6. Countering Destruction: Lessons from Noach

(1) They are four days in the year that serve as the New Year, each for a different purpose...On the first of Shevat is the New Year for the tree; the fruit of a tree that was formed prior to that date belong to the previous tithe year and cannot be tithed together with fruit that was formed after that date; this ruling is in accordance with the statement of Beit Shammai. But Beit Hillel say: The New Year for trees is on the fifteenth of Shevat.

(1) ...When the Blessed Holy One created the first human, He took him and led him round all the trees of the Garden of Eden and said to him: “Look at My works, how beautiful and praiseworthy they are! And all that I have created, it was for you that I created it. Pay attention that you do not corrupt and destroy My world: if you corrupt it, there is no one to repair it after you.

(3) Rabbi Yehudah ben Shimon began, "'After the Lord your God shall you walk' (Deuteronomy 12:5). But is it possible for a man of flesh and blood to walk after the Holy One, blessed be He...But rather, the Holy One, blessed be He, from the very beginning of the creation of the world, only occupied Himself with plantation first. Hence it is written (Genesis 2:8), 'And the Lord God planted a garden in Eden.' You also, when you enter into the land, only occupy yourselves with plantation first. Hence it is written, 'When you shall come to the land.'"

(3) After the ashes were cleared to the middle of the altar, the priests began raising logs onto the altar in order to assemble the arrangement of wood on which the offerings were burned. The tanna asks: And is wood from all the trees fit for the arrangement? The tanna replies: Wood from all the trees is fit for the arrangement, except for wood from the vine and from the olive tree, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood.

§ The mishna teaches: The priests began raising logs onto the altar to assemble the arrangement of wood. Wood from all the trees is fit for the arrangement, except for wood from the olive tree and from the vine. The Gemara asks: What is the reason that wood from these trees is not fit for the arrangement? Rav Pappa said: It is due to the fact that they have thick knots in their branches, which cause the wood to burn poorly and produce excessive smoke. Rav Aḥa bar Ya’akov said: Although these trees are unfit for the arrangement primarily because they burn poorly, there is an additional reason: They are not used because using them would deplete the olive trees and grapevines, which would be detrimental to the settlement of Eretz Yisrael. The Gemara raises an objection to the explanation of Rav Aḥa bar Ya’akov from a baraita: The verse states with regard to the wood of the arrangement: “And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the fat, in order upon the wood that is on the fire which is upon the altar” (Leviticus 1:7–8). The verse indicates that the arrangement must be composed of wood that burns completely, until it becomes like the fire itself. And what is that type of wood? This is referring to branches that are as smooth as a skewer [shipud], which do not become knotted from within. Evidently, the primary qualification of the wood is that it does not have knots. The Gemara continues: And is wood from all the trees fit for the arrangement? The baraita explains: Wood from all the trees is fit for the arrangement, except for olive wood and wood from the vine, but the priests were accustomed to assemble the arrangement with wood from these trees: With young branches of the fig tree, of the nut tree, and of pinewood. Rabbi Eliezer adds that the following types of wood are also unfit: The wood of the hackberry tree, of the oak, of the palm tree, of the carob tree, and of the sycamore. The Gemara explains the difficulty: Granted, according to the one who said that the wood of the olive and of the vine are not used because they have knots, one can explain that the first tanna of the baraita and Rabbi Eliezer disagree with regard to this matter: One Sage, Rabbi Eliezer, holds that although the wood of the trees that he deems unfit for the arrangement, e.g., the hackberry tree and the oak, are not knotted from within, since they are knotted on the outside, we do not bring wood from these trees for the arrangement. And one Sage, the first tanna, holds that since these are not knotted from within, even though they are knotted on the outside, we do bring wood from these trees for the arrangment. But according to the one who said that the wood of the olive and of the vine are not used because it would be detrimental to the settlement of Eretz Yisrael, the palm tree should also be unfit for the arrangement. Isn’t it also subject to the consideration that cutting it down would be detrimental to the settlement of Eretz Yisrael? It is also one of the species about which Eretz Yisrael is praised. If so, why does the first tanna deem the palm tree fit for the arrangement? The Gemara explains that Rav Aḥa bar Ya’akov could say to you: It is unnecessary to cite the baraita in order to raise this difficulty, as the mishna itself states that the fig tree is a preferred source of firewood. And according to your reasoning, isn’t the fig tree subject to the consideration that cutting it down would be detrimental to the settlement of Eretz Yisrael? It is also one of the species about which Eretz Yisrael is praised. Rather, what have you to say? One must say that the mishna is referring to a fig tree that does not bear fruit. With regard to the palm tree as well, the baraita is referring to a variety that does not bear fruit. The Gemara asks: But is there a fig tree that does not bear fruit? The Gemara answers: Yes, there are fig trees that do not bear fruit, and this is in accordance with a statement of Raḥava.

(14) Where did the cedar beams come from? Jacob our patriarch planted them at the time he descended to Egypt. He told his children: My sons, ultimately you will be redeemed from this place, and the Holy One, blessed be He, will say to you: “You will be redeemed,” so that you may build a Sanctuary for Him. Therefore, go plant cedar trees now so that when He commands you to erect a Sanctuary for Him, beams of cedar will be available. Forthwith they arose and planted as he had commanded them to do. (15) Our sages of blessed memory said: And the middle bar in the midst of the boards (ibid., v. 28). They went down to Egypt with Jacob our patriarch, for it was difficult for them to bolt the boards from end to end¹. Furthermore, these cedars intoned a song before the Lord. Whence do we know that they sang a song? Because it is written: Then shall all the trees of the world sing for joy before the Lord (Ps. 96:12). The word then is employed in reference to a song, as is said: Then sang Moses (Exod. 15:1). When did that occur? At the time the Sanctuary was erected from them. The Holy One, blessed be He, commanded Moses concerning the Tabernacle: And thou shalt make the boards for the Tabernacle of acacia wood, standing up (ibid. 26:15). “Thou shalt make boards” is not written here, but rather Thou shalt make the boards standing, that is, they should use those boards that their fathers had previously prepared for them.

(4) The voices of five (objects of creation) go from one end of the world to the other, and their voices are inaudible. When people cut down the wood of the tree which yields fruit, its cry goes from one end of the world to the other, and the voice is inaudible. When the serpent sloughs off its skin, its cry goes from one end of the world to the other and its voice is not heard. When a woman is divorced from her husband, her voice goeth forth from one end of the world to the other, but the voice is inaudible. When the infant || comes forth from its mother's womb. When the soul departs from the body, the cry goes forth from one end of the world to the other, and the voice is not heard. The soul does not go out of the body until it beholds the Shekhinah, as it is said, "For man shall not see me and live" (Ex. 33:20).