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A Tu BiShvat Memory of Growth from a Hard Place

Yoni Abrams

Hospitalized and in want of distraction, I was blessed to have friends visiting me periodically. One fateful day, a special friend of mine walked into my room with a bag full of “Trail Mix” with nuts and dried fruits. Upon entering my room, he smiled wide and enthusiastically greeted me with a “Tu BiShvat Sameach!” We sat together and shared the Trail Mix. That is the story of my first-ever Tu BiShvat seder!

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Aside from the calendrical coincidence that my friend’s visit was on Tu BiShvat, the meaning behind Tu BiShvat, and the halachic and symbolic connection of this date to dates (and other fruits), brings to light an idea which offers invaluable direction and inspiration for dark times of stalled growth or even downfall.

If the spring is a time of regrowth and positivity, then winter is a time of decline, stagnation and negativity. Halachically (and botanically) speaking, Tu BiShvat represents the turning point in the winter: The “new year for trees” (Rosh Hashanah 1:1). Tu BiShvat represents the concept true in botany and spirituality, that near-complete decomposition always precedes the sprouting which marshals in new life in the new year. And thus we should not despair even when we feel we are at our lowest.

An example of this comes from our national history. The Zohar (Yitro 31) describes that it is from the 49th level out of 50 levels of tumah (impurity) that we began our ascent from Mitzrayim towards Har Sinai and matan Torah

Why would the strongest growth come from a state of near-decomposition?

Firstly, there is a special quality of teshuva from such a state. Chazal assert:

In the place where penitents stand, even the full-fledged righteous do not stand. (Berachot 34b)

A penitent’s past experiences propel him or her towards avodat Hashem with more gusto and zeal than someone who has more habitually followed mitzvot throughout their lives. Hence, Chazal also teach that if one returns to avodat Hashem out of love (teshuva mei-Ahava), rather than fear, their sins switch from being a cause for punishment and become a cause for reward (Yoma 86b). Rabbi Mayer Twersky explains that this is because after a process of teshuva mei-Ahava one’s past sins become the very motivation for coming closer to Hashem.

Secondly, building up a life of spirituality “from scratch” requires deep thinking about what is truly important to Hashem and to you (Pirkei Avot 2:1). Rabbi Sacks once said that in the intersection of ‘what you want to do’ and ‘what needs to be done’ you find where Hashem wants you to be. And reflecting on these things without habits in place can give genuine space for creativity and integrity, both of which are sometimes dampened by a life deeply rooted in habit.

Receiving a visit from an optimistic friend has left an impact on me, even after several years. At the time, my mood, like my body, was not in a mode of positivity, but even from that place, I found much happiness. This attitudinal “redemption” finds its parallel in spirituality, as we’ve discussed regarding those in a base state of spiritual deficiency. Thank G-d, we are far from that state, even while we are possibly very far from where we would like to be. But we should not despair! Just as a seed can (and does) begin sprouting from a state of decomposition, and Bnei Yisrael began traveling to Har Sinai from the 49th level of tumah, we should certainly not despair about our state of being. This Tu BiShvat should, please G-d, be the new year for the fruits and also an opportunity for new growth for us as well.

Rabbi Daniel Hadar Rabbi Dr. Laibl Wolf

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