It Grows on Trees

A large portion of this week’s Parsha is dedicated to the reality that faced Klal Yisroel as they entered Eretz Yisroel: they were too become an invading force. Though Hashem promised that He would be with them, and that they would ultimately be successful, there would be a need for them to wage war nonetheless. The Torah therefore provides direction that would be instructive not only in those original battles, but in all subsequent wars that we, as a nation, may have to fight.

At the end of this section, the Passuk talks about how to conduct a siege on an enemy city. It seems that when an army surrounded a city with the intention to overtake it they would cut down the trees in the vicinity, perhaps as a way to deprive the inhabitants of the fruit, forcin them to surrender. The Torah however tells us that we should not do so: “Ki Satzur Al Ir Yamim Rabim Lihilachem Aleha LSafsah Lo Saschis Es Etzah”. Rather, we are told, “Ki Mimenah Sochal”, we should eat from those trees.

While this would be a very understandable and simple Mitzvah to follow—and indeed to this day many are very Makpid never to cut down a fruit bearing tree—the Torah continues: “Ki HaAdam Etz HaSadeh Lavo Mipanecha B’Matzor.” These words are fairly difficlut to translate literally, but Rashi explains that the Torah is asking a rhetorical question: “Is the tree a human being, that it should be included in the repression of the town?” In other words, the Torah notes that the tree is harmless and poses no threat, and there is therefore no reason to destroy it.

This Passuk begs explanation: why did the Torah have to add this final point? The first part of the Passuk is clear: we are forbidden from felling fruit trees. Why does the Torah have to give us this reason, that the trees are harmless, and why does it do so in this rhetorical, almost sarcastic, manner? We must also understand why the Torah chose to compare the tree to a person, “Ki HaAdam Etz HaSadeh”—could not the same message have been communicated without this comparison?

Additionally, the Netziv asks why the Torah specifically speaks about fruit trees here. Presumably there would be a similar instinct to destroy and crops, be they grain or vegetation, as a means to further oppress the besieged city. Why does the Torah specifically speak about fruit trees?

Some of the Divrei Chazal associated with these words are difficult to understand as well. The Medrash in Koheles Rabbah tells us that “Af Ilanei HaSerak Asidin Liten Din V’Cheshbon,” in the future even barren trees will have to give a Cheshbon for their actions. One of the sources brought for this idea is our Passuk: “Ki HaAdam Etz HaSadeh” because just like a person has to give a Cheshbon for his actions, the trees do as well. It is safe to say that this Mamar Chazal qualifies as a Medrash Plia: why are the trees judged for their “actions”, whatever they may be, and why does the fact that people are judged apply to mere trees?

The next Passuk is also a bit difficult to understand. The Torah tells us: “Rak Etz Asher Tedah Ki Lo Etz Ma’achal Hu Oso Tashchis V’charata”. Though we are not allowed to destroy fruit trees, we may cut down those trees that we are sure will not bear fruit. But again, there seem to be extra words here: from the fact that we are not allowed to cut down fruit trees, would we not know that it is permitted to destroy the trees that do not bear fruit? Why is it necessary to add this Passuk telling us that it is allowed?

The use of the words “Asher Tedah” requires explanation as well. There are trees that bear fruit and those that don’t—no fruit grows on an oak tree, it is a non-fruit-bearing tree in its essence. Why does the Torah stress that we must know for certain that the tree bears no fruit. Would this not by a function of the type of tree that is growing?

In order to try and understand this Passuk, and the message the Torah is sending us, it would seem prudent to better understand the context in which we are given this Mitzvah.

As we mentioned, this section of the Parsha is devoted to the Halachos and Mitzvos, as well as the Hashkafa, that relate to the wars that Bnei Yisroel may have to fight during their time in Eretz Yisroel. The Sfas Emes explains that the purpose of these wars was not merely to expand the boundaries of Eretz Yisroel or vanquish their enemies; indeed there was a higher call the battle. He points out that when the Koehn Gadol addresses the army of Klal Yisroel prior to battle, he begins with the words “Shema Yisroel”, because the central purpose of the wars was to increase the Yichud Hashem in this world. When we say Shema Yisroel we proclaim “Hashem Echad”, increasing the awareness of His name in this world, and the armies of Klal Yisroel prosecuted wars with the same intent—to eradicate Avodah Zarah and Sinas Hashem and increase Kedusha.

This mission is not limited to our army however, the Sfas Emes explains, it is the central purpose of our existence as a nation. We were taken from Mitzrayim and given the Torah so that we may serve as a testimony to the Yichud Hashem for all that see us. Just as the physical wars that we wage are in pursuit of the ultimate Shalom, Yichud Hashem, so to are all the spiritual battles in which we engage. Our role and purpose is to fight those people and institutions that seek to reduce Yichud Hashem, thereby increasing it.

Perhaps we can explain the Pessukim above based on this understanding of the purposes of our wars.

As the Netziv pointed out, the Torah speaks here about fruit trees specifically, rather than other types of produce. Perhaps the reason is that for a good portion of the year even a healthy tree has no visible fruit, as opposed to other types of grain that are cut down and regrow from year to year. This is why the Torah has to specifically warn us not to cut down the fruit trees—because we may not see the potential growth. Of course we would not destroy a field of healthy grain for that would more easily be seen as Ba’al Tashchis. When one sees a tree during the winter, however, he must see the potential for growth that exists.

The armies of Klal Yisroel were not sent forth on mundane exercises—they were fighting for Kiddush Shem Shamayim, as we are meant to do each day. In doing so we encounter people that we may perceive as aiding the enemy or even the enemy itself, and our inclination may be to strike them down. The Torah therefore tells us not to strike down fruit trees—a testament to the value of potential. When we see someone who is perhaps not living up to the ideals that we hold dear, we must view him as an Eitz HaSadeh, a tree that, given the correct conditions, will grow delicious fruit.

This can help us understand the Medrash in Koheles Rabbah as well.

The Gemarah in Kesubos tells us that “Asidin Kol Ilanei Srak SheBeretz Yisroel Sheyitanu Peiros”, there will come a time, L’Asid Lavo, when even the Ilanei Srak will bear fruit. In the times of Moshiach the trees that for years bore no bounty will be able to do so, belying a hidden potential that always existed. It is at this time, the Asid that is spoken of in both the Gemara and the Medrash, that they will have to give Din V’Cheshbon for those years, so to speak. Chazal tell us that this is similar to the way that we, as people, have to give Cheshbon because we too will have to answer for our unfulfilled potential. We see here as well that even those who may look like Ilanei Srak have the potential to be Yitnu Peiros, the potential is always there.

The message of this Passuk is now clear: we must see others as fruit bearing trees. Though at times we may not see the Peiros, the potential for growth is there nonetheless. Lest we dream of discounting anyone’s ability to produce, the Torah tells us “Ki HaAdam Etz HaSadeh”. Rather, we must cultivate the tree, helping it to grow and flourish.

The final Passuk we quoted above reinforces the same point as well. The Torah tells us that, yes, there are times that we may be forced to cut down a tree, to eliminate it from our lives in order to stem the tide of destruction. But the Torah warns us that we may only do so in a case of “Etz Asher Tedah Ki Lo Etz Ma’achal Hu”. Only if we are sure, to the degree of knowledge, that this tree cannot produce fruit, are we allowed to chop it down. We must eliminate any doubt, reasonable or otherwise, about the tree’s ability to bear fruit before we cut it down. The same is true of people: as we have seen, everyone has potential for greatness, though sometimes it is latent, only if we can be sure “Ki Lo Etz Ma’achal Hu” can we consider writing someone off as a lost cause.

While this is an important message in dealing with those that we may encounter in our own battles against the Oyev, it is true of ourselves as well. We have to realize our own potential to bear fruit, our own capacity to produce for Hakadosh Baruch Hu. We must view ourselves an Eitz Hasadeh standing tall and strong.