EHS Chaburah: Sefer Daniyel Erev Tu B'Shvat 5780 | 2/8/20 Perek Daled #1 - Dreaming of Trees

The Giving Tree

וַיְהִ֗י בְּאַחַ֤ת עֶשְׂרֵה֙ שָׁנָ֔ה בַּשְּׁלִישִׁ֖י בְּאֶחָ֣ד לַחֹ֑דֶשׁ הָיָ֥ה דְבַר־ה' אֵלַ֥י לֵאמֹֽר׃ בֶּן־אָדָ֕ם אֱמֹ֛ר אֶל־פַּרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וְאֶל־הֲמוֹנ֑וֹ אֶל־מִ֖י דָּמִ֥יתָ בְגָדְלֶֽךָ׃ הִנֵּ֨ה אַשּׁ֜וּר אֶ֣רֶז בַּלְּבָנ֗וֹן יְפֵ֥ה עָנָ֛ף וְחֹ֥רֶשׁ מֵצַ֖ל וּגְבַ֣הּ קוֹמָ֑ה וּבֵ֣ין עֲבֹתִ֔ים הָיְתָ֖ה צַמַּרְתּֽוֹ׃ מַ֣יִם גִּדְּל֔וּהוּ תְּה֖וֹם רֹֽמְמָ֑תְהוּ אֶת־נַהֲרֹתֶ֗יהָ הֹלֵךְ֙ סְבִיב֣וֹת מַטָּעָ֔הּ וְאֶת־תְּעָלֹתֶ֣יהָ שִׁלְחָ֔ה אֶ֖ל כָּל־עֲצֵ֥י הַשָּׂדֶֽה׃ עַל־כֵּן֙ גָּבְהָ֣א קֹמָת֔וֹ מִכֹּ֖ל עֲצֵ֣י הַשָּׂדֶ֑ה וַתִּרְבֶּ֨ינָה סַֽרְעַפֹּתָ֜יו וַתֶּאֱרַ֧כְנָה פארתו [פֹארֹתָ֛יו] מִמַּ֥יִם רַבִּ֖ים בְּשַׁלְּחֽוֹ׃ בִּסְעַפֹּתָ֤יו קִֽנְנוּ֙ כָּל־ע֣וֹף הַשָּׁמַ֔יִם וְתַ֤חַת פֹּֽארֹתָיו֙ יָֽלְד֔וּ כֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּבְצִלּוֹ֙ יֵֽשְׁב֔וּ כֹּ֖ל גּוֹיִ֥ם רַבִּֽים׃ וַיְּיִ֣ף בְּגָדְל֔וֹ בְּאֹ֖רֶךְ דָּֽלִיּוֹתָ֑יו כִּֽי־הָיָ֥ה שָׁרְשׁ֖וֹ אֶל־מַ֥יִם רַבִּֽים׃ אֲרָזִ֣ים לֹֽא־עֲמָמֻהוּ֮ בְּגַן־אֱלֹקִים֒ בְּרוֹשִׁ֗ים לֹ֤א דָמוּ֙ אֶל־סְעַפֹּתָ֔יו וְעַרְמֹנִ֥ים לֹֽא־הָי֖וּ כְּפֹֽארֹתָ֑יו כָּל־עֵץ֙ בְּגַן־אֱלֹקִ֔ים לֹא־דָמָ֥ה אֵלָ֖יו בְּיָפְיֽוֹ׃ יָפֶ֣ה עֲשִׂיתִ֔יו בְּרֹ֖ב דָּֽלִיּוֹתָ֑יו וַיְקַנְאֻ֙הוּ֙ כָּל־עֲצֵי־עֵ֔דֶן אֲשֶׁ֖ר בְּגַ֥ן הָאֱלֹקִֽים׃

(ס) לָכֵ֗ן כֹּ֤ה אָמַר֙ אדושם ה' יַ֕עַן אֲשֶׁ֥ר גָּבַ֖הְתָּ בְּקוֹמָ֑ה וַיִּתֵּ֤ן צַמַּרְתּוֹ֙ אֶל־בֵּ֣ין עֲבוֹתִ֔ים וְרָ֥ם לְבָב֖וֹ בְּגָבְהֽוֹ׃ וְאֶ֨תְּנֵ֔הוּ בְּיַ֖ד אֵ֣יל גּוֹיִ֑ם עָשׂ֤וֹ יַֽעֲשֶׂה֙ ל֔וֹ כְּרִשְׁע֖וֹ גֵּרַשְׁתִּֽהוּ׃ וַיִּכְרְתֻ֧הוּ זָרִ֛ים עָרִיצֵ֥י גוֹיִ֖ם וַֽיִּטְּשֻׁ֑הוּ אֶל־הֶ֠הָרִים וּבְכָל־גֵּ֨אָי֜וֹת נָפְל֣וּ דָלִיּוֹתָ֗יו וַתִּשָּׁבַ֤רְנָה פֹֽארֹתָיו֙ בְּכֹל֙ אֲפִיקֵ֣י הָאָ֔רֶץ וַיֵּרְד֧וּ מִצִּלּ֛וֹ כָּל־עַמֵּ֥י הָאָ֖רֶץ וַֽיִּטְּשֻֽׁהוּ׃ עַל־מַפַּלְתּ֥וֹ יִשְׁכְּנ֖וּ כָּל־ע֣וֹף הַשָּׁמָ֑יִם וְאֶל־פֹּארֹתָ֣יו הָי֔וּ כֹּ֖ל חַיַּ֥ת הַשָּׂדֶֽה׃ לְמַ֡עַן אֲשֶׁר֩ לֹא־יִגְבְּה֨וּ בְקוֹמָתָ֜ם כָּל־עֲצֵי־מַ֗יִם וְלֹֽא־יִתְּנ֤וּ אֶת־צַמַּרְתָּם֙ אֶל־בֵּ֣ין עֲבֹתִ֔ים וְלֹֽא־יַעַמְד֧וּ אֵלֵיהֶ֛ם בְּגָבְהָ֖ם כָּל־שֹׁ֣תֵי מָ֑יִם כִּֽי־כֻלָּם֩ נִתְּנ֨וּ לַמָּ֜וֶת אֶל־אֶ֣רֶץ תַּחְתִּ֗ית בְּת֛וֹךְ בְּנֵ֥י אָדָ֖ם אֶל־י֥וֹרְדֵי בֽוֹר׃

(ס) כֹּֽה־אָמַ֞ר אדושם ה' בְּי֨וֹם רִדְתּ֤וֹ שְׁא֙וֹלָה֙ הֶאֱבַ֜לְתִּי כִּסֵּ֤תִי עָלָיו֙ אֶת־תְּה֔וֹם וָֽאֶמְנַע֙ נַהֲרוֹתֶ֔יהָ וַיִּכָּלְא֖וּ מַ֣יִם רַבִּ֑ים וָאַקְדִּ֤ר עָלָיו֙ לְבָנ֔וֹן וְכָל־עֲצֵ֥י הַשָּׂדֶ֖ה עָלָ֥יו עֻלְפֶּֽה׃ מִקּ֤וֹל מַפַּלְתּוֹ֙ הִרְעַ֣שְׁתִּי גוֹיִ֔ם בְּהוֹרִדִ֥י אֹת֛וֹ שְׁא֖וֹלָה אֶת־י֣וֹרְדֵי ב֑וֹר וַיִּנָּ֨חֲמ֜וּ בְּאֶ֤רֶץ תַּחְתִּית֙ כָּל־עֲצֵי־עֵ֔דֶן מִבְחַ֥ר וְטוֹב־לְבָנ֖וֹן כָּל־שֹׁ֥תֵי מָֽיִם׃ גַּם־הֵ֗ם אִתּ֛וֹ יָרְד֥וּ שְׁא֖וֹלָה אֶל־חַלְלֵי־חָ֑רֶב וּזְרֹע֛וֹ יָשְׁב֥וּ בְצִלּ֖וֹ בְּת֥וֹךְ גּוֹיִֽם׃ אֶל־מִ֨י דָמִ֥יתָ כָּ֛כָה בְּכָב֥וֹד וּבְגֹ֖דֶל בַּעֲצֵי־עֵ֑דֶן וְהוּרַדְתָּ֨ אֶת־עֲצֵי־עֵ֜דֶן אֶל־אֶ֣רֶץ תַּחְתִּ֗ית בְּת֨וֹךְ עֲרֵלִ֤ים תִּשְׁכַּב֙ אֶת־חַלְלֵי־חֶ֔רֶב ה֤וּא פַרְעֹה֙ וְכָל־הֲמוֹנֹ֔ה נְאֻ֖ם אדושם ה'׃ (ס)

In the eleventh year, on the first day of the third month, the word of the LORD came to me: O mortal, say to Pharaoh king of Egypt and his hordes: Who was comparable to you in greatness? Assyria was a cedar in Lebanon With beautiful branches and shady thickets, Of lofty stature, With its top among leafy trees. Waters nourished it, The deep made it grow tall, Washing with its streams The place where it was planted, Making its channels well up To all the trees of the field. Therefore it exceeded in stature All the trees of the field; Its branches multiplied and its boughs grew long Because of the abundant water That welled up for it. In its branches nested All the birds of the sky; All the beasts of the field Bore their young under its boughs, And in its shadow lived All the great nations. It was beautiful in its height, In the length of its branches, Because its stock stood By abundant waters. Cedars in the garden of God Could not compare with it; Cypresses could not match its boughs, And plane trees could not vie with its branches; No tree in the garden of God Was its peer in beauty. I made it beautiful In the profusion of its branches; And all the trees of Eden envied it In the garden of God.

Assuredly, thus said the Lord GOD: Because it towered high in stature, and thrust its top up among the leafy trees, and it was arrogant in its height, I delivered it into the hands of the mightiest of nations. They treated it as befitted its wickedness. I banished it. Strangers, the most ruthless of nations, cut it down and abandoned it; its branches fell on the mountains and in every valley; its boughs were splintered in every watercourse of the earth; and all the peoples of the earth departed from its shade and abandoned it. Upon its fallen trunk all the birds of the sky nest, and all the beasts of the field lodge among its boughs— so that no trees by water should exalt themselves in stature or set their tops among the leafy trees, and that no well-watered tree may reach up to them in height. For they are all consigned to death, to the lowest part of the netherworld, together with human beings who descend into the Pit. Thus said the Lord GOD: On the day it went down to Sheol, I closed the deep over it and covered it; I held back its streams, and the great waters were checked. I made Lebanon mourn deeply for it, and all the trees of the field languished on its account. I made nations quake at the crash of its fall, when I cast it down to Sheol with those who descend into the Pit; and all the trees of Eden, the choicest and best of Lebanon, all that were well watered, were consoled in the lowest part of the netherworld. They also descended with it into Sheol, to those slain by the sword, together with its supporters, they who had lived under its shadow among the nations. [Now you know] who is comparable to you in glory and greatness among the trees of Eden. And you too shall be brought down with the trees of Eden to the lowest part of the netherworld; you shall lie among the uncircumcised and those slain by the sword. Such shall be [the fate of] Pharaoh and all his hordes—declares the Lord GOD.

(The Irony : Ninveh & Nebuchadnezzar)

(א) מים גדלוהו, והיה להארז שפע מים ממעל שעי''ז גדל וברכת (ב) תהום מתחת שעי''ז (ג) נתרומם יותר, והמים של התהום נעשו (ד) לנהרות רבות, וכ''א (ה) הלך סביבות מטעה של הארז להשקותו, (ו) ואל עצי השדה שלחה רק (ז) תעלות מן הנהר והנמשל שהיה לו שפע רב מכל העולם שהיו כפופים תחתיו, וזה משל המים של המטר ושפע של התהום שהוא עושר מדינתו ומלכותו בעצמו שימים לו סביב, והוא קבל השפע הזה בעצם וראשונה, וכל העמים שהם עצי השדה קבלו רק תמצית השפע ע''י, שהם התעלות הנמשכות מן הנהרות :

(א) ביד אל גוים. ביד קשה שבגוים ביד נבוכדנצר נתתיו, דאמר מר: שנה ראשונה כבש ננוה:

(ב) עשו יעשה לו. נבוכדנצר ככל רצוני:

Delivered it into the hands of the mightiest of nations , treating it in accordance with their wickedness- like the nation of Nebuchadnezzar, as Mar says, who in his 1st year captured Ninveh

Reaching for the Stars

נתתי גדולה לאברהם אמר לפני (בראשית יח, כז) "ואנכי עפר ואפר" למשה ואהרן אמר (שמות טז, ז) "ונחנו מה" לדוד אמר (תהלים כב, ז) "ואנכי תולעת ולא איש." אבל- עובדי כוכבים אינן כן נתתי גדולה לנמרוד אמר (בראשית יא, ד) "הבה נבנה לנו עיר" לפרעה אמר (שמות ה, ב) "מי ה'" לסנחריב אמר (מלכים ב יח, לה) "מי בכל אלקי הארצות" וגו' לנבוכדנצר אמר (ישעיהו יד, יד) "אעלה על במתי עב" לחירם מלך צור אמר (יחזקאל כח, ב) "מושב אלקים ישבתי בלב ימים"

I granted greatness to Abraham, yet he said before Me: “And I am but dust and ashes” (Genesis 18:27). I granted greatness to Moses and Aaron, yet Moses said of the two of them: “And what are we” (Exodus 16:7). I granted greatness to David, yet he said: “But I am a worm, and no man” (Psalms 22:7).

But the gentile nations of the world are not so. I granted greatness to Nimrod, yet he said: “Come, let us build a city and a tower, with its top in heaven, and let us make for ourselves a name” (Genesis 11:4). I granted greatness to Pharaoh, yet he said: “Who is the Lord” (Exodus 5:2). I granted greatness to Sennacherib, yet he said: “Who are they among all the gods of the countries that have delivered their country out of my hand, that the Lord should deliver Jerusalem out of my hand” (II Kings 18:35). I granted greatness to Nebuchadnezzar, yet he said: “I will ascend above the heights of the clouds” (Isaiah 14:14). I granted greatness to Ḥiram, king of Tyre, yet he said: “I sit in the seat of God, in the heart of the seas” (Ezekiel 28:2).

וְרָ֖ם לְבָבֶ֑ךָ וְשָֽׁכַחְתָּ֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃

Beware lest your heart grow haughty and you forget the LORD your God—who freed you from the land of Egypt, the house of bondage;

ורם לבבך ושכחת את ה' אלקיך. הגאוה סבה להשכיח העיקר, כי מתוך השפע ורבוי השלוה לבו של אדם מתגאה ויצר הרע מתגרה בו ועושה כל חפציו עיקר וחפצי שמים טפלים,

. ורם לבבך ושכחת את ה' אלו-היך, “and your heart will be arrogant and you will forget the Lord your G’d;” pride is the principal cause of forgetting essentials. Due to the abundance of affluence, peace, tranquillity, etc., a person’s heart becomes haughty, smug, and his evil urge finds it easy to provoke him to follow the dictates of his heart without restraint. When that happens, heaven’s concerns become marginal for him.

בהיות האדם אמצעי בין השכלים הנבדלים ,ובין הבעלי חיים הבלתי מדברים כפי השכלתו, כאשר התגאה ויצא ממחיצתו ואמר אדמה לעליון, היה מענשו שלא לבד יבצר ממנו מה שביקש והוא לעלות למדרגת עליונים, אבל גם מה שהיה לו ראשונה שהיה במדרגה ממוצעת לא ישאר בו.

Abarbanel - Maayanei HaYeshua - Maayan 6 Tamar 4

Man is intermediate, his intellect situated between the lofty intellects and the mute creatures. When Nebuchadnezzar became arrogant and he left his space, saying (Isaiah 14:14), "I will be like the higher beings," his punishment was not only that his goal of ascending to the levels of the higher ones was kept from him, but also that the intermediate state he had originally occupied no longer remained to him.

But is a tree permanent or ephemeral?

כִּֽי־תָצ֣וּר אֶל־עִיר֩ יָמִ֨ים רַבִּ֜ים לְֽהִלָּחֵ֧ם עָלֶ֣יהָ לְתָפְשָׂ֗הּ לֹֽא־תַשְׁחִ֤ית אֶת־עֵצָהּ֙ לִנְדֹּ֤חַ עָלָיו֙ גַּרְזֶ֔ן כִּ֚י מִמֶּ֣נּוּ תֹאכֵ֔ל וְאֹת֖וֹ לֹ֣א תִכְרֹ֑ת כִּ֤י הָֽאָדָם֙ עֵ֣ץ הַשָּׂדֶ֔ה לָבֹ֥א מִפָּנֶ֖יךָ בַּמָּצֽוֹר׃

When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw before you into the besieged city?

יומא חד הוה אזל באורחא חזייה לההוא גברא דהוה נטע חרובא. אמר ליה: האי עד כמה שנין טעין? אמר ליה: עד שבעין שנין אמר ליה: פשיטא לך דחיית שבעין שנין אמר ליה: האי [גברא] עלמא בחרובא אשכחתיה כי היכי דשתלי לי אבהתי שתלי נמי לבראי

One day, he was walking along the road when he saw a certain man planting a carob tree. Ḥoni said to him: This tree, after how many years will it bear fruit? The man said to him: It will not produce fruit until seventy years have passed. Ḥoni said to him: Is it obvious to you that you will live seventy years, that you expect to benefit from this tree? He said to him: That man himself found a world full of carob trees. Just as my ancestors planted for me, I too am planting for my descendants.

והראו לו שהאדם עץ השדה, ושהוא היה כאותו אילן הגדול והגבוה והיפה --אבל צומח הווה נפסד בהכרח

Abarbanel - Maayanei HaYeshua - Maayan 6 Tamar 5

They showed Nebuchadnezzar that man is a tree of the field. He is like that great, tall, beautiful tree, which must grow, exist, and then be destroyed.

Excerpt from Change and Renewal: The Essence of the Jewish Holidays, Festivals and Days of Remembrance, by Rabbi Adin-Even-Israel Steinsaltz.

Many verses indicate that there is a connection between the tree and man, often comparing them to one another: “For the [existence of] man is the tree of the field;” (Deuteronomy 20:19) “He is like a tree planted beside streams of water;” (Psalms 1:3) “He will be like a lone tree in the desert.” (Jeremiah 17:6). It appears, then, that much can be learned about man, his soul, and his manner of worship by observing trees and their growth.

One element of comparison between trees and man relates to the tree’s connection to the earth. Just as the tree grows in the earth and is like one of its creations, man similarly has “soil” from which he draws sustenance. And just as a tree that is detached from the earth will surely die, so, too, man – the individual as well as the community – cannot survive in detachment, as a self-contained creature.

One of the basic sources of modern man’s suffering is his lack of social belonging. The personal loneliness that many feel and the general sense of alienation that people experience nowadays are expressions of the fact that man has ceased to be “planted in the earth.”...

Verses in Psalms describe the tzaddik as a tree planted in excellent soil, a comely tree that bears good fruit: “The righteous bloom like a date-palm, they thrive like a cedar in Lebanon. Planted in the House of God, they flourish in the courts of our Lord;” (Psalms 92:13) “He is like a tree planted beside streams of water.” (Ibid. 1:3) A person who is connected to a place and has a positive relationship and a commitment to his surroundings has a chance to develop, blossom, and be fruitful.

By contrast, the wicked person is cursed that he will be “like tumbleweed, like straw before the wind.” (Ibid. 83:14) He will be like a dry shrub that is uprooted and driven by the wind from place to place. One whose life is not built upon a lasting root feels that relationships and commitments shackle, imprison, and suffocate him. Such a person chooses to live like a hewn tree – a life that draws no nourishment from any source, does not develop in any direction, and cannot truly be termed life at all....

Another aspect of analogy between man and tree lies in the verse, “The days of My people shall be [as long] as the days of a tree.” (Isaiah 65:22) A healthy, un-grafted tree may live for more than two thousand years. In fact, there are trees known to be four thousand years old! It is actually not clear what causes the death of a tree at all; as long as the tree’s life is not ended by an accident or some other external event, it has the potential to continue living for a great many years. Not only can a tree reach an extremely old age, but it can even bear fruit at such an age. Even very old trees continue to be fruitful, and the quality and quantity of their fruit does not seem to be impaired by their age.

The normal course of a human being’s life, on the other hand, is slightly different. A person’s development starts with a process of growth, but even before he reaches full maturity, a process of aging and deterioration sets in. Unlike trees, we do not grow all our lives. At a relatively early stage, a decline begins, and the period of maturity and fertility is usually quite limited.

The “days of My people” – and no other nation – are compared to the days of the ever-growing tree, which continues to bear fruit even after reaching the age of four thousand years. Other nations grow, peak, decline, and die, but the days of the Jewish People are days of continual growth.

This is true for the Jewish People, and it is true for the individual. The individual Jew never “retires,” neither as a human being nor as a Jew. As long as he lives, he should continue to blossom, grow, develop, and, above all, bear fruit. A person who is healthy and not beset with special impairments is expected to continue being fruitful until the Angel of Death cuts him down; this is the essence of “the days of a tree.”