Daf Ditty Rosh Hashana 11: Auspicious Nissan

When the spring (Aviv) season arrives, a blessing is traditionally said when one
is in view of at least two flowering fruit trees.[1] In the northern hemisphere, it
can be said anytime through the end of the month of Nissan (though it can still
be said in Iyar). For those who live in the southern hemisphere, the blessing can
be said during the month of Tishrei (and into the month of Marḥeshvan).

The language of the blessing recalls part of the borei n’fashot blessing for food,
which thanks God for creating “many souls and all their
deficiencies” ḥesronan, yet here we say that there is nothing missing or lacking.
One could say that the things we lack are themselves the essence of creation,
calling us to weave relationships with all forms of life. The gift of fruit, however,
embodies an even greater sense of pure abundance and blessing than almost
anything else we encounter.

We have a unique intimacy with fruit trees. In scripture that goes back to Gan
Eden and the tree of knowing. The connection is even more powerful in the
midrashic interpretation of the statement in Deuteronomy 20, Ha’adam eitz ha-
sadeh, “A person is a tree of the field” (that is, a fruit tree). (The statement in

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context is really a question.) For the Kabbalah, a fruit tree is as true an image
of God as a person (see below as well as the blessing from P’ri Ets Hadar). The
Sefirot, “the Tree of Life”, are thought of as a fruit tree. The reason why is that
a fruit tree embodies the principle of sharing, and is a more perfect model for
how God interacts with the world than human beings can be.

Why do we need to see two trees rather than just one to say the blessing? I
haven’t heard an explanation, but one reason is that the trees need each other
to reproduce, at least on the species level (most fruits—except dates and a few
others that are gendered by tree—can also fertilize themselves).
The halakhah (religious rules) specifically forbids saying the blessing over trees
that are grafted from one species onto another – there is an idea of appreciating
the awesome reality of this world in itself, separate from
human ḥokhmas (wisdom) and power.
Rabbi David Seidenberg1

1
https://opensiddur.org/prayers/solilunar/solar-cycles/dry-season/the-blessing-of-fruit-trees/

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on Rosh HaShana our forefathers’ slavery in Egypt ceased; in Nisan the Jewish people were
redeemed from Egypt; and in Tishrei in the future the Jewish people will be redeemed in the
final redemption with the coming of the Messiah.

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Rabbi Yehoshua disagrees and says: In Nisan the world was created; in Nisan the Patriarchs
were born; in Nisan the Patriarchs died; on Passover Isaac was born; on Rosh HaShana
Sarah, Rachel, and Hannah were remembered by God and conceived sons; on Rosh HaShana
Joseph came out from prison; on Rosh HaShana our forefathers’ slavery in Egypt ceased; in
Nisan the Jewish people were redeemed from Egypt; and in Nisan in the future the Jewish
people will be redeemed in the final redemption.

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The Gemara explains these matters in detail: It is taught in a baraita that Rabbi Eliezer says:
From where is it derived that the world was created in the month of Tishrei? As it is stated:

‫שׁא‬ ֶ ‫שׁא ָהָא ֶרץ ֶדּ‬ ֵ ‫ ַתְּד‬,‫ִהים‬T‫יא ַויּ ֹאֶמר ֱא‬ 11 And God said: 'Let the earth put forth grass, herb
‫ ֵﬠץ ְפּ ִרי ֹעֶשׂה ְפּ ִרי‬,‫ֵﬠֶשׂב ַמְז ִריַﬠ ֶז ַרע‬ yielding seed, and fruit-tree bearing fruit after its
.‫ֵכן‬-‫ָהָא ֶרץ; ַו ְיִהי‬-‫בוֹ ַﬠל‬-‫ ֲאֶשׁר ַז ְרעוֹ‬,‫ְלִמינוֹ‬ kind, wherein is the seed thereof, upon the earth.' And
it was so.
Genesis 1:11

“And God said: Let the earth bring forth grass, herb yielding seed, and fruit tree yielding fruit
after its kind”

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Which is the month in which the earth brings forth grass and the trees are full of ripe fruit?
You must say that this is Tishrei. And a further proof that the world was created in Tishrei is that
when the world was first created, it needed rain so that the plants would grow, and the period
beginning with Tishrei is a time of rain, and rain fell and the plants grew, as it is stated:

-‫ ֶאת‬,‫ ְוִהְשָׁקה‬,‫ָהָא ֶרץ‬-‫ ַיֲﬠֶלה ִמן‬,‫ו ְוֵאד‬ 6 but there went up a mist from the earth, and watered
.‫ְפֵּני ָהֲאָדָמה‬-‫ָכּל‬ the whole face of the ground.
Genesis 2:6

“But there went up a mist from the earth, and watered the whole face of the ground”

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Rabbi Yehoshua says: From where is it derived that the world was created in the month of
Nisan? As it is stated:

‫שׂב ַמְז ִריַﬠ‬ ֶ ‫שׁא ֵﬠ‬ ֶ ‫יב ַותּוֵֹצא ָהָא ֶרץ ֶדּ‬ 12 And the earth brought forth grass, herb yielding
-‫ְפּ ִרי ֲאֶשׁר ַז ְרעוֹ‬-‫שׂה‬ֶ ‫ ְוֵﬠץ ֹע‬,‫ ְלִמיֵנהוּ‬,‫ֶז ַרע‬ seed after its kind, and tree bearing fruit, wherein is the
.‫טוֹב‬-‫ ִכּי‬,‫ִהים‬T‫ ְלִמיֵנהוּ; ַוַיּ ְרא ֱא‬,‫בוֹ‬ seed thereof, after its kind; and God saw that it was
good.
Gen 1:12

“And the earth brought forth grass, herb yielding seed after its kind, and tree yielding fruit”

Which is the month in which the earth is full of grass and the trees begin to bring forth fruit?
You must say that this is Nisan. And further proof that the world was created in Nisan is that
when the world was first created, the animals had to breed in order to fill the world, and the period
beginning with Nisan is a time when cattle, and beasts, and birds mate with one another, as it
is stated:
‫ ַוֲﬠָמִקים‬--‫ ַהצּ ֹאן‬,‫יד ָלְבשׁוּ ָכ ִרים‬ 14 The meadows are clothed with flocks; the valleys also
;‫ָבר‬-‫ַיַﬠְטפוּ‬ are covered over with corn; {N}
.‫ָיִשׁירוּ‬-‫ ַאף‬,‫ִיְתרוֲֹﬠעוּ‬ they shout for joy, yea, they sing
Ps 65:14

“The flocks are clothed in the meadows, and the valleys are wrapped in grain; they shout for
joy, they also sing”

The Gemara asks: And according to the opinion of the other tanna, Rabbi Eliezer, isn’t it written:
“And tree yielding fruit,” indicating that the world was created at a time when the trees were just
beginning to form their fruit? The Gemara answers: That verse is written as a blessing for future
generations, that then too they will form their fruit.

The Gemara continues to ask: And according to the opinion of the other tanna, Rabbi Yehoshua,
isn’t it written: “Fruit tree,” indicating that the world was created in a season when the trees

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were already filled with their fruit? The Gemara answers: That verse may be understood in
accordance with the statement of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi
said: All the acts of Creation were created with their full stature, immediately fit to bear fruit;
they were created with their full mental capacities; they were created with their full form. As
it is stated:

.‫ְצָבָאם‬-‫ ְוָכל‬,‫שַּׁמ ִים ְוָהָא ֶרץ‬

ָ ‫א ַו ְיֻכלּוּ ַה‬ 1 And the heaven and the earth were
finished, and all the host of them.
Gen 2:1

“And the heavens and the earth were finished, and all their host” Do not read it as “their
host [tzeva’am]”; rather, read it as their form [tzivyonam], which implies that the trees were
created filled with ripe fruit.

Summary
Rabbi Eliezer and Rabbi Yehoshua share their ideas about the importance of different months in
Biblical history and in our future. For example, Rabbi Eliezer believes that we were redeemed
from Egypt in Nisan and that Moshiach will come in Tishrei. Rabbi Yehoshua believes that we
were redeemed from Egypt and that Moshiach will come in Nisan.2

The months in question are when the world was created, when the Patriarchs were born, when the
Patriarchs died, when Isaac was born, when Sara, Rachel and Channah were remembered, when
Joseph came out from prison, when slavery in Egypt ended, when we were redeemed from Egypt
and when we will be redeemed in the final redemption.

The Gemara details different verses that prove that Rosh Hashana was the the day that our
foremothers were 'remembered' ie. conceived; that Tishrei was the month when the world was
created. To do this they use both natural laws and verbal analogies. For example, we are told in
Genesis 1:11 that G-d said that the earth should grow grass, that herbs should grow seeds, and that
trees are yielding fruits according to their kind. Rabbi Eliezer asks in which month do these things
happen? In Tishrei, of course. Tishrei is also a time of rain, which is described in Genesis
2:6. And thus Tishrei is the month in which the world was created.

But based on Genesis 1:12, which describes these things happening, Rabbi Yehoshua argues that
the month must be Nisan, for that is the month when grass, seeds and fruit are in abundance at
once. Further, Nisan is the time when animals mate, as Psalms 65:14 describes connected with
this time. Thus Nisan must be the month in which the world was created.

2
http://dafyomibeginner.blogspot.com/2014/05/

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The rabbis use verbal analogies; they note that words may allude to other similar sounding
words. This connection is used to prove interpretations and arguments. One of my favourites in
today's daf is the conversation regarding Sarah, Rachel and Channa giving birth on Rosh
Hashana. How do we know this? We learn in different sources that both Rachel and Channah
were remembered by G-d, zechira. Both Sarah and Channah are also revisited by G-
d, pekida. How are we remembered or revisited? Rosh Hashana is "a solomn rest, a memorial
proclaimed with the blast of a shofar" (Leviticus 24:25). Thus these women were remembered on
Rosh Hashana. And if Channa was remembered AND revisited, and we know that being
remembered results in a baby on Rosh Hashana, then Sarah's revisiting must have resulted in the
same timing of conception and birth.

Another baraita is said to describe Isaac's birth on Pesach. This is because Sarah is told that at the
appointed time G-d will return to Sarah and give her a son (Genesis 18:14). The word time, mo'ed,
is the same as the word for Festival. The next Festival would have been Pesach, for any other
Festival would mean that Sarah gestated for somewhere between five and seven months.

The rabbis share other proofs regarding the months including Tishrei being 'watched' and the
constellation Kima rising in the morning... the rabbis can use verbal analogies based on their
extensive knowledge of Tanach to prove almost any possible connection.

This creative use of text and passion for G-d is exciting and invigorating. It is fodder for a
searching mind; it connects the dots that we cannot even see. It helps us believe that there might
be some logic behind the words in the Torah - no accidents; everything is there just waiting to be
discovered. At the same time, this kind of ideologically based search for meaning can yield
whatever it is we are looking for. If I were a true scholar of Tanach and Talmud, I could find
words that sound like other words to prove my points. I could use verses as metaphors, simply
demonstrating the 'truth' of my interpretations.

And so as much as I loved today's daf and its wonderfully colorful conversations, I am more critical
than before beginning Daf Yomi about the 'truths' that the rabbis are uncovering and explaining.

Rav Avrohom Adler writes:3

The Gemora sites Scriptural verses proving that the world was created in Tishrei like Rabbi Eliezer
and in Nissan in accordance with Rabbi Yehoshua. It has been taught in a braisa: Rabbi Eliezer
says: From where do we know that the world was created in Tishrei? It is because it is written:
And God said, Let the earth be covered with vegetation, herbage yielding seed, and fruit trees.
[This seems to indicate that at the time of Creation, vegetation and fruit were already there.] Which
is the month in which the earth is covered with vegetation and the trees are full of fruit? You must
say that this is Tishrei. That time was the season of rainfall, and the rain came down and the plants
came forth, as it is written: And a mist went up from the earth (and watered the entire surface of
the soil).

3
http://dafnotes.com/wp-content/uploads/2015/10/Rosh_Hashanah_11.pdf

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Rabbi Yehoshua says: From where do we know that the world was created in Nissan? It is because
it is written: And the earth brought forth vegetation, herbage yielding seed after its kind, and tree
bearing fruit. [This seems to indicate that at the time of Creation, vegetation and fruit were just
beginning to sprout.] Which is the month in which the earth brings forth vegetation and trees begin
to produce fruit? You must say that this is Nissan. That time was the period when domesticated
animals, wild animals and birds copulate with one another, as it is written: The sheep of the flock
become pregnant.

The Gemora asks: And how does the other explain the verse: tree bearing fruit? The Gemora
answers: This signifies a blessing for future generations (that the trees will always produce fruit).
The Gemora asks: And what does the other make of the words fruit trees? The Gemora answers:
This is to be explained in accordance with that which Rabbi Yehoshua ben Levi said, for Rabbi
Yehoshua ben Levi cites a verse in Bereishis which indicates that Hashem at Creation created
everything in their full maturity, according to their will and according to their desire. (All creatures
were notified that they would be created and they accepted. They were able to choose the forms
that they preferred.)

Rabbi Eliezer said: From where do we know that the Patriarchs were born in Tishrei? It is because
it is written: And all the men of Israel assembled themselves to King Solomon, in the month of
Eisanim at the Festival; that is, the month in which the mighty ones [eisanim] of the world were
born. The Gemora proves that eisanim means mighty.

Rabbi Yehoshua said: From where do we know that the Patriarchs were born in Nissan? It is
because it is written: And it came to pass in the four hundred and eightieth year after the children
of Israel came out of the land of Egypt, in the fourth year in the month of Ziv (radiance); that is,
the month in which the radiant ones of the world were born. The Gemora asks: But how does he
explain the expression ‘month of Eisanim’?

The Gemora answers: It refers to the month which is mighty in mitzvos (for it contains the mitzvah
of shofar, fasting on Yom Kippur, lulav, aravah and the water libations). The Gemora asks: What
does the other make of the expression ‘in the month of Ziv’? The Gemora answers: It means, the
month in which there is radiance for the trees, for so Rav Yehudah has said: When a man goes
abroad in the days of Nissan and sees trees blossoming, he should say, ‘Blessed is He that has not
left His world short of anything and has created in it goodly creatures and goodly trees to rejoice
mankind’.

The Gemora cites Scriptural verses proving the birth month of the Patriarchs. Rabbi Eliezer and
Rabbi Yehoshua agree that they died in the same month in which they were born. This is derived
from a possuk regarding Moshe Rabbeinu which teaches us that Hashem guarantees the righteous
that their years will be full. This means that they will die on the same month and day in which they
were born. The Gemora cites the source proving that Yitzchok was born on Pesach. Hashem told
Avrohom “At the festival I will return to you… and Sarah will have a son.” Our Gemora
understands this verse to mean that Avrohom was told at one festival that Sarah will have a son on
the next festival. It is evident that Avrohom was informed on Sukkos that Sarah will have a son on
Pesach. The other festivals are too close together for the possibility of conceiving and giving birth.

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The Gemora questions this since there are only six months between Sukkos and Pesach when a
viable pregnancy necessitates at least seven months.

The Gemora cites a braisa which states that the year of Sarah’s pregnancy was a leap year and
therefore there were seven months. The Gemora sites Scriptural verses proving that it was decreed
on Rosh Hashanah that Sarah, Rochel and Chanah would give birth to children. The Gemora sites
Scriptural verses proving that Yosef was released from prison on Rosh Hashanah. The Gemora
sites Scriptural verses proving that our forefathers were removed from servitude in Egypt on Rosh
Hashanah. The Gemora sites Scriptural verses proving that Klal Yisroel were redeemed from
Egypt in the month of Nissan and the final redemption will be in Tishrei according to Rabbi Eliezer
and that it was and will be Tishrei according to Rabbi Yehoshua.

THE GREAT FLOOD

The Gemora shows how the argument between Rabbi Eliezer and Rabbi Yehoshua pertaining to
which month the world was created in is the foundation for a different argument between them.
Rabbi Yehoshua maintains that the Flood began on the seventeenth of Iyar, a day on which the
constellation Kimah (a small constellation which can be found in the tail of the Lamb) sets during
the daytime. Even though this happened in the early summer, a time where the bottomless springs
become used up (and there is no rain to refill them); since the people of that generation were
corrupted, Hashem changed the normal nature of Creation and brought the constellation Kimah up
during the daytime. He took two stars from it and brought the Flood to the world.

Rabbi Eliezer holds that the Flood began on the seventeenth of Mar-Cheshvan, a day on which the
constellation Kimah rises during the daytime, a time where the bottomless springs increase due to
the rain; since the people of that generation were corrupted, Hashem changed the normal nature of
Creation and brought the constellation Kimah up during the daytime. He took two stars from it and
brought the Flood to the world. The above argument is based on their respective viewpoints
regarding the month in which the world was created. Rabbi Eliezer, who holds that the world was
created in Tishrei, holds that the Flood began in Mar-Cheshvan and Rabbi Yehoshua, who
maintains that the world was created in Nissan, maintains that the Flood began in Iyar.

The Gemora challenges Rabbi Eliezer’s assertion that Hashem changed the normal nature of
Creation by bringing Kimah up during the daytime. If it was in the month of Mar-Cheshvan, Kimah
is always on the rise during the day?

The Gemora answers that these waters were usually cold and Hashem changed it to be boiling hot
due to the generation’s corrupt sins regarding immorality.

WHY IS ROSH HASHANAH IN TISHREI ACCORDING TO RABBI YEHOSHUA?

The Gemora brings a dispute between Rabbi Yehoshua and Rabbi Eliezer if the world was created
in Nissan or in Tishrei. The Ran cites a Mishna on daf 16a that on Rosh Hashanah the entire world
pass in front of Hashem and get judged. The Ran asks that this makes sense according to Rabbi
Eliezer that the world was created in Tishrei and that is why this is the day that the world is judged
on but why was this day chosen according to Rabbi Yehoshua who maintains that the world was

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created in Nissan. He answers that Hashem with His infinite compassion wanted Klal Yisroel to
be judged favorably and therefore He chose the first of Tishrei to judge them which is a time that
is designated for forgiveness and atonement.

Aruch Lener cites Tosfos on 27a that quotes from Rabbi Elozar Hakalir who established a prayer
that has the opinion of Rabbi Eliezer and Rabbi Yehoshua in it and he explains because both
viewpoints are the words of Hashem. He further explains that Hashem’s will was to create the
world in Tishrei however it wasn’t actually created until Nissan. Since there is a principle that a
thought is like an action, the Day of Judgment is Tishrei even according to Rabbi Yehoshua.

AVROHOM’S BRIS

Tosfos cites a Pirkei D’Rabbi Eliezer that the bris milah of Avrohom occurred on Yom Kippur. A
question is asked that since the bris of Avrohom did not take place on the eighth day, it should be
considered a “shelo b’zmano” – a bris that is not in its proper time. The halacha is that only a bris
which is done in the correct time can override Shabbos or Yom Kippur. How could he have done
the bris on Yom Kippur?

In the sefer Yehuda Yaaleh (Y”D 253) it is written that since Avrohom wasn’t commanded to have
a bris until now, it was regarded as a bris in its proper time and therefore the obligation will
override Yom Kippur.

THE BLESSING FOR BLOSSOMING FRUIT TREES

Rav Mordechai Kornfeld writes:

Rav Yehudah says that one who sees blossoming fruit trees during the month of Nisan recites a
special blessing. What conditions are necessary in order to recite this blessing?

(a) The HILCHOS KETANOS (2:28), cited by the BE'ER HEITEV (OC 226:1), rules that
one recites this blessing only for a tree that bears edible fruit.

(b) Although the Gemara says that one recites the blessing when he sees the tree during the
month of Nisan, the RITVA writes that the blessing is not limited specifically to Nisan.
One may recite a blessing when he sees a blossoming fruit tree at the beginning of the
season in which trees blossom in that particular region, such as in the month of Tishrei in
the southern hemisphere.

(c) The Acharonim accept this ruling (MACHATZIS HA'SHEKEL). (However,

the BIRKEI YOSEF writes that based on Kabalistic reasons one should recite the blessing
specifically during the month of Nisan.) Why does the Gemara say that the blessing
should be recited during the month of Nisan? Perhaps the Gemara means that one
should not recite the blessing for trees that blossom early, but only for trees that blossom
in the season in which most trees blossom.

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Some Poskim rule that one may recite the blessing even after the fruit has grown (VILNA GA'ON
OC 226:2).

(d) The Poskim point out that it is preferable to recite the blessing upon seeing at
least two blossoming fruit trees together. This is based on the wording of the Gemara which
says "when one sees trees blossoming," in the plural.

THE ASCENT AND DESCENT OF THE MAZALOS

The Beraisa quotes Rebbi Yehoshua who maintains that the flood occurred in the month of Iyar
when the constellation of Kimah "sinks" ("Shoke'a") or descends during the daytime. In order to
bring the flood upon the world, Hash-m changed its pattern and made it "rise" ("Oleh") during the
daytime. According to Rebbi Eliezer, the flood occurred in Marcheshvan, when Kimah rises. Hash-
m did not need to alter its pattern in order to bring the flood because Kimah was rising as usual at
that time.

RASHI explains that Kimah is the tail of the constellation Tleh (Aries), which is also the head of
Shor (Taurus). The Mazal of the month of Iyar is the constellation Shor. This means that in Iyar,
Shor is in the "background" behind the sun (and thus Shor is not visible at night throughout the
entire month, without taking precession into consideration). Consequently, the constellation Tleh
-- which travels ahead of Shor -- rises just before the sun rises (and thus is visible at the end of the
night), travels through the daytime sky, and sets at the western horizon just before sunset.
Therefore, during the entire month of Iyar, Kimah -- which is the tail of Tleh -- is in the sky the
entire day until a moment before sunset, when it sets (since it travels directly in front of the sun).
Accordingly, why does the Beraisa say that in Iyar the constellation of Kimah is "Shoke'a" during
the day. This implies that in Iyar it sinks, or sets, during the day, when it actually rises during the
day.

Similarly, Rashi (end of 11b) writes with regard to Tleh that in Iyar "it is Shoke'a the entire day."
Why does Rashi write that Tleh is "Shoke'a" during the day in the month of Iyar? It rises during
the day (at least during the first half of the day). In fact, not only does Kimah not "sink" during the
day in Iyar, but it does "sink" in Marcheshvan. Why does the Gemara say that according to Rebbi
Eliezer Kimah rises during the day?

Rebbi Eliezer maintains that the flood occurred in the month of Marcheshvan. The Mazal of
Marcheshvan is Akrav (Scorpio), which is six Mazalos away from Shor (and thus at the opposite
point in the sky), just as Marcheshvan is six months away from Iyar. This means that in
Marcheshvan, Kimah (the tail of Tleh) will be a little over six Mazalos ahead of the sun (Shor is
six Mazalos ahead of Akrav, and a bit more is the tail of Tleh). Accordingly, Kimah sets by the
time the sun rises; this is because there are only six Mazalos in the sky at a time, and Kimah is
more than six Mazalos away from the sun. Kimah rises again twelve hours later, or just before the
sun sets. According to Rebbi Eliezer, the Beraisa should say that Kimah is "Shoke'a" during the
entire day. Why does the Beraisa say that Kimah is "Oleh" during the day according to Rebbi
Eliezer, and "Shoke'a" during the day according to Rebbi Yehoshua, and not the opposite?

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 (a) RASHI understands that when the Beraisa says that Kimah is "Shoke'a" in Iyar, it means
that it has already made its appearance in the sky. From the moment the Mazal fully appears
in the sky it is considered to be descending (i.e., it is heading towards the western horizon)
until it sets and completely disappears beneath the horizon. At that point, after it has set, it
is considered to be commencing its ascent (i.e., it is heading towards the eastern horizon)
and is "Oleh." It completes its ascent the moment that it rises and fully appears in the sky.

This also explains why the Beraisa says that, according to Rebbi Eliezer, Kimah is considered to
be rising during the day in the month of Marcheshvan. By the time sunrise occurs, Kimah has
completely disappeared below the horizon. Therefore, it is considered to be "Oleh" the entire day,
as it makes its way up towards the horizon in order to rise and appear in the sky.

Rashi apparently learns that a Mazal is able to influence the world only during the time when it is
"Oleh" (that is, when it is beneath the world), and, more specifically, when it is rising over the
eastern horizon. After it has completely risen and begins to cross the sky, its power wanes. Hence,
the only time during which the flood could have begun was when Kimah was rising and was above
the world; at that time, the floodwaters could pour forth through the two stars that were removed
from Kimah and inundate the world (as Rashi explains, the rain came through the holes that were
made when two stars in Kimah were removed from their places). Therefore, according to Rebbi
Yehoshua who says that the flood occurred in Iyar when Kimah rises before sunrise, without Hash-
m's intervention the flood could not have occurred because Kimah had already begun its descent
by the time the day began (sunrise). Hash-m had to change the pattern of the world and make
Kimah rise later than usual so that it would rise when it was already day (after sunrise).

According to Rebbi Eliezer, there was a moment at the end of the day -- immediately before sunset
-- at which Kimah was rising, and therefore the flood was able to be brought upon the world
through Kimah at that time.

(b) TOSFOS, the BA'AL HA'ME'OR, and others reverse the Girsa of the Beraisa.
According to their Girsa, Rebbi Eliezer maintains that Kimah is "Shoke'a" during the day (in
Marcheshvan), Rebbi Yehoshua maintains that it is "Oleh" during the day (in Iyar). Accordingly,
there is no question on either opinion, because Kimah indeed rises in the sky during the days in
Iyar and descends beneath the world during the days in Marcheshvan.
The Ba'al ha'Me'or expresses astonishment at Rashi's assertion that the Girsa must be emended,
when his emended Girsa complicates matters.

Perhaps Rashi was bothered by the wording of the Beraisa. Tosfos says that Kimah is up during
the day in Iyar and down during the day in Marcheshvan. According to Tosfos' interpretation of
the Beraisa, the words "Shoke'a" and "Oleh" are inappropriate. The Beraisa should say instead that
Kimah is either "above" the earth or "below" it.

(b) The text of the ARUCH (Erech "Kimah," and as recorded in the addendum of Talmidei
Rashi printed at the end of the Maseches, 35a) is the same as that of Tosfos, but the Aruch
gives a different explanation. He explains that the Gemara's discussion of the Mazalos here
is unrelated to the actual position of the constellations relative to the sun. Rather, the

14
 Mazalos mentioned here represent astrological formulae for predicting world events. They
are similar to the seven Mazalos of the hours (Sha'os) described in the Gemara in Shabbos
(156a), whereby each hour is represented by a different planet which has power over that
hour, and which rotate in cycles of seven on an hourly basis.

According to this method of astrology, all twelve Mazalos "serve" during the daytime as well as
during the nighttime. Each one "serves" one hour during the day and one hour during the night.
Each month the night (and day) begins with a different Mazal. When the Gemara says that a Mazal
is "Shoke'a," it refers to the Mazal whose turn arrives immediately after midday or midnight. A
Mazal that is "Oleh" refers to a Mazal whose hour arrives during the first half of the day or night.
Therefore, according to Rebbi Eliezer (who says that the flood occurred in Marcheshvan when
Akrav is the leading Mazal), the hour of Shor (which includes Kimah, the tail of Tleh) comes six
hours after the leading Mazal, Akrav, or the first hour after midday. Therefore, it is said to be
"Shoke'a" because it rises to power only after midday. According to Rebbi Yehoshua, the flood
occurred in Iyar when the leading Mazal is Shor, and thus the hour of Kimah occurred when the
sun was on the rise, in the first half of the day, and thus it is said to be "Oleh."

Steinzaltz (OBM) writes:4

On yesterday’s daf we learned that Rabbi Eliezer and Rabbi Yehoshua disagree about the time of
year when the world was created. There are some events of note that took place during the course
of Jewish history that they agree about.

Both agree, for example, that three barren women in Tanach – Sarah, Rachel and Chana – all gave
birth on Rosh Hashanah, and that Yosef was freed from prison on Rosh Hashanah, as well.
Furthermore, both agree that the Children of Israel were released from their work as slaves in
Egypt on Rosh Hashanah, even though their redemption from Egypt does not take place
until Nissan.

They differ, however, on the time of the ultimate redemption. Rabbi Eliezer believes that the final
redemption will take place in Tishrei; Rabbi Yehoshua believes that it will happen in Nissan.

Baraitot in the Gemara provide sources for dating all of these events, which, as we saw explained
by the Ritva on yesterday’s daf, are more hints and less definitive proofs. With regard to the time
of the future redemption, where we find a disagreement, Rabbi Eliezer derives the occasion of
redemption as Tishrei by comparing the commandment of shofar on Rosh Hashanah to
the shofar that will announce the coming of the Moshiach (see Yeshayahu 27:13); Rabbi
Yehoshua derives it from a comparison between the ultimate redemption and the redemption from
Egypt.

The passage describing the redemption says that it took place on leil shimurim – a night of
watching (see Shemot 12:42). The pasuk repeats the words leil shimurim a second time, which is
understood by Rabbi Yehoshua as a reference not only to the redemption from Egypt, but an

4
https://www.ou.org/life/torah/masechet_roshhashanah1016/

15
indication that this date was established from the moment of creation as a time of redemption,
foretelling the ultimate redemption, as well.

An interesting question is raised by R. Aryeh Leib in his Turei Even, who asks how a specific date
can be placed on the coming of Moshiach, when the Gemara is clear that Moshiach can come at
any time. In answer, he suggests that there are different Messianic paths that can take
place. Moshiach can come be-itah – in its time – or achishenah – in a hastened kind of way
(see Yeshayahu 60:22).

If it is in its time, there may be a specific date set for it. If it is “hastened” then it can come at any
time. The Sefat Emet suggests that we must recognize the process involved in the coming
of Moshi’ah. When Moshe comes to set the Children of Israel free from servitude in Egypt, he
arrived well before the actual redemption takes place. Similarly in the future, Moshiach can come
at any time, with the ultimate redemption set for either Nissan or Tishrei.

One of the reasons that the Torah reading on Rosh Ha-Shana includes “And G-d remembered
Sarah” is because Hashem remembered Sarah on Rosh Hashana.5

This is also very relevant to us on Rosh Hashana. The story of Sarah giving birth illustrates how
any and all obstacles can be overcome in pursuing virtuous goals. Even though Sarah was too old
to have children, the power of tefilla and pleading to Hashem for His help was shown not to be
bound by any limitation. In addition, this Torah reading tells of the differing opinions of Avraham
and Sarah with regards to what had to be done with Yishmael, being that he was a negative
influence on Yitzchak.

Avraham was acting like a merciful father who was interested in finding a way to give his son
another chance. He felt that sending Yishmael away would be detrimental for him. Sarah, on the
other hand, viewed Yishmael as the son of a maidservant, and if he did something wrong, he must
be sent out of the house. HaRav Shimon Shwab, zt”l notes that we, too, say in the Rosh Hashana
davening “if as sons,” that Hashem can view us as sons, just as Avraham did to Yishmael, and He
will give us another chance.

We then say “if as servants,” that Hashem can view us as slaves who deserve to be thrown out
without a second chance. We immediately ask Hashem “until You are gracious to us and release
our verdict [clear and pure] as light.” To understand what this means, we must analyze what
happened to Yishmael.

5
https://www.dafdigest.org/masechtos/RoshHaShana%20011.pdf

16
After being sent to the desert, away from his father, he was dying of thirst, and his mother distanced
herself from him as well. Being separated from both his parents, and realizing the desperation of
his situation, Yishmael was able to see “the light of his judgment.” He realized that his evil actions
led him to this situation, and he was immediately inspired to do teshuva, as the pasuk says: “And
G-d heard the voice of the lad.” This is what we ask of Hashem during the time we hear the Shofar.
If we are not, Heaven forbid, given another chance as a father would give his son, at least we
should clearly see the “light of our judgment,” which will hopefully inspire us to do complete
teshuva.

One time on the night of the Pesach Seder a person mixed a peeled egg that was laid on Yom Tov,
and thus prohibited as muktza, with other peeled eggs that were not laid on Yom Tov (1).

The person went to Rav Yehoshua Leib Diskin, the Maharil Diskin, to inquire about the status of
those eggs. Maharil Diskin replied that the eggs were permitted.

Normally the mixture should be prohibited because the muktza egg is a ‫ מתירין לו שיש דבר‬.A food
that will, in time become permitted, cannot become batel in another food similar in type, and as
such the prohibited item does not become nullified even at a ratio of one thousand to one (2).

Nonetheless, in this case it does not qualify as a ‫מתירין לו שיש דבר‬since the eggs were peeled, and
peeled eggs left out overnight are prohibited (3). Since this mixture cannot become permitted later
on it is not a ‫ מתירין לו שיש דבר‬and the muktza egg is nullified in the majority of permitted eggs.

Sefer (4) ‫ תליתאי אוריין‬challenged this ruling from the fact that the Seder night is a night that is
protected from damaging spirits and the peeled eggs left out overnight should not become
prohibited. He then proceeds to cite a similar ruling from his father.

A person once left food from the Seder under a bed and the food remained there the entire night.
Although food left under the bed becomes prohibited, (5) since the incident took place the night
of the Seder, which is guarded from harmful spirits, his father permitted the food.

Others (6) write that although we do find certain halachos7 that are relaxed because the Seder
Night is protected, nevertheless, when it comes to issues that relate to damaging spirits one has to
be more cautious since we do not understand the exact nature of these damaging spirits to be able
to declare with certainty that they will not cause harm.

17
Our daf, we learn more about the miraculous conception of Chanah, the mother of Shmuel HaNavi.
After she was “remembered” before Hashem, we find: “And she brought him up with her [to the
Mishkan]…and said: This is the child for whom I prayed…all his days he will belong to Hashem.”
(Shmuel I:1:19- 28)

In Ostraha, the community leaders decided to build a large new building to house the yeshiva of
the Maharshah, zt”l. When the activists met with representatives of the community to settle on the
plan for the new yeshiva, someone suggested that they sell the privilege of laying the cornerstone
to the highest bidder.
One of the Jews at the meeting quietly motioned to the shamash of the synagogue that he should
bid on his behalf, so that he could remain anonymous. The shamash did as he was asked, outbid
all the others, and won the right to lay the cornerstone for the huge sum of five hundred gold
pieces!

Afterward, the donor told the shamash. “When the time comes to actually lay the stone, I want
you to present the honor to the Maharshah himself.” When the Rav found out about this man’s
plan, he summoned him right away. “Why have you done this?” the Maharshah asked. The man
replied, “I have no children, and I was hoping that my act would stand as a merit for me so that
my wife and I would be blessed with a child.”

The Maharshah blessed the man with a son and added, “Not only will you have a son—but he will
one day learn in this very yeshiva!” Hashem did, indeed, bless the man and his wife with a son
soon afterward, and when the child became bar-mitzvah, his father brought him straight to the
yeshiva.

The administrators saw the boy and refused him entry saying, “This child is just too young to be
accepted.” The father ran right to the Maharshah himself to remind him of his promise. Naturally,
the Rav ordered the administrators to accept the boy immediately.

Sara Ronis writes:6

Today we continue a teaching that started on the bottom of yesterday’s daf which lays out a dispute
between Rabbis Eliezer and Yehoshua about when key moments in Jewish history happened.
Specifically: when the world was created, when the Patriarchs were born and died, and when the
Jewish people will be redeemed in the future. Rabbi Eliezer thinks that all of these events occurred
with the new year in Tishrei, whereas Rabbi Yehoshua insists that they all occurred with the new
year in Nisan. So do we mark these moments in the fall or the spring? It depends on which rabbi
we follow.

6
Myjewishlearning.com

18
Our daf continues by offering evidence for how each of these rabbis reads the Bible to support
their position. For example:

Rabbi Eliezer says: From where is it derived that the world was created in the month of Tishrei?
As it is stated: And God said: Let the earth bring forth grass, herb yielding seed, and fruit
tree yielding fruit after its kind (Genesis 1:11). Which is the month in which the earth brings
forth grass and the trees are full of ripe fruit? You must say that this is Tishrei.

On the fourth day of Creation, says Rabbi Eliezer, God brought forth fully mature grass and fruit
trees, looking just as they do at the end of summer — therefore Creation happened in Tishrei.

No no, says Rabbi Yehoshua, look at the very next verse:

And the earth brought forth grass, herb yielding seed after its kind, and tree yielding
fruit (Genesis 1:12). Which is the month in which the earth is full of grass and the trees begin
to bring forth fruit? You must say that this is Nisan.

It is Nisan, says Rabbi Yehoshua, when the earth becomes green again that grass begins to poke
up and trees first begin to bring forth fruit — that is the moment being described in the story of
Creation. Therefore, the world was created in Nisan.

And so forth. So which one is right? Well (spoiler alert) we get some version of an answer on
tomorrow’s daf:

The Jewish sages count from the flood in accordance with Rabbi Eliezer, the cycles (of the sun
and the moon) in accordance with Rabbi Yehoshua. The sages of the nations of the world count
both the years from Creation and the flood in accordance with Rabbi Yehoshua.

This teaching splits the difference, saying that Jews follow both Rabbi Eliezer and Rabbi
Yehoshua, but pointing out that the rest of the world tends to start the new year in the early spring.

So then we’ve got a dispute, a discussion of each side’s reasoning, and a resolution. It’s actually a
really neat little passage.

But I left out part of the original teaching that I find revealing. Although Rabbis Eliezer and
Yehoshua disagree on several dates, they actually agree on a whole bunch of things. Each thinks
that Isaac was born on Passover; that Sarah, Rachel and Hannah were remembered by God and
conceived much longed for children on Rosh Hashanah, that Josephescaped prison also on Rosh
Hashanah, and that (perhaps obviously) the Israelites were redeemed from Egypt in Nisan, on
Passover. In fact, they agree about more than they disagree on!

Rabbi Eliezer and Rabbi Yehoshua are not quoted discussing the textual bases for the areas where
they agree. But that doesn’t stop the Gemarafrom doing exactly that. Just as Rabbi Yehuda and
Rabbi Eliezer do for their points of disagreement, the anonymous voice of the Gemara goes
through each of these points of agreement and explains how they are derived from a close reading
of the biblical text.

19
In a world where these teachings were memorized and orally recited, and where even a professional
memorizer’s memory was not unlimited, it is striking that the Gemara insists on the importance of
understanding the biblical supports for areas of agreement. It reminds us that even when everybody
“knows” something, it is worth the time and energy to understand how we know what we know.

Rabbi Johnny Solomon writes:7

Every Friday night, as part of the Kiddush, we recite the words of Bereishit 2:1-3 which begins
with the phrase: ‫‘ – ַו ְיֻכלּוּ ַהָשַּׁמ ִים ְוָהָאֶרץ ְוָכל ְצָבָאם‬And the heaven, and the earth, and all the‫ ְצָבָאם‬were
completed.’ Of course, we know that ‫ ָשַּׁמ ִים‬means ‘heaven’, and that ‫ ָאֶרץ‬means ‘earth’, but what
does the word ‫ ְצָבָאם‬actually mean?

According to the Ramban (see his commentary to Bereishit 2:1 & Bemidbar 1:3), this word –
whose root is ‫ ָצָבא‬which is often simply translated as ‘army’ – is actually a broad term which
describes various groups of things and people in a given setting. Consequently, in this instance the
Ramban explains that it refers to those creations that reside in both heaven (i.e. the sun, moon,
stars and angels) and on earth (plants, fish, animals & humans).

However, as Rabbi Baruch HaLevi Epstein points out in his Torah Temimah commentary (on
Bereishit 2:1), based on the rules of grammar the Torah should have used the word ‫( ִצְבאוֵֹתיֶהם‬which
describes the respective populations of heaven and earth), and not ‫( ְצָבָאם‬which actually suggests
that there is a singular population on heaven and earth).

Given this, he suggests - on the basis of a fascinating teaching of Rabbi Yehoshua Ben Levi found
in our daf (Rosh Hashanah 11a) which explains how each aspect of creation was made ‘‫ ’לצביונן‬-
that the reason why the Torah used the word ‫ ְצָבָאם‬is because of its similarity with the Hebrew
word ‫ ִצְביוָֹנם‬- which means ‘splendour’ and ‘beauty’. This would mean that rather than Bereishit
2:1 merely describing the contents of heaven and earth, it also describes the splendour and beauty
of each of the creations in both heaven and earth. Understood this way, the point being made by
Rabbi Yehoshua Ben Levi in our daf is that every aspect of creation, and every human being, has
special and unique qualities deserving of admiration and celebration.

Interestingly, Rabbi Epstein finds further biblical evidence for his thesis from later on in the Torah,
where the phrase ‫( ְבַּמ ְרֹאת ַהֹצְּבֹאת‬Shemot 38:8) is used concerning the mirrors of the Jewish women
that they donated to the Mishkan construction project and which were then used to make the copper
washbasin. Here, too, it seems clear that the word ‫ ֹצְּבֹאת‬refers to things of splendour and beauty –
and in this case, the splendour and beauty that we wish to see when we look at ourselves in a
mirror.

What we learn from here is that not only is our task to acknowledge creation, but also to see
splendour and beauty in every aspect of creation, and in terms of ourselves, not only to

7
www.rabbijohnnysolomon.com

20
acknowledge how we are each a creation of God, but also when we look into both a real - as well
as metaphorical - mirror to see ourselves, we should see splendour and beauty in ourselves as well.

” ‫ בניסן נגאלו בניסן עתידין‬...‫רבי יהושע אומר בניסן נברא העולם בניסן נולדו אבות בניסן מתו אבות בפסח נולד יצחק‬
‫ליגאל‬.“ ‫א‬/‫”מסכת ראש השנה דף יא‬

Rabbi Yehoshua said, ‘In Nissan the world was created. In Nissan the Patriarchs were born, in
Nissan the Patriarchs passed on. On Passover Isaac was born… In Nissan they [i.e. the Jewish
people] were redeemed, in Nissan they will be redeemed again in the future.”

Tractate Rosh Hashanah 11a

” ‫ אמר הקב”ה לכשתרדו במדרגה התחתונה אותה שעה אני גואל‬,‫אמרו ישראל לפני הקב”ה רבש”ע אימתי אתה גואלנו‬
‫אתכם“ ילקוט שמעוני‬.“ ‫רמז תקלג‬-‫הושע פרק יד‬

Our sages taught, “The Jewish people said to the Almighty, ‘Master of the Universe, when will
You redeem us?’ The Almighty responded to them: ‘When you descend to the lowest level —
at that moment, I will redeem you.’“

“We find that when Isaac [the Patriarch] was born, everyone remarked, ‘A child has been
born into servitude, for the Almighty told Abraham that his children will be slaves in a
foreign land.’ In reality, Isaac became the father of a nation of liberated and free people.
Similarly, when Isaac lay on the Altar prepared to offer his life, it appeared as if all offspring

21
of Abraham were about to be eradicated from the earth. Instead, this event was soon
transformed into a moment from the merit of which Isaac’s children would extract profound
benefits for all generations. The Almighty used this merit to grant them life and eternity.
Similarly, when Jacob donned the garments of Esau and entered Isaac’s room in an attempt
to deceive him into giving him the coveted blessings, Jacob feared that Isaac would discover
his ruse and curse him instead of blessing him. He departed instead with blessings for himself
and all his generations. This is the case with all misfortune and hardships that Jacob’s
children undergo throughout the generations. What initially appeared grim and
insurmountable later evolved into salvation and illumination; the light revealed was as
intense as the darkness it replaced.”

Yalkut Shimoni Hoshea, 14:533

“This too, is a model for the future redemption which will burst forth and emerge from the
darkest of circumstances, during a period in which every heart will tremble, saying, ‘All hope
has been lost.’ Behold, at that very moment, the glory of Hashem will shine upon you. When
will this happen? In the month of Nissan which G-d has designated for redemption for all
generations. All darkness and suffering which occurs to the Jewish people during this month,
it is definitely nothing more than the beginning of the sprouting of our redemption… ”

Sefer HaTodaah, Chapter 18

22
 "Vision" by Bonnie L. Sachs, 2015

8
‫החודש הזה לכם ראש חדשים‬
“This month shall be the head of the months for you.”1

The Midrash (cited by Rashi at the beginning of his commentary to Bereishis)states:2

8
https://www.sie.org/templates/sie/article_cdo/aid/2421031/jewish/Maamar-HaChodesh-HaZeh-Lachem.htm

23
Rav Yitzchak said: “It would have been proper for the Torah to have begun with the verse: ‘This month shall be...’. Why

did it open with ‘In the beginning’? Because ‘The power of His works He communicated to His nation to give them the

heritage of peoples.’”3

According to the principle that even a question in the Torah is itself a lesson,4 a part of “the Torah
of truth,” it is possible to explain that the statement of the Midrash (which is part of the “the Torah
of truth,”) teaches a concept that is indeed true: There is [a dimension of] the Torah which begins
from “This month shall be.”5 {Certainly, the wording of the original Hebrew used by
the Midrash indicates this, because it uses phrases that imply that the necessity of starting from
“This month” is fundamental.6 }
In this vein, the Rebbe Rashab, in his maamar of this title,7 states that this passage is the primary
beginning of the Torah. This concept (— that the Torah begins with “This month” —) reflects [the
Torah’s] inner dimensions. It is only on an apparent level that the Torah begins with “In the
beginning, G-d created....”

An association can be made between the above concepts and the well-known explanation8 given
in regard to the date of the creation of the world.9 Rabbi Eliezer maintains that the world was
created in Tishrei (more specifically, on the 25th of Elul10 ), while Rabbi Yehoshua maintains that
the world was created in Nissan (more specifically, on the 25th of Adar).11

[According to that explanation,] in actual fact, the creation took place in Tishrei, but the thought
to create the world arose in Nissan.12 Thought represents the inner intent (the purpose and the goal)
of the deed it motivates. Thus [when saying that] the actual creation took place in Tishrei, [we
mean] the external dimensions of the creation, while the inner intent of the creation took form in
Nissan.13

Similarly, with regard to the beginning of the Torah: The Torah actually begins with “In the
beginning, G-d created” ([telling the story of] the creation which actually took place in Tishrei).

24
[But this refers to] the external dimension [of the creation]. With regard to the inner dimension,
the beginning of the Torah is “This month shall be...” (which refers to the month of Nissan).

II
The above can be better understood in view of the contrast that exists between [the spiritual thrusts
of] Tishrei and Nissan. In Tishrei, Divine influence is drawn down through “an arousal from
below,” while in Nissan, Divine influence is drawn down through “an arousal from above” that
comes on its own initiative.14

This is reflected in the fact that on Shemini Atzeres ([which is in] Tishrei) we recite the prayer for
rain, while on Pesach ([which is in] Nissan), we recite the prayer for dew. [It is explained
in Chassidus]15 that rain is granted as [a response to] an arousal from below, while dew descends
by virtue [of G-d’s] initiative.16

There is another difference between Nissan and Tishrei. The life-energy drawn down on Rosh
HaShanah (Tishrei) for the entire year is limited and contained (for in general, this refers to the
Divine life-energy that is enclothed in the inner dimensions of the created beings). This is the
source for the natural order.

Nissan serving as “the head of the months” {i.e., that from Nissan, life-energy is drawn down to
all the months like life-energy is drawn down from the head to all the limbs of the body} points to
the downward flow of [G-d’s] infinite light which transcends the worlds; a miraculous order that
transcends nature is drawn down.17

On this basis, we can understand why the [actual] creation took place in Tishrei, while
the exodus from Egypt took place in Nissan. The creation involves bringing into being a limited,
defined world that is controlled by natural law. The exodus from Egypt, [by contrast,] represents

25
a step beyond the constraints and the limits of the world because of the revelation of an infinite
light which transcends the worlds.

It is possible to explain that these two concepts are interrelated. The influence which is evoked by
an arousal from below (the Divine service of the created beings) is limited and defined according
to the nature of [those created beings]. When, by contrast, influence stems from [G-d’s] own
initiative, it is [infinite and unbounded] as He is.

Based on this conceptual foundation, explanation is necessary: Why did the idea to create the world
arise in Nissan? What connection is there between the creation of the world (which is limited and
defined) and Nissan (which is associated with the revelation of infinite light)?

III
The difference of opinion between Rabbi Eliezer and Rabbi Yehoshua also involves the time of
the Future Redemption.18 Rabbi Eliezer maintains that the Jews were redeemed in Nissan, but in
the Future, they will be redeemed in Tishrei. Rabbi Yehoshua, by contrast, maintains that just as
[the Jews] were redeemed in Nissan, so, too, they will be redeemed in Nissan in the Future.

The Tzemach Tzedek explains19 that this difference of opinion follows the line of reasoning of
these Sages with regard to the nature of the Redemption.20 Rabbi Eliezer maintains that “if the
Jews turn [to G-d] in teshuvah, they will be redeemed, but if they do not turn [to G-d] in teshuvah,
they will not be redeemed.” Therefore, he maintains that they will be redeemed in Tishrei, for
then teshuvah is accepted more powerfully.21

The redemption from Egypt came about as a result of a revelation from above. Therefore it took
place in Nissan. The Future Redemption, by contrast, will be precipitated by the Divine service of
the Jewish people. And therefore, it will take place in Tishrei.

26
{This also explains why the redemption from Egypt (and all the subsequent redemptions) were
followed by exile — and therefore, described with the analogy of a woman22 — while the Future
Redemption will not be followed by exile — and therefore, is described with the analogy of a
man.22 For when a man gives seed first, a female will be conceived, while when a woman gives
seed first, she conceives a male.23

[To explain the analogy, when the arousal from above comes on its own initiative (the male) —
i.e., G-d grants influence independent of the Divine service of the Jewish people — a weaker, more
temporary influence (compared to a female) is evoked. But when the arousal from above is
preceded by an arousal from below — i.e., the Jews evoke G-d’s influence by their Divine service
— a stronger and longer lasting influence (compared to a male) is produced.]}

Rabbi Yehoshua, by contrast, maintains that “they will not be redeemed with silver,”24 i.e., the
Redemption will not be precipitated by teshuvah and good deeds. {Even if the Jews do not repent,
they will be redeemed.25 } Therefore, he maintains that the Redemption will come in Nissan, [the
month associated with revelation stemming from G-d’s initiative].

Although the Future Redemption will come about because of a revelation from above, it will,
[nevertheless,] be a lasting redemption, “male” in analogy. [This seems to run contrary to the
concepts explained above. Nevertheless,] the revelations of the Era of the Redemption [are
exceptions to the above principles, because they] will emanate from a very high level. Therefore
even if the man gives seed first, a male will be conceived.

[This is alluded to by a non-literal interpretation of] the verse:26 “And to Zion, it will be announced:
‘This man and this man were born there;’ and He, the Most High, will establish it.” [This can be
interpreted to mean that] when a revelation comes from a very high source, “and He, the Most
High, will establish it,” then “This man and this man was born.” Even when “this man” [initiates],
[i.e., the first phase is a revelation from above,] “the man gives seed first,” “this man [will be]
born,” a male will be conceived, [i.e., the revelation will be of a permanent and lasting nature].

27
Explanation is, however, necessary. With regard to the nature of the Future Redemption, we follow
the view of Rabbi Eliezer, as reflected in the Rambam’s ruling27 that “Israel will be redeemed
solely because of teshuvah.” And yet, with regard to the time when the Redemption will occur, it
is mentioned in several maamarim28 that the Midrash29 has decided according to Rabbi
Yehoshua’s position, that the Redemption will take place in Nissan.30

It is possible to explain the resolution of this concept based on the statement in Tanya,31 that all of
the revelations of the Era of the Redemption are dependent on our deeds and Divine service during
the period of exile. This concept is accepted by both opinions.32 Rabbi Yehoshua maintains that
the fact that we will be able to draw down the revelations of the Era of the Redemption through
our deeds and Divine service in the era of exile is (not by virtue of their power, but) because our
deeds and Divine service in the era of exile have been endowed with the power of a revelation
from above (as will be explained in sec. V).33

Accordingly, it is possible to explain that [there is no contradiction] between the two rulings
mentioned above that: “Israel will be redeemed solely because of teshuvah” and yet, the
Redemption will come in Nissan. For the potential for the Jews to turn to G-d in teshuvah and thus
be redeemed immediately34 comes from a revelation from above, the motif of Nissan.
IV
This concept can be understood by the preface of [the explanation of] an analogy employed by
the Midrash:35
A king had an only daughter. He did not sway from his love for her36 until he called her: “My daughter.”... He did not sway from

his love for her until he called her: “My sister.”... He did not sway from his love for her until he called her: “My mother.”...

In the maamarim,37 it is explained that the three levels:

(— “my daughter,” “my sister,” and “my mother” —) are associated with the three pilgrimage

28
festivals. At the time of the exodus from Egypt ([corresponding to the holiday of] Pesach), the
Jews’ spiritual state could be described as “naked and bare.”38 Their redemption came about as a
result of a revelation from above; “the King of kings, the Holy One, blessed be He, Himself, in
His glory revealed Himself to them, and redeemed them.”39 Thus they are described with the
analogy “my daughter,” for a daughter is a recipient, possessing nothing of her own, only what is
given from above.

At the giving of the Torah ([corresponding to the holiday of] Shavuos), the analogy “my sister” [is
more appropriate to] describe the Jews’ spiritual state. For the Torah enables the Jews to become
“brothers and friends” with G-d, as it were. {[This relates to] the well-known interpretation of the
statement:40 “Israel, the Torah, and the Holy One, blessed be He, are one,” that Israel is one with
the Torah, and this enables them to be one with the Holy One, blessed be He.}
Teshuvah (which surpasses the Torah) [enables the Jews to reach an even higher rung,] “my
mother,” [a name which implies] that they draw influence down to the Holy One, blessed be He,
as it were.

[This is implied by the interpretation] of the verse:41 “Go forth and gaze, O daughters of Zion, on
King Shlomo [as he is crowned] with the diadem conveyed upon him by his mother on his wedding
day.” The Mishnah explains42 that “his wedding day” refers to Yom Kippur. [King Shlomo is an
analogy for “the King to whom Sholom (peace) belongs,” i.e., G-d, and “his mother” is an analogy
for the Jewish people.] Through the teshuvah [of the Jewish people on] Yom Kippur (for Yom
Kippur represents the consummate level of teshuvah43 ), the Jewish people convey a crown to the
Holy One, blessed be He, [as it were].

The revelation of the teshuvah and atonement of Yom Kippur comes on Sukkos.44 Therefore the
analogy of “my mother” is appropriate to describe the state of the Jewish people on that holiday.

29
As explained in the maamarim,45 the Future Redemption will take place in Nissan. For although
Nissan is identified with the level of “my daughter” (a level which is lower than “my sister” and
“my mother”), [it has a distinct advantage of its own].

The positive qualities of “my sister” and “my mother” are connected with the identity of the person
carrying out the Divine service. (For it is through his Divine service that he becomes like a brother
to G-d, or on a higher level, is able to draw down influence to G-d.) Therefore, the Divine service
of “my sister” and “my mother” reaches (and becomes “a brother” or “a mother”) only to levels of
[G-dly] light that relate to [the limited scope of] the spiritual cosmos ([which parallel] man’s
existence).46
The level of “my daughter” (— who does not possess anything of her own and just receives from
above —) thus possesses an advantage — the quality of bittul, which establishes a connection to
the essence of the Ein Sof, [a level that is not characterized by any limitations whatsoever].46

On this basis, we can understand the statement “In Nissan, they will be redeemed in the future.”
For the Future Redemption will [be characterized by] the revelation of the essence of the Ein Sof,
and this level is revealed through the approach of bittul, which is associated with the level of “my
daughter.” {In a similar vein, Mashiach is described as47 “a poor man riding on a donkey.” [His
state of] poverty [reflects the quality of bittul, which empowers him to achieve his mission].}
V
It is possible to explain that one of the reasons why the revelations of the Era of the Redemption
are dependent on our deeds and Divine service in the time of exile is that the Divine service of the
time of exile is characterized by the quality of bittul. As explained in other sources,48 in the era of
the Beis HaMikdash, the Divine service of the Jewish people involved the comprehension of
G-dliness. Moreover, when [the people] ascended to the Beis HaMikdash for the pilgrimage
festivals, they were also privileged to see G-dliness.49 As a result, the identity of the person who
comprehended and saw G-dliness was also enhanced; [each person felt a certain degree of personal
importance].

30
In the era of exile, by contrast, and in particular, in ikvesa diMeshicha, the age
when Mashiach’s approaching footsteps can be heard, our Divine service is characterized
by bittul. The identity of the person performing the service is not felt at all; instead the Divine
service is prompted by G-dliness.50

It is possible to explain that the power that exists in these generations to withstand the challenges
[in our Divine service] that did not exist (to the same degree) in the previous generations —
including the challenge not to be embarrassed when confronted by scoffers,51 which is a very great
challenge52 — [stems from the quality of bittul mentioned above].
When a person overcomes a challenge by dipping into his own resources of power, since these
resources are limited,53 there are times when he will not be able to summon up enough strength to
overcome a particular challenge. In the era of ikvesa diMeshicha, by contrast, our Divine service
reflects the quality of “his daughter,” i.e., it does not stem from our own individual power, but
rather from our bittul to G-dliness. Then, since G-dliness is unlimited, [we are granted unlimited
resources to overcome these challenges].

It is possible to explain that this concept (— the advantage of the quality of “my daughter” that
exists in the era of exile —) is alluded to in the explanation given above that the three analogies
— “my daughter,” “my sister,” and “my mother” refer to the three pilgrimage festivals. The order
in which “my daughter” is considered a lesser rung than “my sister” and “my mother” — and the
parallel to these levels with regard to the festivals — applies in the era of the Beis HaMikdash. The
level of “my daughter” that exists in the era of exile, the bittul that stems from the essence of the
soul, is not considered as one of these three qualities,54 and transcends them.
VI
On this basis, we can resolve the two seemingly contradictory rulings with regard to the
Redemption — that the Jews will not be redeemed except through teshuvah, and yet, the Future
Redemption will occur in Nissan.

31
For the teshuvah which the Jews will perform at the conclusion of their exile {for within the exile
itself, the fundamental concealment and hiddenness will be felt at its conclusion} will [not come
from their own personal qualities]. It will be felt that the reason that they are turning to G-d
in teshuvah is not because of the nature of the identity of the person performing teshuvah,55 but
that [as the Rambam states]:56 “The Torah has promised that at the conclusion of their exile, Israel
will perform [the Divine service of] teshuvah.”57

This relates to the approach of Nissan and the analogy of “my daughter,” one who has nothing of
her own and receives everything from above. [For the teshuvah is not the independent achievement
of the Jewish people, but is rather evoked by the Torah’s promise.]

The teshuvah performed by the Jewish people at the conclusion of their exile will come from the
Jews’ own will and choice,58 as the Rambam states: “Israel will perform [the Divine service
of] teshuvah.” [The Hebrew word translated as “perform”] “osim” [also means “do,” implying
that] the teshuvah will come as a result of the Jews’ action and efforts {in contrast to teshuvah that
comes as a response to the heavenly voices [that resound in] the spiritual realms59 }. Nevertheless,
this teshuvah will not come from the nature of [the Jews’] own [personal] identities, but because
the Torah’s [promise] inspires them to turn to G-d in teshuvah.60

[As mentioned,] the teshuvah which the Jews will perform “at the conclusion of their exile” will
evoke a response — “immediately they will be redeemed.” [This unique response] is evoked
because the teshuvah will be inspired by the “Torah’s promise.”8

When teshuvah comes about because of a person’s own spiritual state (— that his spiritual state is
prone to teshuvah —), [there is a limit to the effects of the teshuvah that is produced]. Although in
general, teshuvah reflects a leap [beyond the limits of one’s level],61 [within teshuvah itself,
when teshuvah stems from one’s personal state,] it is ordered and defined to a certain extent. For
since the person himself is limited, even his leap [beyond his personal limits] is confined to certain

32
structures and bounds.62 First he reaches the lower level of teshuvah, then the higher level,13 until
he is redeemed entirely from his circumstance (the exile) in which he existed before turning [to
G-d] in teshuvah.

When, however, “At the conclusion of their exile, Israel will perform [the Divine service
of] teshuvah,” [there will be no need for such a step-by-step progression]. Instead, they “will be
redeemed immediately.” For their teshuvah [will not stem from their individual spiritual state, but
rather from] (“the promise of the Torah”), i.e., it [their teshuvah] reflects the approach of “my
daughter.” The bittul of “my daughter” affects the essence of the Ein Sof, which transcends the
spiritual cosmos (as explained above, sec. V). Teshuvah reflecting the approach of “my daughter”
[thus evokes “a leap”] that is beyond all limits and structures (even those limits and structures
[associated with teshuvah] which involves a leap).63
VII
The fact that the Torah’s promise causes the person to turn to G-d in teshuvah on his own initiative
reflects a fusion of the approaches of Nissan and Tishrei. For the teshuvah which the Jews will
perform “at the conclusion of their exile” will stem from their own initiative. (Unlike the exodus
from Egypt,) it will represent an ascent from below. {[With regard to the exodus,] the Jews’ desire
to depart from the impurity of Egypt and cling to G-d was evoked by a revelation from above.
Therefore at the time of the exodus, “the people fled.”64 } But [at the time of the Future
Redemption, because the teshuvah will come through the Jews’ own initiative,] it will possess the
advantage of Tishrei.65

Simultaneously, because the teshuvah will be evoked by the promise of the Torah — for which
reason the Redemption will come immediately — it will not be confined by any limits, possessing
the advantage of Nissan. For as explained above (sec. II), the advantage of Nissan over Tishrei is
that [the Divine service of] Nissan involves drawing down an unlimited light.

33
It is possible to explain that the fact that the Future Redemption will occur in Nissan, although
the teshuvah at the conclusion of the exile (which will precipitate the Redemption) will possess
the positive qualities of both Nissan and Tishrei, [is because the ultimate intent is to bring about
the unlimited revelation associated with Nissan].

[To explain:] The potential to fuse the Divine service of Tishrei and Nissan is granted because the
ultimate intent66 of the creation which took place in Tishrei (“In the beginning, G-d created”) and
brought into being a limited and defined world is that through the Divine service of the Torah and
its mitzvos, [that limited world] will be [permeated by] the revelation of Nissan (“This month shall
be... for you”).

This explains the concept stated above (sec. I), that G-d’s intent to create the world arose in Nissan.
The intent refers to the ultimate motivating purpose for the actions that were motivated by the
intent. For the ultimate purpose and intent of the creation of the world in Tishrei (i.e., its definition
and limitations) is that it be permeated by the revelations of Nissan that transcend limitation.

Nevertheless, since that intent [involves] the revelation of infinity within the context of finite
existence, in actual fact, the creation was brought into being in a manner in which — on an apparent
level — its ultimate intent is not revealed. For this makes the world limited [in nature]. [For were
the ultimate intent, the revelation of unlimited light, to be apparent, the world could not truly be
considered as limited.]

Through our deeds and our Divine service, particularly those of the era of the exile, we reveal the
inner (intent and purpose) of the limited existence that was created in Tishrei — that it should be
permeated by the revelation of infinity.

On this basis, we can appreciate why the teshuvah which the Jews will perform at the conclusion
of their exile (the deeds and action of man who was created in Tishrei) will possess an unlimited

34
dimension (Nissan). For through our deeds and Divine service, we reveal that the inner intent of
the limitation created in Tishrei is the infinity of Nissan.
This is why the Future Redemption will take place in Nissan — to show that the inner dimension
of the limitation of Tishrei is the infinity of Nissan.67
VIII
On this basis we can understand [the quote mentioned at the outset]: “Rav Yitzchak said: ‘It would
have been proper for the Torah to have begun with the verse: “This month shall be....” ’ ” For in
truth [“This month shall be... for you”] represents [the Torah’s] beginning (as mentioned in the
first portion of the maamar).
The Torah represents the transmission and revelation of the unbounded dimension of Or Ein
Sof, G-d’s infinite light, that transcends our worldly frame of reference. Nevertheless, it opens with
“In the beginning, G-d created,” because the intent of the Torah is to convey the unbounded
dimension of Or Ein Sof within that limited frame. For this reason, the Torah includes the narrative
of the creation, for this makes it possible to draw the unlimited dimension of the Torah into the
world and transform it into a dwelling for G-d.68

Nevertheless, for the unlimited dimension of the Torah to [affect] the world as it appears as an
[independent] entity (outside the sphere of the Torah, as it were), it was necessary for the Torah
to “open with ‘In the beginning.’ ” The narrative of the creation (and the narratives which follow
in the subsequent parshiyos) [are told] before the passage beginning “This month shall be...”
although the latter contains “the first mitzvah which the Jews were commanded.”69 This makes it
possible for the study of the Torah and the observance of the mitzvos to cause the unbounded
revelation of the Torah to permeate the world as it existed before the observance of the Torah and
its mitzvos.70

Thus the intent of “opening with ‘In the beginning’” is that the revelation of the infinite dimension
of the Torah and its mitzvos (“This month shall be... for you”) will also permeate the creation as it
exists before the revelation of “This month shall be... for you....”

35
Thus from an inner perspective, “This month shall be... for you...” represents the beginning [of the
Torah]. For the inner intent of [the narrative of] creation (which precedes “This month shall be for
you...”) is [the unbounded revelation associated with] “This month shall be for you....”

IX
It is well known71 that the creation of the world took place on the twenty-fifth of Elul. Twenty-
five is the numerical equivalent of the letters ‫ כה‬which mean “so.” On the day Adam, the first man,
was created (the first of Tishrei), G-dliness was revealed in the world, manifesting the level of
‫זה‬.72 Nevertheless, the revelation brought about by Adam was incomparably [less] than that
brought about by the giving of the Torah.73

Based on the above, it is possible to say that the concept that “This month shall be for you...” is
the inner dimension of “In the beginning, G-d created” represents a higher level than the unlimited
dimension of teshuvah brought about by man (described in sec. VII). For the fusion of infinity and
limitation reflected in the teshuvah brought about by man evokes an unlimited dimension,
revealing the infinite dimension of the Torah and its mitzvos within the world as it is on the level
of ‫זה‬.74

The concept that “This month shall be for you...” is the inner dimension of “In the beginning, G-d
created,” by contrast, reveals the infinite dimension of the Torah and its mitzvos within the world
as it was created on the twenty-fifth of Elul, and as it relates to the level of ‫כה‬.75

It is possible to explain that the revelation of this level will come primarily in the [Era of the]
Redemption that comes after the teshuvah performed by the Jews “at the conclusion of their exile.”
For the revelation of an infinite [aspect of Divine light]within the world as it is on the level of ‫זה‬
([i.e., within] man) through the teshuvah performed by the Jews “at the conclusion of their exile”
will lead (“immediately”) to the revelation of an infinite [aspect of Divine light]within the

36
world76 as it is on the level of ‫כה‬. This will complete the [ultimate] intent [of creation], establishing
a dwelling [for G-d] in the lower realms, [in this material world,] below which there is no lower
level.77

This concept is also implied [by our Sages’ statement that] “in Nissan, [the Jews] will be
redeemed.” {For this refers to the Redemption that will follow our people’s teshuvah.}For even
the revelation within the world that will characterize the revelation (which will be precipitated by
the teshuvah which preceded it), will reflect the approach of Nissan, i.e., infinite G-dly light that
transcends the worldly sphere. And yet this revelation will also permeate the inner dimensions of
the world itself, as will become manifest in the true and complete Redemption, led by Mashiach;
may this take place in the immediate future.

37
38
39
40
Rav Asher Meir writes:9

"One who goes out in the days of Nisan and sees trees blossoming, recites: Blessed is He who

did not omit anything from His world, and created in it good creatures and good trees with which

to delight people" (Berakhot 43b, SA OC 226.)

The "delight" which people receive through these good trees is the delight of eating, and the

Rishonim (early commentators) agreed that this blessing is recited only on fruit trees. However,

9
https://www.etzion.org.il/en/halakha/studies-halakha/philosophy-halakha/tazria-blessing-fruit-trees

41
the blessing is not said on the fruit. On the contrary, the Shulchan Arukh writes that once the fruit

has ripened, we can no longer say this berakha (blessing). Then is time to say "shehecheyanu"

("that has given us life", blessing recited on unique experiences) on viewing the newly ripened

fruit. Let us examine the significance of this timing.

The blossom that elicits the blessing on the trees will be included in three different benedictions

over the course of the year:

1. The blessing on fruit trees is said at the time of blossoming, and the one berakha includes all

kinds of trees.

2. When the blossom becomes a ripe fruit, then we say the shehecheyanu blessing on the arrival

of a new fruit. This blessing is said on each species individually (SA OC 225:3; nowadays the

custom is to say shehecheyanu only when we eat the fruit.)

3. Finally, whoever eats the fruit will say "borei pri ha-etz" (lit. "The creator of the fruit of the

tree" – the blessing said prior to eating fruit) and the appropriate closing benediction, and this is

said each time the fruits are eaten.

42
The berakha on eating is said on the actual pleasure of tasting the fruit. This is the most concrete

enjoyment, and the most specific berakha.

The shehecheyanu blessing is said when we have the definite ability to enjoy the fruit. Even so,

this ability is not yet realized, so the berakha is more general - once for each kind of fruit.

But the berakha we say on the flowering is made on the mere promise of future enjoyment. As

soon as we see the trees blossoming in spring, we see that the natural world has awakened from its

winter slumber. We are filled with hope and confidence that nature will fulfill its promise to

provide us with fruit. The very first fruit blossom of the year embodies the longing and anticipation

of the entire new year, and so this blessing is said only once for the entire year.

In springtime, the sense of expectation seems to fill the air like the smell of the blossoming

trees. There is even an opinion that says that the blessing may only be said on blossoms that are

scented (Sefer HaParnas.)

THE BLESSING OF HOPE

We could say that the blessing on fruit trees is the blessing of hope. God did not omit anything

from His world. He created not only good things that give us enjoyment, but also the signs that

43
harbinger their arrival. Indeed, it is this sense of hope, more than our actual enjoyment, which

gives us the feeling that life is worth living. A world without hope, even if filled with material

plenty, would be an "incomplete world," an "olam chaser."

THE BLOSSOMS AND THE AVOT (FOREFATHERS)

The Gemara notes that the spring is known as the time of "ziv", meaning splendor or radiance, and

gives two explanations for this appellation. One explanation is that it refers to the splendor of the

blossoming trees, commemorated in the blessing on the fruit trees. But the first explanation is that

it refers to the Avot (forefathers), who were "the splendor of the world" (Rosh HaShana 11a.)

Avraham, Yitzchak and Ya'akov did not bring about the concrete redemption of the world. Even

today, thousands of years after they lived, we encounter cruelty and suffering, denial and

immorality. But they were the splendor of the world, its blossoms.

When we look at the Avot, we see that the winter of mankind's progressive alienation from

holiness, which began with the sin of Adam and Eve, has been reversed, and righteousness has

begun to ripen. The fragrance of their momentous actions fills the world's moral atmosphere with

optimism. Ever since the Avot made their covenant with God, the world is filled with hope and

anticipation.

44
 Behind Good and Evil: The Sin of the Eitz Hada’as
Rabbi Immanuel Bernstein writes:10

Background: “Knowing Good and Evil”

Without a doubt, one of the dominant episodes in Parshas Bereishis is the sin of the Eitz
Hada’as. In order to attain some understanding of this sin, as well as its reverberations throughout
history until our times, we will first need to understand on some level what the Eitz Hada’as was
and why it was forbidden to eat from it. We begin with a basic question:

Why is knowing the difference between good and evil a bad thing? It actually sounds like a good
thing, for if one doesn’t know the difference between them, how will he be able to choose the one
over the other?
Clearly, Adam and Chava had the wherewithal to make the right choices even without eating from
the tree, and eating from it transitioned them to a drastically inferior way of choosing good over
evil. But what other ways of choosing good over evil are there?
1. The Rambam explains that prior to eating from the Eitz Hada’as, Man’s choices were not
framed in terms of “good and evil,” but rather in terms of “truth and falsehood.”[1] Sin
was recognized as being inherently false, and any of its proposed benefits were instantly
seen through for the spurious vanities that they are. With that clarity of vision, choosing
to sin would essentially involve choosing to do something that one knew was false, which
most people don’t do. Upon eating from the Eitz Hada’as, Man came to see things
differently. Evil became something whose benefits seemed quite real. The basis for
avoiding sin was no longer because it was false, but rather because it was the morally
wrong thing to do, beneficial though it might be. This type of choice is harder to make, as
history and experience have shown.

2. In a different vein, the Ramban explains that prior to eating from the Eitz Hada’as,
although Man had the capacity to sin, he had no inherent desire to do so; his nature was pure and
upright, directed toward fulfilling Hashem’s will. The temptation to do evil came from without, in
the form of the snake who resided by the tree. Upon eating from the Eitz Hada’as, the desire to sin
entered Man.[2]

Understanding Adam’s Sin

The above two approaches should suffice to illustrate the idea that eating from the Eitz
Hada’as produced a negative outcome, which was the reason why it was prohibited in the first
place. However, this begs the obvious question.

How did Adam come to sin? What led him to make the wrong choice?

10
https://outorah.org/p/77833/

45
The question is accentuated when we remind ourselves that at this stage Adam’s nature was
fundamentally attuned with doing the will of Hashem. How is that compatible with the idea of him
sinning at all?
The Arizal explains: The way in which the snake was able to tempt man to sin was to persuade
him to eat from the tree for the purpose of better serving his Creator! The very fact that making
the right choices would become harder once Adam ate from the tree was presented as the reason
for him to do so. If he ate from the tree and nonetheless succeeded in choosing good over evil, the
glory to God would be immeasurably greater than it would be in his current state. This brings us
to a paradox: Adam violated Hashem’s command in order to further the fulfillment of His will!
This was how eating from the Eitz Hada’as was rationalized — the ends (future high-level
mitzvos) would justify the means (a present sin).

We may ponder further and ask: What led Adam to this decision? After all, presumably he should
have asked himself that if, as the snake claims, the post-Eitz Hada’as state is the better one, why
would Hashem Himself not have commanded Adam to eat from it?

The answer to this question is that a significant element within the sin of the Eitz Hada’as is that
of Adam subscribing to the idea that he had a better idea of how to succeed in life, better even than
Hashem, even in terms of fulfilling Hashem’s will! Although this sounds delusional (and it is), this
is testimony to the extent to which man’s ego can inflate his perceived capacities. Although the
notion of finite man out-thinking Infinite Intelligence is by definition ludicrous, he can still be
tempted to try and do so. This essentially means that while man’s intellect is limited, his ego-
driven sense of self is potentially unlimited.

Roots: The Earth’s Decision

If we wish to attain a deeper understanding of Adam’s sin, we need to consider its background. To
do so, let us consult what is probably one of the most baffling comments of Rashi in our parsha,
indeed, perhaps in the entire Chumash. On the third day of Creation, Hashem commanded that the
earth bring forth “‫”עץ פרי‬.[3] Although this translates literally as “trees of fruit,” i.e. that bear fruit,
that is mentioned in the very next phrase: “‫ – עושה פרי‬which produce fruit.” What, then, is the
meaning of the first phrase? Based on the Midrash Rashi explains:

Eitz Pri: [means] that the taste of the tree itself should be like that of the fruit. However, the
earth did not do so, rather, “The earth brought forth… trees that produce fruit,” but the tree
itself was not as fruit. Therefore, when man was cursed for his sin, [the earth] was likewise
recalled for its sin and it was cursed.[4]

Needless to say, these words require much elucidation:

1. How are we meant to understand the idea of the earth disobeying Hashem instructions? Does
the earth have a yetzer hara which would cause it to sin?
2. Even if the earth somehow has the capacity to “disobey”, what would cause it do to so on this
occasion?
3. If indeed, the earth sinned by deviating from Hashem’s instructions, why was it not punished
straight away, instead only being cursed later on when man sinned?

46
The commentators explain that the earth’s act of disobedience was not a sin per se, rather, it was
an expression of the earth as a distinct physical entity. In the same way as the earth is distant from
Hashem in that it is physical in nature while He is absolute spirituality, likewise, it is distant from
being on absolute accordance with His will.[5]

To develop this point further, the Chizkuni[6] explains that the reasoning behind the earth’s
decision was that if the trees would taste the same as their fruit, then people might not wait for the
fruit, instead eating the trees, leading to their depletion. Now, while the earth itself does not possess
the faculty of reason, every physical entity has a sar (spiritual overseer) that is responsible for its
growth and well-being. Hence, although the sar too, does not have free-will in the moral
sense,[7] nevertheless, in its capacity as overseeing an independent entity, the sar naturally sought
to vouchsafe the preservation of its creation. Now, this itself was not a sin, nor, indeed, was the
earth punished for it at the time. Subsequently, however, it would lead to sin on someone else’s
part.

Adam was created comprised of two parts: his spiritual soul which was blown into him by Hashem,
and his physical body which was formed from the earth. As such, included in his physical makeup
was the earth’s property of asserting its independence. This was in contrast to the soul which
remained intimately connected to its spiritual Source. Indeed, the challenge of Man was for his
spiritual connectedness assert itself over his physical disconnectedness, drawing them both
towards his Creator. In the event, the opposite occurred, for his disconnected sense of self ended
up encroaching on his spiritual decisions, leading him to disobey Hashem’s instructions based on
what he felt was the better course of enhancing that very spiritual connection!
In this light, we can see understand why, although the earth was not originally cursed, nevertheless,
when Adam was cursed, the earth was cursed with him. The destiny and wellbeing of all elements
of creation rise or fall based on Man’s usage of them. Hence, when the faculty of disconnectedness
and “assertion of self” which existed naturally within the earth contributed to Man’s sin, it shared
in the consequences of that sin.
The result of that first sin was that death was introduced into the world. This was not “only” as a
punishment for disobeying Hashem’s command, but also a natural consequence of the fact that in
eating from the Eitz Hada’as, Adam had distanced himself from Hashem, the Source of Life.
To be sure, the point here is not that the intellect is the enemy. Rather, like every human faculty,
it is a gift that can be used for good or for bad. We are all encouraged to use our intellect to the
best of our abilities in a manner that is meaningful and productive. What is unacceptable, and when
things begin to go wrong, is when we take our intellect and use it vainly and destructively, insisting
on trying to out-think the Infinite Wisdom regarding how best to lead our lives.
Branches: The Chet Ha’egel
Approximately twenty five hundred years after the sin of the Eitz Hada’as, the Jewish people
committed the sin of the Golden Calf. This episode would alter the course of their history and
continues to reverberate until our times, as the Gemara states: “there is no generation that does not
taste a portion from the punishment for that sin”. In describing that episode, we find an unusual
expression in the words of the prophet Hoshea:[8]
‫ְוֵהָמּה ְכָּאָדם ָﬠְברוּ ְב ִרית‬
And they, like Adam, transgressed a covenant.

47
This verse informs us that not only did the people violate their covenant with Hashem by making
the Egel, but they did so “like Adam.” Apparently, there is some essential commonality between
these two sins. Likewise, the Gemara[9] explains that Hashem’s words “ ‫ ָאֵכן‬...‫ִהים ַאֶתּם‬£‫ֲא ִני ָאַמ ְרִתּי ֱא‬
‫ –ְכָּאָדם ְתּמוּתוּן‬I had said, ‘You are as angels… however, like Adam you shall die,’”[10] refer to the
state of the Jewish people before and after the Egel. Here, too, we see that the fall of the Egel is
framed with reference to the Eitz Hada’as: “Like Adam.”

In what way were the Jewish people, when they made the Egel, “like Adam”?

Our Finest Hour

In order to appreciate the connection between these two episodes, let us consider a well-known
statement in the Gemara:
‫קול ואמרה מי גילה רז זה לבני שמלאכי השרת משתמשין בו‬-‫ יצאה בת‬,‫בשעה שאמרו ישראל נעשה ונשמע‬
At the time when Yisrael said “We will do and we will hear,” a Heavenly voice issued forth and
said, “Who revealed this secret to My children, the one used by the ministering angels?”

The commentators explain: The phrase “we will do and we will hear” appears backwards, for how
can one do anything without first hearing it? Rather, with this phrase, the people indicated their
preparedness to act even before hearing what Hashem would actually demand of them. This
reflects an implicit and complete alignment of their will with that of Hashem, similar to the level
of the angels who exist purely to fulfill Hashem’s will. In terms of our discussion, we can
understand that the Jewish people at Har Sinai succeeded in reclaiming the level of Adam before
the sin. Indeed, the Gemara states elsewhere[11] that when the Jewish people stood at Har Sinai,
the “venom” that had entered humankind during the sin of the Eitz Hada’as left them. Moreover,
as was the case with Adam in his pre-sin state, they could have been free from death, as the verse
states “I had said, ‘You are as angels’”.

Yet here, too, we must ask: With their will in total alignment with that of Hashem, how could the
people then proceed to make the Golden Calf?
Echoes of the Eitz Hada’as
The commentators explain[12] that essentially, the people were purely looking for a means
through which to communicate with Hashem.[13] Until now, the conduit had been Moshe, yet he
had not returned from the mountain. Such a desire is not in itself reprehensible, indeed, it is highly
laudable. The problem, however, was they in which this desire was expressed. Let us consider,
with Moshe missing, the obvious conduit for Hashem’s wishes to them was there in the form of
Aharon. As such, the correct course should have been to approach Aharon and ask “What shall we
do now?”

Instead, they approached him and demanded, “Here is what you shall do now!” instructing him to
make a calf for them. What was behind this reversal of “flow of command”? The answer will be
distressingly familiar: The people had a compulsion for them to arrange the way in which the

48
Divine presence would draw close to them. With this, they were giving in to the aspect which
demands independence and control – even regarding fulfilling Hashem’s will! Having given entry
to this impulse, it was now possible for what may have originally been a well-intentioned enterprise
to degenerate overnight into actual idol-worship.

Looked at in this light, it is not hard to see how this was effectively a repeat of Adam’s own sin.
Thus, the verse says: “And they like Adam, transgressed a covenant.” Likewise, in distancing
themselves from a total identification with Hashem’s will, they left themselves once more
susceptible to death, as Adam himself has originally done, hence, “Like Adam, you will die.”
Conclusion: Reverberations
Indeed, it is fair to say that once we understand the background to the sin of the Eitz Hada’as, we
will appreciate that it was not only echoed in the episode of the Egel, but continues to reverberate
throughout the generations in the challenge to use our God-given faculty of intellect in a productive
and elevating manner, and not allow it to be enlisted in the service of vanity and delusion. To this
end, Hashem has granted us a gift of love, the Eitz Hachaim (Tree of Life) in the form of the Torah,
which illuminates our path toward an ultimate connection with the Source of life.

[1] Rambam, Moreh Nevuchim 1:2. See Michtav Me’Eliyahu Vol 1 p. 139.
[2] Ramban to Bereishis 2:9. In this context, the Ramban translates the term “da’as” as “will”. See
also Nefesh Hachaim (1:6) who explains the word da’as as “connection.” Upon eating from the
tree, good and evil became fused together inside of Man. From this stage on, the temptation to sin
comes from within, making it harder to combat and indeed, sometimes, harder to even identify,
for if both impulses exist within the person, how does he know whether what “he” wants to do is
good or evil?
[3] Bereishis 1:11.
[4] This refers to Hashem’s words to Adam after he ate from the Eitz Hada’as (3:17): “ ‫ֲארוָּרה ָהֲאָדָמה‬
¥‫ –ַבֲּﬠבוֶּר‬cursed is the earth on your account.”
[5] See Gur Aryeh Bereishis loc. cit.
[6] Ibid.
[7] [Although we find instances of angels sinning and being punished, this is in situations when
they have descended to earth and assumed human form, thereby also incorporating human
characteristics, see e.g. Yoma 67b with Rashi ibid. s.v. Uza, and Rashi Bereishis
19:22 s.v. Ki (Maayan Beis Hashoeva, Parshas Vayeira, Cf Rabbeinu Bachye Bereishis 3:6).]
[8] 6:7.
[9] Avodah Zarah 5a.
[10] Tehillim 82:6-7.
[11] Shabbos 146a.
[12] See at length Beis Halevi, Parshas Ki Sisa.
[13] See Ramban Shemos 32:1.

49
 Did the earth rebel against god on the third day of creation?11

In the account of creation, the earth is commanded by God to bring forth vegetation, specifically
fruit trees yielding fruit, and the verse concludes with it was so (Gen. 1:11). The next verse
continues by saying that the earth did bring forth vegetation, but instead of fruit trees yielding fruit
the verse says trees yielding fruit (Gen. 1:12). It seems that the trees were supposed to be fruit
trees, meaning the entire tree down to its bark was to be fruit, but instead the trees only yielded
fruit and did not become fruit trees.

This conclusion is based on the superfluous adjective fruit in Genesis 1:11, modifying the noun
trees. This would lead one to conclude that the trees were intended to be actual "fruit trees", but
the earth disobeyed God and produced only trees bearing fruit.

This is in fact what the Midrash teaches in Genesis Rabbah 5:9, quoted by Rashi in his commentary
to Genesis 1:11. The earth was supposed to produce trees that all taste like fruit; however, the earth
disobeyed God, and for that reason the earth was punished along with Adam in Genesis 3:17-18.

Why did God say it was so, which would imply that what He commanded came to pass in verse
11, and then conclude in verse 12 it was good, if the earth was in rebellion? Does God say rebellion
is good? Maimonides (Guide for the Perplexed 3:13) writes that it was good means that it is in
accordance with God's plan, meaning that all this was in some way part of God's grand design.

Maharal, in his Gur Aryeh commentary on Genesis 1:11, gives an interesting and complicated
explanation of this rebellion. He states that the earth has no free will to disobey God. What
happened was that even though God ideally wanted to make a perfect world, in fact the world
needed to have imperfections

in order to challenge man. One way that these imperfections displayed themselves was the fact
that the trees did not have the taste of their fruit. Additionally, man, himself created from earth,
was created with imperfections, giving him the capacity to sin. Therefore, the earth did not actually
disobey God; in fact it acted according to God's plan to have a challenging world, an environment
for man to make difficult choices. The cursing of the earth is now understood to be a cursing of
man's capacity to fail in these challenges.

11
https://www.thefreelibrary.com/Did+the+earth+rebel+against+god+on+the+third+day+of+creation%3F-a0259381112

50
 Did the Earth Miscalculate?12

Chizkiyah Hamelech had fallen ill, and Yeshayah Hanavi had come to be mevaker choleh him,
with a message from Hashem.

“Instruct your household, for you are dying, and you will not live,” the Navi informed the king,
who was one of the most righteous men in all of history.

The word dying was referring to this temporal world, and you will not live to the World to Come.
When the king asked of the Navi why he had deserved such a terrible punishment, Yeshayah
answered that it was because he had decided not to marry and perform the mitzvah of piryeh
v’rivya.

“This was because I saw with ruach hakodesh that I will have children who will not be virtuous,”
Chizkiya explained.

“Why do you concern yourself with the hidden things of Hashem?” the Navi told him. “What you
are commanded to d, you must do,” he continued, “and what is good before Hakadosh Baruch Hu,
He will do.”

Having learned that he was being punished for his failure to marry, Chizkiya sought to rectify this
immediately. He married the daughter of Yeshayah and fully recovered from his illness.
We can’t possibly fathom the lofty levels of a Chizkiyah Hamelech, but the words of Yeshayah
taught Klal Yisrael an eternal lesson, one that is applicable in countless situations.

It is often tempting for mortals to try to make cheshbonos, to try to find a clever way around what
has been preordained. But in reality, it isn’t for us to be concerned with the hidden things of
Hashem.

12
https://hamodia.com/2015/10/08/did-the-earth-miscalculate/

51
According to the one explanation, this concept helps explain a seemingly perplexing Chazal that
Rashi (1:11) above.

Hakadosh Baruch Hu instructed that the flavor of the tree should be like the flavor of the fruit, yet
the earth failed to do this, and instead while it produced trees yielding fruit, the trees themselves
didn’t have the taste of fruit.

Later, after the sin of the Eitz Hadaas, when Adam Harishon and Chavah were punished for their
sin, the earth too was cursed for its actions.

Why indeed didn’t the earth follow the instructions it was given? Humans — who have within
them a yetzer hara — have an inclination to sin. To a certain degree, so do animals. But why
should the earth — which has no yetzer hara — even think of not fulfilling the Will of Hashem?
The Chizkinu explains that the earth meant well. It reasoned that if the trees would be as tasty as
fruits, mankind would cut the trees down for consumption, and there would many fewer trees in
the world.
Yet the earth was punished because it should not have made any cheshbonos, and should have left
such details up to the Ribbono shel Olam, Who in His infinite might and wisdom would have
ensured that sufficient trees would remain in the world.

In the sefer Oheiv Yisrael, the Apta Rav offers an illuminating explanation for the actions of the
earth.

The earth was cognizant of the vital role that Adam Harishon and his descendants — which were
the focal point of creation — would play in the future of the world. It knew that if man would stay
on the right path, this would spiritually elevate the entire temporal world, but if he wouldn’t, the
ramifications of man’s sinning would have a devastating impact on all creation.
Aware that man — who is endowed with an evil inclination — would likely sin, the earth decided
to take preemptive action and lay the groundwork for a defense of man. The earth therefore
disobeyed the instructions of Hashem, and grew trees that produced fruits — but didn’t themselves
taste like fruit.

52
After the sin of the Eitz Hadaas, man was able to claim that it was the fact that the physical
elements of Adam and Chavah came from the earth — a creation that had already disobeyed
Hashem’s Will — that caused it to sin. By shifting all the blame to the body, it sought to absolve
the soul — and linking it to the misdeed of the earth — it considerably minimized the gravity of
the sin and the degree of the punishment it would receive.

Since the intentions of the earth were pure and lofty, it wasn’t punished immediately after it
disobeyed the Will of Hashem. Only later, after Adam sinned, was the earth punished. For if
Hashem would have seen fit not to punish the earth — it wouldn’t have been apparent that it too
had “sinned” — the punishment of man would not have been lessened and the goal sought by earth
not accomplished.

So, in order that the desire of the earth be fulfilled, it too was punished — although it meant well,
and according to this explanation actually did the right thing after all.

http://neohasid.org/resources/tree/

53
‫ִיחוּד‬ ‫ְלֵשׁם‬ To encourage a uniting of His Majesty,
,‫וְּשִׁכי ְנֵתּיהּ‬ ‫הוּא‬ §‫ְבּ ִרי‬ ‫קוְּדָשׁא‬ The Blessed Holy One with Her Immanence, the
,‫ וּ ְרִחימוּ וְּדִחילוּ‬,‫ִבְּדִחילוּ וּ ְרִחימוּ‬ Presence:
‫ְלַיֲחָדא ֵשׁם יוֹ״ד ֵה״י ְבָּוא״ו ֵה״י ְבּ ִיחוָּדא‬ In awe and in love, in love and in awe
‫ְשִׁלים‬ To unite All-That-Could-Be to That-Which-Will-Be, the
‫ְבֵּשׁם ׇכּל־ ִיְשָׂרֵאל‬ names Yod-Heh and Waw-Heh in inseparable unity
For all of Israel’s sake

‫ׇכּל־ַה ְנָּפשׁוֹת רוּחוֹת וּ ְנָשׁמוֹת‬ ‫וְּבֵשׁם‬ And for the sake of all beings whose Life-Force, Soul, and
‫ַהִמְּתַיֲחִסים ֶאל־ׇשׁ ְרֵשׁי ָנְפ ֵ ֽשׁנוּ רוּ ֵ ֽחנוּ‬ Consciousness
‫ְו ִנְשָׁמ ֵ ֽתנוּ‬ is connected at the root to our Life-Force, Soul, and
‫ָלֶהם‬ ‫ְוַהְקּרוִֹבים‬ ‫וִּמְלּבוֵּשׁיֶהם‬ Consciousness
,‫ֶשִׁמְּכָּללוּת ֲאִצילוּת ְבּ ִריָאה ְיִציָרה ֲﬠִשָׂיּה‬ And connected to the Enclothing/manifestations of each
,‫וִּמׇכּל־ְפָּרֵטי ֲאִצילוּת ְבּ ִריָאה ְיִציָרה ֲﬠִשָׂיּה‬ of these, and everything closest to these
Which are in the entirety of the Emanation-world,
Creation-world, Formation-world and Action-world,
and which are from all pieces of Emanation, Creation,
Formation and Action:

‫וְּמז ָֻמּ ִנים‬ ‫מוָּכ ִנים‬ ‫ֲאַנְחנוּ‬ ‫ֲהֵרי‬ We declare ourselves ready and willing
‫ַהְבָּרָכה‬ ‫ִמְצַות‬ ‫ְלַקֵיּם‬ to fulfill the commandment of the blessing
‫ִלְבָרָכה‬ ‫ִזְכרוָֹנם‬ ‫ֲחָכִמים‬ ‫ֶשִׁתְּקּנוּ‬ which was ordained by the sages of blessed memory
‫ַﬠל ְרִאַיּת ִאיָלֵני ִדְמַלְבְלֵבי׃‬ upon seeing trees in bloom.

‫ֵהי ֲאבוֹ ֵ ֽתינוּ‬£‫ ֵ ֽהינוּ ֵוא‬£‫ יהוה ֱא‬¥‫ְו ֹיֲﬠָלה ְלָפֶני‬ So may [the blessing] go up before You, Adonai our God
‫ְכּ ִֽאלּוּ ִכַּוּ ֽנּוּ ְבׇּכל־ַהַכָּוּנוֹת ָה ְראוּיוֹת ְלַכֵוּן‬ and God of our ancestors,
,‫ְוסוֹדוֹ ֶ ֽתיָה‬ ‫ַהזּ ֹאת‬ ‫ַבְּבָּרָכה‬ as if we kept in mind all of the intentions deserved by this
¥‫ְוִתְהֶיה ֲחשׁוָּבה וְּמֻק ֶ ֽבֶּלת וּ ְרצוָּיה ְלָפ ֶֽני‬ blessing and the secrets it holds,
‫זוֹ‬ ‫ְבָּרָכה‬ and may this blessing be desired and accepted and
‫ְלָבֵרר וְּלַהֲﬠלוֹת ַﬠל ָיָדהּ ׇכּל־ ִניצוֵֹצי ַהְקֻּדָשּׁה‬ welcomed before You
,‫ַבּצּוֹ ֵ ֽמַח‬ ‫ַהְמֹּעָרִבים‬ to identify and elevate, through it, all sparks of the
‫ְוׇכל־ַה ְנָּפשׁוֹת רוּחוֹת וּ ְנָשׁמוֹת ַהְמֻּגְלָגִּלים בּוֹ׃‬ holiness mingled throughout all vegetation,
And every Life-Force, Soul, and Consciousness which
may be reincarnated in vegetation.

54
‫ ַהָגּדוֹל‬¥‫ ְוַחְסְדּ‬¥‫ְוַאָתּה ָהֵאל ְבִּמַדּת טוְּב‬ And You, my God, through Your abundant goodness and
¥‫ָפּ ֶֽני‬ ‫ְבּאוֹר‬ ‫ָלֶהם‬ ‫ָתִּאיר‬ kindness,
‫ְוִתקּוָּנם׃‬ ‫ֵבּרוָּרם‬ ‫ְוַתְשִׁלים‬ Light the way for them by the light of Your Face
‫ ָתִּמיד ׇגְּמֵלם׃‬¥‫ָבּ ְרֶכם ַטֲהֵרם ַרֲחֵמי ִצְדָק ֶ ֽת‬ To complete their clarification and correction.
Bless them, cleanse them, Your righteous kindness
always grant them.

‫ֵהי‬£‫ ֵ ֽהינוּ ֵוא‬£‫ יהוה ֱא‬¥‫ִויִהי ָרצוֹן ִמְלָּפ ֶֽני‬ And may it Your Majesty’s desire, Adonai our God, God
‫ֲאבוֹ ֵ ֽתינוּ‬ of our ancestors,
‫ֶשִׁבְּזכוּת ַהְבָּרָכה ַהזּ ֹאת ֲאֶשׁר ְנָבֵר§ ְיֻקַיּם ָ ֽבּנוּ‬ that through the merit we gain by incanting this blessing,
— ‫ַמֲאָמר‬ this statement will be fulfilled[2] through us:
‫ְרֵא֙ה ֵ֣ריַח ְבּ ֔ ִני ְכּ ֵ֣ריַח ָשֶׂ֔דה ֲאֶ֥שׁר ֵבּ ְר֖כוֹ‬ “See, the scent of my son is like the scent of the field that
(‫כו‬:‫ְיֹה ָֽוה׃)בראשית כז‬ Adonai blessed.”[3]

— ‫וּ ְנַקֵבּל ֶשַׁפע ֶ ֽﬠֶשׂר ַהְבָּרכוֹת ַכָּכּתוּב‬ And may we receive abundance of ten blessings[4] as
‫ַהָשַּׁ֔מ ִים‬ ‫ִמַטּ֙ל‬ ‫ִ֔הים‬£‫ָהֱא‬ ¥֙‫ְו ִֽיֶתּן־ְל‬ written:
‫ָהָ֑אֶרץ‬ ‫וִּמְשַׁמ ֵ֖נּי‬ “And God will give you of the dew of the heaven
(‫כח‬:‫ְוֹ֥רב ָדּ  ָ֖ג ן ְוִתיֹֽרשׁ׃ )בראשית כז‬ and of the fat of the land,
and much grain and wine.” (Genesis 27:28)

‫ַﬠִ֗מּים‬ ¥‫ַֽיַﬠְב ֣דוּ‬ Peoples will serve you,

‫ְלֻאִ֔מּים‬ ¥֙‫ְל‬ ֤ ‫ְו ִֽיְשַׁתֲּחֻו‬ nations will bow before you,
¥‫ְלַאֶ֔חי‬ ‫ְגִבי֙ר‬ ‫ֱה ֵ֤וה‬ you will have power over your brother,
¥‫ִאֶ֑מּ‬ ‫ְבּ ֵ֣ני‬ ¥֖‫ְל‬ ‫ְו ִיְשַׁתֲּח ֥ווּ‬ and all your mother’s sons will bow to you,
‫ָא֔רוּר‬ ¥‫ֹא ְר ֶ֣רי‬ may those who curse you be cursed,
(‫כט‬:‫ ָבּ ֽרוּ§׃ )בראשית כז‬¥‫ֽוְּמָב ְרֶ֖כי‬ and may those who bless you be blessed.” (Genesis
27:29)

¥‫ִ֥יְה ֽיוּ ְלָר֨צוֹן ׀ ִאְמֵרי־ִ֡פי ְוֶהְג ֣יוֹן ִל ִ֣בּי ְלָפ ֶ֑ני‬ May the words of my mouth and the flutterings of my
(‫טז‬:‫ְ֝יֹהָ֗וה צוּ ִ֥רי ְוֹגֲא ִֽלי׃ )תהלים יט‬ heart be welcomed before You,
Adonai my Rock and Redeemer. (Psalms 19:16)

55
‫ָ֫ﬠֵ֥לינוּ‬ ‫ֵ֗הינוּ‬£‫ ִוי ִ֤הי ׀ ֤ ֹנַﬠם ֲאֹד ָ֥ני ֱא‬And may the sweetness of the Master our God be upon
‫ָﬠֵ֑לינוּ‬ ‫כּוֹ ְנ ָ֥נה‬ ‫ָ֭יֵדינוּ‬ ‫ וַּמֲﬠֵ֣שׂה‬us,
(‫יז‬:‫ ֽוַּמֲﬠֵ֥שׂה ָ֝יֵ֗דינוּ כּוֹ ְנ ֵֽנהוּ׃ )תהלים צ‬and the works of our hands be established for us;
may God establish the work of our hands.[5]

‫ַאָתּה‬ §‫ָבּרוּ‬ Blessed are You,

‫ ֵ ֽהינוּ‬£‫ֱא‬ ‫יהוה‬ YHVH (haShem) our elo’ah,
‫ָהעוָֹלם‬ §‫ֶ ֽמֶל‬ cosmic majesty,
‫ְכּלוּם‬ ‫ְבּעוָֹלמוֹ‬ ‫ִחֵסּר‬ ‫ֶשׁלּ ֹא‬ for there is nothing lacking in the world at all,[6]
‫טוֹבוֹת‬ ‫ְבּ ִריּוֹת‬ ‫בּוֹ‬ ‫וָּבָרא‬ and created in it: good creatures
‫טוֹבוֹת‬ ‫ְוִאיָלנוֹת‬ and pleasant trees
‫ְלִהְתָנאוֹת ָבֶּהן ְבֵּני ָאָדם׃‬ for the children of Adam to beautify themselves through
them.[7]

Barukh atah
Adonai Eloheinu
melekh ha-olam
shelo ḥiseir ba-olamo k’lum
uvara vo briyot tovot v’ilanot tovim
l’hitna’ot bahen b’nei Adam

Some additional texts to learn about fruit trees from

Tanakh, Midrash and Kabbalah:

‫יא‬-‫ח‬:‫שיר השירים ז‬ Song of Songs 7:8-11

§‫ח ֤ז ֹאת ֽקוָֹמֵת֙§ ָֽדְּמָ֣תה ְלָתָ֔מר ְוָשׁ ַ֖ד ִי‬ This one, your body, was like a palm tree, and your
‫ְלַאְשֹׁכּֽלוֹת׃ ט ָאַ֙מ ְרִתּ ֙י ֶאֱﬠֶ֣לה ְבָתָ֔מר ֹֽאֲח ָ֖זה‬ breasts clusters [of dates]. I said, I will climb up that palm
‫ְבַּס ְנִס ָ֑נּיו ְו ִֽיְהיוּ־ ָ֤נא ָשַׁ֙ד ִי֙§ ְכֶּאְשְׁכּ֣לוֹת ַהֶ֔גֶּפן‬ tree, I will grab its branches. May your breasts be like
‫ְו ֵ֥ריַח ַאֵ֖פּ§ ַכַּתּפּוּ ִֽחים׃ י ְוִחֵ֕כּ§ ְכּ ֵ֥יין ַה֛טּוֹב‬ clusters [of grapes] on the vine, the scent of your
‫הוֵֹ֥ל§ ְלדוֹ ִ֖די ְלֵמיָשׁ ִ֑רים דּוֵֹ֖בב ִשְׂפֵ֥תי‬ breathing like apples. And your mouth like good wine,
‫ְיֵשׁ ִֽנים׃ יא ֲא ִ֣ני ְלדוֹ ִ֔די ְוָﬠַ֖לי ְתּשׁוָּקֽתוֹ׃‬ going straight to my lover, lubricating sleepers’ lips. I am
my lover’s, and his desire is upon me.

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 ‫ספרי דברים רג‬ Sifrei Devarim §203

‫ר׳ ישמעאל אומר מכאן חס המקום על‬ R’ Yishma’el said: The compassion of the Maqom [8] is
‫ ומה אילן‬.‫פירות האילן ק״ו מאילן‬ on the fruit of the tree….For if scripture cautions you [not
‫שעושה פירות הזהירך הכתוב עליו פירות‬ to harm] the tree that makes fruit,[9] all the more so the
:‫עצמם‬ fruits themselves.

‫סנהדרין צח א׳‬ Sanhedrin 98a

‫ואמר רבי אבא אין לך קץ מגולה מזה‬ R’ Abba taught: There is no greater revelation of
‫שנאמר ואתם הרי ישראל ענפכם תתנו‬ redemption than that which the verse states: “And you,
‫ופריכם תשאו לעמי ישראל וגו’ )יחזקאל‬ mountains of Israel, you shall give forth your branches
(‫ ח‬,‫לו‬ and you shall bear your fruit for my people Israel, for they
shall soon come.” (Ezekiel 36:8)

‫טו ב׳‬:‫זוהר ב‬ Zohar 2:15b

‫דכד הוה חמי רבי אבא חד אילנא דאביה‬ When R’ Abba saw a tree whose fruit turned into a bird
‫ הוה בכי‬,‫אתעביד עופא דפרח מניה‬ and flew away, he wept and said: If men only knew to
,‫ אי הוו בני נשא ידעי למאי רמיזאן‬,‫ואמר‬ what these things alluded, they would rend their
‫הוו מבזען מלבושיהון עד טבוריהון למאי‬ garments!
‫ כל שכן בשאר מה‬,‫דאתנשי חכמה מנהון‬
.‫דעבד קודשא בריך הוא בארעא‬
Vanessa Paloma documented a communal blessing over the flowering fruit trees made by
the Jews of Casablanca in 2008.

Today, the first morning of Ḥol HaMoed Pesaj many people in Casablanca gathered to say the
blessing over the fruit trees and then we enjoyed a delicious breakfast and the sun in the garden.
There were different waves of people, and as you see it was low on women! In Tangier many
people have the tradition to say Birkat HaIlanot the day after the end of Pesaj (Mimouna)… and
in Israel I remember we would say it before Pesaj.

The Ba’al HaBait told me his father had the same tradition, it’s been a tradition in the family for
90 years to have this gathering on the first day of Ḥol HaMoed. When they built the house they
planted the fruit trees before starting to build so that they would be able to have this gathering for
the community.

57
Rabbi Yosef Israel told me that in Tetouan when he was growing up it was a tradition to go to
someone’s house that overlooked the whole city of Tetouan and spend the first day of Ḥol HaMoed
in the garden and gathering as a community.

In Portugal the community in Belmonte goes out for a picnic during the days of Ḥol HaMoed as
well. Ḥag HaAviv–Passover is also called the Spring Holiday–beginning to enjoy the trees, the
sun and the outdoors.

58
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