בסיעתא דשמיא

ט״וּ בִּשְׁבָט | A Tree Comes of Age by Rabbi Dr. Daniel Sperber

Tu Bish’vat is sometimes referred to as the day in which the sap begins to rise in the trees. From where does this teaching arise? . . .

תחינה פון ראש חודש בענטשן | Tkhine for the Rosh Ḥodesh Blessing (from the Tkhine of Sarah, Rivkah, Rokhl, and Leah)

The Teḥina for the blessing of the new moon is said each Shabbat Mevorkhim, addition to the specific Teḥinah for that month. The prayer is recited when the Aron HaKodesh is opened, signifying the opening of the Heavenly gates of mercy (an especially propitious time to pray for health, livelihood, and all good). . . .

תְּחִנָה לְשַׁבָּת מְבָרְכִים רֹאשׁ חוֹדֶשׁ שְׁבָט | Tkhine for Shabbat Mevorkhim Rosh Ḥodesh Shvat (in Shas Tkhine Ḥadasha)

Source (Yiddish) Translation (English) יְהִי רָצוֹן מִלְּפָנֶיךָ יְיָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, עס זאָל זײַן דער װילן פאר דיר אונזער גאָט און דער גאָט פון אונזערע עלטערן, דו זאָלסט אױף אונז בּענטשן דעם חוֹדֶשׁ שְׁבָט, און עס זאָל פאר דיר דערמאָנט ווערן דער זְכוּת פון מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם, װאָס אײדער ער איז געשטאָרבּן (ז׳ . . .

Rosh Ḥodesh Shevat by Trisha Arlin

This is the month when we tell the story Of the escape from the narrow place. This is the month of Shabbat Shirah, When we sing the song of liberation. We give thanks for freedom. This is the month when we talk of wine and nuts and fruit, The New Year of the Trees. This is the month of Tu Bishvat When we eat the gifts of our planet. We give thanks to the earth. . . .

סדר ט״וּ בִּשְׁבָט | On Sweet Fruit and Deep Mysteries: Kabbalistic and Midrashic Texts to Sweeten your Tu Bishvat Seder from Rabbi David Seidenberg (neohasid.org)

From [the Holy One’s] form/to’ar the constellations are shimmering, and God’s form projects the exalted ones. And Her crown blazes [with] the mighty, and His garment flows with the precious. And all the trees will rejoice in the word, and the plants will exult in His rejoicing, and His words shall drop as perfumes, flowing forth flames of fire, giving joy to those who search them, and quiet to those who fulfill them. . . .

סדר ט״וּ בִּשְׁבָט | A Tu Bishvat Seder Meditation on the World of Yetsira by Ben Murane

The Tu Bishvat seder is a metaphor. But usually we use metaphor in our daily lives to accomplish, persuade, inspire or explain. There is something we’re bending metaphor to accomplish. This meditation is an exercise in free-thinking. Here, just play with metaphor for the sake of expressing and exploring your emotional state, history, anticipations and apprehensions. Each of the quotations from the Torah or rabbinical writings below represents an emotion. After we say the blessing over the olives, read the quotations, pick one (or more) that resonate, and play with the metaphor to reach a deeper understanding of yourself and others. . . .

ט״וּ בִּשְׁבָט | A Prayer for the Tu Bishvat Seder from Pri Etz Hadar adapted by Rabbi David Seidenberg (neohasid.org)

This prayer for Tu Bish’vat, derived from the prayer included with the seder for Tu Bish’vat, the Pri Etz Hadar, are based on the Kabbalah of the four worlds and the ancient idea that everything physical is an image of the spiritual. . . .

ט״וּ בִּשְׁבָט | Rebirthing the Tree(s) of Life: Four Teachings for the Four Worlds of Tu BiShvat/Yah BiShvat by Arthur Waskow

The four teachings above are connected with the Four Worlds that the kabbalists saw as the architecture of the universe. When the Kabbalistic community of Tz’fat created the Seder for Tu BiShvat/ Yah BiShvat, they unfolded these Four Worlds in four cups of wine and four sorts of fruit and nuts (one sort so ethereal it was invisible and untouchable). This year, the full moon of Shvat will fall on Shabbat Shira itself, January 24-25. . . .

סדר ט״וּ בִּשְׁבָט | A Tu BiShvat Seder to Heal the Wounded Earth by Rabbi Arthur Waskow (The Shalom Center)

This Tu BiShvat haggadah focuses on healing the wounded Earth today, with passages on major policy questions facing the human race in the midst of a great climate crisis and massive extinctions of species. In each of the Four Worlds in this Haggadah (Earth, Water, Air, Fire) there are traditional, mystical, and poetical passages, and in each there are also contemporary passages on aspects of public policy (Earth: food and forest; Water: fracking; Air: climate; Fire: alternative and renewable energy sources.) These policy-oriented passages help make this a distinctive Haggadah. After these passages, this Haggadah encourages Seder participants to take time for discussion. They may also decide to omit some passages and/or add others. The desire for such a Haggadah grew from discussions of the Green Hevra, a network of Jewish environmental organizations. Thanks to Judith Belasco, Rabbi Mordechai Liebling, Sybil Sanchez, Rabbi David Seidenberg, Richard Schwartz, Rabbi David Shneyer, and Yoni Stadlin for comments on an earlier draft of this Haggadah. . . .

ט״וּ בִּשְׁבָט | Seder Rosh Hashanah La’Ilan: A four worlds seder for Tu Bishvat by Rabbi R. Karpov

Ḥaza”l suggest that at this season in particular, we honor the spirits of our friends and teachers, the trees. On Rosh HaShanah La’Ilan, the New Year of The Tree, we connect with the spirits of those trees. According to Rabbi Tzvi Elimelekh of Dinov (B’nei Yissakhar):

On this day the saraf, the sap containing the Holy Sparks in those trees, begins its upward flow. That saraf contains a spiritual dimension, a ‘fire’ or ‘burning energy’, the sacred sparks that the fruits of the Holy Land contain in abundance. On this day, HaShem our Creator begins to place the first sacred sparks into the tree, from where the fruits of the coming year will emerge. Those sparks can ignite the reponsive soul with a burning desire to rise even higher and closer to HaShem.

. . .

ט״וּ בִּשְׁבָט | The Fruit of the Tree of Knowledge on the Tu biShvat Seder Plate by Rabbi Dalia Marx

Through eating those fruits that our sages of blessed memory identified as the fruit of the tree of knowledge, we recall the best of creation, in its beauty and completeness. We remember that every human being, by virtue of being a human being, is the pinnacle of creation. Our task as caretakers is to preserve the world, to work it, and to repair it. Our task is to make the State of Israel more just, so that she will be a blessing to all of her inhabitants and those who love her. . . .


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