarding other fruit, it depends whether the chanatah took place
before or after Tu B'Shvat.] This has a dual significance:
i. One cannot separate terumah and ma'aser from one fruit and have it exempt a
fruit from a different year.
ii. Ma'aser sheni and ma'aser ani depend on the years. Years 1,2,4, and 5 of the
shemitah cycle are subject to ma'aser sheni. Years 3 and 6 are subject to
ma'aser ani. The dates are determined by Tu B'shvat. For example, until Tu
B'Shvat of year four, the fruit is subject to ma'aser ani.
d. Another area of significance is with respect to Orlah. [Note that orlah does apply in
chutz la'aretz, though we treat all sfeikos l'kula so it is very rare to deal orlah issues.]
The Gemara notes that one can count the first year of orlah if the tree takes root thirty
days before Rosh HaShanah. Therefore if a tree is planted before the 16 th of Av 5771
(it takes fourteen days for the tree to take root), 5771 becomes the first year. In 5774,
the fruit that "sprout" before Tu B'Shvat are considered orlah and those that sprout
afterwards are considered netah revai. {}
i. There is a dispute among the Rishonim regarding the chumra of waiting until
Tu B'Shvat. According to Rambam (1138-1204), one only needs to wait until
Tu B'Shvat if employing the thirty day leniency for the first year. If one
plants from the beginning of the year until Tu B'Shvat, one only needs to wait
until three full years have elapsed. {} According to R. Zerachiah HaLevi
(Ba'al HaMa'or c. 1125-1186), the third year is extended until Tu B'Shvat
regardless of the date of planting. {}
ii. Shulchan Aruch seems to side with the first approach (or a variation-see
Shach 294:11), but quotes the other opinion as a yesh omrim. {}
iii. Rabbeinu Nissim (1320-1380) implies that this issue is tied to the two reasons
for Tu B'Shvat as the significant date: {]
1. If it is a function of chanatah, then the three years of orlah are simply
counted differently than ordinary years. If the tree is not three whole
years old, it must at least experience three years of Tu B'Shvat.
2. If Tu B'Shvat is a siman to determine which year the fruit grew, then
all of the fruit that grow before Tu B'Shvat are really fruit from the
previous year and subject to orlah.
 e. A more questionable application of Tu B'Shvat is with regards to shemitah. The
Toras Kohanim states that even though one may work the fields in the eighth year, the
fruit continue to have kedushas shevi'is until Tu B'Shvat. {}
i. Rambam doesn't subscribe to this idea and rules that once Rosh HaShanah of
the eighth year comes, fruit that grows afterwards does not have kedushas
shevi'is. {} [The Vilna Gaon (1720-1797) has a different girsa in the Toras
Kohanim and that is what the Rambam likely followed. {}]
ii. Rabbeinu Chananel (990-1053) maintains that Tu B'Shvat is a factor for the
fruits of the eighth year. {}
iii. R. Aryeh Z. Pomeranchik (student of Brisker Rav) notes that the dispute
between Rambam and Rabbeinu Chananel relates to the significance of Tu
B'Shvat: {}
1. According to Rabbeinu Chananel, Tu B'Shvat is the indicator as to
which year the fruit actually grew. If the fruit grew during the
shemitah year, they have kedushas shevi'is. Therefore, any fruit that
grows before Tu B'Shvat is considered to be from the previous year.
2. According to Rambam, Tu B'Shvat is significant for chanatah, which
is relevant for ma'aser (and orlah). However, shemitah is a function of
an annual cycle and Rosh HaShanah is the only determinant.
III. Observing Tu B'Shvat as a Holiday- There is a comprehensive article by Avraham Ye'ari
on the historical development of Tu B'Shvat as a holiday (click here to access)
a. One of the early references to Tu B'Shvat as a holiday is a teshuva of Rabbeinu
Gershom (c. 960-1040). He writes that one may not fast on Tu B'Shvat because the
Mishna {} categorizes Rosh HaShanah L'Ilanos together with the other Roshei
Shanah, all of which one may not fast. {}
i. This ruling is cited verbatim by Maharam MiRutenberg (1215-1293). {}
b. R. Yissachar ibn Sussan (16th century), Sefardic Kabbalist, notes that he has observed
that the Ashkenazic practice is to eat fruit on Tu B'Shvat. {}
i. This practice is recorded by R. Avraham Gombiner (c.1633-1683).{}
c. The more elaborate "Tu B'Shvat Seder" comes from the sefer Chemdas Yamim (click
here to access entire work on Tu B'Shvat). He suggests that although the Arizal never
observed Tu B'Shvat, there are kabbalistic reasons to observe it. One of the reasons is
that we have a requirement to taste all of G-d's fruit and it makes sense that Tu
B'Shvat should be the designated day to do so. {} In addition to eating fruit,
Chemdas Yamim provides a number of pesukim that one should recite as well as the
order in which one should eat the thirty fruits (the number thirty comes from R.
Chaim Vital as the thirty fruits of Eretz Yisrael) and the specific kavanos one should
have when eating each of the fruit.
 i. It is important to note the background to the sefer Chemdas Yamim. It was
written anonymously and in its early years, many people, including R.
Ya'akov Emden believed that the author was either Nasan Ha'Azasi (the
disciple of Shabtai Tzvi) or some other Sabbathean. Many rabbinic
authorities as well as scholars accepted the premise that Chemdas Yamim is of
Sabbathean origin. Avraham Ye'ari wrote a book called Ta'alumas Sefer,
where he spends the introduction trying to vindicate Chemdas Yamim from
any concern of Sabbatheanism.
ii. The fact that the entire "Seder Tu B'Shvat" comes from a book of questionable
origin explains why the "Seder Tu B'Shvat" is not observed in all circles.
Even if we can now know that the book is valid, historically, there were
always questions surrounding the "Seder Tu B'Shvat."
d. The practice of planting trees on Tu B'Shvat was started by R. Zev Ya'avetz (1847-
1924) in the year 1890. R. Abraham Isaac Kook (1865–1935), seems to praise the
practice, but cautions against planting during the shemitah year. {}
i. It should be noted that Tu B'Shvat has little to do with planting and is more
related to harvesting. Nevertheless, R. Kook sees great educational value in
such a practice.
IV. Machshava Ideas Relating to Tu B'Shvat
a. R. Tzvi Elimelech of Dinov (1783-1841) writes that Tu B'Shvat relates to the fact that
a person is compared to a tree (‫ )כי האדם עץ השדה‬and just as a tree needs water, we
need Torah, which is compared to water. Based on this idea, he explains the
machlokes between Beis Shammai and Beis Hillel: {}
i. Beis Shammai is focused on the fact that man deserves no gifts in terms of
growth. Shevat represents a month of growth (like the tree) and the best way
to start is from the beginning-the first day of the month.
ii. Beis Hillel is focused on ‫ תורת חסד‬and the benefits one is inherently born with.
For Beis Hillel growth begins in the middle of the month- when the moon is at
its fullest- when one can build off of a solid foundation.
b. R. Kalonymous K. Epstein (c.1751-1823) writes that one's appetite for food is greater
when it is warmer. This summer symbolizes a greater struggle with desire. In the
month of Shevat, the winter's impact starts to lessen and the desire starts to increase.
Tu B'Shvat represents an opportunity to take control of one's desires. {}
c. R. Eliyahu David Rabinowitz Teomim (ADeReT, 1845-1905) takes a more Litvishe
approach to Tu B'Shvat. He writes that Tu B'Shvat is a day to learn about Hilchos
Ma'aser. The reason why the earlier generations established Tu B'Shvat as a holiday
was to create awareness about the mitzvos hateluyos ba'aretz. {}
d. There is a minhag to eat carob (bukser) on Tu B'Shvat (it is one of the fruit listed in
Chemdas Yamim). It is possible that this became a widespread practice because it is
fruit of Eretz Yisrael that doesn't spoil and therefore, it is easy to import it. However,
there is something unique about carob that appeals to the Kabbalistic approach as
well as the Litvishe approach:
i. The Gemara writes that when R. Shimon bar Yochai was in the cave with his
son, he subsisted on carob. {}
1. The time spent in the cave is very significant in Kabbalistic and
Chasidic thought and this is believed by some to be when R. Shimon
authored the Zohar. As such, it would make sense to give prominence
to the carob.
2. The carob is barely edible and one who subsists on carob shows that
he is not interested in the desires of this world. According to R.
Kalonymous Epstein, this is the messge of Tu B'Shvat.
ii. The Gemara quotes a Beraisa that the carob has a unique status with regards to
ma'aser. It is the only fruit that is considered fruit of the next year even if
chanatah takes place prior to Tu B'Shvat. {} If the purpose of eating the fruit
is to create awareness about the laws of ma'aser, this is the perfect fruit to
generate discussion.
 ‫‪ .5‬ירושלמי ר"ה א‪:‬ב‬ ‫‪ .1‬ראש השנה ב‪.‬‬

‫‪ .6‬שו"ת הר צבי או"ח ב‪:‬כט‬

‫הנה מילתא דא תליא בטעם הדבר שנקבע‬
‫ט"ו בשבט לר"ה לאילנות‪ ,‬ובפירוש דברי‬
‫הגמרא בר"ה )דף יד( על המשנה שם‬
‫באחד בשבט ר"ה לאילן ‪ -‬מ"ט אמר רבי‬
‫אלעזר ב"ר אושעיא הואיל ויצאו רוב גשמי‬
‫שנה‪ .‬ופרש"י‪ :‬הואיל ויצאו רוב שהוא זמן‬
‫רביעה ועלה השרף באילנות ונמצאו‬
‫אולם בתוס' שם‬ ‫הפירות חונטין עתה‪.‬‬
‫ד"ה באחד כתבו דכל החונטים קודם הזמן‬
‫הזה היינו‪ :‬על גשמי שנה שלפני תשרי‪.‬‬
‫וכדברי התוס' כתב גם הר"ן שם‪ ,‬ובארו‬ ‫‪ .2‬ראש השנה יד‪.‬‬
‫המפרשים שלפי' התוס' והר"ן יוצא‬
‫שבעצם ראש השנה לאילנות הוא תשרי‪,‬‬
‫אלא שט"ו בשבט הוא סימן וגילוי מילתא‬
‫בעלמא שאלה שחנטו עד עכשיו הם‬
‫מגשמים שלפני תשרי‪ .‬ובאמת נמצאים‬
‫שני טעמים אלו בירושלמי ר"ה ‪ ...‬ואם יש‬
‫מקום לספיקו של כת"ר הוא רק לפרש"י‬
‫אבל לפירוש התוס' והר"ן והמ"ד האחרון‬ ‫‪ .3‬רש"י ראש השנה יד‪.‬‬
‫בירושלמי אין כל מקום להסתפק לענ"ד‬
‫והנה הש"ך‬ ‫והדברים ק"ו כמו שיתבאר‪.‬‬
‫והט"ז יור"ד )סימן רצד ס"ק ה( הביאו שם‬ ‫‪ .4‬תוס' ראש השנה יד‪.‬‬
‫רק את הפי' של התוס' והר"ן וכתבו הטעם‪,‬‬
‫דחנטה שמקודם ט"ו בשבט היא משרף‬
‫האילן שנבלע בו קודם ר"ה ולכן חשיב‬
‫חנטה קודם ר"ה‪ .‬ולפי"ז הדברים קו"ח‬
‫אם בארצות שזמן הגשמים הוא בין תשרי‬
‫לט"ו בשבט אמרינן דחניטת הפירות‬
‫שבימים אלה היא מכח השרף שנבלע‬
‫באילן קודם ר"ה‪ ,‬מכש"כ בארגנטינה שאין‬
‫גשמים בין ר"ה לט"ו בשבט‪ ,‬שהחנטה של‬
‫קודם ט"ו בשבט היא מהשרף שנבלע בו‬
‫קודם ר"ה‪.‬‬

‫וחתן בני הגר"י כהן שי' הוסיף בזה‬

‫דברים ‪ ...‬שבענין זה קובעת ארץ ישראל‬
‫על כל העולם‪ ,‬וכדקיי"ל )שו"ע או"ח סימן‬
‫קיז( לענין שאלה בברכת השנים דאפילו‬
‫‪ .10‬בעל המאור ראש השנה ב‪:‬‬ ‫בארץ שכולה צריכה מטר בימות החמה אין‬
‫שואלים בברכת השנים‪ ,‬ואף שהרמ"א‬
‫כתב שם שבדיעבד אם שאל מטר בימות‬
‫החמה במדינה שלמה הצריכה מטר א"צ‬
‫לחזור‪ ,‬דבדיעבד אפשר לסמוך בזה על‬
‫הרא"ש )בשו"ת הרא"ש כלל ד' סי' י'‬
‫שרצה לתקן להזכיר הגשם בפסח במדינת‬
‫ספרד שצריכה אז לגשם‪ ,‬אבל לא עלתה‬
‫בידו( ‪ -‬י"ל דשאני בנ"ד שעיקר ערלה של‬
‫‪ .11‬שלחן ערוך יו"ד רצד‪:‬ד‪-‬ה‬ ‫תורה הוא בא"י בלבד‪ ,‬וחו"ל טפלה בזה‬
‫לא"י‬

‫‪ .7‬ראש השנה יד‪:‬‬

‫‪ .8‬ראש השנה ט‪-:‬י‪.‬‬

‫‪ .9‬רמב"ם הל' מעשר שני ונטע רבעי ט‪:‬יב‬

 ‫‪ .16‬רבינו חננאל ראש השנה טו‪:‬‬ ‫‪ .12‬ר"ן ראש השנה ב‪:‬‬

‫‪ .17‬תורת זרעים שביעית ה‪:‬א‬

‫‪ .13‬תורת כהנים בהר א‪:‬ד‬

‫‪ .14‬רמב"ם הל' שמיטה ויובל ד‪:‬ט‬

‫‪ .18‬שו"ת רבינו גרשום ס' יד‬

‫‪ .15‬הגהות הגר"א לתורת כהנים בהר א‪:‬ד‬

‫‪ .19‬שו"ת מהר"ם דפוס פראג ס' ה‬
‫‪ .23‬אגרות הראיה חלק ד' ס' א'רה‬ ‫‪ .20‬תקון יששכר עמ' מח‬

‫‪ .21‬מגן אברהם קלא‪:‬טז‬

‫‪ .22‬חמדת ימים חלק ב' ט"ו בשבט‬

‫‪ .24‬בני יששכר חדש שבט ב‪:‬ד‬

‫‪ .28‬ראש השנה טו‪:‬‬ ‫‪ .25‬מאור ושמש רמזי ט"ו בשבט‬

‫‪ .26‬נפש דוד עמ' מט‬

‫‪ .27‬שבת לג‪.‬‬
 1. Rosh HaShanah 2a
The first of Shevat is the New Year for the tree
according to Beit Shammai. Beit Hillel say that it
is on the fifteenth of that month.
2. Yerushalmi, Rosh HaShanah 1:2
R. Zeirah, R Ila and R. [E]Lazar said in the in the
name of R. Hoshia: One said [because] most of
the rain of the year has come and most of the
[winter] season has past. The others said: until
now they are living off of the waters of last year.
From now on, they are living off the water of the current year.
3. Rosh HaShanah 14b
R. Shimon ben Elazar states: One who picked a
citron on the eve of the fifteenth of Shvat before
sundown and then picked another one after
sundown may not separate tithes from onto the
other because one may not tithe from the new
[crop] onto the old or from old onto the new. If
[that year] was the third [year of the shemitah
cycle] entering the fourth, the [produce from the]
third requires primary tithe and the tithe for the
poor, the [produce from the] fourth requires primary tithe and secondary tithe.
4. Rosh HaShanah 9b-10a
The rabbis taught: One who plants or bends or
grafts thirty days before Rosh HaShanah of the
shemitah year, it is
considered part of
the previous year
and one may maintain them during the shemitah
year. Within thirty days of Rosh HaShanah, it is not
considered part of the previous year and one may not maintain them during shemitah. The fruits
of this planting are prohibited until Tu B'Shvat, whether for orlah or netav reva'i.
 5. Teshuvot Rabbeinu Gershom no. 14
You have asked
regarding a
congregation that
requested to
institute a fast for
Monday, Thursday,
Monday and the
first in the series coincides with the fifteenth of Shvat.
Is there a concern for that fact that it is a Rosh HaShanah and should the fast be delayed?
I am inclined to rule that the fast should be delayed to the following week and one should not
establish a fast on this day because we do not find fast days on Rosh HaShanah and the Mishna
states that there are four new years. Since [all four] are listed together, they are similar and since
[it is prohibited to] fast on the other ones, the fourth one should not have a fast either.
6. Tikkun Yassachar Page 48
On the fifteenth day
which is on a Thursday,
it is the new year for
trees. Therefore, one does not
perform nefilat apayim (tachanun) during prayer and one may not fast. The Ashkenazic Jews
have a custom to serve different types of fruit in order to honor the day.
7. Chemdat Yamim, Vol. II, Tu B'Shvat
It is a good custom for
those who are whole-
hearted to serve extra fruit
on to accompany them with
songs and praises as I have
practiced with my friends.
Even though in the writings of the Rabbi [Arizal] one does not find such a practice,
nevertheless, in my opinion it is an amazing improvement, both in the area of the
revealed [Torah] and the hidden [Torah].