Tu B’Shvat – The Rosh Hashanah for the Trees

By: Rabbi Ezriel Mantsur

Rosh Hashanah for the trees falls in our month, the month of Shevat. I will offer a hint from the verse (Numbers 13:20): “Is there a tree in it or not?” Rashi explains: “Is there a tree in it—meaning, is there a worthy person among them whose merit will protect them?”

I suggest an allusion in the wording “is there a tree,” meaning: is there among them a worthy person who gives counsel according to clear truth, as required by the Torah? If so, the result will naturally be that he protects Israel in general and in particular, through the merit of his counsel.

I will cite what our master the Rambam wrote (Laws of Murder, ch. 12, halacha 15): “One who comes to you to take counsel—give him proper counsel.” In this brief halacha, Rambam refers to a person who comes seeking advice from someone who is meant to advise him. This halacha follows his earlier discussion of a person who, on his own initiative, gives improper advice to another, stating: “And likewise, anyone who causes the blind to stumble in a matter, or gives him advice that is not proper, or strengthens the hands of transgressors—who are blind and do not see the path of truth because of the desires of their hearts—transgresses a negative commandment, as it is stated: ‘You shall not place a stumbling block before the blind.’”

Thus, in concluding his discussion of advisors, he says: “One who comes to you to take counsel—give him proper counsel.” Hidden within these words are many matters that constitute a moral obligation upon a God-fearing person, in order that he be able to reach the level where he can give proper counsel to the one who seeks advice.

First, a person must examine himself—how to distinguish between the emotional inclinations he has developed over time, within the collection of traits that dwell and take root within him—whether ambitions for power, financial desires, and other matters—versus the truth that must guide the final outcome, which is the true purpose. This is especially so, and even more so, when he is guiding another person in any matter—whether in worldly affairs, and all the more so in matters of Torah study and service of God. In such cases, the advisor must be exceedingly upright.

This responsibility applies to a person who is God-fearing and simple in his conduct, and all the more so, it must be crystal clear to the intellect of a person who is a leader—whether of a broad ציבור (community) or a smaller one—for upon him lies an even greater obligation to carefully and thoroughly sift, in his thought and intellect, the matter brought before him and the individual whom he is meant to guide in the course of that matter.

Therefore, his obligation is greater still: to detach himself—his desires, habits, and personal growth—from the issue in a fundamental and complete manner. He must set before his eyes the goal of not being influenced by the traits, characteristics, and desires that guide him in his daily life, so that he may arrive at true guidance.

The foundation of this matter is as expounded in the Sifrei on Parashat Kedoshim regarding the verse “You shall not place a stumbling block before the blind.” There, instruction is given through numerous examples of advice that can affect a person’s life—whether in building a family unit, or causing a person to be dispossessed of his wealth, or bringing him into illness, or misleading him in commercial dealings. The examples there are very extensive.

And this advisor should not seek to soothe his own thoughts and say, “I am giving him good and wonderful advice,” for the matter is entrusted to the heart, as it is stated: “You shall fear your God; I am Hashem.” He alone will guide him on the path of truth, to lead along His path, the path of Hashem, the flock of His pasture.

Shavuah Tov U’Mevorach!