Tu b’Shevat – Jewish Independent

OJC busy and growing

Members of the Okanagan Jewish Community came together to celebrate Chanukah. (photo from OJC)

The Okanagan Jewish Community in Kelowna has been keeping a busy schedule. Bolstered by many new members who have moved to the region – word has gotten out … who wouldn’t want to live here? – the community is growing both in numbers and in strength.

photo - The Tu b’Shevat seder on Jan. 20 was attended by 30 members — The Tu b’Shevat seder on Jan. 20 was attended by 30 members. *(photo from OJC)*

Traditional events such as the High Holidays – with visiting rabbis Larry and Linda Seidman from California – Sukkot and a Chanukah party attended by 80, started out our Jewish year. Of particular note was a Tu b’Shevat seder on Jan. 20, led by OJC member Barb Pullan, which was attended by 30 members. Everyone gathered to celebrate trees and discuss their importance to the preservation of life. We ate specific fruits representing those grown in Israel, drank wine or grape juice, recited blessings, told stories and sang songs. This definitely will be a repeat event in 5780.

Shabbat services were led by visiting Cantor Russ Jayne from Calgary in October and November, along with other services led by local community member Evan Orloff.

A Movie Night (The Boys: The Sherman Brothers Story) was presented on Nov. 9. The screening was organized by OJC member David Spevakow and took place at the Okanagan College Theatre, with almost 200 guests in attendance. We hope to continue the movie nights on a regular basis.

New programs this year have included:

Coffee, cake and cultural anthropology talks. I gave the first talk, on my experience meeting with the Jews in Gondar, Ethiopia. The second session was presented by Murray Oppertshauser, a retired Canadian diplomat, who spoke about his many postings throughout the world. Further talks are planned.
Several intercultural “meet and greets” have been planned with various cultural/ethnic groups in town.
The OJC participated in Taste of Home, a Kelowna community event, in which various ethnic communities in the city participated by selling a sampling of their ethnic food, and with ethnic dancing. We contributed 340 cheese knishes prepared by our members under the direction of Barb Finkleman. Our local Israeli dance group provided the entertainment.

Future events include a ball hockey tournament, Purim, Passover, regular meetings of the Ladies Group, the continuation of the Hebrew school, and our annual golf tournament in the summer.

The OJC is searching for a full-time resident rabbi. We are in the process of having several candidates come out for a Shabbat weekend, after which the community will decide which spiritual leader best fits our needs.

If you’re visiting Kelowna or, better still, moving here, contact the OJC at 250-862-2305 or [email protected].

Steven Finkleman is one of the original members of the Okanagan Jewish Community, having arrived in 1982. He has acquired lots of memories over the years. Currently retired, he has been serving as the president of the OJC since October 2018.

Preserving the environment

According to talmudic sages, “It is forbidden to live in a town which has no garden or greenery.” (Kiddushin 4:12; 66d) (photo by A. Christen)

Many contemporary Jews look upon Tu b’Shevat as a Jewish Earth Day, a day for contemplating our ecological heritage – and the multitude of threats our planet currently faces.

An ancient midrash has become all too relevant. “In the hour when the Holy One, blessed be He, created the first person, He showed him the trees in the Garden of Eden, and said to him: ‘See My works, how fine they are. Now all that I have created, I created for your benefit. Think upon this and do not corrupt and destroy My world, for if you destroy it, there is no one to restore it after you.’” (Ecclesiastes Rabbah 7:28)

Today’s environmental threats can be compared in many ways to the biblical 10 plagues, which appear in the Torah portions read on the Shabbats immediately preceding Tu b’Shevat. When we consider the threats to our land, water and air – pesticides and other chemical pollutants, resource scarcities, threats to our climate, etc. – we can easily enumerate 10 modern “plagues.” Unfortunately, like the ancient Pharaoh, our hearts have been hardened by the greed, materialism and wastefulness that are at the root of these threats. And, in contrast to the biblical plagues, modern plagues are all occurring simultaneously, and there is no modern Goshen as a refuge, where most of these plagues do not occur.

The talmudic sages express a sense of sanctity toward the environment: “The atmosphere [air] of the land of Israel makes one wise.” (Baba Batra 158b) They assert that people’s role is to enhance the world as “partners of God in the work of creation.” (Shabbat 10a)

The rabbis indicate great concern for preserving the environment and preventing pollution: “It is forbidden to live in a town which has no garden or greenery.” (Kiddushin 4:12; 66d) Threshing floors are to be placed far enough from a town so that the town is not dirtied by chaff carried by winds. (Baba Batra 2:8) Tanneries are to be kept at least 50 cubits from a town and placed only on its eastern side, so that odours are not carried by the prevailing winds from the west. (Baba Batra 2:8,9)

“The earth is the Lord’s.” (Psalms 24:1) And we are the stewards of God’s earth, responsible to see that its produce is available for all God’s children. Property is a sacred trust given by God; it must be used to fulfil God’s purposes.

The story is told of two men who were fighting over a piece of land. Each claimed ownership and bolstered his claim with apparent proof. To resolve their differences, they agreed to put the case before the rabbi. The rabbi listened but could come to no decision because both seemed to be right. Finally, he said, “Since I cannot decide to whom this land belongs, let us ask the land.” He put his ear to the ground and, after a moment, straightened up. “Gentlemen, the land says it belongs to neither of you but that you belong to it.”

The prohibition not to waste or destroy unnecessarily anything of value (bal tashchit, “thou shalt not destroy”) is based on concern for fruit-bearing trees, as indicated in the following Torah statement:

“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 under siege? Only trees that you know to not yield food may be destroyed; you may cut them down for constructing siege works against the city that is waging war on you, until it has been destroyed.” (Deuteronomy 20:19-20)

This prohibition against destroying fruit-bearing trees in time of warfare was extended by the Jewish sages. It is forbidden to cut down even a barren tree or to waste anything if no useful purpose is accomplished. (Sefer HaChinuch 530)

The sages of the Talmud made a general prohibition against waste: “Whoever breaks vessels or tears garments, or destroys a building, or clogs up a fountain, or destroys food violates the prohibition of bal tashchit.” (Kiddushin 32a)

Rabbi Samson Raphael Hirsch, a 19th-century philosopher and author, states that bal tashchit is the first and most general call of God. We are to “regard things as God’s property and use them with a sense of responsibility for wise human purposes. Destroy nothing! Waste nothing!” He indicates further that destruction includes using more things (or things of greater value) than are necessary to obtain one’s aim. (Horeb, Chapter 56)

It has become customary to recite psalms on Tu b’Shevat, among them Psalm 104. This psalm speaks of God’s concern and care extended to all creatures, and illustrates that God created the entire earth as a unity, in ecological balance:

“You make springs gush forth in torrents; they make their way between the hills, giving drink to all the wild beasts; the wild asses slake their thirst. The birds of the sky dwell beside them and sing among the foliage. You water the mountains from Your lofts; the earth is sated from the fruit of Your work. You make the grass grow for the cattle and herbage for man’s labour, that he may get food out of the earth, wine that cheers the hearts of men, oil that makes the face shine and bread that sustains man’s life.” (Psalm 104:10-15)

Tu b’Shevat is indeed an appropriate time to apply Judaism’s powerful ethic of reverence for God’s creation, conservation and sustainability, to help move our precious, but imperiled, planet onto a sustainable path.

Richard H. Schwartz, PhD, is professor emeritus, College of Staten Island, president emeritus of Jewish Veg and president of Society of Ethical and Religious Vegetarians. He is the author of several books, including Judaism and Vegetarianism and Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal Our Imperiled Planet, and more than 250 articles at jewishveg.org/schwartz. He was associate producer of the documentary A Sacred Duty: Applying Jewish Values to Help Heal the World.

The beauty of creation

In Israel, Tu b’Shevat is a day for planting saplings. (photo from JNF via israel21c.org)

“Keep a green tree in your heart and perhaps the singing bird will come.” This lovely quotation is not from our sages, but is an old Chinese proverb. Nevertheless, it seems appropriate for Tu b’Shevat, the New Year of the Trees, which falls this year on Jan. 21.

Of course, we have our own Jewish sources. For example, “When you see handsome people or fine trees, pronounce the benediction, ‘Praised be He who created beautiful things.’” (Tosefta: Berakot 7:4) Trees have a great significance in Judaism and, long before “ecology” became a popular word, Jews were commanded, even in times of war, when besieging a city, to not destroy its trees. (Deuteronomy 20:19)

Trees were sacred to many people. Pagans believed that gods inhabited them and took their forms. They were druidic, rising out of the earth and tossing their hair. They cooled, sheltered and calmed. It is easy to understand reverence for the splendor and dignity of trees, but only Judaism has a new year for them, which falls on 15th day of the Hebrew month of Shevat (Tu b’Shevat).

In Israel, this date once marked the time from which to count the age of the tree for reasons of tithe or taxes, and also to indicate the maturation of the fruit of the tree. Even today, fruit cannot be eaten until the fourth year, so Tu b’Shevat standardizes the birthday of trees.

The holiday doesn’t commemorate any great historical event, and there are no special prayers in the synagogue. It is a lovely time, ushered in by blossoming white almond trees with their promise of warm summer weather.

Tu b’Shevat is traditionally a time for planting every variety of tree. The Talmud mentions “the joyous planting” on happy occasions. There was a delightful custom of planting a cedar when a boy was born and a cypress sapling at the birth of a girl. When a couple married, the wood of the trees would be used as poles to support the wedding canopy.

In Israel, it is a day for children and teens to go with their teachers into the hills and valleys and plant tens of thousands of saplings. There is also a custom to eat all the fruits of Israel – olives, dates, grapes, figs, citrus, apples, bananas, nuts and pears, which grow in great abundance.

Many scholars stay up late on the eve of Tu b’Shevat, reciting biblical passages dealing with the earth’s fertility. They read from Genesis how trees were created along with all the plants; from Leviticus how the Divine promised abundance as a reward for keeping the commandments; and from Ezekiel 17, the parable of the spreading vine, symbolizing the people of Israel.

Many people hold a special seder to celebrate the holiday, the New Year of the Tree of Life. They drink four cups of wine, beginning with white wine and ending with red, with the second cup a mixture more of white and the third more of red wine. It is rather like the landscape, as it changes from white (pale narcissus and crocus) to red (anemones and tulips) as Tu b’Shevat approaches.

As well as being a birthday, Tu b’Shevat is also a day of judgment for the trees, which ones will thrive and be healthy, which ones will wither and die. Chassidim pray for the etrogim, that they may grow in beauty and perfection for Sukkot.

Planting trees is very significant for Jews, the indestructible people for whom faith in the future is almost an emblem. We plant trees whose fruit we will not eat and in whose shade we will not sit. The one who fears that the world will end tomorrow or next year does not plant trees.

As well, Tu b’Shevat affirms that the soil of Israel is holy. The people and the land have a mystic affinity in Judaism, and the New Year of the Trees reminds us every year of the wonder of God’s creation.

Dvora Waysman is a Jerusalem-based author. She has written 14 books, including The Pomegranate Pendant, which was made into a movie, and her latest novella, Searching for Sarah. She can be contacted at [email protected] or through her blog dvorawaysman.com.

Some treats for Tu b’Shevat

(photo from pixabay.com)

Tu b’Shevat, the 15th of the Hebrew month of Shevat, begins at sunset Jan. 30. The Tu comes from the Hebrew letters tet and vav, which add up to 15, and the festival is also called the Holiday of the Trees and the Holiday of Fruit.

Tu b’Shevat is not mentioned in the Torah but in the Mishnah, the written combination of texts of Jewish oral traditions compiled in the third century CE. It is also mentioned in the Talmud, which is both the Mishnah and the Gemara, the elucidation of the Mishnah.

Beginning at the end of the 17th century, eating fruit became a custom associated with Tu b’Shevat, frequently the sheva minim, the seven fruits mentioned in Deuteronomy (Devarim), grown in Eretz Yisrael – wheat, barley, grapes, figs, pomegranates, olives and dates. It is also customary to eat nuts on the holiday. Here are some recipes to help you celebrate.

EASY ALMOND CAKE
8 servings

1 cup flour
1/2 tsp baking soda
1/4 cup soft margarine or 3 tbsp vegetable oil
1 cup sugar
1 tsp almond extract
2 eggs
1/4 cup buttermilk, yogurt or non-dairy creamer
2 tsp finely sliced almonds

Preheat oven to 350°F. Grease a cake pan or a square pan.
Stir together flour and baking soda.
In a mixer, beat margarine or oil, sugar, almond extract and eggs. Stir in flour mixture alternately with buttermilk, yogurt or non-dairy creamer and blend.
Pour into greased bake pan. Sprinkle top with almonds. Bake for 25 to 30 minutes or until a pick inserted into the centre comes out clean.

DATE NUT CAROB TORTE

1 cup chopped dates
1 cup ground nuts of your choice
1/4 cup carob powder
4 separated eggs
1/4 tsp cream of tartar

Preheat oven to 375°F. Grease a cake pan.
In a mixing bowl, toss dates and nuts with carob powder.
Separate eggs, adding yolks to mixing bowl. Place whites in a separate bowl and beat with cream of tartar until they hold stiff peaks. Add to date-nuts-carob-egg yolk mixture and blend.
Spoon into greased cake pan and place in oven for 15 to 25 minutes. Test every five minutes with a pick inserted into the centre until it comes out clean.

BAKED FIGS
8 servings

24 dried figs, with a horizontal slit part of the way in each fig
zest of 2 oranges, cut in strips
1 cup almonds
1 cup sweet wine

Preheat oven to 375°F.
Stuff each fig with one piece orange zest and one almond. Pack into a small baking dish that will hold them tightly in one layer.
Pour wine over figs. Place another glass baking dish on top to weigh them down and to get the figs flat and covered in wine. Remove that dish, and then place the first baking dish into a second dish, then put in the oven. Bake 20 minutes.

Sybil Kaplan is a journalist, lecturer, book reviewer and food writer in Jerusalem. She created and leads the weekly English-language Shuk Walks in Machane Yehuda, she has compiled and edited nine kosher cookbooks, and is the author of Witness to History: Ten Years as a Woman Journalist in Israel.

Willow and her brother

When the breeze from the forest fanned her branches, Willow could almost hear the gossip of the blue jays and the news of her old friends. (photo by Rob Hanson via Wikimedia Commons)

On Tu b’Shevat, when we look down at Mother Earth, instead of up, to find the Creator of All, the rabbis like to tell the story of Willow.

Once, many Tu b’Shevats ago, a young tree named Willow grew in the forest. The wind that cooled the forest in the summer and carried the gossip of the blue jays had brought her seed to this shady spot in the forest.

It was not the best location, since it was next to a much older oak tree, who towered over Willow like a big brother. He was so high and leafy and strong that most of the birds chose him as a nesting place; Willow only had a couple of caterpillars, who lived in one of her leaves. But, what bothered her most was that this jolly green giant blocked most of her sky.

“If I had three wishes like you get in fairy tales, I’d wish for an open spot on the meadow, an open spot on the meadow, an open spot on the meadow,” murmured Willow when the wind blew through her leaves. This little tree didn’t want any big brother blocking her sun and rain.

All summer long, Willow twisted and bent to find the sun. Trees need sun like we need love, or they dry up and die. But that tall oak decorated with birds’ nests blocked the direct rays. Only pale yellow fingers of light touched Willow. And, when fall came and most of the trees began their six months of rest, Willow slept poorly because huge acorns rained down on her from the heavy limbs of the oak. Like hail they fell. Each one could rip off a leaf. After this hailstorm of acorns, she dozed. But not for long, for soon a blizzard of leaves from the giant Oak overwhelmed her. They piled up on the forest floor almost taller than her. She could barely breathe.

What bad luck, thought Willow. “If only my seed had landed in that open spot over by the brook,” she mused, “I could have all the sun I wanted and only the sweet rain, not acorns with pointy ends, would fall upon my leaves and roots.”

Willow didn’t know how lucky she was to have a big sheltering friend. Young trees who tried to grow in open places were often washed into the brook by the rainstorms. And, when it didn’t rain, the sun burned them up and turned them into dead, dry sticks. And, without a big tree to shield you from the wind, one wild blast and you could lose every leaf you own.

As Willow continued to doze the fall away, she was awakened suddenly one day from her favourite dream in which lightning toppled the big oak, bird nests and all, and left a big, blue, empty space in the sky. She heard voices – happy, laughing voices of children.

Before Willow was fully awake, these children, with the help of a sharp shovel, had pried her roots from the earth and dumped her in a wagon. What an experience. Lying on her side, her roots all exposed. The movement made her dizzy. Soon, she was well out of the forest – even past the brook.

Eventually, the wagon stopped and the children put her back into the earth. Her new home was their backyard.

She was the only tree in the yard. The sun and the rain and the stars were all hers. At night, she could look up and see every star in the sky twinkle down on her. Better yet, during the day, no leafy branches blocked her sun. “This is living,” thought Willow, smiling up at the warmth. “If only I had a few bird nests, life would be perfect.”

But soon she began to miss the big oak – the sun was awful hot. And, when the clouds came to block it, that meant rain would follow. A little rain tasted good, but sometimes the rain turned the backyard into a swamp that suffocated her roots. She was scared. It was no fun being the only tree in the yard, thought Willow.

It was lonesome, too. There was nobody to talk to except the telephone pole on the street. And he just made a shrill noise in the wind. What could a dead telephone pole say to a young tree? But, when the breeze from the forest fanned her branches, she could almost hear the gossip of the blue jays and the news of her old friends.

As the years passed, something happened that the other young trees in the forest had whispered about. Willow grew seeds, and the willing wind soon carried them away and one of them happily arrived at the very spot where Willow had lived – beneath the giant oak.

The oak kept the sun from burning the new willow up. He gently filtered the rain and never let the wind pull at the little sister that grew under the shelter of his limbs. Big brothers aren’t all bad.

Ted Roberts is a freelance writer and humorist living in Huntsville, Ala. His website is wonderwordworks.com.

The business of agriculture

Arava International Centre for Agriculture Training executive director Hanni Arnon spoke to audiences across Canada as part of a Jewish National Fund nationwide tour. (photo by Rebeca Kuropatwa)

As part of a nationwide tour, with stops in Ontario, Manitoba, Alberta and British Columbia, Hanni Arnon, executive director of Arava International Centre for Agriculture Training (AICAT) of the Arava Development Co., introduced the training program to Canadian audiences.

In 1994, Arnon founded AICAT. The goal of the centre is to educate students from countries around the world on how to form successful agricultural businesses. Her cross-Canada talks – Feeding the World through Education – were organized by Jewish National Fund of Canada, its local branches and support from various other local Jewish organizations.

In her presentation in Winnipeg, Arnon shared her personal story about having been born and raised in Jerusalem. About 30 years ago, she chose to follow her dream and move with her husband, Moti, to the Arava region.

“We were looking for a life with challenges and fulfilment,” she said. “We wanted our children to grow up connected to nature and to be a part of a community that understands and appreciates the meaning of hard work, Zionism, solidarity and friendship.”

Some 900 families live in the central Arava, which is a desert. Given the harsh climate, general lack and poor quality of water, residents had little choice but to find creative solutions and overcome the daily difficulties they encountered. They have gathered more than 50 years of experience and research, with science as the foundation.

“With hard work, we made the desert bloom,” said Arnon. “We are the world leader in desert beautification and a prime example for effective water use. We have the ability to think outside the box and make the impossible possible.”

The global population is reaching more than seven billion, including 800 million people in poverty. Arnon is looking for a way to feed them by focusing on collaboration and the transfer of knowledge, which she feels will lead to empowerment and the opening of opportunities. She acknowledged that knowledge itself is not enough, that it needs to be coupled with training.

“For over 20 years,” she said, “AICAT has had the great privilege to bring every year, with the permission of the Israeli government, hundreds of students from 12 developing countries, such as Vietnam, Laos, Thailand, Nepal, Cambodia, South Sudan, Nigeria, Rwanda, Uganda, Ethiopia and Indonesia – a multitude of cultures, religions and nationalities that have participated in the unique program across borders.”

AICAT provides students with practical knowledge in everything from vegetable production to business management, marketing, research, technology and strategic thinking. The goal is for students to return home to “establish their own agriculture business and improve their farms,” said Arnon.

According to Arnon, AICAT – which has 40,000 graduates to date – teaches the most important lesson – that if you want something earnestly enough, you can make it happen. Every year, she said, she sees how, after 11 months, the students have a light in their eyes and are keen to apply the new ideas to helping their home countries.

“We give them hope and self-confidence to follow their dreams and improve their lives,” said Arnon. “They become entrepreneurs and future leaders of their countries.”

Arnon noted that not only do the students gain the knowledge and inspiration, but they go on to become goodwill ambassadors for the state of Israel. “They go home and talk about how much Israel means to them,” she said. “This is positive action on the Israeli side, which shows Israel in a different light.”

When Arnon was asked a question about cooperation with the Jordanians, she spoke about the different ways AICAT works with neighboring farmers. “Just to make sure you understand how close we are, the place where our fields end, this is the border,” she said. “It’s an open border with no fence. We have a peace agreement, so it’s a quiet border. We send our expertise to support farmers in Jordan. We are open for any collaboration with the Jordanians and would especially like cooperation with our neighbors.

“We also have a project [called] Clean Arava and we must do that together with the Jordanians, because we are so close to them. This is one of the projects we are doing together.”

Arnon explained that the Arava region is the biggest vegetable exporting area in Israel, producing more than 60% of the fresh vegetables Israel exports. The main crops are sweet peppers, tomatoes and melons, but they also grow flowers, grapes, mangos and dates. (The Arnon family owns a large date farm.)

As for the students involved in the project, Arnon noted that they pay for a one-way ticket to Israel, a medical exam and a passport. They can work while in Israel to earn their fare back home and tuition fees, while also taking home with them $2,000-$3,000 to help put into practice what they have learned.

“We see the impact on students,” said Arnon. “They are going back home as leaders, entrepreneurs, with knowledge, skills and money to start an agricultural business. Many of them, about 30%, continue on to higher education.”

The original inspiration for AICAT was the need to teach Thai workers in the 1990s about agricultural systems. Arnon, having been trained as a teacher for that work, immediately felt that a school should be created to teach the subject on an ongoing basis to as many students as possible.

AICAT presently teaches about 1,200 students per year, but Arnon is hoping to double that number with a new campus that will break ground in March.

As for funding, no government funding or support is provided, apart from providing the students with visas. It is JNF that provides support for facilities, dormitories and programs.

Ariel Karabelnicoff, director of JNF Manitoba and Saskatchewan, closed the Winnipeg event by sharing that the school has 80 students from Indonesia, an Islamic country with no diplomatic ties with Israel.

While in Winnipeg, Arnon also took time to speak to University of Manitoba students and visited the Canadian Museum of Human Rights. In Vancouver, hosted by JNF Pacific Region, she spoke at Temple Sholom, Beth Israel and Schara Tzedeck.

The talks were timed with the celebration of Tu b’Shevat and JNF’s fundraising campaign for a 6.5-kilometre park in Eilat. For more information on the campaign, email [email protected] or call 604-257-5155.

Rebeca Kuropatwa is a Winnipeg freelance writer.

Land connections

Dried fruit and almonds are traditionally eaten on Tu b’Shevat. (photo from Gilabrand (talk) via commons.wikimedia.org)

Until Jews began to return to Eretz Israel in 1948, no one thought of them as farmers. For nearly 2,000 years, we had been dispersed throughout the world and, in many places, were not permitted to own land or engage in agriculture. But, in ancient Palestine, we were an agricultural people. We treasured the olive tree, the grape vine and the date palm. The Bible encouraged us to plant “all manner of trees” and forbade the destruction of trees of a conquered land.

Just as we believe that on the first day of the seventh month, Rosh Hashanah, we are judged and our fate for the coming year is inscribed in the Book of Life, so we are taught to believe that trees are similarly judged on the New Year of the Trees, Tu b’Shevat (the 15th day of Shevat, this year Jan. 25), the first day of spring.

This semi-holiday has always been associated with tree planting. In ancient times, one planted a tree at the birth of a child – cedar for a boy, cypress for a girl. Special care was given to these trees on Tu b’Shevat and, when the children married, branches of their own trees were cut for the chuppah (wedding canopy).

It is said that, on the 15th day of Shevat, the sap begins to rise in the fruit trees in Israel. So, we partake of the fruits of the land: apples, almonds, carobs, figs, nuts, dates and pomegranates. The pious stay up very late on the eve of the holiday reciting passages from the Torah that deal with trees and the fertility of the earth. We read the story of how trees and plants were created (Genesis 1:11-18), the divine promise of abundance as a reward for keeping the commandments (Leviticus 26:3-18 and Deuteronomy 8:1-10) and the parable of the spreading vine, which symbolizes the people of Israel (Ezekiel 17).

Sephardi Jews have their own special manual, The Fruit of the Goodly Tree. It was first published in the Judeo-Spanish language, Ladino, in Salonica, composed by Judah Kala’i. Each verse is recited as the relevant fruits are eaten, and some of the verses translate as follows:

“G-d increase our worldly goods / and guard us soon and late / and multiply our bliss like seeds / of the pomegranate.”
“For our Redeemer do we wait / all the long night through / to bring a dawn as roseate / as the apple’s hue.”
“Sin, like a stubborn shell and hard / is wrapped around our ssoul / Lord, break the husk and let the nut / come out whole.”

Each of the fruits has symbolic meaning. The rosy apple stands for G-d’s glowing splendor; the nut represents the three kinds of Jews – hard, medium and soft. The almond stands for swift divine retribution, for it blossoms more quickly than other trees. The fig means peace and prosperity, and the humble carob stands for humility, a necessary element of penitence.

Judaism’s strong ties to agriculture and ecology are captured by Rabbi Yohanan ben Zakai, who once declared: “If you hold a sapling in your hand and hear that the Messiah has arrived, plant the sapling first and only then go and greet the Messiah.”

Dvora Waysman is a Jerusalem-based author. She can be contacted at [email protected] or through her blog dvorawaysman.com.

Put color in your chag

Mix it up this holiday with a colorful orange spice cake. (photo by Barry A. Kaplan)

In honor of Tu b’Shevat on Feb. 3-4, why not try some variety to celebrate the New Year of the Trees? One usually thinks of dates, figs and carob on this holiday, specifically the species of fruits that are listed in the Torah as native to Eretz Yisrael. In Israel today, sometimes we augment that with other in-season fruits, like apples, persimmons, strawberries (though beautiful, they are expensive!) or varieties of delicious citrus. Here are some recipes using oranges.

SYRIAN ORANGE CHICKEN
makes four servings

1 tbsp margarine
1 tbsp oil
1 cut-up chicken
1/2 cup orange juice
1 cup chicken soup
1 1/2 tsp corn starch
1/2 chopped onion
juice of 1/2 lemon
6-9 halved, pitted dates
orange slices

Preheat oven to 350°F. Grease a baking dish.
Heat margarine and oil in a frying pan and brown chicken. Place in a baking dish.
Add orange juice, chicken soup, cornstarch, onion and lemon juice to frying pan and cook, stirring, until sauce thickens. Pour over chicken.
Cover and bake 45 minutes.
Garnish with dates and orange slices, cover and bake at least 15 minutes or until chicken is done. Serve with rice.

ORANGE JUICE SALAD DRESSING
The dressing is good on a salad with lettuce, avocado and grapefruit.

3/4 cup oil
6 tbsp orange juice
1/2 tsp sugar
pinch dry mustard

Combine oil, orange juice, sugar and mustard in a jar.
Shake well.

ORANGE SPICE CAKE

6 seeded, peeled, cut-up small oranges, such as mandarins or tangerines
1/3 cup canola oil
3 eggs
1 cup brown sugar
1/2 tsp ginger
1/4 tsp cinnamon
1 tsp vanilla
1 3/4 cups flour
1 1/2 tsp baking powder
1/2 cup non-dairy creamer

Preheat oven to 350°F. Grease a cake pan, two loaf pans or place mini papers in a mini-muffin pan and spray with vegetable spray.
Place orange pieces, oil, eggs and brown sugar in a mixer or food processor and blend a few seconds.
Add ginger, cinnamon, vanilla, flour, baking powder and non-dairy creamer and blend.
Spoon into baking pans. Bake 25 minutes or until a toothpick inserted in the centre comes out clean.

ORANGE DROP COOKIES
makes three dozen

1 cup sugar
2/3 cup unsalted pareve margarine
2 eggs
1/2 cup orange juice
1 tbsp grated orange peel
2 1/4 cups flour
1/2 tsp baking soda
1/2 cup chopped nuts

Preheat oven to 350°F. Grease cookie sheets.
Cream sugar and margarine with eggs. Stir in orange juice and orange peel.
Add flour, baking soda and nuts and mix well.
Drop by teaspoon onto cookie sheets. Bake 10 minutes or until golden brown.

Sybil Kaplan is a journalist, foreign correspondent, lecturer, food writer and book reviewer who lives in Jerusalem. She also does the restaurant features for janglo.net and leads weekly shuk walks in English in Jerusalem’s Jewish food market.

Fruits, nuts, traditions

Tu b’Shevat, the New Year of the Trees, coincides with the flowering of the almond tree in Israel. (photo from en.wikipedia.org/wiki/Shevat)

Tu b’Shevat, which falls this year on Feb. 3-4, marks the end of the rainy season in Israel. Buds are beginning to appear on the trees, and the blossoming almond trees, the harbinger of spring, have begun to dot the landscape. So, on the 15th day of the Hebrew month of Shevat, we celebrate the yearly cycle for the growth of trees in Eretz Israel.

According to Jewish mystical tradition, Tu b’Shevat is the day when G-d renews sustenance and the “life-cycle” of the trees, when the sap starts to rise.

There are many customs to remind us of the meaning of this day, including a Tu b’Shevat seder, not unlike the ritual meal we have on Passover.

On Tu b’Shevat, fruit trees were measured for growth in order to calculate the annual tithe to the Temple. Even long after the Temple was destroyed, this seder was a new way to reaffirm the spiritual bond with the land in celebration of the approach of spring and the fruit of the earth.

This ancient tradition was developed in Safed, the seat of kabbalistic studies in the 16th century. Traditionally, we eat nuts and the fruits for which the Torah praises the Land of Israel, including grapes, figs and pomegranates, olives and dates. The table is set with a snowy white tablecloth, candles, fruit and nuts, and the sharing of prayers, readings and songs.

It is traditional to enjoy four cups of wine, like on Passover. Those glasses of wine can be paired with a corresponding fruit and divided into ascending levels of spirituality.

The first cup, therefore, is often white wine, symbolizing winter, accompanied by a fruit that needs a protective covering, such as oranges or almonds.

The second cup is white wine mixed with a small amount of red, signifying spring, the budding of new life. This glass is served with olives, apples, peaches and dates: the outer layer is eaten, yet the heart is protected and has within it the seed of new life.

The third cup is red wine with a small amount of white mixed in. This is the symbol of summer and a perfect world in which nothing is wasted. With this, fruits such as figs, grapes and berries are eaten. These are considered to symbolize the highest level of spiritual openness.

The fourth cup is red wine only, representing fertility and the bounty of the autumnal crops.

What else happens on Tu b’Shevat? Very little religiously, but a lovely ritual has arisen in Israel, one that’s now been adopted all over the Jewish world. It is a popular observance to plant trees, one of the greatest mitzvot we can perform.

Trees have great significance in Judaism. This Tu b’Shevat, however, we are still in a Shmita (jubilee) year in Israel; the land is resting, so no plantings will take place.

Trees hold a special place in Judaism. It is written in Deuteronomy: “When you besiege a city for many days to wage war against it to seize it, don’t destroy its trees….” In the Midrash Shmuel on Pirkei Avot 3:24, it is written that man is like a tree in that his good deeds are his produce, his “fruits,” and his arms and legs the “branches,” which bear these fruits. He is, however, an “upside-down tree,” for his head is rooted in the heavens, nestled in the spiritual soils of the Eternal, and nourished by his connection to his Creator.

At the end of the Hasmonean dynasty, there lived a holy man named Honi, known as the circle drawer, Honi HaMa’agel, and we read his story in Talmud Ta’anit 23a. One day, Honi sees a man planting a carob tree and asks him, “How many years does it take for the carob tree to bear fruit?” The man replies, “Seventy years.” Honi asks, “Do you think you will live another 70 years and reap its fruit?” The man responds, “I am planting the tree not for myself, but for my grandchildren.”

Although the world may not regard Jews as being tied closely to the land, the truth is that Judaism has close ties to agriculture and ecology. The midrash teaches us that man’s life depends on the tree, and we are forbidden to live in a city that has no gardens and trees. They are so important that Rabbi Yohanan Ben-Zakai declared, “If you hold a sapling in your hand and are told, ‘Come look, the Messiah has arrived,’ plant the sapling first and only then go and greet the Messiah.”

Happy Tu b’Shevat!

Dvora Waysman is the author of 13 books, which are available through Amazon, or from the author at [email protected]. Her website is dvorawaysman.com.