Shevat 5769

In this month's issue:

The Seven Fruits of Israel
by Rebbetzin Chana Bracha Siegelbaum, Director

Alumna Profile: My Soul Connection: Eretz Israel
by Sarah Talyah Webb, Teacher and Alumna

Nourishment from the Roots of Our Torah: A Board for Midreshet B'erot Bat Ayin
by Serach Yael BenLev, Administator

Tree=Man? or Tree=Man! Resloving the Ambiguity at the Heart of Bal Tashchit
by Rabbi Yehoshua Kahan, Teacher

Rabbi Lazer Brody Enlightens B'erot Students and Participants About the Path to Emuna
by Melissa Goodman, Lecture Participant, and Serach Yael BenLev, Administrator

Hashem First Planted a Garden: Donating to the B'erot Garden of Emuna
by the Staff and Students of Midreshet B'erot Bat Ayin

The Seven Fruits of Israel

Download a printable version of this article, including sources

The Land of Israel is described as:

"A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of olive oil and honey." (Devarim 8:8)

These seven species were the staple foods consumed by the Jewish people in the Land of Israel during biblical times. They contain special holiness, as reflected by the unique blessing recited after eating them, thanking G-d for the goodness of the land.

The praise of the land of Israel for its fruit-trees is a deep environmental lesson in itself, testifying to the importance of nature and trees in Judaism. The Bible paints the shade of the grape vine and fig tree as a metaphor for the idyllic world-peace we await. Our ultimate trust in G-d is expressed through the serene environment where "Judah and Israel will sit securely , each person under his vine and fig tree . . ." As we munch on juicy grapes we are reminded that there is no greater sign of the coming redemption than when the Land of Israel produces fruits in abundance.

Moreover, the offerings of the bikkurim (first fruits) brought to the Temple in Jerusalem on Shavuot were only from these seven species. On what merit are these fruits selected? Nogah Hareuveni, founder of Israel's Neot Kedumim Biblical Landscape Reserve, explains that the flowering and fruiting of the seven species take place during the period between Pesach and Shavuot, a season depending on the delicate balance between contradictory forces of nature. It is characterized by climatic contrasts between extreme dryness and heat on the one hand and cold storms on the other, which could easily be misconceived as battles between opposing deities. Therefore, the seven species are selected to reaffirm our pure faith in G-d through our expressing thanks to the One and only G-d specifically for the fruits of the Land.

The flowering and fruiting of the seven species parallel our own spiritual development during the season between Pesach and Shavuot, characterized by self-improvement and preparation for receiving the Torah. As we count the Omer during the 49 days between Pesach and Shavuot, we turn to G-d in repentance and prayer. Since the fruiting of the seven fruits is linked to our own spiritual achievement, it is not surprising that these seven kinds comprise a wealth of spiritual attributes, nutrients and medicinal properties.

The special significance of the seven species is accentuated by the great Kabbalist Arizal, who attributes the spiritual energies of each fruit to one of the seven lower sefirot (spiritual emanations) that we count during each week of the Omer. Their correspondence is according to the order they occur in the Torah verse. It is interesting to note how the medical properties of the seven species are synchronized with their spiritual energies.

Wheat corresponds to chesed (kindness), the first of the seven lower sefirot. The characteristic of chesed is expansion, to reach out and extend oneself toward others. Wheat likewise reflects the nourishing food of kindness and to this day remains our main sustaining food staple. According to the renowned Rabbi and physician Rambam, wheat strengthens the body and increases mothers' milk, the ultimate nourishment and expression of chesed.

Barley corresponds to gevura (restraint). Its characteristic is contraction, reduction and setting boundaries. This is reflected by each barley seed being enclosed in a strong hull (boundary) which remains intact even during threshing. Due to its contracting quality, barley is highly effective in reducing liquid when added to soup. A recent study by the FDA evidenced that barley reduces cholesterol and risk of coronary disease.

Grapes grow in beautiful clusters and correspond to tiferet (beauty). This trait is characterized by the balance between its different and sometimes contrary components. Since tiferet is the perfect balance between chesed and gevura, grapes include both nourishing and eliminating qualities. Grape-seed oil nourishes the skin, while also containing a very high content of antioxidants that help in eliminating free radicals. Grapes possess a diuretic quality, yet they are very nutritive replete with vitamins A, B, and C, while also treating blood and energy deficiency.

Figs correspond to netzach (endurance), which engenders longevity. The fig-tree reflects everlasting fruitfulness as it has one of the longest periods of ripening, spanning more than three months. Malbim explains that we need to watch the fig-tree very carefully by picking its figs daily, since they ripen one after the other; likewise we need to observe our teachers daily in order to glean the fruits of their wisdom. According to Rambam, "Figs, grapes and almonds are always the best fruits whether fresh or dried." Rambam also taught that figs alleviate constipation, which is one of the main tenets of longevity and health. Figs may benefit the elderly by strengthening the blood and arousing a person's vitality.

Pomegranate, a very beautiful and majestic fruit, even has a crown. It corresponds to hod which means majesty and glory. Hod is also related to the Hebrew word toda which means thanks and recognition. According to Rav Yitzchak Ginsburgh, hod corresponds to our immune system. A healthy immune-system is able to recognize our friends from our foes, and pomegranates boost our immune system. Pomegranate seed oil causes cancer cells to self-destruct; the juice of the fruit is toxic to most breast cancer cells, yet has almost no effect on healthy cells. Pomegranate juice has also been proven to decrease heart disease by decreasing LDL ("bad cholesterol") and increased HDL ("good cholesterol").

Olive oil corresponds to yesod (foundation). Olive oil is the foundation of most Mediterranean foods. Rambam explains that olive oil cleanses the liver and loosens stools. It is helpful against stones in the urinary tract to drink a teaspoon of olive oil every morning before eating. Olive oil protects against heart disease by lowering the blood pressure, and has strong anti-bacterial properties. It also contains several antioxidants to help fight cancer. Thus olive oil can truly be called the foundation ("yesod") of life.

Dates correspond to malchut (kingdom). Malchut is the channel that allows everything to manifest below. Therefore malchut is connected with the digestive system. The Talmud teaches that dates heal intestinal illnesses.The palm tree has no waste, its lulavs (hearts) are used for prayer, its fronds for shade, its fibers for ropes, its twigs for a sieve, and its beams for houses. Likewise the people of Israel have no waste: they each master their own particular part of Torah learning or perform mitzvoth and charitable deeds.

The Torah's mention of the seven species is not incidental. Rather, these foods are central to a Jewish spiritual path that endeavors to elevate the physical through intentional living. Eating the seven species in a conscious way can promote our well-being, help us connect to the land of Israel, and deepen our relationship with Hashem. Each of the seven species contains deep lessons about G-d and our spiritual lives. Every time we eat them we have the opportunity to tune into their spiritual messages, eat consciously, and bring the world a step closer to its perfected state.

Suggested Action Items:

1. Enjoy flowering fruit trees during the month of Nissan.
2. Try to spend time in nature sitting in the shade of the vine and fig tree.
3. Take advantage of the nutritional and healing properties of the seven species of the Land, rather than relying on artificial replacements.
4. Take time to eat consciously and focus intensely when you bless Hashem with your full heart before and after partaking in His seven favorite fruits.

Join our Tu b'Shevat Yom Iyun and experience a mystical Tu b'Shevat Seder like no other!

My Soul Connection: Eretz Israel

See Sarah Talyah talk about her experience at Midreshet B'erot Bat Ayin in this recorded video interview
*when you click the link, the file will download and then play automatically in Windows Media Player

My name is Sarah Talyah Webb.

Prior to coming to Israel, I received training in horticulture and hold a horticultural technician diploma.

I was a student at B'erot about four years ago and have Baruch HaShem been able to return to Midreshet B'erot Bat Ayin as an instructor for the Garden of Emuna /Torah and Agriculture Program.

I returned to Bat Ayin because there is a part of me that has such a deep connection with this place and community. Having been away from Bat Ayin for awhile, and having travelled back to Canada for a period of time, I came to realize what a special place it is. I have great friends here and it's a religious community that supports a lot of my values and dreams. Being able to come back and share more with the students of B'erot as well as teach them gardening is a unique opportunity for me. I am able give back in a different way than when I was a student.

Working at the midrasha is really tapping into what I believe in . . . my values and my dreams, my hopes and dreams for Israel. I also believe that I am meant to be here. I want to get back to the Land, to be part of the Land, to be able to nurture . . . to help, heal and nurture other people as well.

When I first came to Israel, I chose Midreshet B'erot Bat Ayin because I was looking for a woman's Torah program that would combine Torah in conjunction with art, yoga, gardening and holistic living. I didn't want to put so many of my interests and the things that were important to me aside while I took the time to focus on learning Torah. I didn't want to lose the essence of who I was while immersing my self in Torah learning. B'erot allowed me to be myself and as a result drew me closer to the Torah. I learned more because I was able to take time after class and respond to my learning by drawing or writing a poem or I could listen to one of my friends sing a song that she wrote in response to a Torah teaching. I knew this was Torah that's really alive and truly coming from the heart. It was Torah coming out of me from the inside; pulling out my own personal truths . . . this was my Torah. I was actually living Torah not just going through the motions and putting on clothes so I could look like everyone else. B'erot is a visionary approach to Torah!

Throughout my life, my sense of having a home was having a garden and the connection to it. I kind of knew that I was always looking for my Land when I was making a home. I felt that I was always being nourished when I was helping HaShem to nurture the garden. When I came to Israel, and especially Bat Ayin, it was so different. I realized that whatever I was doing here in the Land, I was really doing to my own Neshama (soul). I was really changing myself spiritually with HaShem's help due to the work I was putting into the Land. I began to see the garden blossom and began to feel myself blossoming internally. I never could have imagined the potential that existed on both levels. Being here really forced me to tap into Emuna of HaShem.

Reflecting back on my whole journey and process here in Bat Ayin, I feel very grateful to Rebbetzin Chana Bracha, for her vision . . . the vision of women returning to their roots, learning Torah and connecting to the Land by planting a Garden of Emuna and experiencing the essence of Eretz Yisrael.

Nourshiment from the Roots of Our Torah: A Board for B'erot

"Moshe's father-in-law told him, 'The thing that you do is not good. You will surely become worn out--you as well as this people that is with you--for this matter is too hard for you, you will not be able to do it alone.' "
(Shemot 18:17-18)

"Moshe heeded the voice of his father-in-law, and did everything that he had said."
(Shemot 18:24)

Moshe had just accomplished dealing with Pharaoh, performing amazing miracles, and leading the people of Israel out of Egypt. Yet, we learn from the Torah that it was too much for Moshe to deal with everything alone without wearing himself out. We also learn that Moshe took advice (from an in-law!).

Rebbetzin Chana Bracha Siegelbaum has unselfishly built up Midreshet B'erot Bat Ayin and taken on all of the decision making for the last 11 years. This year we have asked several talented people to be a part of the decisions and growth of the midrasha by forming an active Board of Directors. The Board meets monthly via internet conference and has already provided much needed effort, council, and time to Midreshet B'erot Bat Ayin. Many blessings and a sincere thank you to the following people for being on our Board of Directors:

Yehudit Chaya Atkins, RN, Medcall Nurse (Georgia)
Yehudit Bell, Science Teacher, Yoga Instructor (California)
Sherri Daniels, Vice President City Bank, Tax Department (New York)
Dr. Leah Gelber, President of RRI Consulting Inc (North Carolina)
Professor Naomi Greenberg, Program Director, Occupational Therapy (New York)
Judy Josephs, Accountant (New York)
Arlene Kligerman (New York)
Steve Rubner, Founding Partner Arnold Stevens Finlaty Chartered Accountants - Treasurer State Zionist Council of NSW, AU (Australia)
Rabbanit Hadassah Bar Tzadok, Domestic Engineer, Jewish Home Specialty (California)

Like a tree draws nourishment for growth from its roots, we grow from the nourishment and guidance of our Torah. Midreshet B'erot Bat Ayin has grown internally and taken the example from our Torah on how to succeed in the future.

There is room for others that want to make a real difference in the Land of Israel and holistic Torah women's learning by being on the Board of Midreshet B'erot Bat Ayin. For more information email: admin@berotbatayin.org.

Tree = Man? Or Tree = Man!
Resolving the Ambiguity at the Heart of "Bal Tashchit"

Rabbi Yehoshua Kahan,
Teacher

Tu b'Shevat is popularly referred to as "The New Year for the Trees". This evokes in many of us an image of anthropomorphized trees getting together and celebrating, perhaps along the lines of the Ents, those humanized trees of Lord of the Rings. The truth is that Tu b'Shevat is less of a new year for the trees as it is a new year for the halachot of the trees. Many halachot which relate to trees and their fruit are time-dependant, and one of the critical dates for determining the applicability of those halachot is Tu b'Shevat. Over time, however, custom has enabled Tu b'Shevat to expand and address many other ways in which trees appear in Jewish tradition and literature.

One of the most well-know of all tree-related traditions is the mitzvah of Bal Tashchit - the prohibition of cutting down fruit trees even in times of war. Based upon the underlying principle of this mitzvah, we are enjoined from wantonly destroying any useful object, even if it happens to belong to us. Thus, in a society of material surfeit, bal tashchit has become the clarion cry awakening us to the waste that our lifestyles generated daily unawares. In fact, this mitzvah has come to symbolize an environmental consciousness that, it is sometimes claimed, is a foundation of the Torah's value system. Indeed, bal tashchit is invoked in such a wide variety of circumstances that often the original, framing context is lost. These framing contexts deserve more attention, however, as they serve as the "womb" in which the embryonic mitzvah first emerges, and we can learn a tremendous amount regarding the deeper implication of a given mitzvah by carefully examining its setting.

Let us then re-examine the setting of bal tashchit with an eye on allowing an underlying ethos to emerge. Here is the original quote:

"When you besiege a city for many days, making war against it to capture it - do not destroy its trees, wielding an axe against them, for from them shall you eat, and them you shall not cut down - ki ha'adam etz hasadeh to come from before you in siege. Only trees which you know are not food trees - those may you destroy, chopping them and building a siege-engine against the city which which you are making war, until it falls".

The above translation is my own, and I have intentionally left untranslated a key clause, the interpretation of which will serve as the focus of our investigation. There is so much that can and has been said in explanation and interpretation of these verses, it could well serve as the subject of an entire book. We'll suffice with just a few observations:

1) The context is war - and not just any war, but rather the war for the initial conquest of Eretz Yisrael, an obligatory war (mitchemet mitzvah), from which not even those usual exempt from military duty are excused ("even the groom from his chamber and the bride from her canopy - Mishnah Sota 8:7). If there were even extenuating circumstances in which the expectations of civilized society take a back seat to the exigencies of the present moment, this should be it. After all, "all's fair…" And yet, it is precisely here that the Torah prohibits the chopping down of trees.

2) We are provided by the Torah with an explanation and a justification of the prohibition. In fact, it would seem we are provided with two such justifications, both introduced with the word "ki" (because). We'll want to understand - what is the relationship of these two clauses - does the second restate the first, do they build upon one another, are they complementary or, perhaps in some way, contradictory?

Let us proceed to the central focus of our analysis: the untranslated words. Recall that the first justification for not destroying the city's trees is "for from them you shall/may eat . . ." The second clause is difficult to translate without taking an interpretive stance, so, let us let our pre-eminent commentators Rashi and Ibn Ezra, do that.

Rashi, on these words, writes as follows:

"Behold, the word ki here serves in the sense of "perhaps": Perhaps the tree of the field is a man, taking refuge from you within the besieged city that it should suffer the afflictions of hunger and thirst, like the people of the city? (And seeing that this is not the case - supercommentators on Rashi), why should you destroy it?"

Rashi understands this second justificatory clause as a rhetorical question: since the tree is not your enemy, you have no business making it suffer. Rashi seems to view the tree as a actor in a moral situation. The fact that it can suffer, but cannot flee, has implication for the one who would chop it down even in extremis. Rashi here makes no reference to the previous justification - that we can/should eat of these trees. The invocation of the tree as object of our sympathy is a completely independent consideration.

Ibn Ezra takes a very different approach to the same words. He considers Rashi's approach, brought in the name of a different commentator, dismisses it, and offers the following interpretation:

A somewhat free rendering of Ibn Ezra's words, following the Ramban's approving quotation, yields:

"This is how the clause should be understood: 'because you may eat from it for the tree of the field is the (life of) man, and you shall not chop it down (so that the city) comes before you in siege". The meaning is: the tree of the field constitutes the life of man {here he gives another example where a object is metaphorically equated with life itself}…do not destroy the fruit tree which constitutes the life of man, it is only permitted to you to eat of it; it is forbidden to you to destroy it in order to subdue the besieged city."

Ibn Ezra sees the two justificatory clauses as one. The underlying appeal is utilitarian - what kind of a short-sighted fool would chop down that which, ultimately, viewed from a perspective wider than the tunnel vision imposed by war, is the basis of human society. The tree of the field IS man, namely, his source of sustenance.

What vastly different understandings of the basis of bal tashchit have Rashi and Ibn Ezra provided us with! It's as though Ibn Ezra were a charter member of Ducks Unlimited, while Rashi were the ultimate tree-hugger! But which one is right? Is Jewish environmentalism conservative or liberal? Is it at heart an extremely enlightened and long-viewing self-interest, or is it an expansion of the covenanting spiritual vision of Judaism to include even the vegetable kingdom? Furthermore: how can two of our greatest commentators come to such opposing interpretations if they are basing themselves upon the same few words?

The key to unraveling these puzzles lies in a single letter. The words, ha'adam etz hasadeh can be translated either as: the [life of] man is the tree of the field (Ibn Ezra's take) or as: Is the tree of the field man? (Rashi's take). It all depends upon the letter hey which is prefixed to the word adam (man). We are accustomed to translate a prefixed hey as the definite article. This usage of the prefixed hey is known as hey hayedi'ah - the hey of knowledge. But there is another usage of the prefixed hey, less common but by no means rare. That usage is termed hey hashe'elah, the hey of question, which converts the following clause into a question. And, while in most circumstances, it is easy to distinguish between the two based on the vocalization of the text in each instance, in this case, the differences disappear due to the fact that the hey come just before the letter aleph. It is, therefore, impossible to determine which meaning is the correct one based on even the most careful grammatical analysis.

The letter hey, so intimately associated with the Divine Name, prefaced to the word adam. Is it assertion, or inquiry? Is it the certainty of indication, of definition, to the excluding of other possibilities - in short, is it THE MAN, triumphant and ascendant? Or is it the opening of new horizons, the weighing of new arrangements and relationships and the re-evaluation of one's own identity in light of these considerations - in short, it is MAN???, learning of who he is only in the context of before what/whom he stands?

The Torah refuses to dispel the ambiguity. It insists we consider carefully both utilitarian and selfless, other-directed motives for our actions. We are both expansive and inwardly-concerned beings, we are both finite and moving toward the infinite, and are called upon to re-balance every moment between the two.

The tree of our mitzvah of bal tashchit can be seen easily to represent any and every facet of our world which provides for our artifice so much bounty and sustenance. It is constantly so tempting to reap the immediately accessible benefits, excusing our lack of vision by the demands of that war which is the life of NOW. What will stay our hand? Principled liberal environmentalists for a long time have dismissed the Ducks Unlimited approach as too narrow a platform upon which to base the broad vision demanded by a thoroughgoing environmentalist ethic, and fear that the self-interested motivation will ultimately prove fickle and scuttle the entire program. For their part, prudent conservative environmentalists insist that an environmentalism that excludes human needs as we know them from the equation is at best go-nowhere pie-in-the-sky lacking mass appeal, and at worst, an invitation to egregious moral excess of the sort famously depicted in Edward Abbey's The Monkey Wrench Gang, and advocated by groups such as Earth First!

The Torah takes us beyond these competitive, monolithic schemes to a vision of man as both astride and subject to nature - Mother Nature as well as his own. When we realize that, far from excluding each other, enlightened self-interest and covenant-based compassion - extended beyond the sphere of the merely human - actually illuminate and propel each other forward, then we will have fulfilled the mitzvah of Bal Tashchit in its most profound sense: "For from it shall you eat" - the Tree of Life, that is, the Torah!

Rabbi Lazer Brody Enlightens B'erot Students and Participants About the Path to Emuna

Melissa Goodman,
Lecture Participant
and
Serach Yael BenLev,
Administrator

Rabbi Lazer Brody is a renowned author, counselor, and Lebanon War veteran and the author of multiple books and CD's. His English translation of "The Garden of Emuna: A Practical Guide to Life" has sold over 600,000 copies. Rabbi Brody acts as an advisor for Midreshet B'erot Bat Ayin's new "Garden of Emuna: Torah and Agriculture Program" and is giving monthly lectures on the subject of Emuna at the midrasha.

HaShem has blessed Midreshet B'erot Bat Ayin with the gifts of special programs and teachers. The current Garden of Emuna: Torah and Agriculture Program, with guest lectures by Rabbi Lazer Brody, is no exception.

A devoted Breslov Jew, Rabbi Brody draws from the tradition of the Baal Shem Tov ztvk"l, Rebbe Nachman ztvk"l, Rebbe Natan ztvk"l, and (his mentor) Rabbi Shalom Arush. He uses an effective combination of Chassidic stories, references from the Tanach, the Talmud, and modern-day common sense to share the teachings of the Torah.

Rabbi Brody has graced us with lectures to help promote our "Garden of Emuna: Torah and Agriculture Program". He gave the first of his lecture series "The Answers to All Your Questions on Emuna", on Sunday November 16, 2008. Rabbi Brody encouraged listeners to create healing and balance in their lives by speaking to HaShem every day. He spoke of the 3 stages of Emuna: Everything comes from Hashem, Hashem does everything for the best, Everything Hashem does have a specific purpose. The second lecture, "Chanukah-A Song of Thanks" was dedicated in honor of Evan Kotel and held on the first night of Chanukah, Sunday December 21, 2008. Rabbi Brody brought to our attention the tactics of the Greeks and showed similarities of the challenges of today and the importance of our prayers. Instead of feeling defeated and helpless when so many seem against us, remember that; "The good news is that we are Emuna people" "If we go and speak to HaShem, HaShem will take apart everything they do." The third lecture titled "The Lights of Emuna and Gratitude" is scheduled for Sunday January 25, 2009 (Rosh Chodesh Shevat) at 8:00 pm. Midreshet B'erot Bat Ayin would like to extend our gratitude to the kind people who sponsored these lectures.

The lectures are open to women and are being hosted at the Beit HaMidrash at Midreshet B'erot Bat Ayin. Rabbi Brody expressed his appreciation for the holistic atmosphere and Torah learning environment of Midreshet B'erot Bat Ayin saying, "I feel confident when I send women to study at B'erot Bat Ayin because I know they will be educated well in mind, body and soul." "The Torah & Agriculture program at B'erot Bat Ayin connects the Jewish woman with her Land, her people and her G-d. This is a complete connection that involves body and soul."

Watch video recordings of Rabbi Brody's classes at the midrasha.

Join us for our upcoming lectures with Rabbi Lazer Brody:

February 22nd – Defeating Klipot Haman Amalek!

March 22nd – Emuna as a Tool for Pesach Preparation

Sponsorship opportunities for both of these events are available. Contact info@berotbatayin.org for details.

Thank you again Rabbi Lazer Brody!

Learn more about our Garden of Emuna: Torah & Agriculture Program . . .

"And G-d said: 'Let the earth sprout vegetation: herbage yielding seed, fruit trees yielding fruit each after its kind, containing its own seed on the earth.' And it was so." (Genesis 1:11)

$10,000 have been graciously donated by Dr. Roy and Judy Stern of Efrat to build a greenhouse in the Midreshet B'erot Bat Ayin Garden. The greenhouse will provide fresh vegetables and herbs for our students to use in cooking healthy, organic meals and for making herbal teas and treatments. It will also function as an example of how Torah and developing the Land of Israel are intricately linked.

Be a part of the new and exciting venture of Midreshet B'erot Bat Ayin to integrate Torah, agricultural cultivation and environmental awareness into the hearts and minds of the Torah-observant community:

The Garden of Emuna- Sustainable Gardening Project in the Land of Israel

The objective of the Midreshet B'erot Bat Ayin Garden of Emuna is to create an outdoor environment conducive to connecting with the Divine and a sustainable living infrastructure for all of B’erot’s learning and creative activities—an infrastructure that can also function as a laboratory and model for others. It will be a working laboratory for the synthesis of the best of ancient and modern sustainable systems, practices, and technologies.

The Garden of Emuna project will be a unique application of ancient agricultural and conservation practices drawn from the Torah and combined with the best of today’s modern “green” technologies. It will make the best use of the land, preserving it for future generations, while at the same time educating future leaders in the delicate art of balancing land use with land preservation.

Our guiding principles for this project are to base all work on the laws of the Torah. The Garden of Emuna will be a teaching model of how to keep the Jewish laws applying to the Land (“Hamitzvot Hateluyot B’Aretz”)

· Kelayim- The laws of separating different crop species

· Trumot and Ma’asarot- Tithes to the Levites, Kohanim and poor

· Shmitta- the Sabbatical year when the land must rest

· Orla- the first three years of the trees’ crop may not be eaten

· Peah- leaving the corner of the field for the poor

The Garden of Emuna will consist of:

· We plan to construct a large well in the center of the garden to nourish us with fresh water throughout the year. With Hashem’s help this well (b’er) will be the center of our garden, symbolizing the Torah of our Mothers and drawing the Divine presence as reflected in our name B’erot (Wells). $10,000

· A large green house with vegetables and herbs. $10,000
Already donated! Thank you Dr. Roy and Judy Stern of Efrat!

· An orchard of fruit trees that will serve as a food source and also provide a space for beauty, outdoor learning and meditation. $5,000

· A creative garden along the perimeter for growing special herbs and vegetables. $3,600

Planting fruit-trees on the land of Israel is an important part of the mitzvah to settle the land (Yishuv Ha'aretz). Regarding the verse, "you shall possess it and you shall settle in it… " (Deut. 11:31) the Vilna Gaon explains that through planting the Land of Israel we will merit to posses it. (Kol Hator Chapter 1:9) Actually, the task of Mashiach ben Yosef, which precedes the final redemption, is to drive away the impure spirit from the Land by gathering in the exiles, rebuilding Jerusalem, and planting the desolate areas. (Kol Hator Chapter 2:117)

Therefore, when you plant a tree in the gardens of Midreshet B'erot Bat Ayin, you are not only beautifying the land, and supporting Jewish women's return to their heritage and to their Land from the four corners of the earth; your donation to plant in the land of Israel also brings the redemption one step closer.

Contribute to the garden of Midreshet B'erot Bat Ayin in the Land of Israel, plant a tree in the Land, honor those you love, and give a specially designed certificate on Tu b'Shevat 5769 (2009).

For a tax-deductible donation in the USA:
Please make checks out to: American Friends of MBBA
c/o Leah Gelber
6424 Folger Drive
Charlotte, NC 28270
Tax I.D.: EIN 20-1923745

For a tax-deductible donation in Canada:
Please make checks out to: The Tzaddik Foundation
c/o Miriam Kreisman
6592 C. Kildare
Montreal, Quebec
H4W 2Z4
CANADA

For a donation by bank transfer:
Attention: AFMBBA
Wachovia Bank NA
Daqvie 441, POB 563966
Charlotte, NC 28262
Routing 067006432
Account 2000021346550

For a donation in Israel:
Please make checks out to: Midreshet B'erot Bat Ayin
Yishuv Bat Ayin
Gush Etzion 90913
ISRAEL

Tizku L'Mitzvot!

Learn more about donating to Midreshet B'erot Bat Ayin . . .