Need to adjust a column of text to the right or left? Click on the header row and drag the column where you want. Here’s an animated GIF showing the process.



☞ // Compiled Prayer Books (Siddurim, Haggadot, etc.) // Table Guides & Festival Haggadot // Seder l'Tu biShvat פְּרִי עֵץ הֲדַר | Pri Ets Hadar (Fruit of the Majestic Tree), the original seder for Tu biShvat (School of Rabbi Yitsḥak Luria, circa 17th century) Loading The first ever published seder for Tu biShvat — Pri Ets Hadar (The Fruit of the Majestic Tree) — can be found in a kabbalistic text, first published as a pamphlet in Venice in 1728. Written by an unknown author, Pri Ets Hadar was included in the Sefer Ḥemdat Yamim by R’ Yisrael Yakov Ben Yom Tov Algazi (1680-1756) (the Rosh Yeshiva of Beit El in Yerushalayim, a friend of the Ḥida, and father of the Maharit Algazi). One of the great mekubalim of his time, R’ Algazi’s name added greatly to the credibility of Ḥemdat Yamim despite its attribution by Rabbi Yaakov Emden to Natan Binyamin Ghazzati (1643-1680) the 17th century mystic who greatly encouraged the aspiring messiah, Shabbtai Tzvi. Sefer Ḥemdat Yamim remains a major source of kabbalistic minhagim (customs) still practiced by followers of the Ari z”l’s school of Jewish mysticism in Jewish communities all over the world. In his article appearing in Trees, Earth, and Torah (JPS, 1999), Rabbi Miles Krassen explains the structure of the text: Formally, Peri Ets Hadar contains four basic sections. After an introduction that explains the basis for the Tu biShvat seder, there is a prayer to be said before the actual seder begins. This is followed by a description of the order of the fruit to be eaten and the way wine should be blended in each of the four cups. However, the bulk of the seder consists of selections from the Bible, early rabbinic texts, and the Zoharic literature. In fact, the greatest portion of this material is taken from the Zohar. Source (Hebrew) Translation (English) Section 1: Explanation for the Tikkun of Fruit Although the 15th of Shevat occurs during the “days of the Shovavim,” it is not a fast day, since it is the New Year’s Day for the fruit of the tree. Through the tikkun that is performed on this day with fruit, the sefirah,”Tsaddik, Life of the Worlds,” is aroused. This mystery is mentioned in the Zohar, Bereshit, “on the third day, the earth made fruit from the potency of that [supernal] Tsaddik. As it is written, ‘And God said, let the earth bring forth… fruit trees that produce fruit…‘ ‘Fruit trees‘ refers to ‘the tree of the knowledge of good and evil‘ that bears fruit. ‘That produce fruit‘ alludes to Tsaddik, the foundation of the world….” It is a good custom for the faithful to eat many fruits on this day and to celebrate them with words of praise, just as I have instructed my companions. Even though this custom is not mentioned in the Lurianic writings, it is nevertheless a wondrous tikkun, on both exoteric and esoteric levels. For in the Palestinian Talmud, Asarah Yuhasin, ch. 10, the following appears.”‘Listen, humble ones, and rejoice‘ R. Hizkiyah R. Kohen said in the name of Rav, ‘In the future a person will have to account for everything that his eyes saw and he did not eat. R. Elazar was concerned about this teaching and used to save poor man’s gleanings. He would eat them, each one at its time.'” The reason is that whoever enjoys produce in this world without pronouncing a blessing is called a robber. For by means of the blessing, one draws down shefa. The angel who is assigned to that fruit [which was eaten] is filled by the shefa so that a second fruit can replace the first. Thus one who enjoys the fruit without blessing it is a robber. For through eating an aspect of creation [without blessing it], he eliminated the spiritual element that it contained. [Thus he] prevented that divine power from being manifest in the world, when he should have drawn down a blessing from above. As a result, the angel’s power is annulled, since it no longer possesses the shefa [that it needs in order to replenish the fruit]. That is why the person is called a robber. He also said that it is as if he robbed from his father and mother. For through the kavvanah of the blessing recited when eating fruit, a person who eats rectifies the sparks of his own soul as well as the sparks that pertain to the souls of his parents. This is the esoteric meaning of, “I will make him disgorge what he has swallowed,” which is related to [the secret of the verse], “the riches he swallowed, he vomits, [God empties it out of his stomach],” So if one enjoys the fruit without a blessing, it is as if he robbed his parents of the divine sparks that pertain to their souls. “He is a comrade of the Destroyer.“ For the Destroyer’s only intention is to rob the divine sparks and to absorb them [in the realm of evil] and to [prevent them from] returning to [their source] in holiness. That is the esoteric meaning of “for a person does not live on bread alone, but on all that goes forth from the mouth of YHVH.” This alludes to the secret of the blessing, which retrieves [the sparks] from impurity to holiness. It is brought about through the “mouth of YHVH,” i.e., by means of the chewing of the thirty-two teeth which correspond to the thirty-two times that Elohim is mentioned in the Story of Creation, as we have explained at length in the previous section concerning the tikkun of the meal. The punishments [for these transgressions] also apply to someone who sees species of fine fruit and allows them to dry up and go bad without eating them. [By not eating them], he prevented the angels of the fruit from receiving [their share of] divine goodness. Since he did not say a blessing over the fruit, the angel’s power is annulled and it is bereft of the shefa that depends on the blessing. He also robs his parents. For since he did not eat the fruit, he also neglected to eat the sparks that pertain to their souls, as has been explained. Accordingly, R. Eleazar used to save poor man’s gleanings of all kinds of new fruit to eat. [For he wanted] to increase blessings and perform the tikkun immediately, so as not to miss the [opportunity for fulfilling] the mitzvot. In order to effect this tikkun, it is fitting for us to eat all kinds of fruit on this very day and to bless them with this intention. For a mitzvah is best when performed at the proper time. According to the Zohar, “R. Yehudah said, why is it written, ‘even this God made corresponding to that?‘ God made the earth to correspond to the firmament. Everything [below] alludes to what is above. For when R. Abba would see a certain tree whose fruit would change into a bird that flew from it, he would weep and say, ‘if human beings only knew to what this alludes….’ As R. Yose said, these trees from which wisdom can be learned, such as the carob, palm, pistachio, and the like were all borne in one chariot. All those [trees] that bear fruit, except the apple tree, allude to one supernal mystery…. And all the small ones, except for the hyssop, are the offspring of one mother. In heaven, powerful intermediaries are placed over each of the earth’s plants, and each has its own mystery, just as above.” From this you can understand that although the blessed Creator rules over the earth and everything has an angel assigned to it, nevertheless of greatest importance is the fact that everything is connected to the supernal attributes. As they said there in the Zohar: “why is it written, ‘I went down to my walnut garden‘? He said to him, come and see. This is the garden that went forth from Eden and it is the Shekhinah. ‘Walnut’ refers to the Holy Chariot, the four tributaries that spread out from the garden like a nut . . .” From this we can infer that herbs can be distinguished by the pre-eminence of their divine roots above. R. Hayyim Vital explained that there are thirty kinds of fruit trees. Ten [have their divine roots] in the World of Creation, corresponding to the ten sefirot of that world. Since their roots are far removed from tuma’ah and close to the purely divine World of Emanation, they have no shell, either within or without. They may be eaten as they are.

They include the following: grapes, figs, apples, citrons, lemons, pears, quince, strawberries, sorbs, and carob. There are ten types of fruit [whose roots are] in the World of Formation. Esoterically, they correspond to the ten sefirot of Formation, which are intermediate, between the World of Creation and the World of Making. They are neither as close to the forces of evil as [the sefirot] of the World of Making nor as distant as the [sefirot] of the World of Creation. Consequently, the seed kernels within the fruit are not eaten, since they are not soft like the seeds within the fruit that correspond to the World of Creation.

They include: olives, dates, cherries, jujubes, persimmons, plums, apricots, hackberries, lotus fruit, uzerar. There are ten other kinds of fruit [whose roots are] in the World of Making, corresponding to the ten sefirot [of that world]. Consequently, we eat what is within and discard what is without. For the fruit’s shell is a barrier between it and the World of Delights, so that it will not take on the impurity [of the evil forces]. This is the esoteric meaning of the evil urge and ‘the kelippah‘ cleave to the nefesh. The following correspond to sefirot of the World of Making: pomegranates, walnuts, almonds, pistachio, chestnuts, hazelnuts, acorns, coconut, pine nuts, peanuts. Now the ten kinds of fruit [that represent the World] of Creation have been purified of everything that relates to the forces of evil (pesolet) and are left completely good. But a barren tree [represents] the opposite. It corresponds to pure evil, containing nothing but the kelippah. Just as the ten kinds of fruit [that correspond to the World] of Formation have an edible exterior and a hard interior, the kernel within, so it is with the kelippah. When a fallen holy spark is great, the kelippah is not able to contain all of that light within itself. So [the kelippah] enters within the holiness and the holiness surrounds it. The ten kinds of fruit [that correspond to] the World of Making have a soft interior surrounded by a hard shell. This is like the kelippah, when it takes a holy spark within itself, in order to be enlivened by it. It surrounds the spark just as a shell encompasses the fruit. Consequently, we learn that there is no physical thing here below that does not correspond to something above. “For one is protected by another on a higher level, and both of these by still higher ones.” As things are below, so they are above. For there would be no shadow if there were no one to cast it. My father perceived the esoteric wisdom [alluded to by the] wording of the Mishnah, which says,”New Year’s Day for fruit of the tree,” rather than “for fruit of the trees.” The [sages of the Mishnah] were alluding to the Holy Tree, the Tree of Life, as Isaac Luria’s disciples explained. For tree (ilan) has the same numerical value as the holy name, YAHDVNHY, as they wrote in their explanation of the following passage from the Zohar, Aḥarei Mot.”That great and mighty tree [which contains nourishment for all is called the Tree of Life], the tree that planted its roots in these living ones.” Also, the Lurianic writings state that when the word tree (ilan) is spelled out fully, its numerical value is the same as twelve permutations of the name YHVH. Thus [tree] alludes to Tiferet, the Tree of Life, which contains twelve permutations of YHVH, as stated in Zohar, Beshalaḥ, “twelve [supernal, engraved] regions ascended [in the scale], in the great and powerful holy Tree.” Also see the passage,”‘And they came to Elim and there were twelve springs of water there and seventy date palms…‘ and the Holy Tree grew strong in twelve regions . . .” The meaning is that the 15th of Shevat is the New Year’s Day for tithing the fruit of trees. For most of the year’s rain has already fallen. The sap has begun to ascend through the trees, and fruit begin to take form on the trees from this time. Similarly, in the divine realm, it is the New Year’s Day for the fruit of the supernal tree which bestows its holy abundance on its fruit, the [upper worlds]. From them the shefa descends until it reaches the trees in our world below and the powers that oversee them. “And establish for us, the work of our hands.“ Through the special power of this tikkun, performed on this very day, through the power of the blessings and contemplation of the mystery of the fruit’s divine roots, an effect will be produced in their structure and character above. Moreover the person performing the tikkun can also be affected. For through the beauty of this tikkun, he can correct what he distorted (me’uvat lo yukhal litkon) in damaging the [sign of the] covenant through inchastity. By virtue of performing this tikkun for the fruit tree, he will heal his part in the flawing of Tsaddik who makes fruit. There is the added benefit of the penitential period, mentioned above. Thus a tikkun for the flaw of the covenant is performed…. Section 2: Preparation for the Tikkun of Fruit My teacher used to say that one should intend through eating the fruit to correct the sin that Adam committed with the fruit of the tree. Even though our intention is directed toward this end all the days of the year, a mitzvah is best when observed at its proper time, and this day is the beginning for fruit of the tree. Moreover, as we have frequently stated, speech has the power to arouse the sefirot and to cause them to shine more wondrously with a very great light that sheds abundance, favor, blessing, and benefit throughout all the worlds. Consequently, before eating each fruit, it is proper to meditate on the mystery of its divine root, as found in the Zohar and, in some cases, in the tikkunim, in order to arouse their roots above. But, first of all, read the following selections. Gen. 1:9-13

Deut. 8:1-10

Lev. 26:3-13 Torah: Ezek. 17:22-24

Ezek. 34:22-31

Ezek. 36:27-36

Ezek. 47:1-12

Joel 2:18-27 Prophets: Ps. 72

Ps. 147

Ps. 148

Ps. 65

Ps. 126 Writings: Zohar 1, 33a

Zohar 3, 86a

Zohar 3, 270b Zohar: After this say the following prayer: Section 3: The Tefillah for the Tikkun of Fruit Please, God, who makes, forms, creates, and emanates supernal worlds and created their likeness on the earth below, according to their supernal form and character. “All of them You made with wisdom,” supernal [forms] above and lower [forms] below, to join together the tent so as to be one. You caused trees and grass to grow from the earth, according to the structure and character of [the forms] above, so that human beings might gain wisdom and understanding through them, and thus grasp the hidden [forms]. You appointed your holy angels over them as agents to oversee their growing. And you caused shefa and the power of your supernal qualities to flow upon them.

וְיַעֲשׂוּ פְּרִי תְבוּאָה וְכָל עֵץ פְּרִי עוֹשֶׂה פְּרִי לְמִינוֹ

“The fruit yielded a harvest,” every “fruit tree producing fruit according to its kind.“

וּמִפְּרִי מַעֲשֶׂיךָ תִשְׂבַּע הָאָרֶץ, לֶאֱכוֹל מִפִּרְיָהּ וְלִשְׂבּועַ מִטּוּבָה. לְהַחֲיוֹת בָּהֶם נֶפֶשׁ כָּל חַי מִן הַכֹּחַ הָרוּחָנִי אֲשֶר בָּהֶן,‏ מִפְּרִי פִי מַלְאָכֶיךָ הַקְּדוֹשִׁים הַנּוֹטְרִים אֶת פִּרְיוֹ וּמִמֶּנוּ פֶרְיְיךָ נִמְצָא,‏

“The earth is sated from the fruit of Your work,” so one may “eat of its fruit and be sated by its bounty.“ From [the fruit], every living soul is enlivened through the spiritual power that is in them, [which is] the fruit of the mouth of your holy angels who guard its fruit.

שְׂכַר פְּרִי הַבֶּטֶן לְהַחֲיוֹת וְלָזוּן אֶת הַגּוּף.‏

“From me your fruit is found,” the reward of children.

וְהָיָה פִּרְיוֹ לְמַאֲכָל וְעָלֵיהוּ לִתְרוּפָה.‏ וְזֶה הַיּוֹם תְּחִילַּת מַעֲשֶׂיךָ לְהַחְנִיטָהּ וּלְחַדְּשָה, אִישׁ יָבִיא בְּפִרְיוֹ עוֹשֶׂה פְּרִי לְמִינֵהוּ כִּי כֵן יִמְלְאוּ יְמֵי הַחֲנוּטִים לְפֵירוֹת הָאִילָן הָעֶלְיוֹן, עֵץ הַחַיִּים אֲשֶׁר בְּתוֹךְ הַגָּן, וְעָשָׂה פְּרִי לְמָעְלָה.‏

“Its fruit is food and its leaves a source of healing.“ So on this day, the beginning of Your deeds concerning [the trees’] budding and renewal, “a person will earn with its fruit…,” “producing fruit after its kind.“ For so the days of budding will be full for the fruit of the supernal tree, “the tree of life which is in the midst of the garden“ and it makes fruit above.

וִיהִי רָצוֹן מִלְפָנֶיךָ יְיָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁבְּכֹחַ סְגוּלַּת אֲכִילַת הַפֵּירוֹת שֶׁנֹּאכַל וּנְבָרֵךְ עֲלֵיהֶן עַתָּה וַאֲשֶׁר נֶהָגֶה בְּסוֹד שׁוֹרְשֵהֶן יִתְעוֹרְרוּ שְׂרָפֵיהֶן הָעֶלְיוֹנִים אֲשֶר הֵמָּה תְּלוּיִים בָּם לְהַשְׁפִּיעַ עֲלֵיהֶן שֶׁפַע רָצוֹן בְּרָכָה וּנְדָבָה, וְגַם הַמְּמוּנִּים וְהַמֻּשְּטָרִים עֲלֵיהֶן יִתְמַלְּאוּ מֵעוֹז שֶׁפַע הדרן לָשׁוּב שֵׁנִית לְהַגְדִּילָם וּלְהַצְמִיחָם מֵרֵאשִׁית הַשָּׁנָה וְעַד אַחֲרִית הַשָּׁנָה לְטוֹבָה וְלִבְרָכָה לְחַיִּים טוֹבִים וּלְשָׁלוֹם.‏

May it be Your will YHVH our God and God of our ancestors, that through the sacred power of our eating fruit, which we are now eating and blessing, while reflecting on the secret of their supernal roots upon which they depend, their supernal sap will be aroused, so that shefa , favor, blessing, and bounty be bestowed upon them. May the angels appointed over them also be filled by the powerful shefa of their glory, may it return and cause them to grow a second time, from the beginning of the year and until its end, for bounty and blessing, for good life and peace.

וְקיֵּים לָנוּ אֶת הַדָּבָר שֶהִבְטַחְתָּנוּ עַל יְדֵי מַלְאָכִי חוֹזָךְ וְגָעֲרְתִּי לָכֶם בָּאוֹכֵל וְלֹא יַשְׁחִית לָכֶם אֶת פְּרִי הָאֲדָמָה וְלֺא תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשַׂדֶה אָמַר יְיָ צְבָאוֹת הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָׁמַיִם וּבָרֵךְ עָלֵינוּ אֶת הַשָׁנָה הַזֹּאת לְטוֹבָה וְלִבְרָכָה

And fulfill for us the word which you promised us through Malachi, Your seer, “And I will banish the devourer from among you and he will not destroy the fruit of your earth and the vine of your field will not miscarry, says YHVH Tsevaot.“ Look down from your sacred dwelling place in heaven and bless us this year with bounty and blessing.

תְשִׁיתֵהוּ בְרָכוֹת ‏לָעַד תְּחַדֵּהוּ בְשִׂמְחָה אֶת פָּנֶיךָ וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָׂדֶה יִתֵּן פִּרְיוֹ

“You will make him a source of blessings forever, you will cause him to rejoice in the joy of Your countenance,” “And the earth will bestow its harvest and the tree of the field will yield its fruit.“

וְעֲלֵיהֶם תָּבֹא בִּרְכַּת טוֹב לְהִתְבָּרֵךְ פֵּירוֹתֶיהָ בְּמֵעֵינוּ אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט גַּם בְּרָכוֹת יַעְטֶה בִבְרִיאוּת הַגּוּף שָם יְצַוֶּה ה׳ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם

The blessing of goodness will come upon them, that its fruits will be blessed within us. Whether one eats a lot or a little, the health of his body will also be blessed. “There YHVH commanded blessing, eternal life.“

וְעוֹז הֲדַר הַבְּרָכוֹת בַּאֲכִילַת הַפֵּירוֹת יִהְיוּ לִמְאוֹרוֹת בְמַעְיַין הַבְּרָכוֹת צַדִּיק חַי הָעוֹלָמִים וְנִרְאֲתָה הַקֶשֶׁת שָׂשׂ וּמִתְפָּאֵר בְּגוָֹונִים שֶׁלּוֹ וּמִשָּׂם יוּשְׁפַּע עָלֵינוּ שֶׁפַע רָצוֹן וְרַחֲמִים לִמְחוֹל וְלִסְלֹחַ מֵעֲוֹנוֹתֵינוּ וְאַשְׁמָתֵנוּ אֲשֶׁר נוֹאַלְנוּ וַאֲשֶר חָטָאנוּ. וְהָיִינוּ מַרְשִׁיעֵי בְרִית וּפגַמְנוּ בִפְרִי צַדִּי״ק חַי הַעוֹלמָיִם וּמַנַעְנוּ רְבִיבֵי הַשְׁפָּעֲתוֹ וְנִשְׁחָתוּ כָּל מְקוֹרוֹת וְיָשׁוּב עַתָּה הַכּל לְאֵיתָנוֹ הָרִאשׁוֹן וְתֵשֵׁב בְּאֵיתָן קַשְׁתּוֹ כִּי אַתָּה תְּבָרֵךְ צַדִּיק ה׳ כַּצִנָּה רָצוֹן תַּעְטְרֵהוּ׃

And may the splendid power of the blessings [said] while eating the fruit illuminate the source of blessings, Tsaddik, the Life of the Worlds, and let the rainbow appear, proudly rejoicing in its colors. From there, may shefa , favor, and compassion be bestowed upon us, to pardon and forgive the iniquities and misdeeds that we committed and sinned. We violated the covenant and damaged the fruit of Tsaddik, the Life of the Worlds, and caused the rains of its beneficence to be withheld, so that all the sources [of shefa ] were harmed. Now let everything return to its original might “and let His bow remain taut.“ “For You, YHVH , bless the Tsaddik, favor crowns him like a shield.“

וְכָל הַנִּצוֹצוֹת שֶׁנִּתְפַּזְּרוּ עַל יָדֵינוּ אוֹ עַל יְדֵי אֲבוֹתֵינוּ וּבְעָוֹן אָדָם הָרִאשׁוֹן אֲשֶר חָטָא בְפֵירוֹת הָאִילָן עַתָּה יָשׁוּבוּ לְהִתְכַּלֵּל בְּעוֹז הֲדַר עֵץ הַחַיִים‏ וְיוּסַר מֵהֶם כָּל רַע בְּכֹחַ שִׁמְךָ הַגָּדוֹל הַיוֹצֵא מִפָּסוּק חַיִל בָּלַע וַיְקִיאֶנּוּ

And may all the holy sparks which were dispersed by us or by our ancestors and [also] through the sin that Adam committed with the fruit of the tree now return to be included in the splendid power of the Tree of Life. May all evil be removed from them through the power of Your great name which emerges from the verse, “the power that he swallows, he vomits out.“

וְיָשוּב הַכֹּל לְאֵיתָנוֹ הָרִאשׁוֹן וְלֹא יִדַּח מִמֶּנוּ נִידַּח כִּי אַתָּה ה׳ לְבַדֶּךָ מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל. ‏

And may everything return to its original might and not be rejected. For only You, YHVH, restore the dispersed of Israel.

וּבְכֵן אֶת צֶמַח דָּוִד עַבְדֶּךָ מְהֵרָה תַּצְמִיחַ וְקַרְנוֹ תָּרוּם בִּישׁוּעָתֶךָ וירום הודו ותנשא עַל כָּל הָעוֹלָם כּוּלּוֹ ‏

Therefore, swiftly cause the offshoot of Your servant David to flower and raise up its might through Your salvation. And the hand of YHVH is upon the whole world in its entirety.

וְתַחַת הַנַּעֲצוּץ יַעֲלֶה בְּרוֹשׁ וְתַחַת הַסִּרְפָּד יַעֲלֶה הָדָס וְהָיָה לַה׳ לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת

“Instead of a briar, a cypress will arise, instead of the nettle, a myrtle will arise. And it will be a testimony for YHVH and an everlasting sign which will never be effaced.“

וִיהִי פִסַּת בַּר בָאָרֶץ בְּרֹאשׁ הָרִים יִרְעַשׁ כַּלְּבָנוּן פִּרְיוֹ וְיָצִיצוּ מֵעִיר כְּעֵשֶׂב הָאָרֶץ

“Let abundant grain be in the land to the mountain top. Let its fruit tremble like [the cedars of] Lebanon and may the inhabitants of cities sprout like the land’s grass.“

אָז יְרַנְּנוּ עֲצֵי הַיַעַר וְעֵץ הַשָּׂדֶה נָשָׂא עָנָף וְעָשָׂה פֶרִי דְבַר יוֹם בְּיוֹמוֹ. ‏

“Then the trees of the forest will rejoice“ and the tree of the field lift its branch and bear fruit daily.

וְלָקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה לְהָבִיא בִּכּוּרִים לִפְנֵי מִזְבֵּחַ ה׳ בְּהַלֵּל וְתוֹדוֹת לַה׳ אֱלֹהֵינוּ וְרַב טוּב לְבֵית יִשְׂרָאֵל

“And you shall take from the first of the fruit of the earth“ to bring first fruits before the altar of YHVH in praise and thanksgiving to YHVH, our God, and [it shall result in] great good for the house of Israel.

יְשׂוּשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצֶלֶת פָּרוֹחַ תִפְרַח וְתָגֵל אַף גִילָת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִיתַּן לָהּ הֲדַר הַכַּרְמֶל וְהַשָׁרוֹן הֵמָּה יִרְאוּ כְּבוֹד ה׳ הֲדַר אֱלֹהֵינוּ

“The arid desert will be glad and the wilderness will rejoice and blossom like a rose, it shall greatly flower and also rejoice and be glad. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon. They will see the Glory of YHVH, the splendor of our God.”

בִּמְהֵרָה בְיָמֵינוּ אָמֵן

May it occur swiftly, in our days, amen.

עֲשֵׂה לְמַעַן שְׁמֶךָ עֲשֵׂה לְמַעַן חַסְדֶּךָ עֲשֵׂה לְמַעַן יְמִינֶךָ עֲשֵׂה לְמַעַן תּוֹרָתֶךָ.‏

Act for the sake of Your Name. Act for the sake of Your loving kindness. Act for the sake of Your right hand. Act for the sake of Your Torah.

יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ (תהלים יט׃טו)‏

May the words of my mouth and the meditations of my heart find favor before You, YHVH, my rock and my redeemer.

וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ (תהלים צ׃יז)‏

“May the favor of the Lord, our God, be upon us, establish the work of our hands for us — yes, establish the work of our hands.“ Section 4: The Tikkun of Fruit Now, after offering this prayer, one’s word can prosper through the ritual tikkun of fruit according to the following seder. Wheat: Make from it some kind of pastry or dessert and reflect on Zohar, vol. 3, 188b. Then everyone should say the blessing, “borei minei mezonot.” Olive: Reflect on Zohar, vol. 3, 247a and also on the Ra’aya Mehemna there. Then one of those present should say the blessing, “borei peri ha-eitz.” The kavvanah is simply YHVH. Dates: Reflect on Zohar, vol. 3, 17a. Afterwards, one of those present who did not already eat from the previously blessed fruit says the blessing with the kavvanah, YHHV. Similarly, one person who has yet to partake says the blessing for each of the remaining fruits. Grapes: Reflect on Zohar, vol. 1, 192a and vol. 3, 127. Then one says the blessing for the grapes,”borei peri ha-gafen,” with the kavvanah, YVHH. Then everyone drinks a cup of entirely white wine with the kavvanah of the Name of 72. Figs: Reflect on Mishnah, Ma’asarot, chapter 2. The kavvanah is HVHY. Pomegranate: Reflect on Tikkunei Zohar, beginning of tikkun 24. The kavvanah is HVYH. Citron: Reflect on Zohar, vol. 2, 120b. The kavvanah is HHYV. Apple: Reflect on Zohar, vol. 3, 74a and 286b. The kavvanah is VHYH. Here everyone should drink a cup of wine that is mostly white with a little red in it. Their kavvanah is the Name of 63. Walnut: Reflect on Zohar, vol. 2, 15b. The kavvanah is VHHY. Chestnuts, Almonds or Hazelnuts: Reflect on Zohar, vol. 1, 161b, Secrets of the Torah. The kavvanah is VYHH. Carobs: Reflect on Zohar, vol. 3, 216b, Ra’aya Mehemna. The kavvanah is HHVY. Pears: Reflect on the first mishnah of Berakhot, chapter 6. Also reflect on the fourth mishnah in Klayim, chapter 1. The kavvanah is HYHV. Everyone should now drink a cup of wine that is half white and half red. The kavvanah is the Name of 45. Medlar: Reflect on the second mishnah of Berakhot. chapter 6 and the first mishnah of Demai, chapter 1. The kavvanah is HYVH. Quince: Reflect on the third mishnah of Berakhot, chapter 6 and the third mishnah of Ma’aserot, chapter 1. The kavvanah is AHVH. Hackberry: Reflect on the fourth and fifth mishnayot of Berakhot, chapter 6. The kavvanah is the name of 72. Jujube: Reflect on the sixth mishnah of Berakhot, chapter 6. The kavvanah is YAHDVNHY. Pistachio: Reflect on the seventh mishnah of Berakhot, chapter 6. The kavvanah is AHVH. Cherry: Reflect on the eighth mishnah of Berakhot, chapter 6. The kavvanah is the Name of 52. .

Nishpolas: Reflect on the first mishnah of Berakhot, chapter 7. The kavvanah is EL. Lupine: Finish all of chapter 7 in Mishnah, Berakhot. Afterwards, everyone should drink a cup of red wine with a little bit of white wine in it. The kavvanah is the Name of 52. Wherever all thirty of the fruits mentioned above, whose roots are in the worlds of Creation, Formation, and Making, can be found, it is a mitzvah to obtain them. For whoever does much is surely worthy of praise. However, wherever they are not all available, there should be no less than twelve types of fruit, corresponding to the fruit of the supernal tree, the Tree of Life. It is established as a Holy Tree in twelve directions, the secret of the twelve permutations of the Name, YHVH. For each of these the kavvanah should be one of the twelve permutations, according to the order mentioned above . . . . [Afterword] We are grateful to Rabbi Miles Krassen for sharing his translation of the first three sections of Pri Ets Hadar appearing in the Sefer Ḥemdat Yamim. Excerpts from Pri Ets Hadar are woven into “The Trees Are Davening,” a contemporary Tu biShvat Haggadah (1991) by Barak Gale and Ami Goodman. The source text of the Pri Ets Hadar used for the translation is found in the Sefer Ḥemdat Yamim. Sefer Ḥemdat Yamim, Ḥelek Sheni, third chapter of the section “Shovavim,” Izmir: 1731, page 109a. For more on the controversies surrounding Sefer Ḥemdat Yamim, see here. Transcription Source Sefer Ḥemdat Yamim, Ḥelek Sheni, third chapter of the section “Shovavim,” Yaakov Algazi, Izmir: 1731. (Venice ed. 1763.)

“פְּרִי עֵץ הֲדַר | Pri Ets Hadar (Fruit of the Majestic Tree), the original seder for Tu biShvat (School of Rabbi Yitsḥak Luria, circa 17th century)” is shared by Aharon N. Varady (transcription) with a

is shared by Aharon N. Varady (transcription) with a Creative Commons Attribution-ShareAlike 4.0 International copyleft license. Aharon N. Varady (transcription) Aharon Varady (M.A.J.Ed./JTSA Davidson) is a volunteer transcriber for the Open Siddur Project, which he founded and directs. If you find any mistakes in his transcriptions, please let him know. Shgiyot mi yavin, Ministarot Nakeni שְׁגִיאוֹת מִי־יָבִין; מִנִּסְתָּרוֹת נַקֵּנִי "Who can know all one's flaws? From hidden errors, correct me" (Psalms 19:13). If you'd like to directly support his work, please consider donating via his Patreon account. Besides his transcription work, Varady occasionally translates prayers and contributes his own original work. (Varady also serves as editor and administrator of the Open Siddur Project website, opensiddur.org, and is an outspoken advocate for open-source in Judaism more of which can be read about in this interview in the Atlantic Magazine.) Miles Krassen Rabbi Miles Krassen, PhD., is a teacher, author, scholar in the fields of comparative mysticism and the World’s Wisdom Traditions, and musician. He completed his doctorate in Religious Studies at the University of Pennsylvania and received rabbinic ordination from the P’nai Or Fellowship. Currently located in Albuquerque, NM, he serves as Rabbi of Planetary Judaism, an organization for disseminating progressive mystical Jewish teachings based on the spiritual insights of early Hasidism and Kabbalah. He devotes himself to mystical studies and practice, and the teaching and training of teachers and practitioners of a new paradigm for inner development and self-transformation within the Jewish tradition. In addition to his academic career, Reb Miles has been teaching inner Judaism for many years to private students and at summer retreats including Elat Chayyim, the Aleph Kallah, and Ruach Haaretz. His classes and workshops are based on a deep love for traditional sources, familiarity with many non-Jewish wisdom traditions, and respect for the latest findings of contemporary scholarship and science. PDF (or Print) Reddit Pocket Email SMS WhatsApp סֵדֶר ט״וּ בִּשְׁבָט | A New Year For The Trees: A Tu BiShvat Seder, by Ellen Bernstein (1988, revised: 2017) ﻿