Parshat Yitro, 5758

Shevat 17, 5758
Feb. 13, 1998

"Tu B'Shevat"

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Maimonides, Principles of the Faith, No. 12


Click here, to see pictures of the Rebbe


We are pleased to present, to the visually impaired and the blind, our weekly publication, Living With Moshiach.


In this week's issue, we focus on Tu B'Shevat, the 15th day of the Hebrew month of Shevat, Wednesday, February 11.


The Jewish year that has recently begun is the year 5758 since Creation. The Hebrew letters are Hei-Taf-Shin-Nun-Ches. Over a decade ago, in the year 5742, the Rebbe stated that the Hebrew letters for that year were an acronym for "This should be the year of the coming of Moshiach."

Since that time, the Rebbe has publicized a phrase describing the year according to the acronym of its Hebrew letters. This year has been designated by the Rebbe's followers as "Hoyo Tihei Shnas Niflaos Cheiruseinu" meaning "It surely will be a year of wondrous miracles liberating us (from the material and spiritual problems of our exile)."


It is our fervent hope that our learning about Moshiach and the Redemption will hasten the coming of Moshiach, NOW!

Rabbi Yosef Y. Shagalov,
Committee for the Blind

7 Shevat, 5758
Brooklyn, New York

Adapted from the Works of the Rebbe

Parshat Yitro

This week's Torah portion, Yitro, contains the narrative of one of the greatest historical occurrences of all time: the giving of the Torah to the Jewish people on Mount Sinai. Yet this is not readily evident by the name of the portion, which is called by the name of Moses' father-in-law.

Every word, letter, and subtle grammatical nuance in the Torah teaches us volumes; how much more so, the names of the portions themselves. What then, is so significant about Yitro that the Torah portion containing the Ten Commandments is given his name?

Yitro, described in the Torah as "a priest of Midian," was not merely a highly respected official in his native land. Yitro was the high priest of idolatry, who had explored every type of idolatrous worship and philosophy in the world. The Zohar explains that the Torah could not be given to mankind until Yitro had rejected each and every false god, and had publicly accepted G-d's sovereignty. Yitro was the symbol of the power ancient man invested in gods of wood and stone. It was only when Yitro declared "Now I know that the L-rd is greater than all the gods," that truth prevailed, and the Torah could be given.

The most dramatic contrast occurs when darkness itself is transformed into light. In Hebrew this is called "the superiority (yitron) of light over darkness," a light which shines forth from a place it had previously been unable to reach. It is also interesting to note that Yitro's name is linguistically related to this as well.

Yitro's acceptance of G-d also reflects the reason why the Torah was given on Mount Sinai. Prior to that time, the Patriarchs were already following the Torah's commandments, and Jews had studied Torah while in Egypt. What was innovated at Mount Sinai was the power to infuse the physical world with holiness, to combine the spiritual and the material simultaneously. The G-dliness concealed within the physical world could now be uncovered and revealed, according to G-d's plan.

When Yitro not only rejected his false idols, but joined the Jewish people in their faith, it paved the way for future generations to transform darkness into light and to build a dwelling place for G-d in this world. A Jew's task is to sanctify his physical surroundings and imbue them with holiness.

Yitro therefore merited that an entire portion of the Torah bears his name, for he personified the mission of every Jew and the reason for the giving of the Torah.


To further understand the above concept, i.e., what was innovated at Mount Sinai, was the power to infuse the physical world with holiness, to combine the spiritual and the material simultaneously. We present the following talk of the Rebbe:

The Torah describes the revelation on Mount Sinai in this week's Torah portion, Yitro. G-d revealed Himself to the entire Jewish nation, giving the Children of Israel the Torah and its commandments.

However, the concept of Torah and mitzvot existed long before the Jews arrived at Mount Sinai. Our sages teach us that the Patriarchs and Matriarchs certainly learned Torah and performed mitzvot. What, then, was innovated by the Revelation on Sinai?

The Midrash explains this question by means of a parable: A king once decreed that Romans were not allowed to go down to Syria and Syrians were not permitted to ascend to Rome. After a while the decree was nullified, with the king announcing that he himself would initiate the change.

This is similar to how it was before the Giving of the Torah. "The heavens belong to G-d, and the earth He gave to mankind." There existed a separation between the heavens and the earth. At the Revelation, this decree was nullified, and a connection was formed between the heavens and the earth. G-d was the king who initiated the change, as we read, "and G-d descended on Mount Sinai."

The "heavens" symbolize spirituality and G-dliness. The "earth" symbolizes the physical and corporeal aspects of our lives. When we say that before the Torah was given on Mount Sinai there was a division between the heavens and earth, what is meant is that there was no possibility of connecting the physical and spiritual realms. There was an unbridgeable gap between the two. The greatness of the Revelation on Mount Sinai is that this gap was actually bridged, opening for us the opportunity to unite the physical world with G-d and G-dliness.

When we take the skin of a cow--a physical object--and write on this parchment a mezuzah or tefillin or a Torah scroll, we transform it into something holy. A union is formed between the spiritual holiness of the words of Torah and the physical parchment, to the extent that the parchment itself becomes holy through its association. Similarly, when a Jew eats food in honor of Shabbat, he elevates the food from its physical state and makes it holy. This is the power that was given to us at Mount Sinai, the power to bring G-dliness and holiness down into this physical world.

Before the Revelation, corporeality stood in contradiction to spirituality. A person who wanted to become close to G-d had to distance himself, to some extent, from the physical side of his nature. Physical actions could not be imbued with holiness. The Giving of the Torah granted us the ability to be connected and bound to G-d, while at the same time living a physical life. We can worship G-d through our eating and drinking, our work, even our everyday speech if we do these things properly. The physical needs not stand in the way of the spiritual. We have the power to actually transform corporeality into holiness.

This is our task here in this world--to enlighten our surroundings with the light of Torah, and to make a fitting "dwelling place" for G-d.


The Rebbe, Rabbi Menachem M. Schneerson of Lubavitch, issued a call that "The time of our Redemption has arrived!" and "Moshiach is on his way!"

The Rebbe stressed that he is saying this as a prophecy, and asks us all to prepare ourselves for the Redemption, through increasing acts of goodness and kindness.

Let us all heed the Rebbe's call.

Adapted from a Letter of the Rebbe

The central and focal point of this month is the New Year for Trees, which brings to mind the well-known Biblical analogy, "Man is like a tree," an analogy that embraces many aspects, general and particular. Since this analogy is given by the Torah, the Torah of Truth, it is certain to be precise in all its aspects, each of which is instructive in a general or particular way, for every one of us, man and woman.

For such is the purpose of every detail of the Torah (meaning, "instruction")--to induce everyone to reflect on it and derive practical instruction from it in everyday life.

Accordingly, I will refer to some general points of the said analogy.

To begin with, the essence of a living tree is, above all, that it grows, its growth being the sign of its being alive.

The purpose of a tree is to be--in the words of the Torah--"a fruit-tree bearing fruit after its kind, whose seed is within itself," which is, to produce fruit with seeds from which will grow trees and fruits of the same kind.

Indeed, the perfection of a tree lies in its ability to produce trees and fruits to all posterity.

To translate the above points in human terms:

A human being must grow and develop continuously, however satisfactory the level may be at any given time. This is also indicated in the expression of our Sages--whose sayings are concise but profoundly meaningful--"ma'alin b'kodesh," "holiness should be kept on the ascendancy."

Similarly in regard to the point: A human being should produce "fruits" for the benefit of many others beside himself; the kind of benefit which is coupled with delight.

The meaning of "delight" in this context will become clear from the distinction in regard to the seven species of produce with which the Land of Israel is praised in the Torah: "A land of wheat and barley, and wine, and fig, and pomegranate, a land of olive oil and (date) honey." Wheat and barley are basic goods necessary for human sustenance, while the fruits of trees are both sustaining and nourishing as well as enjoyable and delightful.

And the third point: One must strive to produce "fruit-bearing fruits," so that the beneficiary enjoying these fruits should in turn become a "fruit-bearing tree" like the benefactor.

Needless to say, the "fruits," of which we are speaking here, are those which our Sages specify, saying, "the fruits of tzaddikim (which includes every Jew and Jewess, as it is written, 'And Your people are all tzaddikim') are mitzvot and Good Deeds."

These are some of the basic teachings of the New Year for Trees, which have an immediate, practical relevance to each and every Jew, man and woman. There is a further allusion to this in the meaningful Jewish custom to eat on this day various kinds of fruits which grow on trees.

And when a Jew firmly resolves to proceed from strength to strength in all matters of Torah and mitzvot, both in regard to himself and in disseminating them in his environment, he has the assurance of realizing his fullest potential--"like a tree planted by streams of water that brings forth its fruit in its season; its leaf also shall not wither, and whatever he does shall prosper."

Until the time will be ripe for the fulfillment of the promise, "the tree of the field shall yield its fruit," in the plain sense, meaning that even non-producing fruit trees shall produce fruits.

Adapted from the Works of the Rebbe

On Tu B'Shevat, the New Year for Trees, we are reminded of the passage, "Man is like a tree in the field." When a tree is still a tiny sapling, and even when it is yet a seed, every small detail of its care has important ramifications. A small amount of proper care will yield a properly developed tree, but even the smallest, undesirable action will result in immeasurable damage to the final result.

So it is with the education of a person. Even those details that appear marginal and secondary, or appear unworthy of our investing so much effort into them, eventually are revealed to be of the utmost importance. Every little action taken toward providing the proper Jewish education for our children will result in a whole and sound adult. But even a tiny scratch on the young "seed" can result in great damage done to the grown person.


Adapted from the Works of the Rebbe

A(1) tiny seedling's germination and development into a full-fledged, fruit-producing tree is one of the most inspiring transformations in all of G-d's creation. First and foremost comes the development of the tree's root system. Thereafter the trunk and body of the tree as well as the branches and leaves come into being. Finally there comes the time when the tree bears its fruit.

The tree's roots are for the most part concealed from the eyes of the beholder. Nevertheless, the tree derives its main life-force from these roots. While it is true that the leaves also help the trees by absorbing sunlight, etc., the roots are the tree's mainstay; sever the roots and the tree will soon wither and die.

Furthermore, the roots enable the tree to firmly embed itself in the earth and remain impervious to strong gusts of wind or other elements that seek to uproot it.

The trunk and body of the tree, including the leaves, constitute the overwhelming majority of the actual mass of the tree. This part of the tree is generally in a constant state of growth--thicker trunk and boughs, additional leaves, etc. Furthermore, the age of the tree may be ascertained from its trunk and body, especially from the tree's annual rings.

Despite the physical predominance of the trunk and body of the tree, the tree attains a state of completion only when it bears fruit. This is so to an even greater degree when the kernel contained within the fruit serves as the forebear and seed for future trees in coming generations.

How does all this apply to man?

Man, too, has roots, possesses a trunk and body, and produces fruit. In many aspects there is a remarkable degree of similarity between man's development--even his spiritual development--and that of a tree's.

Man's roots are his faith. It is a person's faith that unites and binds him with G-d, the source and wellspring of his existence. Even after the Jew grows in Torah knowledge and in the performance of Divine commandments, he still derives his life-force through his belief in G-d, Judaism, and Torah.

Conversely, a weakening in one's spiritual root system of faith can have dire consequences even on an otherwise spiritually well-developed individual.

Having achieved the level of "setting down roots" of faith, a person may be inclined to pat himself on the back and be content to rest on his laurels. Here the tree comes and tells us that it is composed predominantly of trunk, branches, and leaves. In spiritual terms this means that a Jew can never be satisfied with faith alone, for he would then be like a tree that laid down roots, but never developed a trunk, branches and leaves. Such a "tree" is in reality no tree at all--its roots are here, but nothing else. In addition to the healthy roots a Jew must have the full complement of trunk, branches, leaves, etc.

A Jew's trunk, branches, and leaves are the study of Torah, the performance of Divine commandments, and good deeds. They should comprise the overwhelming majority of his activities and actions. One can tell a Jew's "age" by measuring his "rings" as well--how many of his years have been spent in pursuit of spiritual knowledge and substantive deeds.

Furthermore, just as a tree's body grows constantly, so, too, should there be constant growth in the Jew's trunk, branches and leaves--in Torah, performance of Divine commandments, and doing good deeds.

As laudable as all these things are, man, however, attains his state of completion and wholeness, when--like a tree-he bears fruit, affecting his friends and neighbors in a manner that they, too, fulfill the purpose of their creation. By doing so, he bears fruit, generation after generation.


1. Adapted from "From the Wellsprings of Chassidus," published by Sichos In English, 788 Eastern Parkway, Brooklyn, NY 11213.


"On Tu B'Sheva [this year, Wednesday, February 11], it is customary to partake generously of fruits, and in particular, the species of fruit for which the Land of Israel is blessed--wheat, barley, grapes, pomegranates, figs, olives, and dates... similarly, it is customary to eat carobs on Tu B'Shevat."

The Rebbe, 11 Shevat, 5751/1991


Some have the custom of making fruit-salad from fifteen different fruits.

A Sephardic custom is to stay awake the entire night, studying all the biblical, talmudic and kabbalistic sources relating to the fruit of Israel and stopping at intervals to eat different fruits.


Tu B'Shevat, the New Year of the Trees, is here. But what does that have to do with us, other than eating some extra fruit, etc.?

Let's take a moment to consider the fruit for which the Land of Israel is blessed as enumerated by the Torah: Two, wheat and barley, are grains. The other five, grapes, pomegranates, figs, olives, and dates, are fruits.

One difference between grain and fruit is that grain is a staple food, necessary for the maintenance of our well-being. Fruits are delicacies, eaten for pleasure. Tu B'Shevat gives us the potential to carry out our service, not only according to the very minimum necessary to maintain our existence, but rather in a manner that leads to pleasure--our own and our Creator's.

There is another area in which grains and fruits differ. When grain is harvested, though there is an abundant increase in quantity, the grain is of the same nature as the kernels which were originally planted. In contrast, the seed of a fruit tree is of an entirely different nature than the fruit that is later harvested.

Similarly, in regard to our service of G-d, the metaphor of fruit trees alludes to a service that is not limited to the basic necessities, but rather generates pleasure. It reveals the potential for growth, not only a quantitative increase, but also, a leap to a higher level, a new framework of reference altogether.

Since Tu B'Shevat is the "New Year of the Trees," it generates new life energy for those dimensions of a Jew's service that are compared to trees.

May we all truly avail ourselves of this new life energy to fulfill our potential in making this world a fitting home for G-d and G-dliness.


"A person was walking in the desert, hungry, tired and thirsty. He came upon a tree with sweet fruits, pleasant shade and the source of water passing beneath it.

"The person ate from its fruit, drank from its water and sat in its shade. And when he was ready to leave he said, 'Tree, tree, with what shall I bless you?

"'If I say that your fruits should be sweet--why, your fruits are already sweet!

"' - that your shade should be pleasant, your shade is already pleasant!

"' - that water should flow from beneath you, it already does!

"'Therefore I will pray that it be His will that all of the saplings planted from you will be like you!"'

(Talmud Ta'anit)

* * *

Especially around the holiday of Tu B'Shevat, the New Year for Trees, we are reminded of the verse, "Man is like a tree in the field." Our Sages offer various reasons and explanations as to how a person is similar to a tree. The Bible, commentaries and Talmud are replete with examples of how the Jewish people are analogous to the seven fruits with which Israel has been praised. To mention a few:

Just as (olive) oil does not mix with other liquids, so, too, the Children of Israel stand out from other nations.

The date is all good--its fruit can be eaten, its branches are used as lulavs, its leaves are used for the roof of the sukka, its fiber for binding, and it stands straight--so, too, amongst the Jews there is none who is worthless.

Just as grapes have within them food and drink, so, too, do the Children of Israel have Torah knowledge and good deeds.

The roots of the fig-tree are delicate, yet they break through the toughest rocks.

Even the most "empty" amongst you are as full of mitzvot as a pomegranate (is of seeds).

We can see from the above sampling how truly rich are the Jewish people. If this is the case, then, like the desert tree are we lacking anything? With what can we be blessed?

The greatest blessing is: "May it be His will that all of the saplings planted from us--all of our actions and deeds (our spiritual offspring) and our children--be sweet and pleasant and nourishing like us."

A Lesson from Tu B'Shevat

It's almost Tu B'Shevat, that fruit-eating and tree-planting time of year. Now, someone out there might be wondering what he would do if he was in the middle of planting a tree (or at least parting with his money for a tree certificate!) and Moshiach came.

Interestingly enough, one of our Sages answered that question over 1,500 years ago!

Rabbi Yochanan ben Zakkai used to say: "If there is a plant in your hand when they say to you: 'Behold, the Moshiach!'--go and plant the seedling, and afterward go out to greet him."

What does this mean to you? Take a moment to think about it and then read on.

"Behold, Moshiach is coming."

The Rebbe made this statement publicly at numerous gatherings in 1991-92. One might conjecture that, once such a powerful statement was made, all that was left for us to do was sit around and wait for some kind of high-tech, multi media, miraculous event to take place which would herald the messianic era.

Nothing could be further from the truth. Although the Rebbe said that all of the spiritual service that needed to be completed in exile had been done, we were not expected to take a short vacation until the Redemption. On the contrary, the Rebbe told us to prepare ourselves to greet Moshiach by performing acts of goodness and kindness, doing more mitzvot, studying more Torah, and performing mitzvot in a more perfect manner.

"Go and plant the seedling," the Rebbe tells us. Continue and increase all of the good and G-dly things you are presently doing. Learn more. Give more. Do more. For the more you plant now, the more bountiful will be your harvest in the messianic era.

In addition, the Rebbe mentioned numerous times that we will lose nothing in the messianic era. To those people who were concerned that everything they worked to build up--businesses, relationships, material possessions--would be lost when Moshiach comes, the Rebbe explained that the difference between our lives in exile and in the Messianic Era is symbolized by the Hebrew words "gola"--"exile," and "geula"-- "Redemption." The only difference between these two words is that "gola" lacks the Hebrew letter "alef"--which stands for the "Alufo shel olam"--the "Master of the Universe." When Moshiach comes, the presence and life-giving energy of the Master of the Universe will be totally revealed in every aspect of our lives.

"Go and plant the seedling," Rabbi Yochanan ben Zakkai tells us. And surely, with all the fruits of your labor, from all the seedlings you have planted, you will be able to greet Moshiach in a dignified and upright manner.


Advertising agencies would like us to believe that you can tell a lot about people from the--fill in the blank--cars they drive, clothes they wear, liquor they drink, credit cards they use, etc., etc., ad nauseam. What about food? Can you tell anything about a person, or more specifically, about a Jew's very essence, from the food he eats?

In honor of Tu B'Shevat, the New Year for Trees, let's take a look at the seven "fruits" with which the Torah praises the Land of Israel, "a land of wheat and barley and grapes and figs and pomegranates, a land of olive oil and (date) honey." We'll see how these fruits--whether or not you eat them--can tell a lot about who you are, or who you can be. For, these seven fruits are symbolic--according to the mystical teachings of Judaism--of seven aspects of our spiritual growth.

Wheat is described by our Sages as "food for humans." It refers to the part of ourselves which is uniquely human--the G-dly soul. Food taken into our bodies must be assimilated for us to remain healthy. Similarly, the Divine spark in each of us needs to be assimilated into our beings and into every aspect of our lives--even our most mundane activities.

Our Sages refer to barley as "food for animals" and this refers to our more base desires which, according to Chassidic philosophy, come from the "animal soul." Thus, those parts of us which would fall into the category of "animal instincts" need to be elevated and permeated with purpose.

Grapes make wine which, according to the Talmud, makes "G-d and man glad." Interestingly, the Talmud uses the word "anashim," rather than one of the other words for "man" in this instance. Chassidic philosophy says that anashim refers to people who are on the lowest spiritual rung. Gladness and happiness are indeed a form of spiritual service, one which can be attained by individuals who are not involved in lofty, spiritual pursuits.

The G-dly service associated with grapes indicates not only that we ourselves should strive to be joyful at all times, but that our joy should be infectious and we should influence others to have this positive approach to life and G-d.

The Torah relates that fig leaves were used to make the first garments worn by people--Adam and Eve. Afterwards, G-d gave people "leather garments." "Leather" in Hebrew is "ohr" and is spelled with the Hebrew letter ayin. The Hebrew word for "light" is also "ohr," though it is spelled with an alef. In the Talmud, Rabbi Meir refers to Adam and Eve's clothing as garments of "ohr" with an alef, meaning garments of light. This means that each of us should endeavor to spread the light of the Torah to those whom we meet.

Jewish teachings explain that even the simplest Jew is as filled with mitzvot as a pomegranate is filled with seeds. For, G-d created the world in such a way that it is virtually impossible for a person to go through life without performing mitzvot at every turn. The fact that each seed in the pomegranate is a separate entity indicates that each mitzvah has its own unique importance.

Olives are bitter. This implies that, though a Jew's life must be characterized by sweetness, and that his primary approach must be one of joy, still, when evaluating spiritual achievements, he must come to a state of bitterness. (Warning: bitterness is not depression. Chassidus deals extensively with the differences between bitterness and depression and the detrimental effects of depression, but that's another article!)

Dates are referred to in the verse above as "honey." Honey is the Torah's mystical aspect. The study of the mystical aspects of Torah strengthens the inner dimensions of the Jewish soul, the essence of our being which controls our lives.

Through developing all of these aspects of ourselves and by encouraging others to do the same, we will merit to go to the Land of Israel where we will enjoy not only the actual fruits with which the Land of Israel is praised, but also the fruits of our labor during the long exile.


= 1 =

During one of the Roman Emperor Hadrian's tours through Israel, he happened upon an old man, digging holes in the soil, about to plant young saplings.

Looking at the gray hairs of the old man, the Emperor exclaimed, "Hey, Graybeard. Surely you did not work in your youthful days that you have to work in your old age!"

"Nay, sir," replied the old man, "I have worked both in my youth, and am not loath to work in my old age, as long as G-d will grant me strength."

"But surely you do not expect to eat of the fruit of your labor! Where will you be by the time these saplings bring forth their fruit?"

"If it be G-d's will," answered the old man, "I might yet enjoy the fruits of these young trees."

"You are very hopeful, old man. How old are you?"

"This is my hundredth birthday today."

"You are a hundred years old, and yet hope to eat the fruit of these trees? Why work so hard for so slim a chance?"

"Even should G-d not spare me long, I will not have worked in vain. Just as my grandfathers planted for me, so do I plant for my grandchildren."

"Upon your life, Sage," exclaimed the Emperor, "if you live long enough to eat this fruit, please let me know."

Years went by, and the young fig trees brought forth their fruit. The old man remembered his conversation with Hadrian and decided it was time to keep his appointment with the Emperor. He selected a basketful of choice figs, and off he went. When the guards finally admitted him, the Emperor did not recognize him.

"What brings you here, old man?" Hadrian asked impatiently.

"I am the man you saw planting saplings near Tiberias, a few years ago. You requested me to let you know should I live long enough to enjoy their fruits. Well, here I am, and here is a basket of figs for the Emperor's pleasure."

Hadrian opened his eyes wide in astonishment. He ordered that a golden chair be placed before the old man, and begged him to be seated. The Emperor ordered his servants to empty out the basket full of figs and replace them with gold coins. Hadrian's ministers were shocked at his respectful treatment of the old Jew. But when they voiced their displeasure, he reprimanded them, saying, "If the Creator of the World has so honored this man, granting him so many years, surely he is deserving that I honor him as well!"

When the old man returned home, with gold and glory, his neighbors came out to congratulate him.

One couple, however, became very envious. The wife suggested to her husband, "It seems that the Emperor loves figs! Why don't you take some figs to him, and fetch home their weight in gold also! And don't be foolish, bringing only a small basketful! Make sure you take a big sack, and you'll bring home a veritable treasure!"

The man did as his wife suggested. When he arrived at the Emperor's gates, he said to the guard, "I heard that the Emperor is very fond of figs and exchanges them for gold coins. I brought a sack full of juicy figs. Won't you let me bring it in to the Emperor?"

"Wait here," said the captain of the guards.

"Have that silly man stood up by the gates of the palace," the Emperor commanded wrathfully. "Place the sack of figs that he brought at the entrance, and let everyone entering and leaving the palace throw a fig at him!"

The Emperor's orders were carried out to the letter. Towards evening, when the "ammunition" was exhausted, the man was released and sent home.

Upon seeing his bruised face, his wife exclaimed, "What happened to you? Where's the gold?"

"I wish you were there to share my wealth," the husband said, and related to her all that had happened.

= 2 =

Reb Nisim lived in a small town in Israel. He and his large family lived very simply, receiving all of their sustenance solely from a pomegranate tree.

Every summer the tree was full of large, luscious pomegranates. People came from all over to purchase the wonderful "Nisim" pomegranates. One summer, however, there were no pomegranates to be seen on the tree.

Reb Nisim called to his young son Avraham. "Climb quickly up the tree and see if maybe there are some pomegranates which we have not noticed from below."

"I've found three," called out Avraham joyfully. He carefully handed the beautiful fruits to his father.

Never before had they seen such glorious fruits. That Shabbat, Reb Nisim treated his family to two of the pomegranates. The third one, he decided, would be saved for Tu B'shevat--the New Year for Trees.

That year was very difficult for Reb Nisim's family, with not even the pomegranate tree to sustain them. Reb Nisim's wife suggested that he go outside of Israel to collect money for the family. "I cannot hear of such a thing," answered Reb Nisim. "We live in the holy land of Israel and I will not leave for any reason."

But, after weeks of the children going to bed hungry, Reb Nisim finally agreed. He promised himself, though, "In all my travels, I will never reveal to anyone that I am a resident of Israel."

For months, Reb Nisim traveled from city to city, without much luck. Each place had enough to support its own poor. And, because Reb Nisim refused to reveal from where he came from, he was not the recipient of much charity.

On the fifteenth of Shevat, Reb Nisim arrived in the city of Koshta, Turkey. There he found the Jews gathered together in the synagogue, weeping and reciting Psalms. "The Sultan's son is on his deathbed. He has decreed that unless his son recovers, all Jews must leave the country by today. We have sent doctors and cures, but nothing has worked," explained the sexton to Reb Nisim.

A few minutes later the sexton returned. "Our holy rabbi would like to see you. He says that you are a visitor from the land of Israel."

Reb Nisim entered the rabbi's study quite perplexed. He had told no one that he was from the land of Israel. How had the rabbi heard?

"There is a special scent about you," began the rabbi, "from the Holy Land."

"It must be the fragrance of the pomegranate which I have with me," explained Reb Nisim. "Since today is Tu B'Shevat, I would like to share it with the holy rabbi."

The rabbi's face lit up. "You have with you a pomegranate from the Holy Land? What, may I ask, is your name?"

Reb Nisim told the rabbi his name. The rabbi's smile broadened. "In honor of Tu B'Shevat, I have been studying a discussion of different types of fruits in my holy books." And here, the rabbi went into a detailed explanation of what he had read. He finished by saying, "I came to the conclusion that the acronym for the word "rimonym" ("pomegranates" in Hebrew) is: Refua Melech O'bno Nisim Y'viya M'hara--the recovery for the king and his son, Nisim will bring quickly. We must get your pomegranate to the palace immediately.

The rabbi and Reb Nisim entered the palace sick room. The sultan's son was close to death. They gave juice from the pomegranate seeds to the unconscious boy. His color changed back to normal and his eyes fluttered open. A few more drops brought about an even more dramatic improvement.

The sultan was overjoyed. "I will remember you always," he said, with tears of happiness streaming down his face.

Reb Nisim returned home with presents of gold and silver from the sultan. And, their pomegranate tree returned to its previous state of bearing abundant fruit.


Jewish Women and Girls Light Shabbat Candles

For local candle lighting times:
consult your local Rabbi, Chabad-Lubavitch Center, or call: (718) 774-3000.
or: http://www.havienu.org/www/vestibule/hebcal.html

For a free candle lighting kit:
contact your local Chabad-Lubavitch Center.

For a listing of the Centers in your area:
In the USA, call: 1-800-Lubavitch (1-800-582-2848).

Times shown are for Metro NY - NJ

Friday, Feb. 13, Erev Shabbat Parshat Yitro:

Saturday, Feb. 14, Shabbat Parshat Yitro:


2. The Shabbat candles must be lit 18 minutes before sunset. It is prohibited and is a desecration of the Shabbat to light the candles after sunset.

Laws of Shabbat Candle Lighting for the Blind

Shabbat Candle Lighting Blessing

"Let There Be Light" - The Jewish Women's Guide to Lighting Shabbat Candles.

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