D'var Torah

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A D'var Torah (Heb: דבר תורה), also known as a Drasha in Ashkenazic communities, is a talk on topics relating to a parashah (section) of the Torah – typically the weekly Torah portion.

The weekly Torah portion, popularly just parashah (or parshah /pɑːrʃə/ or parsha) and also known as a Sidra (or Sedra /sɛdrə/) is a section of the Torah (Five Books of Moses) used in Jewish liturgy during a single week.

Each weekly Torah portion takes its name from the first distinctive word in the Hebrew text of the portion in question, often from the first verse. Public Torah reading mostly followed an annual cycle beginning and ending on the Jewish holiday of Simchat Torah, with the divisions corresponding to the lunisolar Hebrew calendar, which contains up to 55 weeks, the exact number varying between leap years and regular years.

Humans are Like the Tree of the Field

Humans are Like the Tree of the Field

Shabbat Shoftim 5779, 7th September 2019

A few years ago, we went to see the Fortingall Yew in Scotland.  It is reputed to be the oldest tree in Britain, 2,000 to 3,000 years old.  We felt a sense of awe thinking about all the things that had happened since the tree had been planted and how the world had changed.  Although the oldest tree in Britain, in other parts of the world, such ancient trees are not as unusual. Olive trees frequently live more than a thousand years, so that in the land of Israel you can imagine them existing from before the time of the Crusades.  There is a fascination with trees as the oldest living things on earth.  You can see it in J.R. Tolkien’s creation of the Ents, ancient and slow guardians of the trees, whose names could only be spoken over a long time.  They had deep wisdom and ancient memories.  

In our Torah reading, there is a curious phrase, which is very hard to translate:  Ki Adam etz ha-sadeh - literally, ‘For a human being is a tree of the field.’.  There have been many and diverse interpretations of the phrase.  Some interpret it, as Hertz does in his translation, as a rhetorical question:  For are human beings like trees?  Even then, this can be understood in two different and contradictory ways. On the one hand, it could mean that trees should be protected even if we besiege a city.  Whilst humans may be caught up in a siege because they are at war, trees did not choose to become involved.  Why should they suffer, especially as they cannot run away?  It is, of course, ironic that this seems to suggest that human beings can be killed but trees cannot, but perhaps we should rather understand it as warning us against thoughtlessly cutting down trees whilst waging a war.  Others, though, see it as permission to cut down trees other than fruit trees, for example, if the enemy might be hiding amongst them. This is a pragmatic view, which has resulted in the controversial cutting down of trees for security reasons in Palestine. 

Others, though, have understood the verse in a completely different way.  They have taken it as saying that trees and humans are alike. Both are somehow rooted in the ground and reach upwards:  trees grow from the soil and their branches reach to the sun.  Human beings are called ‘Adam’ because, according to Genesis, they come from the ground, and they, too, reach upwards, in a spiritual sense, towards God.   The great Talmudic scholar Adin Steinsaltz teaches that just as trees cannot be detached from the soil, we cannot be detached from the source of our being.  

We have become more aware recently of other special qualities of trees. Like human beings, they seem to need and thrive on community.  They have complicated ways of communicating through their roots with each other and control their environment.   We have so much more to learn about them.  Whilst it is unlikely that this resembles consciousness in any way, it does not make them any the less remarkable. 

Our verse has also been understood as reminding us how dependent we humans are on trees.  It is a message that has been understood since biblical times but they could never have imagined quite how dependent we are. Only now are we really comprehending how the survival of our species, and so many other animal and plant species, is dependent on trees.  The recent fires in the Brazilian rain forests have reminded us of their importance and their vulnerability.  Preserving trees and planting them is one of the best responses we can make to global warming, although of course, we have to do much else besides.    We cannot talk of human lives and the lives of trees as separate, for we are interdependent. Trees and humans are both part of the complex and fragile web of being that makes up life on earth. If we do not care for the trees then we are heading towards our own destruction.

Our Sidra is usually read at the beginning of the month of Ellul, a time when our thoughts turn to repentance as we approach the New Year.  Rabbi Mordchai Greenberg, an Israeli rabbi, suggests this is no coincidence.  Trees renew themselves every year.  In winter, they may appear dead but in spring they burst into new life again.  Humans, too, have the capacity for renewal.  Tisha B’Av marks the most gloomy part of our calendar when the calamities which befell our people are remembered and we read the book of Lamentations, full of sorrow and mourning.  But if we turn to God, the source of our being, and repent then we can renew ourselves. We do so by doing mitzvot, good deeds, which Rabbi Greenberg compares to leaves on a tree, which give us life.  At this season of renewal, may be renewed and restored to righteousness so that, in the words of the Psalmist, we may be like trees planted by the water.  And so may we bring blessing to the world, just as the tree brings its fruit for the benefit of all.


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