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In this week’s Torah portion, we are inspired by our Sages' discussion of the connection between war and fruit trees.

“What kind of tree are you?”

This week's parashah, titled Shoftim (Judges), is one of the most quoted in our tradition. It encourages magistrates to think twice before judging another person.

“Justice, justice, shall you pursue,” repeats the Torah, as it reminds judges — and perhaps each of us — to consider all sides of an issue before we draw conclusions.

But a few chapters later, the Torah shifts gears and directs us toward the issue of justice as it applies to ourselves and the environment. 

It issues the following commandment:

“When in your war against a city for a long time….you may not cut down its trees,” says the Torah. “You may eat of them, but you must not cut them down.” (Deut. 20:19)

The commandment is a logical one. For indeed, after war, after both sides lay down their weapons, food must be procured.

But then the Torah adds a phrase often lost in the reading: “For man is the tree of the field.”

What is the Torah talking about?

The great French Sage, Rashi (1040-1105), interprets the strange phrase this way:

“The Torah compares humans to trees because, like humans, trees have the power to grow. And as humans have children, so trees bear fruit. And when a human is hurt, cries of pain are heard throughout the world, so when a tree is chopped down, its cries are heard throughout the world.”

The Maharal of Prague (1520-1609) expands upon the connection:

“‘For man is a tree of the field,’ and his branches are in heaven, for the head, which is the root of a man, faces upwards, and this is why man is called a ‘tree of the field’ planted in heaven, and through his intellect, he is planted in his place, which, if all of the winds were to come and blow, they would not move him from his place.”

Earlier today, as I studied this Torah portion with my cousin, Rabbi Yisroel Roll, we found ourselves musing about the different kinds of trees populating the earth. 

Which one do we most identify with?

Palm trees bend, but rarely break. Oak trees remain firm. Maple trees produce sweetness. Evergreens remain true to their color. Willows provide shade.

Indeed, the biblical phrase, “For man is the tree of the field” is one of my cousin’s favorites. An author, therapist and motivational speaker, he assists clients in claiming and embracing their individuality and self-esteem, often using the tree as a symbol.

“A tree has roots, bark and fruit,” he notes. A person’s roots represent their grounding. Each of us carries a God’s spark within. Each of us is holy.

Our bark represents the sacred — though often tough — mission each of us is blessed with. Each of us has something we are meant to do.

And a tree’s fruit represents what we produce in this world to make it a better place. 

The Talmud teaches that, “No two minds are alike, just as no two faces are alike.” It is the same for trees.

Often within this imperfect world, when wars are completed, the victor adopts a slash and burn philosophy. The idea is to punish and destroy.

It is not that different from our relationships. Sometimes we disagree. In these times of political and philosophical tension, especially, after the discussion is over, often nothing remains but scorched earth and egos. 

But, the Torah has a better idea: This week, we are taught that while war and disagreement are often unavoidable, we must never lose sight of the possibility for peace and reconciliation. That is why our fruit trees, and their promise of a better future, must be preserved.

While many of us consider our children and grandchildren as the primary produce of our lives, the 1^st Century Sage, Rabbi Eleazar ben Azariah, taught that human speech and ideas are a human’s true offspring.

And, as each tree has its own species and personality, so do we.

For each of us has the potential to plant our feet, grow stronger and produce fruit. Perhaps that is why the words tree and man are included in the same sentence.

After all that we have learned during the pandemic, we have refreshed our capacity to grow new branches. Our bark has become tougher. We have reconsidered what it means to be happy, healthy and successful.

As the great Maimonides taught: Until our dying breath, we are never done.

Today, until the end, like a tree, we never stop growing.

Shabbat Shalom, v’kol tuv.

Rabbi Irwin Huberman

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