Islam and Judaism in total agreement on appreciating God’s trees

Islam and Judaism share many areas of agreement. One of them is the great importance of planting trees. Islam and Judaism are in total agreement in appreciating God’s trees.

Prophet Muhammad said: “If the Hour (of judgement) is about to be established, and one of you was holding a palm shoot; let him take advantage of even the last second before the Hour is established to plant it.” (Reported by Ahmad and Al-Bukhan on the authority of Anas in Al Adab Al-Mufrad, see also Sahih Al- Jami’ Al-Saghir, No.1424)

Rabbi Yohanan ben Zakkai and Rabbi Shimon bar Yochai taught, “If you should be holding a sapling in your hand when they tell you the Messiah is coming; first plant the sapling, then go out and greet him.” (Avot d’Rebbe Natan 31b)

If you celebrate Tu B’Shvat with a Seder, you can add the following questions to “Name one area where Judaism and Islam are in total agreement”.

Why a new year for trees and not vegetables? Why on the 15th and not on the first of the month like the civil new year of Nisan and the religious new year of Tishri?

Vegetables have only one cycle of growth and decay in a year. Vegetables fulfill their whole life within one year. Trees live for many decades, offering their fruits and nuts to many generations of birds, insects and other living things like humans.

And there are some species of trees that live for centuries, recycling the air we all need to breath, and reminding humans of the importance of long term thinking and being. Tu Bishvat highlights the perennial rejuvenation and blooming of trees (nature); and also the constant reform and renewal of the Jewish people and its religious life (culture).

Human-beings are likened to trees of the field (Deuteronomy 20:19) and a tree is a good metaphor for family (a family tree) Just like the tenacious trees on hillsides and flood plains, human beings need to be deeply rooted to survive rough times.

Like trees, human-beings are capable of withstanding many adversities with deep roots (religious values and traditions) and a solid, healthy trunk (a close community). At the same time they need to have flexible leaves and branches (to change and reform).

The state of the roots impacts directly on the state of the trunk, leaves and branches. The state of the roots determines both the future of trees and human beings. Healthy roots facilitate the blossoming of next years fruits and sprouts.

The Hebrew word for tree – Ilan (אילן) – begins with the two letters, אל, God. The Hebrew spelling for the rugged, Biblical terebinth and oak tree is אלה and אלון, both starting with the two letters, אל, God.

Jewish mystics would add that the mathematical value of Ilan is 91, which is the sum of Khavayah-being/existence /YHVH, and Adonai-Lord. So the phrase Lord God=Tree (of Life).

The Tree of Life is first mentioned in Genesis (2:9), next to the Tree of Knowledge of good and evil. The Tree of Moral Knowledge enables humans to discern, distinguish, and decide between right and wrong (free will and reason).

The Tree of Life adds an emotional and spiritual aspect to the humanistic context to our moral life. A tree is not just an object whose products (lumber, fuel, fruits and nuts) are useful. A tree is also a subject whose beauty is an integral spiritual part of Devine nature, reflecting vitality and growth, nurturing and sheltering in its environment.

Thus, a mighty oak tree is a good symbol for the long lasting presence of spiritual forces both within the natural and the spiritual world. According to Genesis 1:11, trees were created on the third day/stage of Creation, the only day/stage which was blessed twice by God.

So humans have a special responsibility to protect trees as a double blessing; for ourselves and for our descendants. That is why the Torah (Deuteronomy 20:19/20 ) commands us: “When you besiege a city… you shall not destroy its trees by swinging an axe against them; you may eat from them, but you shall not cut them down… Only the trees which you know are not fruit trees may you destroy and cut down….”

Even in war times Jews may not choose to use short term advantage at the expense of long term benefits. If that is true for war how much the more so just for short term economic benefits.

Jews must also plant trees, thus planning ahead, for future generations. As the Torah (Leviticus 19:23) stipulates: “When you come to the Land, you shall plant fruit trees.” i.e. don’t just live off the efforts of others, build for the next generation.

Now to the second question: Why on the 15th and not on the first day of the month of Shvat; like the other three new years mentioned in the Mishnah – the collection of Jewish oral laws, compiled by Rabbi Yehudah Hanasi around 200 CE.

Actually, the Mishnah records a dispute of two leading first century BCE rabbis between the 15th and the first day of Shvat.

Shammai and his disciples maintained that it was only logical that a new year should always start on the first day of the month. That is the way it had always been done.

Hillel and his disciples felt that trees were different. The Biblical Book of Proverbs says: “She (Torah wisdom) is a tree of life to those who take hold of her, and those who support her are fortunate” (3:18).

Since Torah wisdom sees trees as both spiritual and practical. the new year for trees should begin on the full moon, like the Jewish holy days of Passover and Sukkot. when the greatest things happen (the redemption from slavery in Egypt; and the harvest of natures’ fruitfulness).

The ability to see the world with two eyes; one practical and the other romantic, is vital to a healthy religious life. Jews do not worship nature as did many of our neighbors in Biblical days. Neither should we simply use nature for our own purposes alone.

The Torah tells us that: “The Lord God put mankind (Adam means the species in Hebrew) into the Garden of Eden (nature): ”to take care of it and to look after it.” (Genesis 2:15)

A Tu Bishvat Seder; a ritual celebrated by eating 15 kinds of nuts and fruits and drinking four different kinds of wine (some rabbis considered the grapevine a short tree because it can live for many decades) can be conducted on Tu Bishvat eve, recounting the importance of trees and fruits from the land of Israel and the personal spiritual significance of Tu Bishvat.

About the Author
Rabbi Allen S. Maller has published over 250 articles on Jewish values in over a dozen Christian, Jewish, and Muslim magazines and web sites. Rabbi Maller is the author of "Tikunay Nefashot," a spiritually meaningful High Holy Day Machzor, two books of children's short stories, and a popular account of Jewish Mysticism entitled, "God, Sex and Kabbalah." His most recent books are "Judaism and Islam as Synergistic Monotheisms' and "Which Religion Is Right For You?: A 21st Century Kuzari" both available on Amazon.
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