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Please God, who makes (ha'oseh העושה), and forms (hayotser היוצר), and creates (haborei הבורא), and emanates (hama'atsil המאציל) the higher worlds, and in whose form and pattern you created their model on the earth below—

You made all of them with wisdom, higher above and lower below, "to join [together] the tent to become one" (l'chaber et ha'ohel lihyot echad לחבר את האהל להיות אחד Exod 36:18).

And You made trees and grasses bloom from the ground in the shape and pattern of what is above, to make known to the children of Adam the wisdom and discernment in them, to reach what is hidden;

And upon them You will drop the flow and power of Your higher vessels (midotekha, i.e., the Sefirot) [as it says]: "And he made the harvest fruit" and "the fruit tree making fruit by its kind"*; "and from the fruit of Your works You will satisfy the land", "to eat from her fruits and to satisfy from her goodness"*; "to give life through them to the soul of all life"* (l'hachayot bahem nefesh kol chai להחיות בהם נפש כל חי), [meaning] from the spiritual strength which is in them;

And from Your fruit will come the reward of the fruit of the belly [womb], to bring life and nourish the body, "and his fruit will be for eating and his leaves for healing";

And this day of Tu Bish'vat (or: this moon of Sh'vat) is the beginning of Your works [from now until Shavuot], to ripen [the fruit] and make her new [so that] "a person will bring his fruit" "making fruit by their kinds"; for thus the days of ripening for the higher tree will be fulfilled, "the Tree of Life in the midst of the garden," and "he will make fruit above".

May it be willed by You, YHVH our God and God of our ancestors, through the power of the merit of eating the fruit which we now eat and bless, and through our meditating upon the secret of their roots, that their supernal sap/angels** upon which they depend will be awakened / yit`or'ru s'rafeihen ha`elyonim, to cause the flow of desire and blessing and free energy (shefa) to flow over them, to return again to make them grow and bloom, from the beginning of the year until the end of the year, for good and for blessing, for good life and for peace.

And may You sustain the word which you promised us by the hands of Malachi your seer: "...and the fruit of the earth will not be destroyed for/because of you, and no vine in the field will be barren for you, said YHVH of hosts."*

"Look out from Your holy habitation (m'on kodshekha), from the heavens"* and bless for us this year for good and for blessing, "let them drink blessings forever, let them celebrate in joy Your presence,"* "and [so] the earth will give her produce and the tree of the field his fruit"* – bring on them a blessing of goodness;

And may the might and majesty of the blessings for eating the fruits "become lights" in the wellspring of blessings, the Righteous One צדיק [the Cosmic Tree], life of the worlds, and may the [rain]bow appear, joyful and beautified with his colors; and from there may the flow of desire and mercy flow over us, for pardoning and forgiving our sins and errors; and may the Whole (Hakol הכל) return now to His/its original strength, and may His/his bow reside in strength"*, "for You are the one who will bless the Righteous One, YHVH, desire will crown him like a rampart."*

And may all the sparks, scattered by our hands, or by the hands of our ancestors, or by the sin of the first human against the fruit of the tree, return now [to be] included in the majestic might of the Tree of Life.

"Then the trees of the forest will sing out"* and the tree of the field will raise a branch and make fruit, day by day; "And [then] you will take from the first of all the fruits of the ground [on Shavuot] to bring the first-fruit offering (bikurim) before the altar of YHVH"* with praise and thanks.

* Citations for all verses are found in the pdf.

** Later editions have shorsheihen - their roots, but we know that שרפ makes sense because in P'ri Eitz Hadar because the author describes the sap, שרף, rising in the introduction to the seder (a cognate of syrup). The two words look almost the same: שרפיהן שרשיהן. I have no doubt that the author intended the double entendre of sap and angels.