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The Fig Tree Owner Came Looking for the Scholars Who Left

He was out picking before they arrived every single morning. The students decided he suspected them of stealing his fruit, and quietly moved to another tree.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Man Who Was Always There First
  2. What the Students Decided It Meant
  3. He Went Out and Found Them
  4. They Went Back and Split the Fruit Open
  5. The Owner of the Fig Tree Spoke Well
The Fig Tree Owner Came Looking for the Scholars Who Left Click for full size

The Man Who Was Always There First

The low branches were already stripped when they arrived.

Every morning it was the same. Rabbi Akiva and his students walked out to the fig tree at their usual hour, settled in the shade, opened the day's argument, and overhead the fruit within a man's reach was gone. Somewhere out past the rows the owner was already walking home with his basket on his hip.

He never spoke to them. He did not ask them to move, did not ask what they were studying, did not sit down for a minute to listen the way people sometimes did. He came out in the grey part of the morning, picked his tree bare as high as he could reach, and went.

What the Students Decided It Meant

One of them said it out loud, and after that none of them could unhear it.

A man does not get up in the dark for no reason. He is coming out early to be at the tree before we are. He wants to see his fruit counted while there is nobody sitting under it. He thinks we help ourselves.

They turned it over the way they turned over everything. Nobody had accused them. Nobody had even looked at them sideways. But a man who suspects his neighbours and says nothing carries the suspicion around all day, and they were the ones putting it in his hands every morning by sitting where they sat. The decent thing was to take it away from him.

So they picked up and moved. They found another spot, out of sight of his rows, and told themselves they had done him a kindness.

He Went Out and Found Them

The next morning the owner came out in the dark, picked his tree, and turned around to an empty patch of ground where his scholars should have been sitting.

He did not shrug and go home. He put the basket down and went looking. He walked the fields asking after them, and he kept walking until he found them, and when he found them he was not relieved.

"My rabbis," he said. "You were performing one mitzvah (מצוה), one credit on my account, and now you want to take it away from me?"

They were appalled. "Heaven forbid."

"Then why did you leave my place and go sit somewhere else?"

And they had to say it to his face. We thought you suspected us.

"Heaven forbid," he said. "I will tell you why I go out early to pick that tree. Once the sun gets on the figs, they go wormy."

They Went Back and Split the Fruit Open

They came back with him that same hour.

The next day he left the tree alone on purpose. They stood under it in the middle of the morning with the sun full on the branches, reached up, took the figs down themselves, and pierced them.

The flesh inside was moving.

Every man there had spent the past week certain he understood what he was looking at. A watchful farmer, an unspoken accusation, a quiet act of tact. And the whole time the man had been racing a clock nobody else in the field could hear, out there before first light because he knew the exact hour after which his fruit stopped being fruit.

The Owner of the Fig Tree Spoke Well

That was the sentence they came back with. The owner of the fig tree spoke well.

He knows the season of his figs, and when the season comes he takes them. So too the Holy One knows when it is the time to take the righteous, and takes them.

They were standing in an orchard holding fruit that had been sound in the dark and was ruined by the middle of the morning, and the farmer beside them was not troubled by it in the least. A fig has an hour. The hour is not up for discussion. He had known that since he was a boy, and it had never once occurred to him that the tree was being cruel.

He picked up his basket. He had figs to get in before the sun came round.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 248:3Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

The term mamzer is often translated as "illegitimate child," but it's much more nuanced than that. It refers to a person born from specific forbidden relationships, and the implications are pretty serious in terms of marriage and communal standing. So, how do we define it? That's where things get interesting.

In Sifrei Devarim, a collection of legal interpretations on the Book of Deuteronomy, we find a fascinating discussion on this very topic. R. Akiva, a towering figure in Jewish law, offers a definition. He states that a mamzer is someone born from a relationship that falls under the category of "may not come" – meaning a union explicitly forbidden by Torah law.

He draws a parallel from the verse in (Deuteronomy 23:1-3): "A man shall not take the wife of his father and shall not uncover the lap of his father… A mamzer may not come, etc." R. Akiva argues that just as the relationship with one's father's wife is a forbidden kinship, and the offspring of such a union is deemed a mamzer, the same principle applies to all similarly forbidden relationships. So, the key here is that the relationship must be both a familial connection and explicitly prohibited.

The debate doesn't end there!

Shimon Hatemani offers another perspective. He says that a mamzer is a child born from a union that is liable to kareth, a divine punishment of "cutting off" from the Jewish people. Again, he references the same verses in Deuteronomy. His argument is that just as the relationship with one’s father’s wife is punishable by kareth, and the resulting child is a mamzer, so too, any relationship that carries this severe penalty results in a child being classified as such.

So, what's the difference between these two opinions? R. Akiva focuses on the nature of the forbidden relationship – it must be a specific kinship that is explicitly prohibited. Shimon Hatemani, on the other hand, emphasizes the consequence – the union must be one that incurs the ultimate spiritual penalty of kareth.

These aren't just abstract legal arguments. They have real-world implications for individuals and communities. Defining who is considered a mamzer impacts their ability to marry within the Jewish community and their overall status.

These ancient debates remind us that Jewish law is a living, breathing thing, constantly being interpreted and reinterpreted to address the complexities of human life. And while the topic of mamzerut can be challenging and sensitive, confronting these questions allows us to better understand the values and principles that underpin Jewish tradition. What does it mean to define who is in and who is out? What responsibility do we have to care for and include every member of the community, no matter their circumstances? These are questions worth pondering, aren't they?

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Shir HaShirim Rabbah 2:2Shir HaShirim Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It starts with a group of scholars – some say it was Rabbi Ḥiyya bar Abba and his students, others claim it was Rabbi Akiva, and still others suggest Rabbi Yehoshua. No matter who they were, they had a favorite spot: under a certain fig tree. Every day, they'd gather there to learn and discuss Torah.

There was a catch. The owner of the fig tree was an early riser. Each morning, before the scholars even arrived, he'd be out there, harvesting his figs. The students, being observant folks, started to wonder: "Is he suspicious of us? Does he think It's a very human concern. readers often project our own insecurities onto others.

So, they decided to move. "Let's not cause him any worry," they reasoned. "We'll find another spot." Simple enough.

The next day, the fig tree owner was not happy. He noticed the scholars were gone, and he went searching! He tracked them down and asked, almost pleading, "My rabbis, why did you leave? You were doing me a mitzva!" A mitzva (מִצְוָה) as you probably know, is a good deed, an act of kindness, a commandment. "You were doing me a favor, and now you're taking it away?"

Of course, the scholars were taken aback. "Heaven forbid!" they exclaimed. "We just thought we were bothering you."

And then the fig tree owner revealed the truth. "It's not that at all! I harvest the figs early because when the sun shines on them, they become infested with worms." He needed to pick them before the heat of the day ruined the fruit.

Immediately, the scholars returned to their original spot under the fig tree. And, just to check, they picked some of the figs that hadn’t been harvested that day. Sure enough, they were full of worms! The owner had been telling the truth.

The scholars were struck by this. "The owner of the fig tree knew the right time to harvest his figs," they said. "So too, the Holy One, Blessed be He, knows when it is the right time to take the righteous."

This story, found in Shir HaShirim Rabbah, is about more than just figs and worms. It's about timing, about trust, and about accepting that there are things beyond our understanding. It suggests that just as the fig tree owner knew when to harvest, God knows when it's time for someone to leave this world. As Ginzberg retells it in Legends of the Jews, these kinds of stories helped people make sense of life's big mysteries.

It also reminds us to be careful about making assumptions. Those scholars were so quick to think they were causing trouble, when in reality, their presence was connected to the owner's livelihood in a way they couldn't have imagined.

So, the next time you find yourself worrying about how you're perceived, or questioning the timing of events in your life, remember the story of the fig tree. Maybe, just maybe, there's a bigger picture at play, one that's guided by a wisdom far greater than our own. Just like we find in Midrash Rabbah (a collection of rabbinic teachings), these stories are meant to give us comfort and perspective.

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