(א) אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ:
On the first of Shevat is the New Year for the tree; the fruit of a tree that was formed prior to that date belong to the previous tithe year and cannot be tithed together with fruit that was formed after that date; this ruling is in accordance with the statement of Beit Shammai. But Beit Hillel say: The New Year for trees is on the fifteenth of Shevat.
Thus Tu Bishvat became a moment in the flow of Jewish time every year, but what this moment means in every generation and what fruit bearing trees mean in every generation changes. In that sense, the growth and development of Tu Bishvat is like a tree itself, with the original Tu Bishvat like tree sapling, and its development like the rings of growth of the tree over the centuries.
Themes: This evening, we will explore the many layers of Tu Bishvat using the structure of the Kabbalist's Tu Bishvat Seder, but for each of its four courses, we will consider Tu Bishvat from a different perspective:
- Gratitude - rooted in our ancient practice of tithing produce
- Intention - rooting us in the Kabbalists focus on the power of intention and of speech
- Connection - rooting us in the Jewish people's return to the land of Israel
- Stewardship - rooting us in our larger concern as humans as stewards and caretakers of our planet.
Four Seasons and Wine: Each course will begin with a cup of wine/juice, with each one reflecting a different season of the year:
- Winter - all white
- Spring - half white and half red
- Summer - red with someone white
- Fall - all red
Four Type of Fruit: Each course will include a different kind of fruit, classified by what parts of it are edible and inedible. This will begin at the highest level and move through the Upper Worlds to the Lower World, the material world
- Pure scent - Before there is eating, there is the scent of what we eat, so representing the World of Being / Olam Atzilut, connected to our essence of being, the part of us that transcends all other aspects of individual being and connects us to the Root of All Being, the One. There are no fruits that fit this, so we rely on plants that have pleasant fragrances.
- Edible exterior and interior - representing the World of Creation / Olam Ha-Bri'ah, connected to our intellect, our minds, and our ability to see the world through various lenses.
- Edible exterior with an inedible interior - representing the World of Formation / Olam Yetzirah, connected to our emotions, our relationships, and our psychological well-bring.
- Edible interior with an inedible exterior - representing the World of Doing / Olam Assiyah, connected with our physical bodies, our physical world.
We begin with an (modified) opening prayer inspired by one from the original Tu Bishvat Seder, Pri Etz Hadar, created by the Kabbalists in Tzfat:
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 your shefa [your divine flow of energy] and the power of your supernal qualities to flow upon them.
3. “The fruit yielded a harvest,” with 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 what we put out into the world, and fruits that 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 Eternal One, 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 the Eternal One of Hosts.“ 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 the Eternal One commanded blessing, eternal life.“
12. And may the splendid power of the blessings [said] while eating the fruit illuminate the source of blessings, 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 any 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 act of separation that Adam and Eve did when they ate 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, Eternal One, 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 the Eternal 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 God in praise and thanksgiving to God, 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 the Eternal, 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, Eternal One, my rock and my redeemer.
21. “May the favor of the Eternal, our God, be upon us, establish the work of our hands for us — yes, establish the work of our hands.“
First Course:
Theme: Gratitude / Our Ancient Practice of Tithing
World: The World of Emanation / Olam Atzilut
Fruits: Pure fragrance - beyond pit, pith and flesh
Season: Winter
Wine/Juice: All white
The Blessings for Fragrant Spices and Fragrant Herbs
- Includes mint, rosemary, thyme, basil, cinnamon sticks, cloves
בָּרוּךְ אַתָּה ה׳. אֱלקֵינוּ מֶלֶךְ הָעולָם, בּוֹרֵא מִינֵי בְּשָׂמִים
Bountiful are You, Eternal One our God, Source and Sovereign of Space and Time, Creator of varieties of fragrant spices.
בָּרוּךְ אַתָּה ה׳. אֱלקֵינוּ מֶלֶךְ הָעולָם, בּוֹרֵא עִשְׂבֵי בְּשָׂמִים
Bountiful are You, Eternal One our God, Source and Sovereign of Space and Time, Creator of varieties of fragrant herbs.
First Fruits and Tithing
(א) וְהָיָה֙ כִּֽי־תָב֣וֹא אֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה׳ אֱלֹקֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּ בָּֽהּ׃ (ב) וְלָקַחְתָּ֞ מֵרֵאשִׁ֣ית ׀ כׇּל־פְּרִ֣י הָאֲדָמָ֗ה אֲשֶׁ֨ר תָּבִ֧יא מֵֽאַרְצְךָ֛ אֲשֶׁ֨ר ה׳ אֱלֹקֶ֛יךָ נֹתֵ֥ן לָ֖ךְ וְשַׂמְתָּ֣ בַטֶּ֑נֶא וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֤ר יִבְחַר֙ ה׳ אֱלֹקֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃ (ג) וּבָאתָ֙ אֶל־הַכֹּהֵ֔ן אֲשֶׁ֥ר יִהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְאָמַרְתָּ֣ אֵלָ֗יו הִגַּ֤דְתִּי הַיּוֹם֙ לַה׳ אֱלֹקֶ֔יךָ כִּי־בָ֙אתִי֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע ה׳ לַאֲבֹתֵ֖ינוּ לָ֥תֶת לָֽנוּ׃ (ד) וְלָקַ֧ח הַכֹּהֵ֛ן הַטֶּ֖נֶא מִיָּדֶ֑ךָ וְהִ֨נִּיח֔וֹ לִפְנֵ֕י מִזְבַּ֖ח ה׳ אֱלֹקֶֽיךָ׃ (ה) וְעָנִ֨יתָ וְאָמַרְתָּ֜ לִפְנֵ֣י ׀ ה׳ אֱלֹקֶ֗יךָ אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י וַיֵּ֣רֶד מִצְרַ֔יְמָה וַיָּ֥גׇר שָׁ֖ם בִּמְתֵ֣י מְעָ֑ט וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל עָצ֥וּם וָרָֽב׃ (ו) וַיָּרֵ֧עוּ אֹתָ֛נוּ הַמִּצְרִ֖ים וַיְעַנּ֑וּנוּ וַיִּתְּנ֥וּ עָלֵ֖ינוּ עֲבֹדָ֥ה קָשָֽׁה׃ (ז) וַנִּצְעַ֕ק אֶל־ה׳ אֱלֹקֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע ה׳ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עׇנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶֽת־לַחֲצֵֽנוּ׃ (ח) וַיּוֹצִאֵ֤נוּ ה׳ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃ (ט) וַיְבִאֵ֖נוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיִּתֶּן־לָ֙נוּ֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ (י) וְעַתָּ֗ה הִנֵּ֤ה הֵבֵ֙אתִי֙ אֶת־רֵאשִׁית֙ פְּרִ֣י הָאֲדָמָ֔ה אֲשֶׁר־נָתַ֥תָּה לִּ֖י ה׳ וְהִנַּחְתּ֗וֹ לִפְנֵי֙ ה׳ אֱלֹקֶ֔יךָ וְהִֽשְׁתַּחֲוִ֔יתָ לִפְנֵ֖י ה׳ אֱלֹקֶֽיךָ׃ (יא) וְשָׂמַחְתָּ֣ בְכׇל־הַטּ֗וֹב אֲשֶׁ֧ר נָֽתַן־לְךָ֛ ה׳ אֱלֹקֶ֖יךָ וּלְבֵיתֶ֑ךָ אַתָּה֙ וְהַלֵּוִ֔י וְהַגֵּ֖ר אֲשֶׁ֥ר בְּקִרְבֶּֽךָ׃ {ס} (יב) כִּ֣י תְכַלֶּ֞ה לַ֠עְשֵׂ֠ר אֶת־כׇּל־מַעְשַׂ֧ר תְּבוּאָתְךָ֛ בַּשָּׁנָ֥ה הַשְּׁלִישִׁ֖ת שְׁנַ֣ת הַֽמַּעֲשֵׂ֑ר וְנָתַתָּ֣ה לַלֵּוִ֗י לַגֵּר֙ לַיָּת֣וֹם וְלָֽאַלְמָנָ֔ה וְאָכְל֥וּ בִשְׁעָרֶ֖יךָ וְשָׂבֵֽעוּ׃ (יג) וְאָמַרְתָּ֡ לִפְנֵי֩ ה׳ אֱלֹקֶ֜יךָ בִּעַ֧רְתִּי הַקֹּ֣דֶשׁ מִן־הַבַּ֗יִת וְגַ֨ם נְתַתִּ֤יו לַלֵּוִי֙ וְלַגֵּר֙ לַיָּת֣וֹם וְלָאַלְמָנָ֔ה כְּכׇל־מִצְוָתְךָ֖ אֲשֶׁ֣ר צִוִּיתָ֑נִי לֹֽא־עָבַ֥רְתִּי מִמִּצְוֺתֶ֖יךָ וְלֹ֥א שָׁכָֽחְתִּי׃ (יד) לֹא־אָכַ֨לְתִּי בְאֹנִ֜י מִמֶּ֗נּוּ וְלֹא־בִעַ֤רְתִּי מִמֶּ֙נּוּ֙ בְּטָמֵ֔א וְלֹא־נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת שָׁמַ֗עְתִּי בְּקוֹל֙ ה׳ אֱלֹקָ֔י עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי׃ (טו) הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ כַּאֲשֶׁ֤ר נִשְׁבַּ֙עְתָּ֙ לַאֲבֹתֵ֔ינוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ {ס} (טז) הַיּ֣וֹם הַזֶּ֗ה ה׳ אֱלֹקֶ֜יךָ מְצַוְּךָ֧ לַעֲשׂ֛וֹת אֶת־הַחֻקִּ֥ים הָאֵ֖לֶּה וְאֶת־הַמִּשְׁפָּטִ֑ים וְשָׁמַרְתָּ֤ וְעָשִׂ֙יתָ֙ אוֹתָ֔ם בְּכׇל־לְבָבְךָ֖ וּבְכׇל־נַפְשֶֽׁךָ׃ (יז) אֶת־ה׳ הֶאֱמַ֖רְתָּ הַיּ֑וֹם לִהְיוֹת֩ לְךָ֨ לֵֽאלֹקִ֜ים וְלָלֶ֣כֶת בִּדְרָכָ֗יו וְלִשְׁמֹ֨ר חֻקָּ֧יו וּמִצְוֺתָ֛יו וּמִשְׁפָּטָ֖יו וְלִשְׁמֹ֥עַ בְּקֹלֽוֹ׃ (יח) וַֽה׳ הֶאֱמִֽירְךָ֣ הַיּ֗וֹם לִהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה כַּאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְלִשְׁמֹ֖ר כׇּל־מִצְוֺתָֽיו׃ (יט) וּֽלְתִתְּךָ֣ עֶלְי֗וֹן עַ֤ל כׇּל־הַגּוֹיִם֙ אֲשֶׁ֣ר עָשָׂ֔ה לִתְהִלָּ֖ה וּלְשֵׁ֣ם וּלְתִפְאָ֑רֶת וְלִֽהְיֹתְךָ֧ עַם־קָדֹ֛שׁ לַה׳ אֱלֹקֶ֖יךָ כַּאֲשֶׁ֥ר דִּבֵּֽר׃ {פ}
(1) When you enter the land that your God ה׳ is giving you as a heritage, and you possess it and settle in it, (2) you shall take some of every first fruit of the soil, which you harvest from the land that your God ה׳ is giving you, put it in a basket and go to the place where your God ה׳ will choose to establish the divine name. (3) You shall go to the priest in charge at that time and say to him,
“I acknowledge this day before your God ה׳ that I have entered the land that ה׳ swore to our fathers to assign us.”
(4) The priest shall take the basket from your hand and set it down in front of the altar of your God ה׳. (5) You shall then recite as follows before your God ה׳:
“My ancestor was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. (6) The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (7) We cried to ה׳, the God of our ancestors, and ה׳ heard our plea and saw our plight, our misery, and our oppression. (8) ה׳ freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents, (9) bringing us to this place and giving us this land, a land flowing with milk and honey. (10) Wherefore I now bring the first fruits of the soil which You, ה׳, have given me.”
You shall leave it before your God ה׳ and bow low before your God ה׳. (11) And you shall enjoy, together with the [family of the] Levite and the stranger in your midst, all the bounty that your God ה׳ has bestowed upon you and your household.
(12) When you have set aside in full the tenth part of your yield—in the third year, the year of the tithe —and have given it to the [family of the] Levite, the stranger, the fatherless, and the widow, that they may eat their fill in your settlements, (13) you shall declare before your God ה׳:
“I have cleared out the consecrated portion from the house; and I have given it to the [family of the] Levite, the stranger, the fatherless, and the widow, just as You commanded me; I have neither transgressed nor neglected any of Your commandments: (14) I have not eaten of it while in mourning, I have not cleared out any of it while I was impure, and I have not deposited any of it with the dead. I have obeyed my God ה׳; I have done just as You commanded me. (15) Look down from Your holy abode, from heaven, and bless Your people Israel and the soil You have given us, a land flowing with milk and honey, as You swore to our fathers.”
(16) Your God ה׳ commands you this day to observe these laws and rules; observe them faithfully with all your heart and soul. (17) You have affirmed this day that ה׳ is your God, in whose ways you will walk, whose laws and commandments and rules you will observe, and whom you will obey. (18) And ה׳ has affirmed this day that you are, as promised, God’s treasured people who shall observe all the divine commandments, (19) and that [God] will set you, in fame and renown and glory, high above all the nations that [God] has made; and that you shall be, as promised, a holy people to your God ה׳.
Tithing as Transformative Gratitude
עַשֵּׂר תְּעַשֵּׂר. עַשֵּׂר, בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר. עַשֵּׂר, כְּדֵי שֶׁלֹּא תִּתְחַסֵּר.
וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹקֶיךָ בְּמָקוֹם אֲשֶׁר יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעֲשַׂר דְּגָנְךָ. אִם תְּעַשֵּׂר, דְּגָנְךָ. וְאִם לָאו, דְּגָנִי, שֶׁנֶּאֱמַר: לָכֵן אָשׁוּב וְלָקַחְתִּי דְּגָנִי בְּעִתּוֹ (הושע ב, יא).
(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr), before you are in want (hsr)....
(Deut. 14:23:) “Then in the presence of the Eternal your God, in the place where God shall choose to have God's name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.”
Brachot/Blessings take the place of the Tithes (sort of)
תָּנוּ רַבָּנַן: אָסוּר לוֹ לָאָדָם שֶׁיֵּהָנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה. וְכׇל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה מָעַל. מַאי תַּקַּנְתֵּיהּ? — יֵלֵךְ אֵצֶל חָכָם. יֵלֵךְ אֵצֶל חָכָם?! מַאי עָבֵיד לֵיהּ? הָא עֲבַד לֵיהּ אִיסּוּרָא! אֶלָּא אָמַר רָבָא: יֵלֵךְ אֵצֶל חָכָם מֵעִיקָּרָא וִילַמְּדֶנּוּ בְּרָכוֹת כְּדֵי שֶׁלֹּא יָבֹא לִידֵי מְעִילָה. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כׇּל הַנֶּהֱנֶה מִן הָעוֹלָם הַזֶּה בְּלֹא בְּרָכָה כְּאִילּוּ נֶהֱנָה מִקׇּדְשֵׁי שָׁמַיִם, שֶׁנֶּאֱמַר: ״לַה׳ הָאָרֶץ וּמְלוֹאָהּ״. רַבִּי לֵוִי רָמֵי: כְּתִיב ״לַה׳ הָאָרֶץ וּמְלוֹאָהּ״, וּכְתִיב ״הַשָּׁמַיִם שָׁמַיִם לַה׳ וְהָאָרֶץ נָתַן לִבְנֵי אָדָם״! לָא קַשְׁיָא כָּאן קוֹדֶם בְּרָכָה, כָּאן לְאַחַר בְּרָכָה.
The Sages taught: One is forbidden to derive benefit from this world, which is God's property, without a blessing beforehand. And anyone who derives benefit from this world without a blessing, it is as if he is guilty of misuse of a consecrated object (ma'al).
The Gemara adds: What is their remedy? They should go to a Sage.
The Gemara is puzzled: They should go to a Sage? What will he do to them? He has already violated a prohibition!
Rather, Rava said: They should go to a Sage initially, in their youth, and the Sage will teach them blessings, so that they will not come to be guilty of this type of misuse.
Similarly, Rav Yehuda said that Shmuel said: One who derives benefit from this world without a blessing, it is as if they enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently.
Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Eternals,” and it is written elsewhere: “The heavens are the Eternal's, while the earth God has given over to humanity” (Psalms 115:16).
There is clearly a contradiction with regard to whom the earth belongs. He resolves the contradiction: This is not difficult. Here, the verse that says that "the earth is the Eternal's" refers to the situation before a blessing is recited, and here, where it says that God gave the earth to humanity refers to after a blessing is recited.
- What do you notice in these above sources? What are the main ideas that emerge? What resonates with you?
- How does the act of tithing cultivate gratitude and a sense of responsibility?
- If we no longer bring physical tithes, how can we still honor the spirit of giving back from what we receive?
- Why might fragrant herbs represent this theme? How does their aroma symbolize the unseen impact of our gratitude?
Blessing for Wine/Juice
בָּרוּךְ אַתָּה ה׳. אֱלקֵינוּ מֶלֶךְ הָעולָם בּורֵא פְּרִי הַגָּפֶן:
Bountiful are You, Eternal One our God, Source and Sovereign of Space and Time, Creator of the fruit of the vine.
Second Course:
Theme: Intention / Our Mystical Practice of Kavvanot/ Intentions and the Power of Speech
World: The World of Creation / Olam B'riyah
Fruits: Edible exterior, inedible pit - Dates, cherries, peaches, olives, plums
Season: Spring
Wine/Juice: Half white and half red
על כל פרי העץ מברך:בָּרוּךְ אַתָּה יְ‑יָ אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָעֵץ:
Bountiful are You, Eternal One our God, Source and Sovereign of Space and Time, Creator of the fruit of the tree.
Rambam on One's Intention When Eating and Drinking
(ב) צָרִיךְ הָאָדָם שֶׁיְּכַוִּן לִבּוֹ וְכָל מַעֲשָׂיו כֻּלָּם לֵידַע אֶת הַשֵּׁם בָּרוּךְ הוּא בִּלְבַד, וְיִהְיֶה שִׁבְתּוֹ וְקוּמוֹ וְדִבּוּרוֹ הַכּל לְעֻמַּת זֶה הַדָּבָר. כֵּיצַד? כְּשֶׁיִּשָּׂא וְיִתֵּן אוֹ יַעֲשֶׂה מְלָאכָה לִטּל שָׂכָר, לֹא יִהְיֶה בְּלִבּוֹ לִקְבֹּץ מָמוֹן בִּלְבַד, אֶלָּא יַעֲשֶׂה דְּבָרִים הָאֵלּוּ כְּדֵי שֶׁיִּמְצָא דְּבָרִים שֶׁהַגּוּף צָרִיךְ לָהֶם מֵאֲכִילָה וּשְׁתִיָּה וִישִׁיבַת בַּיִת וּנְשִׂיאַת אִשָּׁה. וְכֵן כְּשֶׁיֹּאכַל וְיִשְׁתֶּה וְיִבְעל לֹא יָשִׂים בְּלִבּוֹ לַעֲשׂוֹת דְּבָרִים הָאֵלּוּ כְּדֵי לֵהָנוֹת בִּלְבַד עַד שֶׁנִּמְצָא שֶׁאֵינוֹ אוֹכֵל וְשׁוֹתֶה אֶלָּא הַמָּתוֹק לַחֵךְ וְיִבְעל כְּדֵי לֵהָנוֹת, אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיֹּאכַל וְיִשְׁתֶּה כְּדֵי לְהַבְרוֹת גּוּפוֹ וְאֵיבָרָיו בִּלְבַד.
אֶלָּא יֹאכַל דְּבָרִים הַמּוֹעִילִים לַגּוּף אִם מָרִים אִם מְתוּקִים. וְלֹא יֹאכַל דְּבָרִים הָרָעִים לַגּוּף אַף עַל פִּי שֶׁהֵן מְתוּקִים לַחֵךְ. כֵּיצַד? מִי שֶׁהָיָה בְּשָׂרוֹ חַם לֹא יֹאכַל בָּשָׂר וְלֹא דְּבַשׁ וְלֹא יִשְׁתֶּה יַיִן... מֵי הָעֳלָשִׁין אַף עַל פִּי שֶׁהוּא מַר שֶׁנִּמְצָא שׁוֹתֶה וְאוֹכֵל דֶּרֶךְ רְפוּאָה בִּלְבַד כְּדֵי שֶׁיַּבְרִיא וְיַעֲמֹד שָׁלֵם הוֹאִיל וְאִי אֶפְשָׁר לָאָדָם לִחְיוֹת אֶלָּא בַּאֲכִילָה וּשְׁתִיָּה....
(2) A person should direct his heart and the totality of one's behavior to one goal, becoming aware of the Bountiful God. The [way] one rests, rises, and speaks should all be directed to this end. For example: when involved in business dealings or while working for a wage, one should not think solely of gathering money. Rather, one should do these things, so that one will be able to obtain that which the body needs - food, drink, a home and a spouse.
Similarly, when one eats [and] drinks... one should not intend to do these things solely for pleasure to the point where one will eat and drink only that which is sweet to the palate...Rather, one should take care to eat and drink only in order to be healthy in body and limb.
...
...one should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate.
- What does it mean to eat with spiritual mindfulness?
- How might this idea extend to ethical consumption (e.g., sustainable food, fair labor practices)?
A Rabbinic Midrash with a Kavannah for Kashrut
זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ. זֶה שֶׁאָמַר הַכָּתוּב: לַעֲשׂוֹת רְצוֹנְךָ אֱלֹקַי חָפָצְתִּי, וְתוֹרָתְךָ בְּתוֹךְ מֵעָי (תהלים מ, ט). אַשְׁרֵיכֶם יִשְׂרָאֵל, שֶׁבְּכָל אֵבָר וְאֵבָר שֶׁבָּכֶם, נָתַן מִצְוָה, שֶׁמָּאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים בָּאָדָם. וּלְכָךְ אָנוּ אוֹמְרִים בְּכָל יוֹם, בָּרוּךְ אַתָּה ה׳ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בּוֹ נְקָבִים נְקָבִים, חֲלוּלִים חֲלוּלִים. חֲלוּלִים חֲלוּלִים בַּגִּימַטְרִיָּא מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה. הֱוֵי, כְּמִנְיַן אֵיבָרִים שֶׁבָּאָדָם....
This is the animal that you shall eat: This is what the verse stated (Psalms 40:9), "To do Your will, my God, have I desired; and your Torah is in my innards." Happy is Israel, as God gave a commandment for each and every one [of their] limbs, as there are two hundred and forty-eight limbs in a human. And therefore we say every day, "Bountiful are You, Eternal One, our God, Sovereign of the World, who has created the human with wisdom, and created in them many holes and many channels." The numerical equivalent of many channels (chalulim, chalulim) is two hundred and forty-eight - that is like the tally of limbs in a human...
- How does food influence our moral and spiritual life?
- Can dietary choices help refine our character, even outside of kashrut?
Rabbi Chaim Vital with the Kavannah for Blessings of Enjoyment
(א) הקדמה אחת רבת התועלת לידיעת ההפרש בין כונת ברכת המצות ובין כונת ברכת הנהנין חוץ מי"ח ברכות העמידה הנה ברכת המצות והנהנין יש להם כונה א' בפני עצמה חוץ מי"ח ברכות העמידה וזו היא כוונת ברכת הנהנין והמצות במלת ברוך תכוין אל ההוא שביל דקיק המחבר חכמ' עם בינ' וע"י אנו מורידי' שפע אל ז"א כדי שיוכל לעלות למעלה וביאור ענין זה הוא כי שני מיני שפע הם הא' הוא לקבל בתחל' בחי' שפע לשיהיו ראוים ומוכנים לעלות ואחר שכבר עלו אז הם מקבלים שפע האמיתי הנכון והנאות להם ולכן בתחיל' צריך להוריד שפע עליון ע"י ברוך הנז' אל אתה שהוא החסד ואח"כ אל הויה שהוא הת"ת ואח"כ אל אלוקינו שהוא הגבורה וע"י זה השפע יכולי' לעלות אל הבינה ואז בעלותם אל הבינ' נק' הוא מלך כי אין מלך בלתי חיילות אשר הוא מולך עליהם וגם היא נק' העולם ואז לוקחים השפע האמתי הראוי להם וזהו אשר קדשנו כו' פי' אשר הוא בבינה וקדשנו בת"ת במצותיו הם נו"ה וצונו יסוד ואח"כ תשלום הברכה כמו פרי העץ או בורא פרי הגפן וכיוצא הכל הוא במלכות וענין הנז' להשפיע שני מיני שפע הוא צודק בכל התפילות והעבודות וזכור ואל תשכח:
...This is the intention (kavanah) of the blessings over enjoyment: With the word Baruch (Blessed), one should direct their intention toward that thin pathway that connects Chokhmah (Wisdom) with Binah (Understanding). Through this, we draw down divine flow (shefa) to Ze’ir Anpin (a configuration of divine attributes), enabling it to ascend. The explanation of this matter is as follows:There are two types of divine flow (shefa). The first is an initial influx, preparing and making the recipients worthy of elevation. Once they have ascended, they then receive the true, appropriate divine flow suited to them.
Therefore, at the beginning, it is necessary to draw down the higher divine flow through the word Baruch (Blessed) to Atah (You), which corresponds to Chesed (Loving-Kindness).
Then, this flow reaches Havayah (YHVH with the letters rearranged; it also spells out the word 'experience'), which corresponds to Tiferet (Harmony /Beauty), and then to Eloheinu (Our God), which corresponds to Gevurah (Might).
Through this influx, they are then able to ascend to Binah (Understanding). Once they ascend to Binah, the divine structure is referred to as ‘King’ (Melech), for there is no king without a people over whom to rule.
Likewise, Binah is then called ‘The World’ (Olam), for it is through this ascent that the recipients receive their true and proper divine flow. ....
Then, the conclusion of the blessing—whether it is Borei Pri Ha’etz (Creator of the fruit of the tree) or Borei Pri HaGafen (Creator of the fruit of the vine), and similar phrases—all correspond to Malchut (Kingship). This concept, of drawing down two types of divine flow, applies to all prayers and acts of divine service. Remember this and do not forget it."
- Seeds hold future potential—how do our actions “plant seeds” for the future?
- How does kavanah (intention) transform ordinary acts into something sacred?
- How can we refine our character the way fruit ripens, shedding what is unneeded (like pits) and preserving what is valuable?
בָּרוּךְ אַתָּה ה׳. אֱלקֵינוּ מֶלֶךְ הָעולָם בּורֵא פְּרִי הַגָּפֶן:
Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.
Third Course:
Theme: Connection / The Jewish People's Reconnection wit the Land of Israel
World: The World of Formation / Olam Yetzirah
Fruits: Edible interior, inedible exterior - Pomegranates, oranges, bananas, walnuts, almonds or pistachios (in shell)
Season: Summer
Wine/Juice: Mostly Red with some White
The Blessing for Fruit of the Trees
על כל פרי העץ מברך:בָּרוּךְ אַתָּה יְ‑יָ אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָעֵץ:
Bountiful are You, Eternal One our God, Source and Sovereign of Space and Time, Creator of the fruit of the tree.
Yearning for the Land while in exile
(ח) וְאַתֶּ֞ם הָרֵ֤י יִשְׂרָאֵל֙ עַנְפְּכֶ֣ם תִּתֵּ֔נוּ וּפֶרְיְכֶ֥ם תִּשְׂא֖וּ לְעַמִּ֣י יִשְׂרָאֵ֑ל כִּ֥י קֵרְב֖וּ לָבֽוֹא׃ (ט) כִּ֖י הִנְנִ֣י אֲלֵיכֶ֑ם וּפָנִ֣יתִי אֲלֵיכֶ֔ם וְנֶעֱבַדְתֶּ֖ם וְנִזְרַעְתֶּֽם׃ (י) וְהִרְבֵּיתִ֤י עֲלֵיכֶם֙ אָדָ֔ם כׇּל־בֵּ֥ית יִשְׂרָאֵ֖ל כֻּלֹּ֑ה וְנֹֽשְׁבוּ֙ הֶעָרִ֔ים וְהֶחֳרָב֖וֹת תִּבָּנֶֽינָה׃ (יא) וְהִרְבֵּיתִ֧י עֲלֵיכֶ֛ם אָדָ֥ם וּבְהֵמָ֖ה וְרָב֣וּ וּפָר֑וּ וְהוֹשַׁבְתִּ֨י אֶתְכֶ֜ם כְּקַדְמֽוֹתֵיכֶ֗ם וְהֵיטִֽבֹתִי֙ מֵרִאשֹׁ֣תֵיכֶ֔ם וִידַעְתֶּ֖ם כִּֽי־אֲנִ֥י ה׳׃
(8) But you, O mountains of Israel, shall yield your produce and bear your fruit for My people Israel, for their return is near. (9) For I will care for you: I will turn to you, and you shall be tilled and sown. (10) I will settle a large population on you, the whole House of Israel; the towns shall be resettled, and the ruined sites rebuilt. (11) I will multiply human and animal upon you, and they shall increase and be fertile, and I will resettle you as you were formerly, and will make you more prosperous than you were at first. And you shall know that I am GOD.
Rav Kook, Or Yisrael
"In the land of Israel, the letters of our soul grow. There, they reveal light, drawing life from the radiant light of the soul of Israel. They are influenced by the original pattern of their creation in a straight path. The air of the land of Israel brings forth the fresh greatness of these letters of life, in the radiance of beauty, in pleasant friendship, and in the joyful thunderous strength that is full of the flow of holiness. (Isaiah 4:3): 'All who are written for life in Jerusalem.'
The yearning to see the glory of the desired land, the inner thirst for the land of Israel, nurtures the holy letters, the intrinsic living letters of Israel within our inner selves. It nurtures them into a great internal spiritual light. (Ketubot 75a): 'One who is born there and one who longs to see it.' (Psalms 87:5-6): 'And of Zion it shall be said, each one was born in her, and the One who established her is the Most High. The Eternal will record, when God registers the peoples, this one was born there, Selah.'
- Rav Kook mentions how the land of Israel nurtures the "letters of our soul." How can we understand the "letters" as symbols of spiritual traits or actions? What aspects of our own souls do we hope to "grow" or "refine" this Tu Bishvat? How can our connection to the land of Israel enhance these qualities?
- What does it mean that Jewish people spiritually flourish when they return to the land of Israel?
- How do personal and communal returns—whether to a homeland or to a spiritual practice—parallel this metaphor?
בָּרוּךְ אַתָּה ה׳. אֱלקֵינוּ מֶלֶךְ הָעולָם בּורֵא פְּרִי הַגָּפֶן:
Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.
Fourth Course:
Theme: Stewardship / The Jewish People's Idea of Tending and Protecting the Earth
World: The World of Action / Olam Assiyah
Fruits: Edible interior, edible exterior - Grapes, figs, mulberries, blueberries, raisins
Seasons: Fall
Wine/Juice: All Red with a dash of White / Fall
The blessing for fruit from tress
על כל פרי העץ מברך:בָּרוּךְ אַתָּה יְ‑יָ אֱ‑לֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָעֵץ:
Bountiful are You, Eternal One our God, Source and Sovereign of Space and Time, Creator of the fruit of the tree.
Humanity's Role in Genesis 2: Tiller and Tenders
(ז) וַיִּ֩יצֶר֩ ה׳ אֱלֹקִ֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃ (ח) וַיִּטַּ֞ע ה׳ אֱלֹקִ֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃ (ט) וַיַּצְמַ֞ח ה׳ אֱלֹקִים֙ מִן־הָ֣אֲדָמָ֔ה כׇּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃ (י) וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃ (יא) שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כׇּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃ (יב) וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃ (יג) וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כׇּל־אֶ֥רֶץ כּֽוּשׁ׃ (יד) וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃ (טו) וַיִּקַּ֛ח ה׳ אֱלֹקִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃ (טז) וַיְצַו֙ ה׳ אֱלֹקִ֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃ (יז) וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃
(7) God ה׳ formed the Human from the soil’s humus, blowing into his nostrils the breath of life: the Human became a living being. (8) God ה׳ planted a garden in Eden, in the east, and placed there the Human who had been fashioned. (9) And from the ground God ה׳ caused to grow every tree that was pleasing to the sight and good for food, with the tree of life in the middle of the garden, and the tree of knowledge of good and bad.
רְאֵה אֶת מַעֲשֵׂה הָאֱלֹקִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, נְטָלוֹ וְהֶחֱזִירוֹ עַל כָּל אִילָנֵי גַּן עֵדֶן, וְאָמַר לוֹ, רְאֵה מַעֲשַׂי כַּמָּה נָאִים וּמְשֻׁבָּחִין הֵן, וְכָל מַה שֶּׁבָּרָאתִי בִּשְׁבִילְךָ בָּרָאתִי, תֵּן דַּעְתְּךָ שֶׁלֹא תְקַלְקֵל וְתַחֲרִיב אֶת עוֹלָמִי, שֶׁאִם קִלְקַלְתָּ אֵין מִי שֶׁיְתַקֵּן אַחֲרֶיךָ...
“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13)“See the work of God, for who can mend what God has warped?” When the Holy Bountiful One created Adam the first human, God took him and showed him all the trees in the Garden of Eden, and God said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you.
What does it mean to be both “tenders” and “keepers” of the earth?
How do our food choices and habits reflect our responsibility toward sustainability?
Why might fully edible fruits symbolize our ultimate role in repairing and protecting the world?
בָּרוּךְ אַתָּה ה׳. אֱלקֵינוּ מֶלֶךְ הָעולָם בּורֵא פְּרִי הַגָּפֶן:
Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.