Kabbalah su Genesi 1:11

Explanation for the Tikkun of Fruit¹The first ever published seder for Tu biShvat — Pri Ets Hadar (The Fruit of the Majestic Tree) — can be found in a kabbalistic text, first published as a pamphlet in Venice in 1728. (See Friedberg, Beyt ‘Eqed Sefarim, vol. 3, p.851, no.777.) Written by an unknown author, Pri Ets Hadar was included in the Sefer Ḥemdat Yamim by R’ Yisrael Yakov Ben Yom Tov Algazi (1680-1756) (the Rosh Yeshiva of Beit El in Yerushalayim, a friend of the Ḥida, and father of the Maharit Algazi). One of the great mekubalim of his time, R’ Algazi’s name added greatly to the credibility of Ḥemdat Yamim despite its attribution by Rabbi Yaakov Emden to Natan Binyamin Ghazzati (1643-1680) the 17th century mystic who greatly encouraged the aspiring messiah, Shabbtai Tzvi. Sefer Ḥemdat Yamim remains a major source of kabbalistic minhagim (customs) still practiced by followers of the Ari z”l’s school of Jewish mysticism in Jewish communities all over the world.
Although the 15th of Shevat occurs during the “days of the Shovavim,”²The six weeks during which the first six portions of the book of Exodus are read are considered a period of repentance. This is suggested by the fact that the first letter of the Hebrew name for each of these six portions spells shovavim, “wayward,” which alludes to the verse, “Return wayward children.” (Jer. 3:14). it is not a fast day, since it is the New Year’s Day for the fruit of the tree. Through the tikkun that is performed on this day with fruit, the sefirah,”Tsaddik, Life of the Worlds,” is aroused.³According to Zoharic Kabbalah, earthly arts that are performed with theurgic intention may positively affect the ten inner aspects of the Godhead called sefirot. In this case, the religious acts concerning fruit that are performed on the 15th of Shevat are said to effect the ninth sefirah, Yesod, or “foundation.” The sefirah represents the male generative principle within the divine world called Tsaddik, or “righteous one.” The sefirah is often anthropomorphically represented as a phallus. This mystery is mentioned in the Zohar, Bereshit,⁴Zohar. v. 1. 33a. Also see Zohar v.3. p.87a. The meaning is that the production of fruit depends on the union of both male and female elements. Although the female tree bears the fruit, it depends on the male for fertilization. “on the third day, the earth made fruit from the potency of that [supernal] Tsaddik. As it is written, ‘And God said, let the earth bring forth… fruit trees that produce fruit…‘⁵Gen 1:11 ‘Fruit trees‘ refers to ‘the tree of the knowledge of good and evil‘ that bears fruit.⁶I.e., the tenth sefirah, Malkhut, which is female. ‘That produce fruit‘ alludes to Tsaddik, the foundation of the world….”⁷I.e., the ninth sefirah, Yesod, the male.

“The fruit yielded a harvest,”⁵⁹Paraphrase of Ps. 107:37. every “fruit tree producing fruit according to its kind.“⁶⁰Gen. 1:11.

“Its fruit is food and its leaves a source of healing.“⁶⁴Ezek. 47:12. So on this day, the beginning of Your deeds concerning [the trees’] budding and renewal, “a person will earn with its fruit…,”⁶⁵Song of Songs 8:11. “producing fruit after its kind.“⁶⁶Gen. 1:11. 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“⁶⁷Gen. 2:9. and it makes fruit above.