| { | |
| "title": "Peri Etz Hadar", | |
| "language": "en", | |
| "versionTitle": "merged", | |
| "versionSource": "https://www.sefaria.org/Peri_Etz_Hadar", | |
| "text": [ | |
| [ | |
| "<b>Explanation for the Tikkun of Fruit</b><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The first ever published seder for Tu biShvat — <i>Pri Ets Hadar</i> (The Fruit of the Majestic Tree) — can be found in a kabbalistic text, first published as a pamphlet in Venice in 1728. (See Friedberg, <i>Beyt ‘Eqed Sefarim</i>, vol. 3, p.851, no.777.) Written by an unknown author, <i>Pri Ets Hadar</i> was included in the <i>Sefer Ḥemdat Yamim</i> 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 <i>mekubalim</i> of his time, R’ Algazi’s name added greatly to the credibility of <i>Ḥemdat Yamim</i> 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. <i>Sefer Ḥemdat Yamim</i> remains a major source of kabbalistic <i>minhagim</i> (customs) still practiced by followers of the Ari z”l’s school of Jewish mysticism in Jewish communities all over the world.</i><br>Although the 15th of <i>Shevat</i> occurs during the “days of the <i>Shovavim</i>,”<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The six weeks during which the first six portions of the book of Exodus are read are considered a period of repentance. This is suggested by the fact that the first letter of the Hebrew name for each of these six portions spells <i>shovavim</i>, “wayward,” which alludes to the verse, “Return wayward children.” (Jer. 3:14).</i> it is not a fast day, since it is the New Year’s Day for the fruit of the tree. Through the <i>tikkun</i> that is performed on this day with fruit, the <i>sefirah</i>,”<i>Tsaddik</i>, Life of the Worlds,” is aroused.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">According to Zoharic Kabbalah, earthly arts that are performed with theurgic intention may positively affect the ten inner aspects of the Godhead called sefirot. In this case, the religious acts concerning fruit that are performed on the 15th of Shevat are said to effect the ninth <i>sefirah</i>, <i>Yesod</i>, or “foundation.” The <i>sefirah</i> represents the male generative principle within the divine world called <i>Tsaddik</i>, or “righteous one.” The <i>sefirah</i> is often anthropomorphically represented as a phallus.</i> This mystery is mentioned in the Zohar, <i>Bereshit</i>,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Zohar. v. 1. 33a. Also see Zohar v.3. p.87a. The meaning is that the production of fruit depends on the union of both male and female elements. Although the female tree bears the fruit, it depends on the male for fertilization.</i> “on the third day, the earth made fruit from the potency of that [supernal] <i>Tsaddik</i>. As it is written, ‘<i>And God said, let the earth bring forth… fruit trees that produce fruit…</i>‘<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Gen 1:11</i> ‘<i>Fruit trees</i>‘ refers to ‘<i>the tree of the knowledge of good and e</i><i>vil</i>‘ that bears fruit.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">I.e., the tenth <i>sefirah</i>, <i>Malkhut</i>, which is female.</i> ‘<i>That produce fruit</i>‘ alludes to <i>Tsaddik</i>, the foundation of the world….”<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">I.e., the ninth <i>sefirah</i>, <i>Yesod</i>, the male.</i>", | |
| "It is a good custom for the faithful<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Tamim in Hebrew.</i> 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 <i>tikkun</i>,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The term <i>tikkun</i> has two primary connotations. First, it refers to an act of rectification in which some aspect of the damaged cosmos is restored to its desired state. However, it may also mean an act of preparation in which [a] specific cosmic aspect is made ready for some subsequent development or process. In either case, the implication here is that the custom of celebrating the 15th of Shvat through eating and praising fruit has a powerful theurgic effect. The male and female <i>sefirot</i>, <i>Yesod</i> and <i>Malkhut</i>, that are responsible for releasing divine abundance into the world are positively effected. The ultimate desired result is the production of fine <i>etrogim</i>, the <i>peri eitz hadar</i>, which are required for the observance of Sukkot, during the following fall.</i>on both exoteric and esoteric levels.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">It rectifies and energizes <i>Yesod</i> above and results in abundance in nature below.</i> For in the Palestinian Talmud, <i>Asarah Yuhasin</i>,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">J. <i>Kiddushin</i>. 48b. The text in Pri Eits Hadar is garbled here.</i> the following appears.”‘<i>Listen, humble ones, and rejoice</i>‘<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Psalms 34:3</i> 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.'”<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Each year a special Blessing is said whenever a fruit is eaten for the first time.</i>", | |
| "The reason is that whoever enjoys produce in this world without pronouncing a blessing is called a robber.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">See B. Berakhot 35b.</i> For by means of the blessing, one draws down <i>shefa</i>. The angel who is assigned to that fruit [which was eaten] is filled by the <i>shefa</i> 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 <i>shefa</i> [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.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">I.e., Rabbi Hanina bar Papa in the passage from Berakhot 35b associates enjoying something from this world without a blessing with robbing one’s father and mother.</i> For through the <i>kavvanah</i><sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The mystical or theurgic intention that to contemplated when one uners the blessing.</i> 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>I will make him disgorge what he has swallowed</i>,”<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Jer. 51:44.</i> which is related to [the secret of the verse], “<i>the riches he swallowed, he vomits</i>, [God empties it out of his stomach],”<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Job 20:15.</i> 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.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">In the teaching cited from <i>B. Berakhot</i> 35b, the father is identified as the Blessed Holy One and the mother is the Community of Israel. Thus the kabbalistic meaning would seem to allude to sparks pertaining to <i>Tiferet</i> and <i>Malkhut</i> or to the <i>partzufim</i>, <i>Ze’ir ‘Anpin</i> and <i>Nuqba</i>.</i> “<i>He is a comrade of the Destroyer.</i>“<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Pro. 28:24</i> 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 “<i>for a person does not live on bread alone, but on all that goes forth from the mouth of YHVH</i>.”<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Deut. 8:3. [All use of ‘Lord’ in Rabbi Krassen’s quotations of scripture, have been replaced with ‘YHVH’ unless they translate ‘<i>ADoNaY</i>‘. — Aharon Varady]</i> This alludes to the secret of the blessing, which retrieves [the sparks] from impurity to holiness.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The blessing prevents the divine sparks in the food from being appropriated by the evil forces and recycles them to the forces of holiness.</i> 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,<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">The divine name Elohim appears thirty-two times in the first section of Genesis that details the stages of Creation. The thirty-two teeth which chew the food that has been blessed and return the divine sparks to holiness correspond to these thirty-two divine names. Thus they are alluded to by the ‘mouth of YHVH,’ mentioned in Deut. 8:3.</i> as we have explained at length in the previous section concerning the <i>tikkun</i> of the meal.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">This is not found in the previous chapter of <i>Hemdat Yamim</i>. Location of this <i>tikkun</i> would aid in identifying the source of <i>Peri Eitz Hadar</i>.</i>", | |
| "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 <i>shefa</i> 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, ‘<i>even this God made corresponding to that?</i>‘<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Eccle. 7:14.</i>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,<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">I.e., their nature alludes to some characteristic of the divine world of the <i>sefirot</i>.</i> such as the carob, palm, pistachio, and the like were all borne in one chariot.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">or, “were all compounded in one compounding.”</i> 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.”<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Zohar, <i>Shemot</i>, 15b.</i>", | |
| "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.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">I.e., the sefirot.</i> As they said there in the Zohar: “why is it written, ‘<i>I went down to my walnut garden</i>‘?<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Song of Songs, 6:11.</i> He said to him, come and see. This is the garden that went forth from Eden and it is the <i>Shekhinah</i>.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The tenth sefirah, <i>Malkhut</i>. It is often called <i>Shekhinah</i>, the divine presence,</i> ‘Walnut’ refers to the Holy Chariot,<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">The chariot is described in Ezekiel’s vision. It is located under the tenth <i>sefirah</i>.</i> the four tributaries that spread out from the garden like a nut . . .”<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Zohar, ibid.</i> 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 <i>sefirot</i> of that world. Since their roots are far removed from <i>tuma’ah</i> <sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Literally, “impurity.” Here, the meaning is “forces of evil,” represented by the kelippot (shells).</i> and close to the purely divine World of Emanation, they have no shell, either within or without.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">The cosmology assumed by the author consists of four worlds that are hierarchically arranged between the divine source, which is completely holy, and the forces of evil, which are completely impure. The thirty species of fruit have their roots in the second, third, and fourth worlds, called Creation, Formation, and Making. They are classified according to the nature of their shells, which symbolize the type of protection required, due to the extent that evil is present in that world. The fruit, which correspond to the World of Creation, have no shells because their roots are so far from the force of evil that no protection is required.</i> They may be eaten as they are.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">They may be eaten in their entirety. There is no shell or kernel to discard.</i> 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 <i>sefirot</i> 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 <i>sefirot</i>] of the World of Making nor as distant as the [<i>sefirot</i>] 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, <i>uzerar</i>.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Or uzerad, a kind of crabapple, mentioned in the Mishnah, Demai 1:1.</i>", | |
| "There are ten other kinds of fruit [whose roots are] in the World of Making, corresponding to the ten <i>sefirot</i>[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,<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">The World of Making is bordered by the realm of evil forces that is characterized by lust or pleasures entirely separated from holiness.</i> so that it will not take on the impurity [of the evil forces].<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The spiritual battle that must be waged between good and evil, or holiness and impurity, is confronted directly in the World of Making. Consequently, the fruit that correspond to that world require a hard outer shell. The fruit that symbolize the World of Formation have only a hard inner kernel, because that world is not directly assailable by the forces of evil, but may only be penetrated by evil/impurity.</i> This is the esoteric meaning of the evil urge and ‘the <i>kelippah</i>‘ cleave to the <i>nefesh</i>.<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The human soul potentially contains a series of grade or parts that hierarchically correspond to the series of worlds. The lowest grade, nefesh, like the World of Making, is directly assailable by the forces of evil.</i> The following correspond to <i>sefirot</i> 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 (<i>pesolet</i>)<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">Literally, “of all refuse.”</i> and are left completely good. But a barren tree [represents] the opposite. It corresponds to pure evil, containing nothing but the <i>kelippah</i>. 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 <i>kelippah</i>.<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">It bears no edible fruit. Thus it contains no divine sparks.</i> When a fallen holy spark is great, the <i>kelippah</i> is not able to contain all of that light within itself. So [the <i>kelippah</i>] 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 <i>kelippah</i>, 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. “<i>For one is protected by another on a higher level, and both of these by still higher ones</i>.”<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">Eccle. 5:7.</i> 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,<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">I.e., they were alluding to the <i>sefirah</i>, <i>Tiferet</i>, which is symbolized by the “Tree of Life.”</i> as Isaac Luria’s disciples explained. For tree (<i>ilan</i>) has the same numerical value as the holy name, <i>YAHDVNHY</i>,<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">The letters that spell <i>ilan</i> have the numerical value of 91. This equals the value of the sum of the two divine names, <i>YHVH</i> and <i>ADoNaY</i>. The combination of these two names, <i>YAHD-VNHY</i> represents the union of the <i>sefirot</i>, <i>Tiferet</i>, and <i>Malkhut</i>, respectively, i.e., the sacred union of the male and female principle within the Godhead.</i> as they wrote in their explanation of the following passage from the Zohar, <i>Aḥarei Mot</i>.”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.”<sup class=\"footnote-marker\">46</sup><i class=\"footnote\">Zohar, v. 3, 58a.</i> 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 <i>YHVH</i>.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">When <i>ilan</i> is spelled <i>ALP YVD LMD NVN</i>, it equals 311 plus one for the word itself, total 312. Twelve permutations of <i>YHVH</i> equal 312.</i> Thus [tree] alludes to Tiferet, the Tree of Life, which contains twelve permutations of <i>YHVH</i>, as stated in Zohar, <i>Beshalaḥ</i>, “twelve [supernal, engraved] regions ascended [in the scale], in the great and powerful holy Tree.”<sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Zohar 2, 66b.</i> Also see the passage,”‘<i>And they came to Elim and there were twelve springs of water there and seventy date palms…</i>‘<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">Exod. 15:27.</i> and the Holy Tree grew strong in twelve regions . . .”<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Zohar 2, 62b.</i>", | |
| "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 <i>shefa</i> descends until it reaches the trees in our world below and the powers that oversee them.", | |
| "“<i>And establish for us, the work of our hands.</i>“<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">Ps. 90:17.</i> Through the special power of this <i>tikkun</i>, 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 <i>tikkun</i> can also be affected. For through the beauty of this tikkun, he can correct what he distorted (<i>me’uvat lo yukhal litkon</i>)<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">A pun on Eccle. 1:15: “That which is crooked cannot be made straight (<i>me’uvat lo yukhat litkon</i>).”</i> in damaging the [sign of the] covenant through inchastity.<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">Although various forms of male sexual incontinence may be alluded to here, it is possible that the author has masturbation specifically in mind. The Zohar views ejaculation that does not occur during “normal” intercourse with women as an especially serious sin that cannot be rectified. If this is indeed the meaning, <i>Peri Eitz Hadar</i> would have to be considered an earlier tikkun for shikvat zera le-vatalah than the <i>Tikkun ha-Kelali</i> of Rabbi Nahman of Bratzlav. See Yehuda Lieves, “Ha-Tikkun Ha-Kelali of R. Nahman of Bratslav and Its Sabbatian Links,” in Studies in Jewish Myth and Jewish Messianism (SUNY, 1993), pp. 115-50.</i> By virtue of performing this tikkun for the fruit tree, he will heal his part<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Literally, “his wound.”</i> in the flawing of <i>Tsaddik</i> who makes fruit.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">See above. Sexual irregularities, the “flaw of the covenant,” have a negative effect on the ninth <i>sefirah</i>, <i>Yesod</i>, the <i>Tsaddik</i>, which represents the divine phallus. Since the 15th of Shvat tikkun affects this sefirah and deals with supernal potency, it can also correct the damage caused in that region by aberrant sexuality. It is interesting to note the implied magical relationship between human sexuality and fecundity of nature. Male irregularities in this area damage the divine quality that is ultimately responsible for the quality of the year’s fruit.</i> There is the added benefit of the penitential period, mentioned above.<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">See note on <i>shovavim</i>, above.</i> Thus a <i>tikkun</i> for the flaw of the covenant is performed…." | |
| ], | |
| [ | |
| "<b>Preparation for the Tikkun of Fruit</b><br>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 <i>mitzvah</i> 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 <i>sefirot</i> 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 <i>tikkunim</i>, in order to arouse their roots above. But, first of all, read the following selections.", | |
| "Torah:", | |
| " • Gen. 1:9-13", | |
| " • Deut. 8:1-10", | |
| " • Lev. 26:3-13", | |
| "Prophets:", | |
| " • Ezek. 17:22-24", | |
| " • Ezek. 34:22-31", | |
| " • Ezek. 36:27-36", | |
| " • Ezek. 47:1-12", | |
| " • Joel 2:18-27", | |
| "Writings:", | |
| " • Ps. 72", | |
| " • Ps. 147", | |
| " • Ps. 148", | |
| " • Ps. 65", | |
| " • Ps. 126", | |
| "Zohar:", | |
| " • Zohar 1, 33a", | |
| " • Zohar 3, 86a", | |
| " • Zohar 3, 270b", | |
| "After this say the following prayer:" | |
| ], | |
| [ | |
| "<b>The Tefillah for the Tikkun of Fruit</b><br>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. “<i>All of them You made with wisdom</i>,”<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">Ps. 104:24.</i>supernal [forms] above and lower [forms] below, to join together the tent so as to be one.<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Exodus 36:18, a reference to building the mishkan in the midbar (wilderness), implying that the whole Creation is a mishkan or holy sanctuary for divinity. David Seidenberg, <i>Kabbalah and Ecology: God’s Image in the More-Than-Human World</i> (Cambridge 2015), pp.212-213.</i> 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 <i>shefa</i> and the power of your supernal qualities to flow upon them.", | |
| "“<i>The fruit yielded a harvest</i>,”<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">Paraphrase of Ps. 107:37.</i> every “<i>fruit tree producing fruit according to its kind.</i>“<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">Gen. 1:11.</i>", | |
| "“<i>The earth is sated from the fruit of Your work</i>,”<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Ps. 104:13.</i> so one may “<i>eat of its fruit and be sated by its bounty.</i>“<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">Paraphrase of Jer. 2:7.</i> 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.", | |
| "“<i>From me your fruit is found</i>,”<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">Hosea 14:9.</i> the reward of children.", | |
| "“<i>Its fruit is food and its leaves a source of healing.</i>“<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Ezek. 47:12.</i> So on this day, the beginning of Your deeds concerning [the trees’] budding and renewal, “<i>a person will earn with its fruit…</i>,”<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">Song of Songs 8:11.</i> “<i>producing fruit after its kind.</i>“<sup class=\"footnote-marker\">66</sup><i class=\"footnote\">Gen. 1:11.</i> For so the days of budding will be full for the fruit of the supernal tree, “<i>the tree of life which is in the midst of the garden</i>“<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">Gen. 2:9.</i> and it makes fruit above.", | |
| "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,<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">The words “יתעוררו שרפיהן” were not included in the versiont that Miles Krassen translated. (Our girsah is a derivative of the 1731 Vienna printing of Pri Ets Hadar in Sefer Ḥemdat Yamim.) Many thanks to R’ David Seidenberg for noting the variation in this girsah. He further writes, “שרף pronounced saraf means angel, while s’raf sap — in the case of sap it is cognate to syrup — and so the Hebrew could mean either one (knowing the style of the author, it probably is intended to mean both).”</i> so that <i>shefa</i> , favor, blessing, and bounty be bestowed upon them. May the angels appointed over them also be filled by the powerful <i>shefa</i> 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.", | |
| "And fulfill for us the word which you promised us through Malachi, Your seer, “<i>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.</i>“<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">Mal. 3:11. [‘<i>YHVH Tsevaot</i>‘ here replaces Rabbi Krassen’s translation ‘Lord of Hosts’. — Aharon Varady]</i> Look down from your sacred dwelling place in heaven and bless us this year with bounty and blessing.", | |
| "“<i>You will make him a source of blessings forever, you will cause him to rejoice in the joy of Your countenance</i>,”<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">Ps. 21:7.</i> “<i>And the earth will bestow its harvest and the tree of the field will yield its fruit.</i>“<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">Lev. 26:4.</i>", | |
| "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. “<i>There YHVH commanded blessing, eternal life.</i>“<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">Ps. 133:3.</i>", | |
| "And may the splendid power of the blessings [said] while eating the fruit illuminate the source of blessings, <i>Tsaddik</i>, the Life of the Worlds, and let the rainbow appear, proudly rejoicing in its colors.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">Cf. Shabbat 28a, where it describes the <i>tachash</i> — the animals whose skins were used to make the tabernacle/ohel of the mishkan. Here again, the author equates Creation with the mishkan, and the rainbow becomes the covering of the sacred ohel or sanctuary that is the Earth. –Rabbi David Seidenberg</i> From there, may <i>shefa</i> , 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 <i>Tsaddik</i>, the Life of the Worlds, and caused the rains of its beneficence to be withheld, so that all the sources [of <i>shefa</i> ] were harmed. Now let everything return to its original might “<i>and let His bow remain taut.</i>“<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">Gen. 49:24.</i> “<i>For You, YHVH , bless the Tsaddik, favor crowns him like a shield.</i>“<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Ps. 5:13.</i>", | |
| "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, “<i>the power that he swallows, he vomits out.</i>“<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">Job 20:15.</i>", | |
| "And may everything return to its original might and not be rejected. For only You, <i>YHVH</i>, restore the dispersed of Israel.", | |
| "Therefore, swiftly cause the offshoot of Your servant David to flower and raise up its might through Your salvation. And the hand of <i>YHVH</i> is upon the whole world in its entirety.", | |
| "“<i>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.</i>“<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">Isa. 55:13.</i>", | |
| "“<i>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.</i>“<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">Ps. 72:16.</i>", | |
| "“<i>Then the trees of the forest will rejoice</i>“<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">Ps. 96:12.</i> and the tree of the field lift its branch and bear fruit daily.", | |
| "“<i>And you shall take from the first of the fruit of the earth</i>“<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Deut. 26:2.</i> 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.", | |
| "“<i>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</i>.”<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">Isa. 35:1-2.</i>", | |
| "May it occur swiftly, in our days, <i>amen</i>.", | |
| "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.", | |
| "<i>May the words of my mouth and the meditations of my heart find favor before You, YHVH, my rock and my redeemer.</i><sup class=\"footnote-marker\">82</sup><i class=\"footnote\">Psalms 19:15</i>", | |
| "“<i>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.</i>“<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">Ps. 90:17.</i>" | |
| ], | |
| [ | |
| "<b>The Tikkun of Fruit</b><br>Now, after offering this prayer, one’s word can prosper through the ritual tikkun of fruit according to the following seder.", | |
| "<b>Wheat:</b> Make from it some kind of pastry or dessert and reflect on Zohar, vol. 3, 188b. Then everyone should say the blessing, “<i>borei minei mezonot</i>.”", | |
| "<b>Olive:</b> Reflect on Zohar 3, 247a and also on the Ra’aya Mehemna there. Then one of those present should say the blessing, “<i>borei peri ha-eitz.</i>” The kavvanah is simply YHVH.", | |
| "<b>Dates:</b> Reflect on Zohar 3, 17a. Afterwards, one of those present who did not already eat from the previously blessed fruit says the blessing with the <i>kavvanah</i>, YHHV.<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">The twelve permutations of YHVH serve as <i>kavvanot</i> for the first twelve fruits that are blessed.</i> Similarly, one person who has yet to partake says the blessing for each of the remaining fruits.", | |
| "<b>Grapes:</b> Reflect on Zohar 1, 192a and vol. 3, 127. Then one says the blessing for the grapes,”borei peri ha-gafen,” with the <i>kavvanah</i>, YVHH. Then everyone drinks a cup of entirely white wine with the kavvanah of the Name of 72.<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">I.e., the Name, YHVH, spelled YVD HY VYVHY. which equals 72. This Name is associated with the World of Emanation.</i>", | |
| "<b>Figs:</b> Reflect on Mishnah, Ma’asarot, chapter 2. The kavvanah is HVHY.<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">The <i>Hemdat Yamim</i> claims that the secret to which figs allude is not to be found in the Zohar. However, it associates the fig with both <i>Malkhut</i> and <i>Binah</i>. It also observes that the Hebrew for fig, <i>te’enah</i> equals three spellings of the Name, EHYH, plus one lor the word itself. The three spellings (<i>milu’im</i>) are ALF HY YVD HY (161), ALF HH YVD HH (151), ALP HA YVD HA (143). For a fuller explanation of the implications, see Ya’qov Zevi Yolles, <i>Qehilat Ya’aqov</i>, q.v. <i>te’enah</i>.</i>", | |
| "<b>Pomegranate:</b> Reflect on Tikkunei Zohar, beginning of tikkun 24. The kavvanah is HVYH.", | |
| "<b>Citron:</b> Reflect on Zohar 2, 120b. The kavvanah is HHYV.", | |
| "<b>Apple:</b> Reflect on Zohar 3, 74a and 286b. The <i>kavvanah</i> is VHYH. Here everyone should drink a cup of wine that is mostly white with a little red in it. Their <i>kavvanah</i> is the Name of 63.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">The name of 63 is YHVH spelled YVD HY VAV HY. This Name is associated with the World of Creation.</i>", | |
| "<b>Walnut:</b> Reflect on Zohar 2, 15b. The kavvanah is VHHY.", | |
| "<b>Chestnuts, Almonds or Hazelnuts:</b> Reflect on Zohar 1, 161b, Secrets of the Torah. The kavvanah is VYHH.", | |
| "<b>Carobs:</b> Reflect on Zohar 3, 216b, <i>Ra’aya Mehemna</i>. The kavvanah is HHVY.", | |
| "<b>Pears:</b> Reflect on the first mishnah of Berakhot, chapter 6.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">Here the <i>kavvanah</i> is the last letters of <i>ha-motzi’ leheM miN</i>, which equal 91, the sum of the two Names YHVH and ADNY.</i> Also reflect on the fourth mishnah in <i>Klayim</i>, 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.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">The Name of 45 is YHVH spelled YVD HA VAV HA. This Name is associated with the World of Formation.</i>", | |
| "<b>Medlar:</b><sup class=\"footnote-marker\">90</sup><i class=\"footnote\">The fruit’s name in Hebrew is <i>uzerad</i>, a type of crabapple.</i> Reflect on the second mishnah of <i>Berakhot</i>. chapter 6 and the first mishnah of <i>Demai</i>, chapter 1. The <i>kavvanah</i> is HYVH.", | |
| "<b>Quince:</b> Reflect on the third mishnah of Berakhot, chapter 6 and the third mishnah of Ma’aserot, chapter 1. The kavvanah is AHVH.", | |
| "<b>Hackberry:</b> Reflect on the fourth and fifth mishnayot of Berakhot, chapter 6. The kavvanah is the name of 72.", | |
| "<b>Jujube:</b> Reflect on the sixth mishnah of Berakhot, chapter 6. The kavvanah is YAHDVNHY.", | |
| "<b>Pistachio:</b> Reflect on the seventh mishnah of Berakhot, chapter 6. The kavvanah is AHVH.", | |
| "<b>Cherry:</b> Reflect on the eighth mishnah of Berakhot, chapter 6. The kavvanah is the Name of 52.<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">The Name of 52 is YHVH spelled YVD HH VV HH. This Name is associated with the World of Making.</i>", | |
| "<b>Nishpolas:</b> Reflect on the first mishnah of Berakhot, chapter 7. The kavvanah is EL.", | |
| "<b>Lupine:</b> 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 . . . ." | |
| ] | |
| ], | |
| "versions": [ | |
| [ | |
| "Pri Etz Hadar, Aharon N. Varady (transcription) and Miles Krassen", | |
| "http://opensiddur.org/?p=1503" | |
| ] | |
| ], | |
| "heTitle": "פרי עץ הדר", | |
| "categories": [ | |
| "Kabbalah", | |
| "Other Kabbalah Works" | |
| ], | |
| "sectionNames": [ | |
| "Section", | |
| "Paragraph" | |
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| } |