In this lesson, we will examine a single verse from Chapter 2 of Shir HaShirim, as explained by the author of the Zera Shimshon in the seventh chapter of his commentary on Shir HaShirim. It is a short verse, but every word calls for interpretation, and the explanation we will study reveals tremendous praise of the Jewish people and their young children.
כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי׃ (ב, ג) - "Like an apple tree among the trees of the forest, so is my Beloved among the sons; in His shade I delighted and sat, and His fruit was sweet to my palate." (2:3)
Three questions arise from this verse. First, why specifically an apple tree? What is special about it compared to grapes, pomegranates, or any other fruit? Second, why the emphasis on "among the trees of the forest" - what is the significance of an apple tree standing among forest trees? And third, what is the meaning of "so is my Beloved among the sons" - who are these "sons" among whom the Beloved stands like an apple tree among the trees of the forest?
The explanation can be understood in light of a sugya in Tractate Sukkah, Chapter 3, on folio 37a. We learned there: "An unripe etrog [etrog haboser], Rabbi Akiva disqualifies, and the Sages validate." An unripe etrog is a small etrog that has not yet finished ripening. In Rabbi Akiva's view, it is not considered a fruit at all, and one cannot fulfill the obligation of taking the Four Species with it. The Sages validate it, meaning that even such an etrog is called a fruit, and although its ripening is not complete, one fulfills the mitzvah with it.
Rabbah said: Rabbi Akiva and Rabbi Shimon said the same thing. That is, the two rulings they stated stem from a single underlying principle and the very same source. Rabbi Akiva - that which we just stated, that he disqualifies an unripe etrog. And what is Rabbi Shimon's ruling? As we learned in a mishnah: Rabbi Shimon exempts etrogim while they are small, meaning a small etrog does not require tithing. And why? Because in his opinion, it is not yet a fruit. This is precisely Rabbi Akiva's approach, who disqualifies a small etrog for the Four Species because it is not a fruit. Inevitably, both proceed from the same premise: an unripe fruit is not considered a fruit, and therefore it is neither fit for the mitzvah of taking the Four Species nor liable for tithes.
Abaye said to him: Perhaps it is not so. Here we should pause to consider the Gemara's methodology of study. Many times, the Gemara seeks to draw parallels between disputes, suggesting that the point over which later authorities disagreed had already been the subject of dispute among earlier authorities. Yet it is common for the Gemara to reject this, saying: Who says? Each of the disputants can align with either of the earlier views. What is the motivation behind this? Two reasons: first, if the dispute had already been debated by earlier authorities, what new dimension did the later ones add? And second, when you bind each authority strictly to one position, you multiply disputes, whereas the Gemara always seeks to minimize disputes. Therefore, it demonstrates that each opinion can be reconciled with both earlier positions.
So too here. Abaye says: Rabbi Akiva stated his ruling here only because we require "splendor" [hadar], and it is lacking, but there, he may hold in accordance with the Sages. That is, it is very possible that Rabbi Akiva disqualifies the unripe etrog not because it is not a fruit, but because the Torah required "the fruit of a splendid tree" [peri eitz hadar], and an unripe, small etrog lacks splendor. If so, its flaw is not that it lacks the status of a fruit, but merely that it lacks splendor; consequently, regarding tithes, Rabbi Akiva could agree with the Sages that it is a fruit and obligated. Thus, Rabbi Akiva can be reconciled even with the Sages' view.
Alternatively, the Gemara continues: Rabbi Shimon stated his ruling there only because it is written, "You shall surely tithe all the yield of your seed" - in the manner that people bring out for sowing; but here, he may hold in accordance with the Sages. In other words, Rabbi Shimon also does not necessarily agree with Rabbi Akiva's reasoning. He exempts the small etrog from tithes due to the scriptural phrasing, which implies specifically a fruit whose seeds are fit for sowing. Once the fruit is fully developed, one can take its seeds and plant them, and they will grow; but while it is unripe, its seeds cannot reproduce, just as a child cannot reproduce. If you plant them, nothing will grow. When does a fruit become liable for tithes? When its seeds are fit for sowing. Therefore, as long as it is small, it does not constitute "the yield of your seed." But regarding the Four Species, Rabbi Shimon might agree with the Sages and validate even a small etrog for the blessing.
Rashi explains: "In the manner that people carry out for sowing - fruit capable of growing, and this is found only when it is fully ripened." That is, what people carry out to plant is fruit whose seed is capable of producing additional trees, and this is found only in fully ripened fruit. Rashi further writes: Even the Rabbis obligate liability for other fruits in their small state only specifically with etrogim and apples; and regarding etrogim, Rabbi Shimon disagrees, but regarding apples he agrees with them, because it is clear to him that even though they have not fully ripened, they will grow. That is, regarding apples, Rabbi Shimon agrees with the Sages, because it is established for him that even before they have ripened completely, one can take seed from them and plant, and an apple tree will grow. But regarding a small etrog he does not agree, for in his view its seed will not produce growth.
We have learned, then, that apple trees are distinct from all other trees, for even when small, their fruit is fit for sowing. Even from a small apple that is still unripe, one can sow its seed and grow a tree from it. This is not the case with other fruits, which in their small stage resemble the trees of the forest, from which one cannot sow and from which no fruit will emerge.
And this is the meaning of "Like an apple tree among the trees of the forest, so is my beloved among the sons": just like the apple tree, which is distinct from all the trees of the forest in that its small fruits are as good as its large ones, since one can sow from them, so the Holy One, blessed be He, delights even in the young children of Israel. Even the young children of Israel can offer praise and glory, and exert themselves in Hashem's mitzvot. The other trees of the forest do not allow for sowing from their seeds while they are still unripe, but the people of Israel are like the apple: even when they are small, they already possess praise and bear fruit.
All the more so as they are called breath devoid of sin. The Gemara teaches that the breath of school children is of a greater spiritual level, and why? Because it is free of sin. And one does not interrupt the Torah study of school children even for the building of the Beit HaMikdash. Here we see that the Holy One, blessed be He, delights in the little ones. Their status is great and sublime, for they are not yet obligated in the mitzvot and therefore have no sins.
We have discussed this at length in our talks on the weekly Torah portions. Pharaoh argued to Moshe Rabbeinu: "Not so; go now, you men, for that is what you desire." In other words: What are you asking for, worship? Has anyone ever seen children in a mosque? Has anyone ever seen children in a church? Children do not belong in religious ritual; do not bring them. Moshe Rabbeinu answered him: You are mistaken. You think that the service of Hashem belongs only to adults, and in the worldview of the nations that may indeed be so, but with us, "with our young and with our old we will go."
With us, the young are included as well. That is Pesach, "When your son asks you" - educating the young; and that is "And you shall tell your son"; and that is "And you shall teach them diligently to your children," as we are commanded to teach our children Torah. Education begins from a young age, and if there are no young kids, there will be no mature goats. That is why Moshe said to him: "For it is a festival of Hashem to us." You, Pharaoh, view the mitzvot as a burden and an ordeal, and therefore you say: Why drag the child to the service of God? It is hard enough for him as it is, exempt him. But with us it is not so; with us, the service of Hashem is a complete celebration and great joy, and to a celebration, one brings everyone. When your brother marries off his son, do you not bring the children? It is a celebration! In the same way, when there is prayer and divine service, we bring the young as well and teach them, and even do things so that they will wonder and ask questions, so that we can instill Torah within them and raise them to Torah.
"Like an apple tree among the trees of the forest, so is my beloved among the sons" - just as the apple tree is unique among trees in that even its small fruits are fit for sowing and growing, whereas other fruits in their small state are like the trees of the forest that yield no offspring, so too are the people of Israel. Even the smallest among us already offer praise and glory, and exert themselves in Hashem's mitzvot, and from them grows the next generation. The Holy One, blessed be He, delights in the youth of Israel, whose breath is free of sin, and whose Torah study is not interrupted even for the building of the Beit HaMikdash. This is the praise of Israel: a fruit that yields fruit even in its youth.