Our Gemara on Amud Aleph mentions that the second arrangement of wood on the altar was made from the wood of a fig tree, which was used to produce the charcoals for the incense. Rashi states this wood was used because “through it man was repaired in that they (Adam and Chavah) fashioned loin belts (to cover their nakedness).” This is based on the verse in Bereishis (3:7).
The Gemara Berachos (40a) offers various opinions regarding what species of tree and fruit the Tree of Knowledge of Good and Evil belonged to. For example, some say it was the grape and others say wheat, with each opinion offering proof from context or effect of the fruit: wine intoxicates and causes sin, while consumption of bread (in ancient times) signals the advent of the developmental stage of infants who begin to call out to their parents, i.e., a degree of consciousness of others:
“Rabbi Neḥemya says: It was a fig tree, as with the object with which they were corrupted and sinned they were repaired, as it is stated: ‘And they sewed together fig leaves and made for themselves loincloths’ (Genesis 3:7). They must have taken the leaves from the tree closest at hand, the Tree of Knowledge.”
It is interesting to note that when discussing the meaning of using fig tree wood on the altar, Rashi does not mention the sin of eating from the Tree of Knowledge, but only the restorative aspect such as covering nakedness. Additionally, what is the significance of this wood to the altar and incense? For argument’s sake, if it is some atonement, why not use fig-tree lumber for other constructions or services in the Temple?
Using the fig leaves as a covering for their nakedness was a comfort or convenience for Adam and Chava, but what did it fix? What is the actual repair accomplished by the fig leaves? Presumably, Adam and Chava became overwhelmed with their sensual desires once they became aware of lust and drives (see Ramban Bereishis 2:9 and the verses 2:25, 3:5, and 3:7). They covered themselves in order to assert a degree of self-control over their newfound sexual drive. The repair is then the effort to live closer to how they lived before eating from the Tree of Knowledge.
The Midrash Tanchuma (Tetzave 15:2) describes the unique value of the incense:
“The Holy One, blessed be He, said: The sacrifices that you offer to Me are as desirable as incense. You know that all the sacrifices exist to meet the needs of Israel. How is that so? The sin-offering is brought because of sin and guilt; the burnt offering is brought because of a thought in one’s heart; the peace-offerings are brought to atone for violations of a positive commandment, while incense is brought, not because of sin or transgression or guilt, but only out of sheer joy.”
It is ironic that we find from our Rashi that the charcoals for the incense are linked to the first sin of all time, yet the Midrash speaks of it as uniquely not for atonement.
This may be why Rashi does not mention the actual sin of the Tree of Knowledge and only the repair via the fig leaves. But then what is the point and what is the connection? It has been noted that the Hebrew word for the incense is ketores, which is linguistically similar to the Aramaic word kitra and the Hebrew word kesher, which all mean connection or knot. The twisty column of incense smoke rising heavenward symbolizes the effort to connect from Man to God (Avodas Yisrael, Likuttim Zevachim). Adam’s and Chava’s effort to manage and regulate their newfound lust was not an end but rather a means. They wanted to subdue their sensory instincts and racket in their heads so they could reconnect to God. The ketores is the effort to connect to God and is not an atonement but rather a proactive step to redirect the physical lusts and drives toward the spiritual. In this sense, the fig wood is part of the symbolic process of the strivings for connection in the ketores, because it is the regulation of desire and lust and a restoration toward the state of Man prior to the sin as an act of love.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
Free resource for couples/families:
Over 80 lectures on heathy communication, marriage and sexuality from a Torah perspective Click here
If you liked this, you might enjoy my Relationship Communications Guide. Click on the link above.
Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com