Rabbi Roodyn

One of the signs of Churban on the Temple Mount today is the large number of trees that have been planted there. In fact, there are those who claim that this is done in order to aggravate the Jews who have a strict prohibition of planting trees on Har Habayis. Whether or not they have been planted there with this intent, there presence should be seen as an additional  sign of the destruction of the Beis Hamikdash as brought at the start of this week’s sedra. לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח ה’ אֱלֹקֶיךָ אֲשֶׁר תַּעֲשֶׂה  , “You shall not plant for yourself an asherah, [or] any tree, near the altar of Hashem, your G-d, which you shall make for yourself.” (Devarim 16:21).

Why though does the Torah specifically prohibit the planting of trees next to the altar?

Although the term used is an Ashera tree (implying one that was specifically used for idol worship), the Ramban explains the term comes to include any type of tree, regardless of the reason why it was planted. It is forbidden even if one’s intention is merely to beautify the area. The various commentaries (such as the Daas Zekeinim) explain that the reason why it is prohibited is because it was the custom of idol worshippers to plant trees in their high and holy places and having trees next to the altar may give the impression that one is offering sacrifices to idols rather than to Hashem.

Rav Hirsch offers a fascinating insight as to why the idol worshippers would treat the trees with such significance. He explains in Shemos 34:11-14 that a tree was considered to be under the special protection of a god and the thriving (asher) of this tree was considered a sign of the presence and influence of that god. This is entirely in keeping with the nature of the heathen gods which were primarily forces of nature, whose rule manifested itself primarily in the development and the phenomena of the natural world.

Such notions are diametrically opposed to the Jewish conception of G-d. Not only the physical world, but also – on a much loftier more direct and intimate plane – also the moral and spiritual world of man is in the sphere of Hashem’s sovereignty. Only in this way can he expect to have a share in the thriving of the physical world.

We are commanded to erect an altar אשר תעשה לך that you shall make for yourself, so that we ourselves should subordinate, consecrate and elevate ourselves to Hashem. If our moral-free human nature is subordinated to Hashem , then our sensual-physical world will be so too. Therefore we are forbidden from planting trees, which represent the opposite of this idea, next to the altar.

With the moral consecration of his altar and the devotion of his human nature to Hashem, the Jew has everything, without it, he has nothing.  A tree beside the altar would obscure the Jewish truth about Hashem and about the sanctification of man.