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    The Lesson of the Almond Tree

    Pink and white almond blossoms in a sunlit orchard
    Tu B’ShvatWashington Jewish Journal

    Monthly Middah

    The Lesson of the Almond Tree

    Be a Doer, Not a Don’ter!

    · 4 minute read

    Pink and white almond blossoms in a sunlit orchard
    The Lesson of the Almond Tree — editorial illustration
    Tu B’Shvat

    Rabbi Hillel Shaps explores the almond tree’s lesson for Tu B’Shvat, showing how joy, courage and focus can help us act on opportunities to do mitzvos.

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    From the Washington Jewish Journal print archive. Lightly copyedited for web publication.

    The almond tree’s eagerness

    “Hashkeidia Porachat – the almond tree is blossoming!” Closely associated with the day of Tu Bi’Shevat is the blossoming of the almond tree. Unlike most other trees, the almond tree puts forth its blossoms – from which its fruit eventually grow – before its leaves. It is for this reason that following Korach’s rebellion, when the other tribes challenged Shevet Levi’s right to serve in the Mishkan, Shevet Levi’s distinguished status was affirmed when Aharon Hakohen’s staff blossomed and grew almonds. Rav Samson Raphael Hirsch explains that the almond tree symbolizes an eagerness and zeal to accomplish its goal.

    While other trees are still “making up their minds,” the almond tree has already acted and put its goal – the production of almonds – at the forefront. Only after it has begun the process of achieving its objective does it produce its leaves, which will help develop and sustain the fruit. This is the trait known as zerizus and was the hallmark of Shevet Levi which distinguished them from the other tribes.

    The instinct to say yes

    We find two instinctive reactions among people who are presented with an opportunity to do a mitzvah – whether it’s a favor for someone else, getting involved in a community endeavor, a new Torah learning opportunity or something else. Some will reflexively decline. Only after a fair amount of arm-twisting will they begin to reconsider. This group we can call the “Don’ters.” Others will instinctively want to give a “yes.” For them, it is just a matter of figuring out how it could be done. This second group are the “Doers.” They demonstrate the trait of zerizus.

    Beginning the day with purpose

    The opening halacha in the Shulchan Aruch (O.C. 1:1) bids a person to “strengthen oneself like a lion to arise in the morning to serve one’s Creator.” From our very first moments of wakefulness, we are called upon to get fired up for the opportunity to serve Hashem – to be people who get things done. How do we cultivate this trait of zerizus within ourselves and ensure that we are amongst the Doers?

    Finding energy through joy

    If we were to ask the Don’ters why they cannot help or participate, we will certainly hear many valid reasons such as: they don’t have time, they don’t feel comfortable, they are too tired etc… The Mesilas Yesharim writes, however, that at the root of many of our excuses is a natural sluggishness, an aversion towards exerting ourselves – or to put it in simple terms: difficulty getting off the couch. The antidote to this sense of heaviness is, as the Mishna in Pirkei Avos (5:20) teaches us, “to be light as an eagle.” Rav Shlomo Wolbe points out that eagles aren’t actually so light – they just have big wings.

    To feel light, we too need to grow wings. Our wings, says Rav Wolbe, are our sense of joy in life. The more we can engender feelings of appreciation and happiness in our lives, the more energetic we will feel!

    Taking the first step

    Another thing that can hold back the Don’ters from taking on new challenges are feelings of inadequacy. Rav Wolbe notes that the Gemara (Nedarim 36a) contrasts zerizim with shefeilim — lowly ones. It seems that feelings of lowliness can be the opposite of zerizus. Thoughts like, “What is my help worth?” or “It’s too difficult,” can prevent us from pulling our weight and accomplishing. To overcome this, we can turn to the same Mishna in Avos that bids us to “be bold like a leopard.” Rashi (Pesachim 112b) explains that the Mishna is instructing us to strengthen ourselves to do a mitzvah even if we don’t feel capable.

    Leopards are opportunistic and when they see a chance for a kill, they are not deterred by the size of the prey. Similarly, we have to take advantage of the opportunities presented to us. If we take the first step, Hashem will give us the tools and strength to see it through.

    Making room for what matters

    Finally, the Orchos Tzaddikim writes that if we want to be more accomplished Doers, we have to try to eliminate the distractions in our lives. Hobbies and recreation are important for most people, but we must be calculated about how much we engage in them. If we are involved in too many futile endeavors, we won’t have time for the important things in life. We should be particularly careful about more addictive activities like using social media. Pulling away from these distractions can take great might, which is another calling of the same Mishna: “be mighty as a lion.”

    Running toward our purpose

    Rav Wolbe points out that the word “ratz – to run” is closely related to the word “ratzon – will” for we run to fulfill that which we desire. May we merit to align our own wills with the will of Hashem so we can “run like deer… to fulfill the will of our Father in Heaven!”

    Rabbi Hillel Shaps

    About the author

    Rabbi Hillel Shaps

    Director of Special Projects · Greater Washington Community Kollel

    Rabbi Hillel Shaps serves as Director of Special Projects at the Greater Washington Community Kollel in Silver Spring, Maryland. He teaches in the Kollel’s community learning programs, including Semichas Chaver. His Washington Jewish Journal essays explore middos, Torah learning and the everyday opportunities to serve Hashem with enthusiasm and purpose.

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    Tu B’Shevat: Koach and Poel — Understanding the Machlokes of Beis Hillel and Beis Shamai

    Rabbi Ephraim Miretzky: Leading Greater Washington NCSY & Inspiring Jewish Youth Leadership

    RABBI EPHRAIM MIRETZKY

    While the holiday of Tu B’Shevat is known simply as a date on the Hebrew calendar, the Mishnah in Rosh Hashana presents a deeper discussion. There is a machlokes between Beis Shamai and Beis Hillel regarding when the Rosh Hashana l’Ilan, the New Year for trees, should occur.

    Beis Shamai maintains that it should be the first of Shevat. Beis Hillel, however, holds that it should be the fifteenth of Shevat — the day we celebrate as Tu B’Shevat.

    This raises an important question. What is the significance of this day? Furthermore, what lies at the root of this fundamental disagreement?

    Koach and Poel: A Core Theme in Shas

    The Lubavitcher Rebbe, among others, develops a consistent theme to explain many disputes between Beis Hillel and Beis Shamai throughout Shas. One illuminating example appears in the Gemara in Shabbos 23b, which discusses how to light the Chanukah menorah.

    Beis Hillel rules that we begin with one candle on the first night and increase each day until we reach eight. By contrast, Beis Shamai teaches that we begin with eight candles and decrease each night until only one remains.

    Although the Gemara provides specific reasons for each view, the Rebbe highlights a deeper distinction: koach and poel.

    Koach refers to potential. Poel refers to actualization.

    According to Beis Shamai, we focus on the koach. On the first night of Chanukah, there is already the potential for eight nights of miracles. Therefore, we begin with eight lights.

    Beis Hillel, however, focuses on poel — what is presently revealed. On the first night, only one miracle has occurred. Therefore, we light one candle. Each subsequent night reflects the number of miracles that have already unfolded.

    Applying Koach and Poel to Tu B’Shevat

    This same framework helps us understand the Mishnah in Rosh Hashana regarding the Rosh Hashana l’Ilan. The purpose of this day is practical. It establishes the cutoff for calculating maaser on fruits.

    If fruit blossomed before Rosh Hashana l’Ilan, it belongs to the previous year. If it blossomed after, it belongs to the new year. This distinction determines how one calculates the total produce and the required maaser.

    We rule in accordance with Beis Hillel that Tu B’Shevat falls on the fifteenth of Shevat. But how did each opinion arrive at its respective date?

    The Rebbe cites the Gemara in Rosh Hashana 16a, which teaches that on Sukkos — the fifteenth of Tishrei — we are judged specifically regarding water. However, on Rosh Hashana, we are judged on everything. That includes water as well.

    So what is the difference?

    On Rosh Hashana, the judgment exists in koach — in potential. On Sukkos, the judgment is finalized in poel — in actualization.

    Beis Shamai, who emphasizes koach, calculates Rosh Hashana l’Ilan based on the potential judgment of rain on the first of Tishrei. Four months later is the first of Shevat.

    Beis Hillel, who emphasizes poel, bases the date on the revealed judgment of rain on Sukkos, the fifteenth of Tishrei. Four months later is the fifteenth of Shevat — Tu B’Shevat.

    Tu B’Shevat and Shavuos: Tree and Fruit

    The Satmar Rebbe, quoted in Maayan Hamoed, offers a powerful insight that deepens this discussion.

    The Gemara in Megillah 31b teaches that Shavuos is the Rosh Hashana for peiros ha’ilan — the fruits of the tree. Tu B’Shevat, by contrast, is the Rosh Hashana for the ilan itself.

    Interestingly, the minhagim appear reversed. On Tu B’Shevat, the New Year for trees, we eat fruits. On Shavuos, the New Year for fruits, we decorate shuls with trees.

    At first glance, it seems backwards.

    On Shavuos, when we are judged regarding fruits, we are reminded to look at their roots. Fruit does not appear in isolation. It emerges from a tree with deep roots and history. It has a mesorah.

    Similarly, the Torah we receive on Shavuos did not appear suddenly. It flows from generations of transmission. Therefore, when we celebrate the fruits, we display the trees.

    On Tu B’Shevat, however, we stand in the winter. Trees appear barren and frozen. Yet beneath the surface, sap flows quietly. Life is preparing to emerge.

    The koach is present, even when unseen.

    Therefore, on Tu B’Shevat we eat fruits — the poel — to remind ourselves of the hidden potential within the tree.

    Ki Ha’Adam Eitz HaSadeh

    The Torah compares a person to a tree of the field. Just as a tree contains unseen potential, so too does every individual.

    Tu B’Shevat calls upon us to recognize both dimensions. We must appreciate what is already actualized in our lives. At the same time, we must nurture the koach within ourselves and within others.

    This Tu B’Shevat, may we merit to develop our potential fully. May we help our families, friends, and community discover both their koach and their poel. And may we grow, like trees, toward strength, purpose, and lasting impact.


    Rabbi Ephraim Miretzky serves as Regional Director for Greater Washington NCSY, leading impactful programs that inspire Jewish youth and foster leadership throughout the Washington, D.C. region. Rabbi Miretzky can be reached at Miretzkye@ncsy.org.