905. Daveh [Afflicted] or Hod [Glory/Majesty]

The 15^th of Shevat is Rosh Hashanah [New Year’s Eve] for the trees. Rosh Hashanah is a time of sentencing for judgment or for mercy. The month of Shevat is the fifth of the winter months, which is the Sefira Hod, a time of sentencing, meaning that at times he is in a state of Daveh or Hod. This is the meaning of “for judgment or for mercy.” Although the Sefirot begin with Hesed, as it is written, “For I said, ‘A world of Hesed [mercy/kindness] will be built,’” we must extend the Hesed with the Hod, and then there is the completion of the work. In other words, there is no completion of Hesed until all five Kelim [vessels] are filled. Only then is there the blessing of Hesed, and then we are rewarded with eating the fruits.

Baal HaSulam said that we eat fruits on Rosh Hashanah for the trees because the whole difference between Kedusha [holiness] and the Sitra Achra [other side] is in the fruits, as it is written in The Zohar, “Another God is sterile and does not bear fruit,” meaning that their source dries out and they do not bear fruits for blessing, which is multiplication in Torah and good deeds.

Conversely, one who walks on the path of Kedusha always has fruits for blessing and always has multiplication in Torah and good deeds. This is done by extending the quality of Hesed to the quality of Hod. Hence, on the fifth month, which is the quality of Hod, when the month is in full [moon], this is the beginning of the year for the trees, regarded as “a fruit bearing tree.”

The writing says about “a fruit bearing tree,” “And God said, ‘Let the earth put forth grass, plants yielding seed, fruit trees.’” RASHI interpreted that the taste of the tree should be as the taste of the fruit, but she [the earth] did not do so. Rather, “And the earth put forth grass, plants yielding seed after their kind, and trees bearing fruit,” rather than “fruit trees.” Therefore, when Adam was cursed for his iniquity, she, too, was mentioned for her iniquity, as it is written, “Cursed is the ground because of you.”

The interpreters asked, 1) How can it be said that the earth disobeyed the Creator? Can the earth choose? 2) Why was she not punished right away for disobeying the Creator, but was rather punished together with Adam HaRishon?

We should understand the above written in the work, the order that has been prepared for man to achieve the completion of the goal.

The earth is compared to man, as it is written in The Zohar, “The core of the land are the sons of man.” The purpose of creation was for man to engage in Torah and Mitzvot [commandments] Lishma [for Her sake], as it is written, “All that is called by My name, I have created for My glory,” meaning to engage Lishma, where all his actions are for the glory of the Creator.

It was interpreted in The Zohar, “All that is called by My name is man, whom the Creator created in His name, as it is written, ‘And God created the man in His image.’” We should ask, How can we speak of the image of the Creator? However, “man” means “You are called ‘man,’ and not the nations of the world,” for all that they do, they do for themselves.