והענין כי כמו שהיום ראש השנה לפירות האילן לענין המעשרות דחשבינן להו שנה מט״ו בשבט דהואיל וירדו רוב גשמי שנה ועלה השרף באילנות ונמצאו פירות חונטים מעתה כן דוגמתו למעלה ראש השנה לפירות האילן העליון להשפיע את שפעו הקדיש לפירותיו הם הם העולמו׳ אשר מהם ישתלשל וירד פה למטה באילנות ועל משטרם.
The 15th of Shevat is the New Year’s Day for tithing the fruit of trees. Most of the year’s rain has already fallen. The sap has begun to ascend through the trees, and fruits 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 (see above) 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.
Preparatory Torah Sources
וַיֹּ֣אמֶר אֱלֹקִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃ וַיִּקְרָ֨א אֱלֹקִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹקִ֖ים כִּי־טֽוֹב׃ וַיֹּ֣אמֶר אֱלֹקִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֗שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃ וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹקִ֖ים כִּי־טֽוֹב׃ וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ {פ}
God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. God called the dry land Earth and called the gathering of waters Seas. And God saw that this was good.
And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. And there was evening and there was morning, a third day.
כׇּל־הַמִּצְוָ֗ה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם תִּשְׁמְר֣וּן לַעֲשׂ֑וֹת לְמַ֨עַן תִּֽחְי֜וּן וּרְבִיתֶ֗ם וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁר־נִשְׁבַּ֥ע ה' לַאֲבֹתֵיכֶֽם׃ וְזָכַרְתָּ֣ אֶת־כׇּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הוֹלִֽיכְךָ֜ ה' אֱלֹקֶ֛יךָ זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜ לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר בִּֽלְבָבְךָ֛ הֲתִשְׁמֹ֥ר מִצְוֺתָ֖ו אִם־לֹֽא׃ וַֽיְעַנְּךָ֮ וַיַּרְעִבֶ֒ךָ֒ וַיַּאֲכִֽלְךָ֤ אֶת־הַמָּן֙ אֲשֶׁ֣ר לֹא־יָדַ֔עְתָּ וְלֹ֥א יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן הוֹדִֽיעֲךָ֗ כִּ֠י לֹ֣א עַל־הַלֶּ֤חֶם לְבַדּוֹ֙ יִחְיֶ֣ה הָֽאָדָ֔ם כִּ֛י עַל־כׇּל־מוֹצָ֥א פִֽי־ה' יִחְיֶ֥ה הָאָדָֽם׃ שִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ וְרַגְלְךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה׃ וְיָדַעְתָּ֖ עִם־לְבָבֶ֑ךָ כִּ֗י כַּאֲשֶׁ֨ר יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔וֹ ה' אֱלֹקֶ֖יךָ מְיַסְּרֶֽךָּ׃ וְשָׁ֣מַרְתָּ֔ אֶת־מִצְוֺ֖ת ה' אֱלֹקֶ֑יךָ לָלֶ֥כֶת בִּדְרָכָ֖יו וּלְיִרְאָ֥ה אֹתֽוֹ׃ כִּ֚י ה' אֱלֹקֶ֔יךָ מְבִֽיאֲךָ֖ אֶל־אֶ֣רֶץ טוֹבָ֑ה אֶ֚רֶץ נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּתְהֹמֹ֔ת יֹצְאִ֥ים בַּבִּקְעָ֖ה וּבָהָֽר׃ אֶ֤רֶץ חִטָּה֙ וּשְׂעֹרָ֔ה וְגֶ֥פֶן וּתְאֵנָ֖ה וְרִמּ֑וֹן אֶֽרֶץ־זֵ֥ית שֶׁ֖מֶן וּדְבָֽשׁ׃ אֶ֗רֶץ אֲשֶׁ֨ר לֹ֤א בְמִסְכֵּנֻת֙ תֹּֽאכַל־בָּ֣הּ לֶ֔חֶם לֹֽא־תֶחְסַ֥ר כֹּ֖ל בָּ֑הּ אֶ֚רֶץ אֲשֶׁ֣ר אֲבָנֶ֣יהָ בַרְזֶ֔ל וּמֵהֲרָרֶ֖יהָ תַּחְצֹ֥ב נְחֹֽשֶׁת׃ וְאָכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־ה' אֱלֹקֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ׃
You shall faithfully observe all the Instruction that I enjoin upon you today, that you may thrive and increase and be able to possess the land that God promised on oath to your fathers.
Remember the long way that your God has made you travel in the wilderness these past forty years, in order to test you by hardships to learn what was in your hearts: whether you would keep the divine commandments or not. [God] subjected you to the hardship of hunger and then gave you manna to eat, which neither you nor your ancestors had ever known, in order to teach you that a human being does not live on bread alone, but that one may live on anything that ה' decrees. The clothes upon you did not wear out, nor did your feet swell these forty years. Bear in mind that your God disciplines you just as a householder disciplines a child. Therefore keep the commandments of your God: walk in God’s ways and show reverence. For your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill; a land of wheat and barley, of vines, figs, and pomegranates, a land of olive trees and honey; a land where you may eat food without stint, where you will lack nothing; a land whose rocks are iron and from whose hills you can mine copper.
When you have eaten your fill, give thanks to your God for the good land given to you.
וְאֶת־רוּחִ֖י אֶתֵּ֣ן בְּקִרְבְּכֶ֑ם וְעָשִׂ֗יתִי אֵ֤ת אֲשֶׁר־בְּחֻקַּי֙ תֵּלֵ֔כוּ וּמִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַעֲשִׂיתֶֽם׃ וִישַׁבְתֶּ֣ם בָּאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבֹֽתֵיכֶ֑ם וִהְיִ֤יתֶם לִי֙ לְעָ֔ם וְאָ֣נֹכִ֔י אֶהְיֶ֥ה לָכֶ֖ם לֵאלֹקִֽים׃ וְהוֹשַׁעְתִּ֣י אֶתְכֶ֔ם מִכֹּ֖ל טֻמְאֽוֹתֵיכֶ֑ם וְקָרָ֤אתִי אֶל־הַדָּגָן֙ וְהִרְבֵּיתִ֣י אֹת֔וֹ וְלֹא־אֶתֵּ֥ן עֲלֵיכֶ֖ם רָעָֽב׃ וְהִרְבֵּיתִי֙ אֶת־פְּרִ֣י הָעֵ֔ץ וּתְנוּבַ֖ת הַשָּׂדֶ֑ה לְמַ֗עַן אֲ֠שֶׁ֠ר לֹ֣א תִקְח֥וּ ע֛וֹד חֶרְפַּ֥ת רָעָ֖ב בַּגּוֹיִֽם׃ וּזְכַרְתֶּם֙ אֶת־דַּרְכֵיכֶ֣ם הָרָעִ֔ים וּמַעַלְלֵיכֶ֖ם אֲשֶׁ֣ר לֹֽא־טוֹבִ֑ים וּנְקֹֽטֹתֶם֙ בִּפְנֵיכֶ֔ם עַ֚ל עֲוֺנֹ֣תֵיכֶ֔ם וְעַ֖ל תּוֹעֲבוֹתֵיכֶֽם׃ לֹ֧א לְמַעַנְכֶ֣ם אֲנִֽי־עֹשֶׂ֗ה נְאֻם֙ אדושם ה' יִוָּדַ֖ע לָכֶ֑ם בּ֧וֹשׁוּ וְהִכָּֽלְמ֛וּ מִדַּרְכֵיכֶ֖ם בֵּ֥ית יִשְׂרָאֵֽל׃ {ס} כֹּ֤ה אָמַר֙ אדושם ה' בְּיוֹם֙ טַהֲרִ֣י אֶתְכֶ֔ם מִכֹּ֖ל עֲוֺנֽוֹתֵיכֶ֑ם וְהֽוֹשַׁבְתִּי֙ אֶת־הֶ֣עָרִ֔ים וְנִבְנ֖וּ הֶחֳרָבֽוֹת׃ וְהָאָ֥רֶץ הַנְּשַׁמָּ֖ה תֵּעָבֵ֑ד תַּ֚חַת אֲשֶׁ֣ר הָיְתָ֣ה שְׁמָמָ֔ה לְעֵינֵ֖י כׇּל־עוֹבֵֽר׃ וְאָמְר֗וּ הָאָ֤רֶץ הַלֵּ֙זוּ֙ הַנְּשַׁמָּ֔ה הָיְתָ֖ה כְּגַן־עֵ֑דֶן וְהֶעָרִ֧ים הֶחֳרֵב֛וֹת וְהַֽנְשַׁמּ֥וֹת וְהַנֶּהֱרָס֖וֹת בְּצוּר֥וֹת יָשָֽׁבוּ׃ וְיָדְע֣וּ הַגּוֹיִ֗ם אֲשֶׁ֣ר יִֽשָּׁאֲרוּ֮ סְבִיבֽוֹתֵיכֶם֒ כִּ֣י ׀ אֲנִ֣י ה' בָּנִ֙יתִי֙ הַנֶּ֣הֱרָס֔וֹת נָטַ֖עְתִּי הַנְּשַׁמָּ֑ה אֲנִ֥י ה' דִּבַּ֥רְתִּי וְעָשִֽׂיתִי׃ {ס}
I will put My spirit into you. Thus I will cause you to follow My laws and faithfully to observe My rules. Then you shall dwell in the land that I gave to your ancestors, and you shall be My people and I will be your God.
And when I have delivered you from all your impurity, I will summon the grain and make it abundant, and I will not bring famine upon you. I will make the fruit of your trees and the crops of your fields abundant, so that you shall never again be humiliated before the nations because of famine.
Then you shall recall your self-centered ways and your base conduct, and you shall regret your iniquities and your immoral practices. Not for your sake will I act—declares the Sovereign GOD —take good note! Be ashamed and humiliated because of your ways, O House of Israel!
Thus said the Sovereign GOD: When I have purified you of all your iniquities, I will people your settlements, and the ruined places shall be rebuilt; and the desolate land, after lying waste in the sight of every passerby, shall again be tilled. And it shall be said, “That land, once desolate, has become like the garden of Eden; and the cities, once ruined, desolate, and ravaged, are now populated and fortified.” And the nations that are left around you shall know that I, GOD, have rebuilt the ravaged places and replanted the desolate land. I, GOD, have spoken and will act.
Essential Questions
This is one of the Kabbalists main intentions for the Seder Tu Bishvat: As we begin to move from Winter into Spring, we pause at this new year to ask ourselves:
- What we will rebuild and replant in the coming year?
- What will we do with out energies in the coming year?
- In what ways do we want to grow in the coming year?
- What (figurative) fruit (which will benefit other people and the future) do we intend to bear in the coming year?
הַ֥לְלוּ־יָ֨הּ ׀ כִּי־ט֭וֹב זַמְּרָ֣ה אֱלֹקֵ֑ינוּ כִּי־נָ֝עִ֗ים נָאוָ֥ה תְהִלָּֽה׃ בּוֹנֵ֣ה יְרוּשָׁלַ֣͏ִם ה' נִדְחֵ֖י יִשְׂרָאֵ֣ל יְכַנֵּֽס׃ הָ֭רֹפֵא לִשְׁב֣וּרֵי לֵ֑ב וּ֝מְחַבֵּ֗שׁ לְעַצְּבוֹתָֽם׃
הַשָּׂם־גְּבוּלֵ֥ךְ שָׁל֑וֹם חֵ֥לֶב חִ֝טִּ֗ים יַשְׂבִּיעֵֽךְ׃
הַשֹּׁלֵ֣חַ אִמְרָת֣וֹ אָ֑רֶץ עַד־מְ֝הֵרָ֗ה יָר֥וּץ דְּבָרֽוֹ׃ הַנֹּתֵ֣ן שֶׁ֣לֶג כַּצָּ֑מֶר כְּ֝פ֗וֹר כָּאֵ֥פֶר יְפַזֵּֽר׃ מַשְׁלִ֣יךְ קַֽרְח֣וֹ כְפִתִּ֑ים לִפְנֵ֥י קָ֝רָת֗וֹ מִ֣י יַעֲמֹֽד׃ יִשְׁלַ֣ח דְּבָר֣וֹ וְיַמְסֵ֑ם יַשֵּׁ֥ב ר֝וּח֗וֹ יִזְּלוּ־מָֽיִם׃
מַגִּ֣יד דְּבָרָ֣ו לְיַעֲקֹ֑ב חֻקָּ֥יו וּ֝מִשְׁפָּטָ֗יו לְיִשְׂרָאֵֽל׃ לֹ֘א עָ֤שָׂה כֵ֨ן ׀ לְכׇל־גּ֗וֹי וּמִשְׁפָּטִ֥ים בַּל־יְדָע֗וּם הַֽלְלוּ־יָֽהּ׃ {פ}
Hallelujah.It is good to chant hymns to our God;it is pleasant to sing glorious praise.The Eternal rebuilds Jerusalem;God gathers in the exiles of Israel.
God heals their broken hearts,
and binds up their wounds....
God endows your realm with well-being,and satisfies you with choice wheat.
God sends forth God's word to the earth;God's command runs swiftly.
God lays down snow like fleece,
scatters frost like ashes.
God tosses down hail like crumbs— who can endure God's icy cold?
God issues a command—it melts them;
God breathes—the waters flow.
God issued God's commands to Jacob, God's statutes and rules to Israel.
God did not do so for any other nation;
of such rules they know nothing. Hallelujah.
הַ֥לְלוּ־יָ֨הּ ׀ הַֽלְל֣וּ אֶת־ה' מִן־הַשָּׁמַ֑יִם הַֽ֝לְל֗וּהוּ בַּמְּרוֹמִֽים׃ הַֽלְל֥וּהוּ כׇל־מַלְאָכָ֑יו הַ֝לְל֗וּהוּ כׇּל־צְבָאָֽו׃ הַֽ֭לְלוּהוּ שֶׁ֣מֶשׁ וְיָרֵ֑חַ הַֽ֝לְל֗וּהוּ כׇּל־כּ֥וֹכְבֵי אֽוֹר׃ הַֽ֭לְלוּהוּ שְׁמֵ֣י הַשָּׁמָ֑יִם וְ֝הַמַּ֗יִם אֲשֶׁ֤ר ׀ מֵעַ֬ל הַשָּׁמָֽיִם׃ יְֽ֭הַלְלוּ אֶת־שֵׁ֣ם ה' כִּ֤י ה֖וּא צִוָּ֣ה וְנִבְרָֽאוּ׃ וַיַּעֲמִידֵ֣ם לָעַ֣ד לְעוֹלָ֑ם חׇק־נָ֝תַ֗ן וְלֹ֣א יַעֲבֽוֹר׃ הַֽלְל֣וּ אֶת־ה' מִן־הָאָ֑רֶץ תַּ֝נִּינִ֗ים וְכׇל־תְּהֹמֽוֹת׃ אֵ֣שׁ וּ֭בָרָד שֶׁ֣לֶג וְקִיט֑וֹר ר֥וּחַ סְ֝עָרָ֗ה עֹשָׂ֥ה דְבָרֽוֹ׃ הֶהָרִ֥ים וְכׇל־גְּבָע֑וֹת עֵ֥ץ פְּ֝רִ֗י וְכׇל־אֲרָזִֽים׃ הַחַיָּ֥ה וְכׇל־בְּהֵמָ֑ה רֶ֝֗מֶשׂ וְצִפּ֥וֹר כָּנָֽף׃ מַלְכֵי־אֶ֭רֶץ וְכׇל־לְאֻמִּ֑ים שָׂ֝רִ֗ים וְכׇל־שֹׁ֥פְטֵי אָֽרֶץ׃ בַּחוּרִ֥ים וְגַם־בְּתוּל֑וֹת זְ֝קֵנִ֗ים עִם־נְעָרִֽים׃ יְהַלְל֤וּ ׀ אֶת־שֵׁ֬ם ה' כִּֽי־נִשְׂגָּ֣ב שְׁמ֣וֹ לְבַדּ֑וֹ ה֝וֹד֗וֹ עַל־אֶ֥רֶץ וְשָׁמָֽיִם׃ וַיָּ֤רֶם קֶ֨רֶן ׀ לְעַמּ֡וֹ תְּהִלָּ֤ה לְֽכׇל־חֲסִידָ֗יו לִבְנֵ֣י יִ֭שְׂרָאֵל עַ֥ם קְרֹב֗וֹ הַֽלְלוּ־יָֽהּ׃ {פ}
Hallelujah! Praise the Eternal from the heavens; praise God on high. Praise God, all God's messengers, praise God, all God's hosts. Praise God, sun and moon, praise God, all bright stars. Praise God, highest heavens, and you waters that are above the heavens.
Let them praise the name of the Eternal,for it was God who commanded that they be created. God made them endure forever,establishing an order that shall never change.
Praise the Eternal, O you who are on earth, all sea monsters and ocean depths, fire and hail, snow and smoke, storm wind that executes God's command, all mountains and hills, all fruit trees and cedars, all wild and tamed beasts, creeping things and winged birds, all kings and peoples of the earth, all princes of the earth and its judges, youths and maidens alike, old and young together.
Let them praise the name of the Eternal, for God's name, God alone, is sublime; God's splendor covers heaven and earth. God has exalted the horn of God's people for the glory of all God's faithful ones, Israel, the people close to God. Hallelujah!
וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים דָּא הוּא בֵּית כְּנִישׁוּת מַיִין דִּלְעֵילָא דְּתַמָּן מִתְכַּנְשִׁין כָּל מַיָא וּמִתַּמָּן נָגְדִין וְנָפְקִין. אָמַר רִבִּי חִיָּיא מִקְּוֵה הַמַיִם דָּא צַדִּיק. דְּכַד מָטָא לְמִקְוֵה הַמַּיִם כְּתִיב וַיַּרְא אֱלֹקִים כִּי טוֹב וּכְתִיב, (ישעיהו ג׳:י׳) אִמְרוּ צַדִּיק כִּי טוֹב. (וכן אור קדמאה טוב אקרי. וכן כלהו כתיב בהו כי טוב. בר יומא תניינא דלא כתיב ביה כי טוב). רִבִּי יוֹסֵי אָמַר יִשְׂרָאֵל מִקְוֵה אִיהוּ. דִּכְתִיב, (ירמיהו י״ז:י״ג) מִקְוֵה יִשְׂרָאֵל ה'.
"And the gathering together of the waters God called seas" (Beresheet 1:10) refers to the reservoir (lit. 'the house of gathering') of above. All the [supernal] waters gather there, and flow and go forth.
Rabbi Chiya said, The "gathering together of the waters" is the Righteous - because when one reaches the gathering, it is written: "And God saw that it was good" (Beresheet 1:10). It is also written: "Say of the righteous, that is shall be good with him (also: 'that it is good')..." (Yeshayah 3:10). Rabbi Yosi said: Yisrael is 'the gathering together' (Heb. mikveh) of the waters, as it is written: "O Hashem, the hope (Heb. mikveh) of Yisrael" (Yirmeyah 17:13).
🎵 Hinei Mah Tov u-Mah Na'im Shevet Achim Gam Yachad! 🎵
Look for good and pleasant it is to gather as brothers and sisters!
וּכְתִיב וְאָכַלְתָּ וְשָבָעְתָּ וּבֵרַכְתָּ אֶת ה'' אֱלֹקֶיךָ וְאִינּוּן בִּרְכָאן, אָרִיק בַּר נָשׁ בְּאִינּוּן מִלִּין מֵהַהוּא מְקוֹרָא עִלָּאָה, וְאִתְבָּרְכָאן כָּל אִינּוּן דַּרְגִּין וּמְקוֹרִין, וְאִתְמַלְּיָין לְאַרְקָא עַל כָּל עָלְמִין. וְאִתְבָּרְכָאן כֻּלְּהוּ כַּחֲדָא.
The blessings that a person gives the Holy Bountiful One are meant to draw life down from the source of life to the Holy Name of the Holy Bountiful One. And these blessings are to pour on top of God from that supernal oil. From there, it is then drawn upon the whole world.
It is also written: "when you have eaten, and are replete, then you shall bless Hashem your God" (Ibid.). By these blessings, a person pours out through his words [Divine energy] from the highest source. All the levels and sources are blessed and filled with abundance to pour upon all the worlds, and everything is blessed together.
וּמַאן אִיהוּ. בְּרָכָה דְּאָתִיבוּ עָלֵיהּ אָמֵן. דְּכָל בְּרָכָה דְּאָתִיבוּ עָלֵיהּ אָמֵן, דָּא אִיהוּ בְּקִיּוּמָא כַּדְּקָא יָאוּת.
What is a blessing? One to which Amen was said. For every blessing to which Amen was said is proper and full. Even more so, if it is a blessing said by many, it is adorned with holy crowns by means of Amen. It properly adorns that blessing with sublime crowns.
The Tefillah for the Tikkun of Fruit
אָנָּא הָאֵל, הָעוֹשֶׂה וְהַיּוֹצֵר וְהַבּוֹרֵא וְהַמַּאֲצִיל עוֹלָמוֹת עֶלְיוֹנִים, וּבְצוּרָתָם וּבְצִבְיוֹנָם בָּראתָ דוּגְמָתָן עַל הָאָרֶץ מִתַּחַת, כּוּלָם בְּחָכְמָה עָשִׂיתָ׃ עֶלְיוֹנִים לְמַעְלָה וְתַחְתּוֹנִים לְמַטָּה לְחַבֵּר אֶת הָאוֹהֶל לִהְיוֹת אֶחָד, וְאִילָנִין וּדְשָׁאִים מִן הָאֲדָמָה הִצְמַחְתָּ, בְּקוֹמָתָם וּבְצִבְיוֹנָם שֶׁל מַעְלָה, לְהוֹדִיעַ לִבְנֵי אָדָם חָכְמָה וּתְבוּנָה בָּהֵמָּה, לְהַשִּׂיג בַּנֶּעְלָמִים. וּפָקַדְתָּ עֲלֵיהֶם בְּמִשְׁמֶרֶת מַלְאָכֶיךָ הַקְּדוֹשִים הַמְּמוּנִּים וְהַמּוּשְׁטָרִים לְהַגְדִּילָם וּלְהַצְמִיחָן וְעָלֵימוֹ תִיטּוֹף שֶׁפַע וְכֹחַ מִדוֹתֶיךָ הָעֶלְיוֹנוֹת.
1. 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.
2. 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.
3. “The fruit yielded a harvest,” every “fruit tree producing fruit according to its kind.“
4. “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.
5. “From me your fruit is found,” the reward of children, and vivify and nourish the body.
6. “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.“
7. 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.
8. 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....
9. 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.
10. “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."
11. 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.“
12. 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...
13. And may all the holy sparks which were dispersed by us or by our ancestors and [also] through the sin that Adam and Eve 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.“
14. And may everything return to its original might and not be rejected. For only You, YHVH, 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 YHVH is upon the whole world in its entirety.
15. “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.“
16. “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.“
17. “Then the trees of the forest will rejoice“ and the tree of the field lift its branch and bear fruit daily.
18. “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.
19. “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.” May it occur swiftly, in our days, amen.
20. 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. May the words of my mouth and the meditations of my heart find favor before You, YHVH, my rock and my redeemer.
21. “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.“
(א) כֵּיצַד מְבָרְכִין עַל הַפֵּרוֹת. עַל פֵּרוֹת הָאִילָן אוֹמֵר, בּוֹרֵא פְּרִי הָעֵץ, חוּץ מִן הַיַּיִן, שֶׁעַל הַיַּיִן אוֹמֵר בּוֹרֵא פְּרִי הַגָּפֶן. וְעַל פֵּרוֹת הָאָרֶץ אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה, חוּץ מִן הַפַּת, שֶׁעַל הַפַּת הוּא אוֹמֵר הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וְעַל הַיְרָקוֹת אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה. רַבִּי יְהוּדָה אוֹמֵר, בּוֹרֵא מִינֵי דְשָׁאִים:
(1) This mishna discusses the blessings recited over various foods. How does one recite a blessing over fruits?
Over different fruits that grow on a tree one recites: "Borei Pri HaEtz/Who creates fruit of the tree," with the exception of wine. Over wine one recites: Borei Pri HaGafen/Who creates fruit of the vine."
Over fruits that grow from the earth, one recites: "Borei Pri HaAdamah/Who creates fruit of the ground," with the exception of bread, as over bread one recites: "HaMotzi Lechem Min HaAretz/Who brings forth bread from the earth."
Over herbs and leafy vegetables one recites: "Borei Pri HaAdamah/Who creates fruit of the ground."
Rabbi Yehuda says: "Borei Minei D'shaim/Who creates various kinds of herbs."
First Course: The World of Atzilut / Winter
Wheat / Olives / Dates / Grapes
(ב) מַתְלָא, לְבַר נָשׁ דְּהֲוָה דִּיוּרֵיהּ בֵּינֵי טוּרִין, וְלָא יָדַע בְּדִּיוּרֵי מָתָא. זָרַע חִטִּין. וְאָכִיל חִטֵּי בְּגוּפַיְיהוּ. יוֹמָא חַד עָאל לְמָתָא, אַקְרִיבוּ לֵיהּ נַהֲמָא טָבָא. אֲמַר הַהוּא בַּר נָשׁ, דְּנָא לָמָּה. אֲמַרוּ נַהֲמָא הוּא לְמֵיכַל. אָכַל וְטָעַם לְחָדָא לְחִכֵּיהּ. אֲמַר וּמִמָּה אִתְעָבִיד דָּא. אֲמַרוּ מֵחִטִין. לְבָתַר אַקְרִיבוּ לֵיהּ גְּרִיצִין דְּלִישִׁין בְּמִשְׁחָא. טָעַם מִנַּיְיהוּ, אֲמַר וְאִלֵּין מִמַּה אִתְעֲבִידוּ. אֲמַרוּ מֵחִטִין. לְבָתַר אַקְרִיבוּ לֵיהּ טְרִיקֵי מַלְכִין, דְּלִישִׁין בְּדּוּבְשָׁא וּמִשְׁחָא. אֲמַר וְאִלֵּין מִמַּה אִתְעָבִידוּ. אֲמַרוּ מֵחִטִין. אֲמַר וַדַּאי אֲנָא מָארֵי דְּכָל אִלֵּין, דַּאֲנָא אָכִיל עִקָּרָא דְּכָל אִלֵּין דְּאִיהוּ חִטָּה. בְּגִין הַהוּא דַּעְתָּא מֵעִדוּנֵי עָלְמָא לָא יָדַע וְאִתְאֲבִידוּ מִנֵּיהּ. כַּךְ, מַאן דְּנָקִיט כְּלָלָא, וְלָא יָדַע בְּכֻלְּהוּ עִדוּנִין דִּמְהַנְיָין, דְּנַפְקִין מֵהַהוּא כְּלָלָא.
This is compared to a human who dwells among the cliffs and did not know about those who dwell in the town. He sowed wheat and ate it raw. One day, he went to the town and was offered good bread. "What is this?" he asked.The city people answered, "It's bread. It's for eating."He ate it and it was very good. He asked, "What is it made of?"They told him, "It's made from wheat."Later, they brought the man cakes of flour mixed with oil. He tasted them and asked again, "What are these made of?" Again, the people told him, "They are made from wheat."Afterwards, the city people gave the man royal pastry made with oil and honey [i.e. Baklavah]. The man asked, "What is this made of?" They answered, "It's made from wheat." The man then said, "Enough. I am the master of all of these things, for I eat the essence of all of them — wheat!"This is what he thought, but actually he knew nothing of the world's delights. It was lost on him. Thus it is for one who grasps an idea, but knows nothing of the delights that flow from it.
What is something you learned last year that taught you how much more there is to learn?
(א) (ובחבורא קדמאה) בְּלוּלָה בְּשֶׁמֶן כָּתִית, בְּשֶׁמֶן, בְּהַהוּא שֶׁמֶן דְּנָגִיד וְנָפִיק מִלְּעֵילָּא. אָמַר רַבִּי שִׁמְעוֹן, יָאוּת אַמְרַת. אֲבָל מַאי כָּתִית. אֶלָּא רָזָא עִלָּאָה אִיהוּ. דְּכֵיוָן דְּאִיהוּ שֶׁמֶן, מַאי כָּתִית. אֶלָּא רֶמֶז הוּא דְּקָא רָמִיז לְשַׁמְּשָׁא בְּנוּקְבָּא, לְאַנְגְּדָא לְגַבָּהּ שֶׁמֶן כָּתִית כַּדְּקָא יָאוּת לָהּ, לָא הֲוִי אֶלָּא כָּתִית (ס"א אלא רזא עלאה הוא, דקא רמיז לאנגדא לגבה שמן כתית כדקא יאות לה), לְאַפָּקָא מִזֵּיתִים, דְּאִינּוּן שַׁיְיפִין דְּגוּפָא, וּלְאַמְשָׁכָא הַהוּא נְגִידוּ מִלְּעֵילָּא, בְּכָל שַׁיְיפָא וְשַׁיְיפָא. (לא הוי אלא כתית)
"Mingled with...crushed oil" (Bemidbar 28:5). Oil refers to that oil that is poured out and issues from on high. Rabbi Shimon said: What you have said is good, but how do you explain "crushed"? It is a divine secret. Since we are talking about oil, what is "crushed"? It is an allusion to the joining with the Female, to draw down to her crushed oil as is fitting for her, which is none other than crushed in order to extract oil from the olives, which are the limbs of the body, and to draw that emanation down from above with each and every limb.
And the Righteous is the one who crushes with pestles and extracts from all those upper limbs, that are holy olives, anointing oil, with a perfect longing for the Female. But if he does not crush them, that oil will issue forth only without the longing of the limbs, and the Female will have no enjoyment from that emanation, will not be fitting until it is a blend of all the limbs. Therefore it is written: "mingled with...crushed oil," to enjoy it and be nourished from it.
If "crushing the oil" is about doing something with full-body effort or longing, what is something that you did with that kind of effort or longing in the past year? How do you anticipate enjoying those efforts in the coming year?
(א) הַקְרֵב אֶת מַטֵּה לֵוִי וגו' (במדבר ג, ו), הֲדָא הוּא דִּכְתִיב (תהלים צב, יג יד): צַדִּיק כַּתָּמָר יִפְרָח וגו' שְׁתוּלִים בְּבֵית ה' וגו', צַדִּיק כַּתָּמָר יִפְרָח, מָה הַתָּמָר הַזּוֹ צִלָּהּ רָחוֹק, כָּךְ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים רָחוֹק מֵהֶם עַד לָעוֹלָם הַבָּא. מָה הַתָּמָר הַזּוֹ עוֹשָׂה תְּמָרִים רְטוּבִים, נִיקוֹלַוְוסִין, נוֹבְלוֹת, וְעוֹשָׂה סוֹלִין. כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי תּוֹרָה וְיֵשׁ בָּהֶם עַמֵּי הָאָרֶץ, וְיֵשׁ בָּהֶם בּוּרִים. מָה הַתְּמָרָה הַזּוֹ יֵשׁ בָּהֶם נוֹבְלוֹת שֶׁאֵינָן נִכְנָסוֹת לָאוֹצָר וְעוֹשָׂה תְּמָרִים וְהֵם נִכְנָסוֹת לָאוֹצָר, כָּךְ יִשְׂרָאֵל כְּשֶׁהָיוּ בַּמִּדְבָּר מֵהֶם נִכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל מֵהֶם לֹא נִכְנְסוּ. מָה הַתְּמָרָה הַזּוֹ עוֹשֶׂה תְּמָרִים וְעוֹשָׂה קוֹצִים וְכָל מִי שֶׁהוּא מְבַקֵּשׁ לִגְבוֹת תְּמָרִים הַקּוֹצִים שֶׁיֵּשׁ בָּהּ שׁוֹלְטִין בּוֹ, כָּךְ הֵם הַצַּדִּיקִים כָּל מִי שֶׁאֵינוֹ מְשַׁמֵּר עַצְמוֹ מֵהֶם נְשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְאַף כָּל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ. דָּבָר אַחֵר, מַה תְּמָרָה זוֹ אֵין בָּהּ פְּסוֹלֶת אֶלָּא תְּמָרִים לַאֲכִילָה, לוּלָבִין לְהִלּוּל, חֲרָיוֹת לְסִכּוּךְ, סִיבִים לַחֲבָלִים, סַנְסַנִּים לַכְּבָרָה, שִׁפְעַת קוֹרוֹת לְקָרוֹת בָּהֶן אֶת הַבַּיִת. כָּךְ הֵם יִשְׂרָאֵל אֵין בָּהֶם פְּסֹלֶת אֶלָּא מֵהֶם בַּעֲלֵי מִקְרָא, מֵהֶם בַּעֲלֵי מִשְׁנָה, מֵהֶם בַּעֲלֵי אַגָּדָה, מֵהֶם בַּעֲלֵי מִצְווֹת, מֵהֶם בַּעֲלֵי צְדָקוֹת וְכָל הָעִנְיָן. דָּבָר אַחֵר, מַה תְּמָרָה זוֹ לִבָּהּ מְכֻוָּן לְמַעְלָה, כָּךְ יִשְׂרָאֵל לִבָּן מְכֻוָּן לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (תהלים כה, טו): עֵינַי תָּמִיד אֶל ה' כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי. דָּבָר אַחֵר, מַה תְּמָרָה זוֹ יֵשׁ לָהּ תַּאֲוָה, כָּךְ צַדִּיקִים יֵשׁ לָהֶם תַּאֲוָה, מַה תַּאֲוָתָם, הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ישעיה כו, ט): נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ ישְׁבֵי תֵבֵל. אָמַר רַבִּי תַּנְחוּמָא מַעֲשֶׂה בִּתְמָרָה אַחַת שֶׁהָיְתָה עוֹמֶדֶת בְּחַמְתָן וְלֹא הָיְתָה עוֹשָׂה פֵּרוֹת, וְהָיוּ מַרְכִּיבִין אוֹתָהּ וְלֹא עָשְׂתָה פֵּרוֹת, אָמַר לָהֶם דִּקְלֵי תְּמָרָה הִיא רוֹאָה מִירִיחוֹ וְהִיא מִתְאַוָּה לָהּ בְּלִבָּהּ, וְהֵבִיאוּ מִמֶּנָּהּ וְהִרְכִּיבוּ אוֹתָהּ מִיָּד עָשְׂתָה פֵּרוֹת, כָּךְ כָּל תַּאֲוָתָן וְצִפּוּיָין שֶׁל צַדִּיקִים, הַקָּדוֹשׁ בָּרוּךְ הוּא. מַה תְּמָרָה זוֹ אֵינָהּ עוֹשָׂה פָּחוֹת מִשְׁלשֶׁת אָנְבּוֹנִין, כָּךְ אֵין יִשְׂרָאֵל חֲסֵרִים מִשְּׁלשָׁה צַדִּיקִים בָּעוֹלָם כְּאַבְרָהָם יִצְחָק וְיַעֲקֹב, חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, וְכֵן הוּא אוֹמֵר (שיר השירים ז, ט): אָמַרְתִּי אֶעֱלֶה בְתָמָר אֹחֲזָה בְּסַנְסִנָּיו וְיִהְיוּ נָא שָׁדַיִךְ כְּאֶשְׁכְּלוֹת הַגֶּפֶן וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים. מַה תְּמָרָה זוֹ יֵשׁ בָּהּ לוּלָבִין לְהַלֵּל, וַחֲרָיוֹת לְסֻכָּה, אֲפִלּוּ הַסִּיב שֶׁלָהּ הוֹלֵךְ לְחִזּוּק וְעֵצָהּ לְהַדְלִיק, כָּךְ בְּיִשְׂרָאֵל צַדִּיקִים, יְשָׁרִים, חֲסִידִים, בְּנֵי תוֹרָה, אֲפִלּוּ סוּרֵיהֶן גּוֹמְלֵי חֶסֶד אִינוּן. אִי מָה הַתְּמָרָה אֵין עוֹשִׂין מִמֶּנָּהּ כֵּלִים כָּךְ הַצַּדִּיקִים, תַּלְמוּד לוֹמַר (תהלים צב, יג): כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה. אָמַר רַבִּי תַּנְחוּמָא שָׁאַלְתִּי אוֹתָהּ לְרַב הוּנָא וְאָמַר הָיִינוּ בְּבָבֶל וְעוֹשִׂין מִמֶּנָּהּ כֵּלִים, שֻׁלְחָנוֹת וּמְנוֹרוֹת. אִי מָה הָאֶרֶז הַזֶּה אֵין עוֹשֶׂה פֵּרוֹת כָּךְ הַצַּדִּיקִים אֵין עוֹשִׂין פֵּרוֹת, תַּלְמוּד לוֹמַר: צַדִּיק כַּתָּמָר יִפְרָח, מַה הַתְּמָרָה עוֹשָׂה פֵּרוֹת כָּךְ הַצַּדִּיקִים עוֹשִׂים פֵּרוֹת, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ. מַה תְּמָרָה וְאֶרֶז כָּל מִי שֶׁהוּא עוֹלֶה לְרֹאשָׁם וְאֵינוֹ מְשַׁמֵּר אֶת עַצְמוֹ הוּא נוֹפֵל וָמֵת, כָּךְ כָּל מִי שֶׁהוּא בָּא וּמִזְדַּוֵּג לְיִשְׂרָאֵל סוֹף שֶׁהוּא נוֹטֵל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם, תֵּדַע לָךְ שֶׁכֵּן שָׂרָה עַל יְדֵי שֶׁמְּשָׁכָהּ פַּרְעֹה לַיְלָה אַחַת לָקָה הוּא וּבֵיתוֹ בִּנְגָעִים, שֶׁנֶּאֱמַר (בראשית יב, יז): וַיְנַגַּע ה' אֶת פַּרְעֹה וגו'. מַה תְּמָרָה וְאֶרֶז גְּדוֹלִים מִכָּל הָאִילָנוֹת, כָּךְ יִשְׂרָאֵל גְּדוֹלִים מִכָּל הָאֻמּוֹת, שֶׁנֶּאֱמַר (אסתר ט, ד): כִּי גָדוֹל מָרְדְּכַי וגו', (שמואל ב ה, י), וַיֵּלֶךְ דָּוִד הָלוֹךְ וְגָדוֹל. מַה תְּמָרָה אִם נֶעֶקְרָה אֵין לָהּ חִלּוּפִים כָּךְ הֵם הַצַּדִּיקִים אֵין לָהֶם חִלּוּפִים בְּשָׁעָה שֶׁמֵּתִים, שֶׁנֶּאֱמַר (איוב כח, יב): וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה. דָּבָר אַחֵר, צַדִּיק כַּתָּמָר וגו' מְדַבֵּר בְּשִׁבְטוֹ שֶׁל לֵוִי, שֶׁהָיוּ צַדִּיקִים וְהִפְרִיחוּ מַעֲשִׂים טוֹבִים, בְּעֵת שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל, שֶׁנֶּאֱמַר (שמות לב, כו): וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, לְפִיכָךְ גִּדְּלָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיִשְׂרָאֵל כָּאֶרֶז הַזֶּה שֶׁהוּא גָּבוֹהַּ וְגָדוֹל בַּלְּבָנוֹן מִשְּׁאָר הָאִילָנוֹת, כָּךְ הֵם גְּדוֹלִים מִכָּל יִשְׂרָאֵל, שֶׁלֹא בָּחַר בְּכָל הַשְּׁבָטִים לַעֲמֹד בְּשִׁמּוּשׁוֹ אֶלָּא בְּנֵי לֵוִי בִּלְבָד, הֲדָא הוּא דִּכְתִיב (תהלים צב, יד): שְׁתוּלִים בְּבֵית ה', אָמַר רַבִּי חָנָן בֶּן פָּזִי עַד שֶׁהֵם שְׁתוּלִים הֵם בְּבֵית ה', אֵלּוּ הַתִּינוֹקוֹת שֶׁהֵם בְּבֵית הַסֵּפֶר. דָּבָר אַחֵר, שְׁתוּלִים בְּבֵית ה', שֶׁלֹא הָיוּ זָזִים מִבֵּית הַמִּדְרָשׁ לְעוֹלָם. בְּחַצְרוֹת אֱלֹקֵינוּ יַפְרִיחוּ, אֵלּוּ הַשִּׁירוֹת, תֵּדַע לָךְ שֶׁהוּא כֵּן, שֶׁנֶּאֱמַר: הַקְרֵב אֶת מַטֵּה לֵוִי וגו' וְשָׁמְרוּ אֶת מִשְׁמַרְתּוֹ וגו'.
This is what is written (Psalms 92:13-14): "A righteous person will flourish like a palm tree and so on", "planted in the house of the LORD" and so on. "A righteous person will flourish like a palm tree"...
Just as this palm tree produces ripe dates, large dates, green dates, and it produces dry dates, so are the people of Israel, there are among them scholars of the Torah, and there are among them the people of the earth, and there are among them the ignorant.
Another interpretation, just as this palm tree has no waste but only dates for eating, branches for rejoicing (in the festival of Sukkot), fronds for covering (the Sukkah), fibers for ropes, small branches for the sieve, leaf stalks for beams in the house, so too are the people of Israel, there is no waste among them but only some who are masters of the scripture, some are masters of the Mishnah, some are masters of the Aggadah (stories and folklore),b some are masters of the commandments, some are masters of charity and every kind of subject.
Another interpretation, just as this palm tree, its heart is set upwards, so is the heart of the people of Israel set towards their Father in heaven, as it is said (Psalms 25:15): "My eyes are always on the Eternal, for he rescues me from the traps of my feet."...
Just as this date palm is all praiseworthy, palm fronds for praise and date clusters for the Sukkah, even its stalk goes for reinforcement and its wood for kindling, so there are among Israel righteous, upright, devout, Torah scholars, even their refuse are doers of kindness. If these date palms do not produce vessels, so too the righteous, the verse comes to state (Psalms 92:13), 'The righteous shall flourish like the palm tree.'
In what way do you want to be like a palm tree in the coming year?
תָּא חֲזֵי, אָדָם הָרִאשׁוֹן, אִנְתְּתֵיהּ סָחֲטָא לֵיהּ עִנְבִין, וְגָרִימַת לֵיהּ מוֹתָא, וּלְכָל יִשְׂרָאֵל, וּלְכָל עַלְמָא. נֹחַ אֲתָא לְהַנֵּי עִנְבִין, וְלָא אִתְנְטַר כְּדְקָא יְאוּת, מַה כְּתִיב, (בראשיתט) וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגָּל בְּתוֹךְ אָהֳלֹה, בְּהֵ"א. בְּנֵי אַהֲרֹן, שָׁתוּ חַמְרָא מִנַּיְיהוּ, וְקָרִיבוּ קָרְבָּנָא בְּהַהוּא חַמְרָא, וּמִיתוּ, וְהָא אִתְּמָר. וּבְגִין כָּךְ כְּתִיב, (דברים ל״ב:ל״ב) עֲנָבֵימוֹ עִנְבֵי רֹאשׁ אַשְׁכְּלוֹת מְרוֹרוֹת לָמּוֹ, בְּגִין דְּאִינוּן עִנְבִין גָּרְמֵי הַאי.
Come and behold: Adam's wife pressed him grapes and brought death upon him, Yisrael, and the whole world. When Noah came upon these grapes, he was not well guarded, as it is written, "He drank of the wine, and was drunk; and he was uncovered within his tent" (Beresheet 9:21). The sons of Aaron drank wine [pressed from these grapes] and offered a sacrifice while still under its influence. Consequently they died, as has been already explained. It is therefore written, "Their grapes are grapes of gall, their clusters are bitter" (Devarim 32:32). It is written thus because of what the grapes caused.
Not that all grapes, juice, or wine are bad, but in this source, grapes represent harmful or destructive things that get passed down through a family over the generations. What is one thing that has been passed down to you from your parents and other ancestors that has been harmful? What will you do to keep from passing it on in the coming year?
Conclusion of the First Course / Winter: All white wine/juice.
Blessing: Borei Pri HaGafen
Second Course: The World of B'riah / Spring
Fig / Pomegranate / Citrus / Apple
(א) הָיָה עוֹבֵר בַּשּׁוּק וְאָמַר, טְלוּ לָכֶם תְּאֵנִים, אוֹכְלִין וּפְטוּרִין. לְפִיכָךְ אִם הִכְנִיסוּ לְבָתֵּיהֶם, מְתַקְּנִים וַדָּאי. טְלוּ וְהַכְנִיסוּ לְבָתֵּיכֶם, לֹא יֹאכְלוּ מֵהֶם עֲרַאי. לְפִיכָךְ אִם הִכְנִיסוּ לְבָתֵּיהֶם, אֵינָם מְתַקְּנִים אֶלָּא דְמָאי:
(ב) הָיוּ יוֹשְׁבִין בַּשַּׁעַר אוֹ בַחֲנוּת, וְאָמַר, טְלוּ לָכֶם תְּאֵנִים, אוֹכְלִין וּפְטוּרִין, וּבַעַל הַשַּׁעַר וּבַעַל הַחֲנוּת חַיָּבִין. רַבִּי יְהוּדָה פּוֹטֵר, עַד שֶׁיַּחֲזִיר אֶת פָּנָיו, אוֹ עַד שֶׁיְּשַׁנֶּה מְקוֹם יְשִׁיבָתוֹ:
(ג) הַמַּעֲלֶה פֵרוֹת מִן הַגָּלִיל לִיהוּדָה, אוֹ עוֹלֶה לִירוּשָׁלַיִם, אוֹכֵל מֵהֶם עַד שֶׁהוּא מַגִּיעַ לְמָקוֹם שֶׁהוּא הוֹלֵךְ, וְכֵן בִּיהוּדָה. רַבִּי מֵאִיר אוֹמֵר, עַד שֶׁהוּא מַגִּיעַ לִמְקוֹם הַשְּׁבִיתָה. וְהָרוֹכְלִין הַמְּחַזְּרִין בָּעֲיָרוֹת, אוֹכְלִים עַד שֶׁמַּגִּיעִים לִמְקוֹם הַלִּינָה. רַבִּי יְהוּדָה אוֹמֵר, הַבַּיִת הָרִאשׁוֹן הוּא בֵיתוֹ:
(ד) פֵּרוֹת שֶׁתְּרָמָן עַד שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן, רַבִּי אֱלִיעֶזֶר אוֹסֵר מִלֶּאֱכֹל מֵהֶם עֲרַאי. וַחֲכָמִים מַתִּירִין, חוּץ מִכַּלְכָּלַת תְּאֵנִים. כַּלְכָּלַת תְּאֵנִים שֶׁתְּרָמָהּ, רַבִּי שִׁמְעוֹן מַתִּיר, וַחֲכָמִים אוֹסְרִין:
(ה) הָאוֹמֵר לַחֲבֵרוֹ, הֵילָךְ אִסָּר זֶה וְתֶן לִי בוֹ חָמֵשׁ תְּאֵנִים, לֹא יֹאכַל עַד שֶׁיְּעַשֵּׂר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אוֹכֵל אַחַת אַחַת, פָּטוּר, וְאִם צֵרַף, חַיָּב. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בְגִנַּת וְרָדִים שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהָיוּ תְאֵנִים נִמְכָּרוֹת מִשָּׁלֹשׁ וּמֵאַרְבַּע בְּאִסָּר, וְלֹא הֻפְרַשׁ מִמֶּנָּה תְרוּמָה וּמַעֲשֵׂר מֵעוֹלָם:
(ו) הָאוֹמֵר לַחֲבֵרוֹ, הֵילָךְ אִסָּר זֶה בְּעֶשֶׂר תְּאֵנִים שֶׁאָבֹר לִי, בּוֹרֵר וְאוֹכֵל. בְּאֶשְׁכּוֹל שֶׁאָבֹר לִי, מְגַרְגֵּר וְאוֹכֵל. בְּרִמּוֹן שֶׁאָבֹר לִי, פּוֹרֵט וְאוֹכֵל. בַּאֲבַטִּיחַ שֶׁאָבֹר לִי, סוֹפֵת וְאוֹכֵל. אֲבָל אִם אָמַר לוֹ בְּעֶשְׂרִים תְּאֵנִים אֵלוּ, בִּשְׁנֵי אֶשְׁכּוֹלוֹת אֵלוּ, בִּשְׁנֵי רִמּוֹנִים אֵלוּ, בִּשְׁנֵי אֲבַטִּיחִים אֵלוּ, אוֹכֵל כְּדַרְכּוֹ וּפָטוּר, מִפְּנֵי שֶׁקָּנָה בִמְחֻבָּר לַקַּרְקָע:
(ז) הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִקְצוֹת עִמּוֹ בִּתְאֵנִים, אָמַר לוֹ עַל מְנָת שֶׁאוֹכַל תְּאֵנִים, אוֹכֵל וּפָטוּר. עַל מְנָת שֶׁאוֹכַל אֲנִי וּבְנֵי בֵיתִי, אוֹ שֶׁיֹּאכַל בְּנִי בִּשְׂכָרִי, הוּא אוֹכֵל וּפָטוּר, וּבְנוֹ אוֹכֵל וְחַיָּב. עַל מְנָת שֶׁאוֹכַל בִּשְׁעַת הַקְּצִיעָה וּלְאַחַר הַקְּצִיעָה, בִּשְׁעַת הַקְּצִיעָה אוֹכֵל וּפָטוּר, וּלְאַחַר הַקְּצִיעָה אוֹכֵל וְחַיָּב, שֶׁאֵינוֹ אוֹכֵל מִן הַתּוֹרָה. זֶה הַכְּלָל, הָאוֹכֵל מִן הַתּוֹרָה, פָּטוּר, וְשֶׁאֵינוֹ אוֹכֵל מִן הַתּוֹרָה, חַיָּב:
(1) If one was passing through the street, and said “Take for yourself from my figs,” one may eat them and be exempt from tithes....
(5) One who says to his friend: “Here is this issar, give me five figs for it”, he may not eat of [them] until he has tithed them, the words of Rabbi Meir. Rabbi Judah says: if he ate them one by one, he is exempt, but if he gathered them [to eat them] together, he is liable [to tithe.]...
7) One who has hired a worker to help him harvest figs, and he [the worker] said to him “On condition that I may eat the figs,” he may eat them and he is exempt [from tithing]. [If he said,] “On condition that I and my son may eat,” or “that my son may eat of them in lieu of my receiving a wage,” he may eat and he is exempt [from tithing], but his son may eat but he is liable [for tithes]....
In this chapter of the Mishnah, when talking about sharing one's food with others (and tithing issues that come up), the fruit that is offered is the fig. Figs in that case evoke for us how we are generous with others. In the past year, how have we been generous to strangers, to our friends, to our employees and their families? How might we be more generous in the coming year?
(ג) כְּח֤וּט הַשָּׁנִי֙ שִׂפְתוֹתַ֔יִךְ וּמִדְבָּרֵ֖ךְ נָאוֶ֑ה כְּפֶ֤לַח הָֽרִמּוֹן֙ רַקָּתֵ֔ךְ מִבַּ֖עַד לְצַמָּתֵֽךְ׃
(3) Your lips are like a crimson thread, Your mouth is lovely. Your brow behind your veil [Gleams] like a pomegranate split open.
הָרוֹאָה תְּאֵנָה בַּחֲלוֹם — תּוֹרָתוֹ מִשְׁתַּמֶּרֶת בְּקִרְבּוֹ, שֶׁנֶּאֱמַר: ״נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ״. הָרוֹאֶה רִמּוֹנִים בַּחֲלוֹם, זוּטְרֵי — פָּרֵי עִסְקֵיהּ כְּרִמּוֹנָא, רַבְרְבֵי — רָבֵי עִסְקֵיהּ כְּרִמּוֹנָא. פַּלְגֵי, אִם תַּלְמִיד חָכָם הוּא — יְצַפֶּה לְתוֹרָה, שֶׁנֶּאֱמַר: ״אַשְׁקְךָ מִיַּיִן הָרֶקַח מֵעֲסִיס רִמֹּנִי״. וְאִם עַם הָאָרֶץ הוּא — יְצַפֶּה לְמִצְוֹת, שֶׁנֶּאֱמַר: ״כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ״.
One who sees pomegranates in a dream, if they were small, their business will flourish like the seeds of the pomegranate, which are numerous; and if they were large, their business will increase like a pomegranate.
One who saw slices of pomegranates in a dream, if they is a Torah scholar, they should anticipate Torah, as it is stated: “I would cause you to drink of spiced wine, of the juice of my pomegranate” (Song of Songs 8:2), which is traditionally understood as an allusion to Torah. And if the dreamer is unlearned, they should anticipate mitzvot, as it is stated: “Your temples are like a split pomegranate” (Song of Songs 4:3).
What would you like to see increase for you in the coming year? Is it professional? Personal? Intellectual? Action-based?
פָּתַח הַהוּא סָבָא וְאָמַר, (תהילים קל״א:א׳) ה'' לא גָּבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְגוֹ'. דָּוִד מַלְכָּא אָמַר דָּא, בְּגִין דְּהֲוָה מַלְכָּא עִלָּאָה, וְשַׁלִּיטָא עַל כָּל מַלְכִין עִלָּאִין, וְשַׁלִּיטִין דְּאִית מִמִּזְרָח וְעַד מַעֲרָב, וְלָא סָלִיק עַל לִבֵּיהּ לְאַסְטָאָה מֵאָרְחָא, וְתָדִיר שָׁפִיל לִבֵּיהּ קָמֵי מָארֵיהּ, וְכַד הֲוָה לָעֵי בְּאוֹרַיְיתָא, הֲוָה מִתְגַּבַּר כְּאַרְיָא, וְעֵינוֹי תָּדִיר מְאִיכִין בְּאַרְעָא, מִדְּחִילוּ דְּמָארֵיהּ. וְכַד הֲוָה אָזִיל בֵּין עַמָּא, לָא הֲוָה בֵּיהּ גַּסּוּת רוּחָא כְּלַל.
The old man began with the verse, "Hashem, my heart is not haughty, nor my eyes lofty..." (Tehilim 131:1). King David said that, because he was a high king, ruler over all high kings and rulers from east to west. Yet it did not enter his mind to deviate from the way, and he always humbled his heart before his Master. When he was occupied with the Torah, he became strong as a lion, and his eyes were always cast to the ground for fear of his Master. When he walked among the people, he had no arrogance at all.
The Rabbis compare the Etrog (the citron) to the human heart, which for them was the sear of the mind and the intellect. How have our hearts been in the past year - haughty or humble? How can we make them more humble in the coming year?
אָמַר רַבִּי אֶלְעָזָר: בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל ״נַעֲשֶׂה״ לְ״נִשְׁמָע״ יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן: מִי גִּלָּה לְבָנַי רָז זֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ? דִּכְתִיב: ״בָּרְכוּ ה׳ מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ״ — בְּרֵישָׁא ״עֹשֵׂי״, וַהֲדַר ״לִשְׁמֹעַ״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר וְגוֹ׳״ — לָמָּה נִמְשְׁלוּ יִשְׂרָאֵל לְתַפּוּחַ, לוֹמַר לָךְ: מָה תַּפּוּחַ זֶה פִּרְיוֹ קוֹדֶם לְעָלָיו, אַף יִשְׂרָאֵל הִקְדִּימוּ ״נַעֲשֶׂה״ לְ״נִשְׁמָע״.
Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “As an apple tree among the trees of the wood, so is my beloved among the sons. Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)? Why were the Jewish people likened to an apple tree? It is to tell you that just as this apple tree, its fruit grows before its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear.”
In this source, Israel is noted for enthusiastically committing to accept the Torah, even before knowing its details and understandings.
What have been your strongest commitments over the past year? How do you see those changing in the coming year? What new commitments do you see yourself making in the months ahead?
Conclusion of the Second Course / Spring:
All white wine/juice with some red mixed in.
Blessing: Borei Pri HaGafen
Third Course: The World of Yetzirah / Summer
Walnut / Almonds / Carob / Pears
אָמַר לֵיה רַבִּי עֲקִיבָא מָהוּ דִּכְתִיב (שיר השירים ו׳:י״א) אֶל גִּנָת אֱגוֹז יָרַדְתִּי. אָמַר לֵיה תָּא חָזֵי, הַהוּא גִּנְתָא נַפְקָא מֵעֵדֶן, וְדָא הִיא שְׁכִינְתָּא. אֱגוֹז: דָא הִיא רְתִיכָא עִלָּאָה קַדִּישָׁא, דְאִינוּן אַרְבַּע רֵישִׁין דְנַהֲרִין, דְמִתְפָּרְשָׁן מִן גִּנְתָא, כְּהָאי אֱגוֹזָא, דְאִינוּן אַרְבַּע רֵישִׁין קַדִישִׁין לְגוֹ. וּמַאי דְאֲמָר יָרַדְתִּי, כְּמָה דִתְנָן, יָרַד פְּלוֹנִי לַמֶרְכָּבָה.
Rabbi Akiva said to him, What is the meaning of the passage, "I went down into the garden of nuts" (Shir Hashirim 6:11)? He said to him, Come and behold. This garden comes out of Eden, and this is the Shechinah. Nut is the holy supernal Chariot, which is the four headwaters of the rivers that separates from the garden. This nut has four holy heads inside. And when he said, "I went down," it is as we learned that so and so descended to the Chariot.
In this esoteric passage about walnuts, Rabbi Akiva sees the walnut as a symbol of divine potential, contain within it multiple source of Divine energy. What "seeds" have you planted in the past year that you hope will grow in the coming year?
תָּא חֲזֵי, (ס"א שקדים), מִנְּהוֹן מְרִירָן, וּמִנְהוֹן מְתִיקָן, וּרְמִיזָא אִית לוֹן, אִית מָארֵי דְּדִינָא קַשְׁיָא, וְאִית מָארֵי דְּשֵׁירוּתָא, אֲבָל כָּל רְמִיזָא דְּגַלֵּי בְּאוֹרַיְיתָא חָזִינָן דְּדִינָא הֲוִי, וְהָכִי הוּא לְיִרְמִיָּהוּ, אַחְזוּ לֵיהּ בְּדִינָא, דִּכְתִיב, (ירמיהו א׳:י״א) מַקֵּל שָׁקֵד אֲנִי רוֹאֶה. מַאי שָׁקֵד. שְׁקֵדִים מַמָּשׁ. וְכֵן בְּמַטֶּה אַהֲרֹן, (במדבר י״ז:כ״ג) וַיִּגְמוֹל שְׁקֵדִים. וּמִן תֵּיבוּתָא מַמָּשׁ, אִשְׁתְּמַע, דְּהוּא דִּינָא קַשְׁיָא. דִּכְתִּיב, (דניאל ט׳:י״ד) וַיּשְׁקוֹד ה' עַל הָרָעָה. וְכֵן (ירמיהו א׳:י״ב) שׁוֹקֵד אֲנִי עַל דְּבָרִי, וְכֵן כּוּלָּם. אָמַר לֵיהּ ר' עֲקִיבָא, מַשְׁמַע כָּל מַה דְּעָבַד קוּדְשָׁא בְּרִיךְ הוּא, לְמֵילַף מִנֵיהּ חָכְמְתָא סַגִּיאָה, דִּכְתִּיב, (משלי ט״ז:ד׳) כָּל פָּעַל ה' לַמַעֲנֵהוּ. ר' אֶלְעָזָר אָמַר מֵהָכָא, דִּכְתִּיב, (בראשית א׳:ל״א) וַיַּרְא אֱלקִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד. מַהוּ מְאֹד. לְמֵילָף מִנֵּיהּ חָכְמְתָא עִלָּאָה.
Come and behold, Some almonds are bitter, and some are sweet, implying that some are of severe judgment, and some serve holiness. But we see that every open allusion to them in the Torah is about judgment.
So it is in Jeremiah, who was shown the Judgment as is written, "I see a rod of an almond tree (Heb. shakéd)" (Yirmeyah 1:11). What is the meaning of shakéd? Actual almonds - "And it was said to him, 'For I will hasten (shoked) my word to perform it' [meaning to uproot, crush and destroy]...
It is written about the rod of Aaron, "And it yielded almonds" (Bemidbar 17:23).
And from the word itself [sh'keidim], it is understood that it refers to severe judgment, as is written, "And God watched (Heb. yishkod) over the evil" (Daniel 9:14). And, "I will hasten My word," and so all of them.
In the past year, when you been judgmental in a severe or bitter way? When have you judged favorably or sweetly? Looking back, were you right to have judged in that way?
אָמַר רַבִּי יוֹחָנָן: כׇּל יָמָיו שֶׁל אוֹתוֹ צַדִּיק, הָיָה מִצְטַעֵר עַל מִקְרָא זֶה: ״שִׁיר הַמַּעֲלוֹת בְּשׁוּב ה׳ אֶת שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים״, אָמַר: מִי אִיכָּא דְּנָיֵים שִׁבְעִין שְׁנִין בְּחֶלְמָא? יוֹמָא חַד הֲוָה אָזֵל בְּאוֹרְחָא, חַזְיֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה נָטַע חָרוּבָא, אֲמַר לֵיהּ: הַאי, עַד כַּמָּה שְׁנִין טָעֵין? אֲמַר לֵיהּ: עַד שִׁבְעִין שְׁנִין. אֲמַר לֵיהּ: פְּשִׁיטָא לָךְ דְּחָיֵית שִׁבְעִין שְׁנִין? אֲמַר לֵיהּ הַאי גַּבְרָא: עָלְמָא בְּחָרוּבָא אַשְׁכַּחְתֵּיהּ. כִּי הֵיכִי דִּשְׁתַלוּ לִי אֲבָהָתִי — שְׁתַלִי נָמֵי לִבְרָאִי. יָתֵיב, קָא כָּרֵיךְ רִיפְתָּא, אֲתַאי לֵיהּ שִׁינְתָּא, נִים. אַהְדַּרָא לֵיהּ מְשּׁוּנִּיתָא, אִיכַּסִּי מֵעֵינָא, וְנִים שִׁבְעִין שְׁנִין. כִּי קָם, חַזְיֵיהּ לְהָהוּא גַּבְרָא דְּהוּא קָא מְלַקֵּט מִינַּיְיהוּ, אָמַר לֵיהּ: אַתְּ הוּא דִּשְׁתַלְתֵּיהּ? אֲמַר לֵיהּ: בַּר בְּרֵיהּ אֲנָא. אֲמַר לֵיהּ: שְׁמַע מִינַּהּ דִּנְיַימִי שִׁבְעִין שְׁנִין. חֲזָא לַחֲמָרְ[תֵּ]יהּ דְּאִתְיְילִידָא לַיהּ רַמְכֵי רַמְכֵי.
§ The Gemara relates another story about Ḥoni HaMe’aggel. Rabbi Yoḥanan said: All the days of the life of that righteous man, Ḥoni, he was distressed over the meaning of this verse: “A song of Ascents: When the Eternal brought back those who returned to Zion, we were like those who dream” (Psalms 126:1). He said to himself: Is there really a person who can sleep and dream for seventy years? How is it possible to compare the seventy-year exile in Babylonia to a dream?
One day, he was walking along the road when he saw a certain man planting a carob tree. Ḥoni said to him: This tree, after how many years will it bear fruit? The man said to him: It will not produce fruit until seventy years have passed. Ḥoni said to him: Is it obvious to you that you will live seventy years, that you expect to benefit from this tree?
He said to him: That man himself found a world full of carob trees. Just as my ancestors planted for me, I too am planting for my descendants.
What long growing seeds have you planted in the past year? What actions have you taken that will not benefit you, but rather future generations to come that you may never know personally?
(ד) וּבָאִילָן, הָאֲגָסִים וְהַקְּרֻסְתּוּמֵלִין, וְהַפְּרִישִׁים וְהָעֻזְרָדִים, אֵינָם כִּלְאַיִם זֶה בָזֶה. הַתַּפּוּחַ וְהַחַזְרָד, הַפַּרְסְקִים וְהַשְּׁקֵדִין, וְהַשִּׁזָּפִין וְהָרִימִין, אַף עַל פִּי שֶׁדּוֹמִין זֶה לָזֶה, כִּלְאַיִם זֶה בָזֶה:
(4) As for trees: the pear and the crustumenian pear, the medlar and azarolus, do not constitute kilayim [mixing of species] one with the other. The apple and the crab-apple, or the peach and almond, or the jujube and rimin, even though they are similar one to the other, they nevertheless constitute kilayim [mixing] one with the other.
Kilayim is the commandment not to imx certain kinds of produce together, since certain kinds of mixtures are forbidden in the Torah (e.g. wool and linen, oxen and donkeys under one yoke). What have you combined together in the past year that yielded something good? What have you combined in the past year that yielded something bad?
Conclusion of the Third Course / Summer:
Half white wine/juice and half red
Blessing: Borei Pri HaGafen
Fourth Course: The World of Assiyah / Fall
Goji (in lieu of medlar) / Pistachio / Cherry
(א) הַקַּלִּין שֶׁבַּדְּמַאי, הַשִּׁיתִין, וְהָרִימִין וְהָעֻזְרָדִין, וּבְנוֹת שׁוּחַ, וּבְנוֹת שִׁקְמָה, וְנוֹבְלוֹת הַתְּמָרָה, וְהַגֻּפְנִין, וְהַנִּצְפָּה. וּבִיהוּדָה, הָאוֹג, וְהַחֹמֶץ שֶׁבִּיהוּדָה, וְהַכֻּסְבָּר. רַבִּי יְהוּדָה אוֹמֵר, כָּל הַשִּׁיתִין פְּטוּרִין, חוּץ מִשֶּׁל דּוּפְרָה. כָּל הָרִימִין פְּטוּרִין, חוּץ מֵרִימֵי שִׁקְמוֹנָה. כָּל בְּנוֹת שִׁקְמָה פְּטוּרוֹת, חוּץ מִן הַמֻּסְטָפוֹס:
(1) The [following] are treated leniently in regard to [the rules of] demai [suspiciously tithed produced]: unripe figs, wild jujuba, azarolus, wild white figs, young sycamore figs, fallen dates, fennel and capers.
In Judea also sumac, Judean vinegar, and coriander.
Rabbi Judah says: all unripe figs are exempt, except for those from a tree that bears fruit twice a year. All wild jujuba are exempt, except the wild jujuba of Shikmonah. All young sycamore figs are exempt, except those that have been scarified.
Demai is any produce that we are not sure has been properly tithed, and in some cases, we worry about it, and in others we do not. When in the past year have been been more flexible or carefree? When in the past year have you been more stringent and rigid?
(יא) כִּי לוּלֵי הִתְמַהְמָהְנוּ וגו' וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם כֵּן אֵפוֹא (בראשית מג, י יא), רַבִּי לֵוִי בְּשֵׁם רַבִּי תַּנְחוּם בֶּן חֲנִילָאי תֹּאמַר אוֹתָהּ הַחֲרָדָה שֶׁהֶחֱרַדְתִּי אֶת אַבָּא (בראשית כז, לג): וַיֹּאמֶר מִי אֵפוֹא הוּא, שֶׁנִּזְדַּעְזְעָה עָלַי כָּאן, אֶתְמְהָה.
(11) “Since, had we not tarried, we would now have returned twice” (Genesis 43:10). “Their father, Israel, said to them: If so then, do this: Take of the choice produce of the land in your vessels, and take a gift down to the man, a little balm, and a little honey, spices and ladanum, pistachio nuts and almonds” (Genesis 43:11).
“Since, had we not tarried… Their father, Israel, said to them: If so then [efo]"
Rabbi Levi in the name of Rabbi Tanḥum ben Ḥanilai: [As if Jacob was saying:] Can it be that the same trembling that I caused my father to tremble – “[because Isaac was overcome with great trembling, and he said:] Who then [efo] is he [who hunted game and brought it to me? And I ate from all before you came, and I blessed him]” (Genesis 27:33) – is causing my trembling here? I wonder.
When talking about pistachios, Jacob wonders if his children are causing him the same stress that he caused his father, Isaac. What stresses or worries have we inherited from our parents or grandparents? Are they real or imagined? Have we passed them on to the next generation? Should we? What stress should we pass to the next generation?
(ח) אָכַל תְּאֵנִים עֲנָבִים וְרִמּוֹנִים, מְבָרֵךְ אַחֲרֵיהֶן שָׁלשׁ בְּרָכוֹת, דִּבְרֵי רַבָּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים, בְּרָכָה אַחַת מֵעֵין שָׁלשׁ. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אָכַל שֶׁלֶק וְהוּא מְזוֹנוֹ, מְבָרֵךְ אַחֲרָיו שָׁלשׁ בְּרָכוֹת. הַשּׁוֹתֶה מַיִם לִצְמָאוֹ, אוֹמֵר שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ. רַבִּי טַרְפוֹן אוֹמֵר, בּוֹרֵא נְפָשׁוֹת רַבּוֹת:
(8) One who ate from the fruit for which Eretz Yisrael was praised, grapes and figs and pomegranates, recites the three blessings of Grace after Meals, as he would after eating bread; this is the statement of Rabban Gamliel.
And the Rabbis say: One need only recite one blessing abridged from the three blessings of Grace after Meals.
Rabbi Akiva says: The three blessings of Grace after Meals are not restricted to bread; rather, even if one ate boiled vegetables, but it is his primary sustenance, he recites the three blessings of Grace after Meals.
Additionally: One who drinks water to quench his thirst recites: By whose word all things came to be. Rabbi Tarfon says: He recites: Who creates the many forms of life and their needs.
(י) וְאָכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־ה' אֱלֹקֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ׃
(10) When you have eaten your fill, give thanks to your God ה' for the good land given to you.
The blessings before eating food are important, transforming food from belonging to God and the realms of the Sacred or Divine into food that is permissible for us to eat. Deuteronomy 8:10 contains the commandment to say blessings after eating to express gratitude to God for the nourishing food that enables us to live, thrive and pass on that energy consumed into the world.
For what are you grateful in the past year? Where will you expend your energies in the coming year?
Conclusion of the Fourth Course / Fall:
Red wine/juice with little bit of white.
Blessing: Borei Pri HaGafen
Birkat HaMazon