More Discussions for this daf
1. Two dishes for Eruv Tavshilin 2. The Adar tree 3. "Borrow on Me, and I shall repay"
4. Plant an "Eder" tree 5. Reason for Eruv Tavshilin 6. Rav Ashi
7. Tefilin on the Way

Randy Lazarus asked:

Did you write up anything about the Adar tree sugiah itself? It seems to me it's very deep, and worth the page.

I also would like to know how this whole sugiah is discussed by achronim or whomever.

Thank you very much.

Randy Lazarus

The Kollel replies:

We did not find any discussion about the Adar tree in the classic commentators who discuss topics like this. There is no discussion about it in the Ein Yakov, Maharal, nor Ben Yehoyada. The RABEINU CHANANEL explains it allegorically, to be referring to giving Tzedakah. It means that by giving Tzedakah, one protects his property and assets, like the Gemara tells us in Kesuvos 66b and elsewhere (as we mentioned in the Insights to Eruvin 64:2, which I understand you already have seen).

Here are Rav Kornfeld's thoughts on the topic of the Adar tree:

The Sugya alludes to the eternal continuity of the Jewish people. If one wants a sign that the Jewish people will persevere through the Galus, and the "vineyard of Hash-m", "the first of his grain crop" (i.e. the Jewish people) will not be destroyed, he should "plant" in his heart an Adar -- that is, he should imbibe the message of the month of Adar, which is the miracle of Purim.

It is the miracle of Purim which shows us that even in a time of "Hester Panim," when Hash-m does not reveal Himself to us, He nevertheless keeps His eye on us, so to speak, to protect us from the heavens, "v'Adir ba'Marom Hash-m" -- Hash-m is our strength in the heavens.

Furthermore, the message of Adar teaches us that the Jewish people will endure for generations and generations -- "l'Dari Dari", as the verse states at the end of Esther (9:28), "These days will be remembered and observed b'Chol Dor va'Dor (in every generation)." Purim has in it a quality of the eternal. The RAMBAM (Hilchos Megilah, end of ch. 2) writes that all of the books of the Prophets will, in the future, become annulled, except for the Book of Esther, and all of the memories of the troubles experienced by the Jewish people will be forgotten, except for the memory of the days of Purim, which will be remembered forever. The reason is because it alludes to the eternal continuity of the Jewish people, as we mentioned.

Y. Shaw

Randy Lazarus asks further:

Please don't put this in the discussion forum, but still I have a question about 15b, and the Adar tree. First of all, have you seen anything to suggest a relationship to Eretz Yisroel and the Temple (ie: Many eidim, etc) or to the idea that the proper relationship (ie: Simchas mitzva) to Hash-m, is like planting such a tree? These are ideas I had, which I thought might be there, but I couldn't find any support, so I thought I'd ask.

Secondly, The Rashi at the bottom of the page is curious. He starts out with "I don't know," then adds, "some say," and concludes with "it appears to me."

a) Could you please translate the whole Rashi for me?

b) What does his explanation mean, anyway

c) Perhaps most helpful would be if you could tell me how you go about
looking for this answer. Is there a good commentary on Rashi, similar
to Tosafos Rosh and/or Maharsha on Tosafos?

Thank you.

Randy Lazarus

The Kollel replies:

1. Interesting ideas, I am not aware of any source for your insights.


(a) When Rashi says "I do not know," that means that he did not receive any tradition from his teachers regarding the matter.

(b) The fruits of the Adar tree fall down into the wheat field in which it is planted, and when they decompose there, their seeds mixed with the wheat and their scent keeps pests away, and prevents the wheat from spoiling.

(c) The MENACHEM MEISHIV NEFESH is a good work on Rashi (although he does not say anything regarding this particular Rashi). Also, the SIFSEI CHACHAMIM discusses the words of Rashi (but only on Masechtos Berachos, Rosh Hashanah, and Megilah). In general, though, the basic Acharonim will address the dubious points in Rashi, such as the MAHARSHA, RASHASH, MAHARAM (in the back of the Gemara), PNEI YEHOSHUA and TZELACH and others.

Also, Rav Yakov D. Homnick has spent many years developing an approach to learning Rashi. He used to be a Rosh Kollel here inYerushalayim, and is now living in the U.S. When I asked him if we can refer some of our questioners to him when they have difficult Rashi's, he kindly agreed. You can address your questions in Rashi to him by calling him or faxing them to him at 561-347-9008 (U.S.).

Y. Shaw