Rabbi Yonah Weinrib

Chodesh Shevat

The month of Shevat, although it occurs in the winter months, begins a transition into a new stage of the year. The Gemara (Rosh Hashanah 2a) cites a machlokes between Beis Shammai and Beis Hillel whether Rosh Hashanah for the tress is Rosh Chodesh Shevat or the 15^th of Shevat, respectively. The dispute centers around being able to give ma’aser on fruits that ripened before the new year and those that ripened afterward. According to either opinion, the sap begins to enter the tree during this period, and a new rejuvenation begins.

The mazal of the month: dli—the water pourer

There are very few dates listed in the Torah other than when the Yamim Tovim fall. The numbers of the months are only as indicated, the first month, the fourth month, etc. The day and month when Aharon Hakohen died is mentioned (Bamidbar 33:38), on the first day of the fifth month, Rosh Chodesh Av. Interestingly, the Torah designates the first day of the 11th month—Rosh Chodesh Shevat! Apparently, if the Torah specifies that day, it must be an important date on the Jewish calendar, as it’s when Moshe Rabbeinu began to teach the Torah in 70 languages (Rashi, Devarim 1:3,).

When Avraham Avinu speaks of Eliezer, his servant, he refers to him (Bereishis 15:2) as ben meshek beisi, because he was doleh u’mashkeh from the Torah of his master Avraham Avinu. The reference is made to drawing water, to which Torah is compared, and pouring it out to others. If the Torah designated that day specifically when Moshe began expounding the Torah into 70 languages (Rashi, ibid.), it represents the special quality of learning Torah and sharing it with others as well that this day represents.

Rav Gedalyah Schorr, in Ohr Gedalyahu, sees the month of Shevat as a time for aliyah in Torah. The Torah singled out the date as a time when Moshe explained the Torah, so it becomes a date when we, as the recipients of Torah, can access its teachings. The Rosh Hashanah of the trees, whether on Rosh Chodesh or Tu b’Shevat, is a time when the new rains bring restored vitality to the trees, and we can reinvigorate ourselves with Torah learning.

The letter of the month

Sefer Yetzirah, quoted in earlier essays, points to a specific letter for each month and a sense or part of the body that correlates to it. “He exalted the letter tzaddi (or tzaddik).” The is the sense of le’itah—taste—which represents the coarse type of eating associated with Eisav. “Hal’iteini na min ha’adom ha’adom hazeh” (Bereishis 25:30). The various components of the month come together based on these converging elements. A tzaddik eats to satisfy his soul (Mishlei 13:25). Overindulgence of all types can be harmful, but there’s a delicate balance that must be maintained in one’s relationship with food.

The sefarim speak about correcting the initial sin that took place at the beginning of Creation. Adam and Chava, the Divine Handiwork, as it were, of Hashem, fell short in their fulfillment of His command regarding not eating from the Eitz Hada’as. Death was brought to the world by their actions, and we attempt to rectify their shortcomings on some level. There’s a dispute in the Midrash (perek 3:6) what type of fruit it was (no, it wasn’t an apple!), but they fell short in the area of eating. Had they waited until Shabbos, they could have enjoyed the fruit in a permissible way, but they rushed the process (Rav Tzadok).

The sense of refinement that tzaddikim have, particularly in the area of eating, carries with it the understanding that intense Torah study and overindulgence may often be mutually exclusive (Ohr Gedalyahu, ibid.). One is exalted in his comportment in these areas, and a tzaddik stands out in his refinement. I remember when Rav Moshe Feinstein visited our community for a Shabbos, when I was a child. One of the community leaders remarked to us, “Don’t just watch the tzaddik when he davens; watch him closely when he eats!”

The tribe of the month is Shevet Asher, and there too, the Torah speaks of the richness of the food, the abundance of oil, and the delicacies brought to the king (Bereishis 49:20). The vast resources of oil are mentioned in the brachah of Moshe to Asher as well. The food and delicacies can all be a source of blessing; yet it must be used in good measure to make it meaningful.

The shevet and the time of year

Moshe with Mateh

The month of Shevat falls squarely during the period of Shovavim, representing the parshiyos of Shemos, Va’eira, Bo, Beshalach, Yisro, and Mishpatim. Those who are very exacting use it as a time to focus on areas of kedushah, tefillah, and fasting. The parshiyos mentioned all deal with the Exodus from Mitzrayim, when Hashem punished the Egyptians and proved His mastery over the world. The shevet/mateh/rod that was used by Moshe in these parshiyos to bring the makkos to Mitzrayim was etched with D’tzach Adash b’Achav.

The Bnei Yissochor (Ma’amarei Tamuz/Av) shares a fascinating insight. The Gemara (Rosh Hashanah 11a) cites the machlokes between Rabi Yehoshua and Rabi Eliezer if the world was created in Tishrei or Nissan. In creation, conception takes places 40 days before the child takes the form of a male or female. According to Rabi Eliezer, the Creation of the world was on 25 Elul, with Adam created on Rosh Hashanah, and the world’s conception took place 40 days before. According to Rabi Yehoshua, who opines that it was created in Nissan, the day would be the 25^th of Adar, with its conception on Tu b’Shevat, 40 days before! Ki ha’adam eitz hasadeh—man is like the tree of the field—beginning on the Rosh Hashanah of the trees.