TEACHINGS OF THE ECOKOSHER REBBE
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GOD, PRAYERS & RITUALS

אני יהוה ואין עוד יוצר אור ובורא חשך עשה שלום ובורא רע אני יהוה עשה כל אלה
 I Am the INFINITE ETERNAL and there is no other! I form the light, and create the dark; I make harmony and I create the evil: I Am the INFINITE ETERNAL that does all these!" ISAIAH 45: 6-7  

INDEX of this page

THE EVOLVING JEWISH PERSPECTIVES ON GOD
GOD IS NOT JEWISH ONLY
GOD IS "SEEN" THROUGH ACTS...
JUDAISM'S CONCEPT OF GOD IS REVOLUTIONARY
THE TWO VOICES OF GOD IN THE TORAH
DAILY HEALING, GUIDANCE AND REMEMBRANCE PRAYERS
PRAYERS AND AMULETS
PRAYER-AMULET FOR WHEN TRAVELING
HEALING PRAYER FOR SURGERY
A PRAYER FOR HEALING FOR SELF
PRAYERS FROM EVERY CREED AND FOR EVERY NEED (link)
A MISHEBEIRACH FOR HEALING
PRAYER FOR PREGNANCY AND CHILDBIRTH
REMEDIES AND PSALMS FOR DEPRESSION
THE BEDTIME FORGIVENESS PRAYER
AFFIRMATION UPON ARISING IN THE MORNING
JEWISH SHAMANIC CURES FOR WHAT AILS YOU
A KABBALAH HEALING MEDITATION
INNER PAIN MEDITATIONS
PRAYERS AROUND DEATH
KADDISH
A RITUAL FOR A MISCARRIAGE

Prayer for Receiving Divine Guidance (Torah)

JEWISH LIFE CYCLE RITUALS AND CEREMONY LINKS
JEWISH HEALING RITUALS LINKS
INFORMATION ABOUT RITUAL ITEMS

THE HISTORICALLY EVOLVING JEWISH PERSPECTIVES ON THE NATURE OF GOD

SH'MA YISRAEL, ADONAI ELOHAINU, ADONAI ECHAD!
שמע ישראל יהוה אלהינו יהוה אחד
Hear O Israel! The Infinite Eternal, our Source of Creative Power, is ALONE - ONE - ALL! (Deuteronomy 6: 4)

A. WHAT IS GOD?
Every Hebrew consonant adds an essence of inner meaning to every root of every word that the consonant is a part of. This truism also holds when one is speaking of such great concepts and ideas as that around the nature and meaning of the word GOD. An English word which has no Hebrew equivilent.

1. In the Torah, in the Book of Genesis (chapter 1), God is named as "the Forces of Creative Power" (אלהים Elohim). This view of God is as the Forces that calls into being all of Creation with Ten Speakings. It has the same numerical value as Hateyba- Nature הטבע. This Elohim concept of God is as PURE FORCE OF INTELLIGENCE, as is shown through the use of the Hebrew letter ALEPH (א) in beginning the word Elohim (אלהים). The "Aleph" symbolizes UNSEEN, INVISIBLE POWER, as in the power of the OX (not the Ox itself, which word is SHOR). The ALEPH-OX symbol was the hieroglyph for the letter Aleph in the Proto-Sinaitic script . The SOUND of an Aleph is a breathing in, a silent unseen sound.

B. אהיה אשר אהיה  EHYEH ASHER EHYEH; I WILL BE WHAT I WILL BE!

1. In the Book of Exodus (3: 14), Moses is told by God (יהוה) out of the Burning Bush on the Mountain of Elohim, to tell the Israelite people that "אהיה אשר אהיה Ehyeh asher Ehyeh" (I will be what I will be) has sent him (Moses) to liberate them from Egyptian bondage.

The use of this God Name implies the FUTURING ASPECT of how God is to be viewed in the evolving consciousness of the Israelite people. This Name COUPLED with the Tetragrammaton Name - Yod (י), Heh (ה), Vav (ו), Heh (ה), - is the God Name meaning ETERNAL INFINITE (see Exodus 3: 15). That Moses knew this Name would prove to the Sage-Priests of the Israelite people, who already knew this closely held secret Holy Code Name of God, which was passed down to them from their ancestors, that Moses was indeed the promised Redeemer.

2. The YOD, HEH, VAV, HEH יהוה Name of God represents the Force in the universe that makes transcendence and freedom possible ("Jewish Renewal," by Michael Lerner). The Israelite people could not be freed from their slave mentality until they incorporated totally the concepts inherent in the Y-H-V-H י-ה-ו-ה God Name into their Tribal consciousness.

The word YOD - HEH - VAV - HEH י-ה-ו-ה is often translated (erroneously) as JEHOVAH. The three letters HEH, VAV, HEH ה-ו-ה are the root of the word. The ROOT (shoresh) of every Hebrew word holds the essence of the words true meaning in the word. The meaning of Heh, Vav, Heh (הוה) is "existance or being (to be)" the Yod as a prefix causes the word to mean "It is becoming existant." In other words, YHVH יהוה (Jehovah) is always in the process of becoming known as humans grow in understanding of the nature of existence itself. 

We are like children who see God first as a physical being, part parent, part Santa Claus, who lives in the sky somewhere, but later, in adolesence, we begin to see God as indifferent or uncaring but as some shadowy authority figure that we play around with believing in or not. Only when we become mature do we begin to understand that God is not a Being, Person nor Thing, and that it is the making of God into a Thing that constitutes idolatry. The God that we did not choose to believe in as teenagers, does not exist!

That knowledge of God is to be arrived at through an evolutionary understanding is derived from Exodus 3: 14 where it says; "And God said to Moses; 'Ehyeh-Asher-Ehyeh;' ... Thus shall you say to the Israelites; 'Ehyeh sent me to you.' Ehyeh is spelled ALEPH (א) - HEH (ה) - YOD (י) - HEH (ה). It means I WILL BECOME WHAT I WILL BECOME. That God is not a Thing is realized by understanding the nature of the Hebrew letters used to call God by various "Names." The Y-H-V H י-ה-ו-ה Name refers to God as all Existence; in other words All of Existence is filled fully with God and fully fills God.

The Torah records that the Name of God that Abraham knew before he was asked by "God" to take his son Isaac and kill him was the God Name EL SHADDAI (אל שדי- The Power of the Breasts - The One Who Gives Sustanance) Exodus 6: 3. The God Name used to called for him to take his son Isaac up on Mt. Moriah and sacrifice him (Genesis 22: 1) was the ELOHIM God Name (אלהים), but the Name of God that called to him to not do any harm to Isaac was the YOD - HEH - VAV - HEH (יהוה), God Name (Genesis 22: 11).

To the Hebrew mind, the Elohim God Name represents the Name of Judgement, Power, Severity; and the YHVH God Name represents the Name of Mercy, Freedom, Transformation, and Healing.

Rabbi Gershon Winkler states: "Elo'heem sometimes means God, sometimes means angels, sometimes means mortal judges. Hebrew is not a stiff language, but as with most aboriginal languages it is elastic, lending each word to numerous meanings. Elo'heem, the Zohar says, is "Ey'ma D'ila'a", literally Great Mother, yet it is written in what SEEMS masculine but that is because, again, it is not a word exclusively connoting the divine mother creator but mortal judges, too, as well as angels. El is divine power, Eloh is feminine attribute of divine power, elo'heem incorporates both, because a mother is capable of conceiving and containing both, male and female within her. Females give birth to boys, too."

C. GOD IS BOTH  VERB and NOUN!

1. Rabbi Zalman Schachter-Shalomi explains that the kind of verb that represents God-ing is different from the ones we have in our ordinary language. Most of our verbs are considered transitive, which requires a direct object, or intransitive, which do not. He suggests that God-ing is a mutually interactive verb, one which entails an interdependency between two subjects (nouns), each being the object for the other ("Paradigm Shift," by Rabbi Zalman Schachter-Shalomi).

GOD IS NOT JUST A JEWISH CONCEPT

Rabbi Gershon Winkler puts it this way: "For me, personally, the bottom line works something like this: God is not Jewish. Judaism is but one of many paths, of many varieties of ways of doing life, of doing spirituality, of God-Shuttling. It's not the only one. And not the best one for everyone. So since God isn't Jewish, and does not discriminate between peoples and traditions, who am I to turn down someone who requests of me a ceremonial that would enhance their life situation just because that ceremonial will include also stuff from other traditions? Were I to turn them away with the explanation that I'm a rabbi and I only do Jewish stuff, then it would mean that my primary focus of worship and obeissance is not to the Universal Creator but to this thing called Judaism. To me, that would be a lot more like idolatry than doing a Hindu chant at a Bar-Mitzvah."

GOD IS "SEEN" THROUGH ACTS OF KINDNESS AND COMPASSION DONE BY HUMAN BEINGS TO OTHER CREATURES OF GOD'S CREATION. GOD IS NOT TO BE CONFUSED WITH A CREATION OR CREATED THING!

Rabbi Daniel Fink, the present Rabbi of Idaho, writes: "The Jewish religion, unlike pantheism, does not advocate the worship of nature as an end in itself. The modern concept of unrestrained environmentalism advocates full identification with all living things. This type of all-encompassing ecology leads to the idea that the world is an extension of the human body and that whatever helps the world to flourish is good for humanity."

"These concepts are foreign to rabbinic Judaism. Whereas the halakhic view of BA'AL TASHCHIT argues unequivocally against the willful destruction of natural objects and human artifacts, economic values definately play a role in the law."

"One can safely argue, however, that there is support within Judaism for the divinity of nature, as in the philosophy of hasidism. Hasidic tales stress the immanence of God" 'The world is filled with God's glory' (Isaiah 6: 30). The Baal Shem Tov was known to say; 'Nature is of the very essence of the Deity.' Hasidism, however, also maintains the transcendence of God, and does not approach a pantheistic view of nature" (Judaism and Ecology," pgs. xii-xiii).

Moses ben Maimon (Maimonides) 1135-1204 wrote in his very well written treatise; "The Guide of the Perplexed," that God is not corporeal; God does not have a body, is not physical, nor is able to be confined in space or place. GOD IS NOT A THING!

There is neither Father, Mother, Son nor Daughter with this ULTIMATE concept of God. God as Father and Mother, Son or Daughter is a viewpoint from the evolving human perspective as the human goes through his growth from, as it were, a child (mentally and intelligently), to an adult capable of envisioning God as beyond all possible envisioning of anthropormorphism.

The Hebrew Torah, in Bereshit (Genesis) 1: 1 states: "Bereshit bara Elohim..." (In the beginning of creation from No-Thing was created the Elohim; the Forces of Creative Powers...)

Reb Daniel C. Matt writes in his book "God & The Big Bang" (Jewish Lights), "GOD is a name we give to the oneness of it all. God is the oneness of the Cosmos. But the name 'GOD' is a label we attach to this oneness-the ultimate, all inclusive name. In fact, this is exactly how traditional Jews refer to God: HASHEM, The Name."

The kabbalist Moses Cordovero, writing in the 16th century, put it this way: "The essence of divinity is found in EVERY SINGLE THING - nothing but IT exists.

Since IT causes every thing to be, no thing can live by anything else. IT enlivens them. Ein Sof exists in each existent. Do not say, 'This is a stone and not God.' God forbid! Rather, ALL existence is God, and the stone is a thing pervaded by divinity. But also do not say, 'This stone alone is God. Again, God forbid! For God is not confined in a stone."

Daniel Matt states again in "God & the Big Bang":

"GOD IS THE ONENESS OF MATTER AND ENERGY, THE PROCESS THROUGH WHICH ONE IS TRANSFORMED INTO THE OTHER, THE NOTHINGNESS THAT EMBRACES BOTH."

It is this Jewish ability to see God as that which exists in It's NON-EXISTENCE; as the Active Intelligence or Active Causer, that distinguishes Judaism from all other Tribal or Organized religious belief systems.

Judaism views God as in all things, and yet, more. It sees God in the creation and it sees creation as being within God. God is both the NO-THING (Ayin) אין, the Impersonal God, and the ETERNAL ALL (Ain Sof) אין סוף, the Personal God!

God as ELOHIM אלהים is impersonal; the Powers within the Winds, the earthquake, the volcano eruption, the Lightening strike.

God as YHVH יהוה is personal (The Name - HaShem) and walks in the Garden of Eden with the Adam and his companion, Chava.

JUDAISM'S CONCEPT OF GOD IS REVOLUTIONARY - by Rabbi Michael Lerner.

God described Her/Himself to Moses as EHYEH ASHER EHYEH אהיה אשר אהיה, which means "I shall be that which I shall be" - in other words, the God of the universe is the Force of what can be. The primary force that rules the universe is the principle of possibility and freedom. Unlike the gods of nature, it is the force of possibility for healing and transformation that rules the universe in the Jewish cosmology, and that ensures the possibility that everything can be changed (including the entire social order of oppression). [HEALING ISRAEL/PALESTINE, A Path to Peace and Reconciliation, pg. 2].

THE TWO VOICES OF GOD IN THE TORAH

The Torah is a record of how human beings hear God's Voice, and sometimes the Voice they hear is not the God of possibility but an angry, vengeful God.

One Voice validates a despairing view of human beings - in which anger and hatred prevail, rule-breakers are cruelly punished, the Children of Israel will always dwell alone and are directed to conquer the Land of Israel and exterminate all of its inhabitants. The other Voice validates a hopeful vision of a world which can be transformed into an embodiment of justice, love, and communal welfare. It calls for radical redistribution of the land every fifty years (the Jubilee), for a Sabbatical Year every seventh year when the land is to lie fallow and debts are eliminated, for a society based on generosity (loaning for interest is forbidden), and for all members of the society to fight against oppression and to "love the Other" (the stranger).

Both Voices are there, both identified as the Voice of God, and sometimes both are subtly intermixed, because both Voices are INSIDE MOST OF US - a Voice of Hope which leads toward trust and caring for others, and a Voice of Dispair which leads toward rigid boundaries, doing to others what we suspect they might want to do to us, and protecting ourselves from a world we believe to be essentially filled with evil and hatred.

Which of these Voices gets to predominate (and hence how we hear God) at any one time in the history of the Jews, or in the history of any other people, depends on how much HOPE people are feeling at the time. The less hope, the more people gravitate to accounts of the world based on the belief in evil and the certainity that selfishness and ego and the tendency to pass on cruelty will predominate. The more hope, the more people gravitate to accounts of the world that highlight our capicity to break the repetition compulsion (the tendency to act out on others what was done to us) and to focus on the possibilities for transformation in even the most discouraging of circumstances.

There will never be some neutral time, because any set of circumstances, contemporary or historical, can be read from within either of these two frameworks. It is a matter of BELIEF - and those who see the world primarily through the framework of HOPE are seeing the world through the lens that Jews call GOD! [HEALING ISRAEL/PALESTINE, by Rabbi Michael Lerner, pgs. 2-3].

PRAYERS

*DAILY HEALING, GUIDANCE AND REMEMBRANCE PRAYERS*

Rabbi Gershon maintains a daily prayer list of people who needs prayers said for them because of their fears, illnesses or other concerns and needs.

Because the job of a Rebbe is attempting to act on behalf of a person requesting prayers, or being prayed for, Rabbi Gershon may need to make a personal contact through talking with the requester by I-message or E-mail, by telephone, or in person.

Rabbi Gershon may suggest that the requester donate a sum of money to a favorite charity or to the homeless on the street in order to create a Blessing-Way Path to allow a conduit for blessings to return to the giver, just as one digs a ditch to create a conduit for the flow of water.

If you do not have a favorite charitable organization, you may want to donate to Rabbi Gershon's favorite charitable organizations, which are:

Walking Stick Foundation
1336 North Moorpark Road, Suite 289
Thousand Oaks, CA 91360

(www.walkingstick.org)

and:

OHR SHEKINAH HAVURAH
6600 Blake Street
EL CERRITO, CA 94530

"The ability to be a Shaman (Native American Indian word for a "REBBE") comes from Creator freely and must be given just as freely. The Shaman must be open to giving and receiving from the bounty Creator offers." (quoted from Ted Howard, A Shaman Medicine Healer of the Shoshoni-Paiute Tribes of Duck Valley).

A Jewish Rebbe-Shaman cannot receive pay for the healing prayers, for Rabbi Tzadok states in the Talmud: "You shall not make the Torah an axe with which to cut" (Pirke Abot 4: 7) Therefore all healing prayers, amulets, and advice given is given freely and without cost to you.

We do accept DONATIONS for the work and upbuilding of OHR SHEKINAH HAVURAH, but not for our healing services nor for our blessings.

Rabbi Gershon may send you, if you request it, an "amulet," or "charm" to aid in your getting yourself mentally past the immediate problem besetting you. If you desire, Rabbi Gershon can create especially for your need a PERSONALLY written amulet other than the beautiful card-amulets he purchases and usually sends out. He will send either amulet on request. Please include your FIRST name (ONLY) and the FIRST name (ONLY) of your mother and an address to send the amulet to.

AMULETS FROM ISRAEL (CHABAD) WEBSITE LINK (click here)

**PRAYERS AND AMULETS**

Amulets are not tools of MAGIC but a form of Jewish folk tradition and psychological aid for help. Rabbi Gershon S. Caudill, the EcoRebbe, can provide you with an amulet for most kinds of problems and protections.

HONEST PRAYER is a way of forming a bond with the Creator/Father/Mother/Force of Active Intelligence in the Universe. Prayer acts as a CONDUIT for positve flow of Blessing/karma/goral/shefa. Prayer works to harmonize the individual mind with the Active Intelligence of Divine Mind.

Prayer, properly done, with full intention (kavanah), and direction WORKS wonders. One should thus be aware of exactly what the consequences of your prayer being answered as you desire it to be, would be. Think about it! Is this prayer really a good thing in the best interests of all concerned or just a selfish wish?

*A PRAYER-AMULET FOR WHEN TRAVELING*

(Copy this amulet and take with you on your trip). Also, vow to give a couple dollars to charity upon arrival, (preferably a homeless person) and then DO IT.

The prayer to recite every day of your trip, in the morning, is: "Elohai neshamah sh'natatah bee, t'horah hee. The soul that you have given me, she is pure (perfect)."

This Travelers Amulet which is to be read prior to leaving your city of departure and everyday until you are back home reads:

"May it be Your will LORD our God and God of our fathers, to lead us in peace and direct our steps in peace. To bring us in peace, to support us in peace, and to bring us to our destination in life, joy, and peace. Deliver us from the hands of every enemy and lurking foe, from robbers and wild beasts on the journey, and from all kinds of calamities that may come to and afflict the world. Bestow blessing upon all our actions, and grant us grace, kindness and mercy in Your sight and in the sight of all who behold us. Bestow Your bountiful kindness upon us. Hear the voice of our prayer, for You hear everyone's prayer. Blessed are You, LORD, who hears prayer."

*KABBALAH OF TZEDAKAH*

When you give tzedakah (charity or acts of justice) on behalf of a person who is ill or otherwise needing help, the mystical tradition in Judaism says that you are stimulating the flow of shefa (divine outflowing), chesed (lovingkindness), and rachmanut (compassion) not only on this physical level of existence but also on other esoteric and spiritual levels as well. Your loved one may or may not achieve a physical healing. The healing might occur on a soul level that is hard to describe, or the healing might be that some aspect of suffering or alienation in this world or in another level of existence is being repaired by your acts of kindness.

You can't control what happens when you stir up the flow of goodness with your words of prayer or your acts of tzedakah. All you can do is stir things up and then let the forces of the universe do what they do. The Rebbe recomends the giving of tzedakah in the form of CASH given to a total stranger in need. At least as much as is needed to buy a small meal, say like $5.00. This should be done at least once a week until the desired result is seen. Do not try to control the direction that the tzedakah is given as the tzedakah belongs to the person to whom you are giving it and it is not yours. God had blessed you to carry the other persons money to see if you will "return" it to that person and thus warrant a blessing for yourself.

**PRAYER TO BE SAID FOR A WAYWARD CHILD**

Prior to lighting the Sabbath candles, put money into a tzedakah box (pushka), and say:

I donate this money to the righteous cause of (name the cause) in honor of our forefathers Abraham, Isaac, and Jacob, and our foremothers Sarah, Rebecca, Rachel, and Leah.

May their merit benefit us and all Israel and render my prayer acceptable to the blessed Infinite One, ADONAI. May the Infinite One, ADONAI, answer me, and bless me (my husband, sons, and daughters) with health and strength, acceptance of Torah, and the love of Heaven.

Bestow on us Your bountiful blessing of a long and a good life of peace, good sustenance, harmony, and success. Spare us from illness and misfortune, and send home our wayward child (name of child), who has strayed from his/her family, Your Torah and from Your people, Israel.

May we merit Your salvation and see the renewal of Zion and Jerusalem, and the building of the Holy Temple as a House of Prayer for all peoples, speedily in our lifetime. Ameyn.

May the words of my lips and the meditation with my thoughts and heart be pleasing before You, Infinite One, my Rock and my Redeemer. May my prayer to You, Infinite One, be at a favorable time; ADONAI in Your abundant kindness, answer me with the truth of Your salvation.

After lighting the candles, say:

May it be Your Will, Infinite One, our God and God of our ancestors, that the Holy Temple be rebuilt as a House of Prayer for all peoples soon and in our lifetime, and give us our portion in your Torah, so that we may serve You there with reverence as our ancestors did in times past and as in former years.

May it be Your Will, Infinite One, our God and God of our ancestors, that You show favor to me (my husband) and all my relatives. Grant us, all righteous people, and all Israel, a good and long life, bring our wayward children back to Your people and the Path of Torah, and remember us with a favorable memory and blessing. Recall us with a recollection of salvation and mercy, and cause Your Shekinah to dwell among us.

Make us worthy of raising wise and understanding children and grand-children, who love the Infinite One, are God-fearing and truthful, holy offspring who honor the chain of tradition and Torah, who will cling to the Infinite One and illuminate the world with Torah, good deeds, and all manner of service to the Creator.

Please accept my plea in the merit of our Mothers Sarah, Rebecca, Rachel, and Leah, and cause our light to glow brightly forever. Let Your countenance shine, so that we may be saved as Your people, Ameyn.

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Remember, PRAYER and PSALMS are a great remedy, proven by modern science to work! Try it, it can't hurt!

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**PRAYER FOR A SUITABLE MARRIAGE PARTNER**

Ribbono shel Olam (Master of all Creation):

In Your loving-kindness You fashioned Your world and created human beings. You made them masculine and feminine energy, and commanded them to marry (and beget or adopt children). Your servants, the Prophets and Sages, of blessed memory, exhorted us not to delay this mitzvah. A person's life in this world and in the World-to-Come are so dependent upon having a partner, in order to unify the two sides of the Adam and bring about the unification of the Yod- Heh with the Vav-Heh of Your Sacred Blessed Name, which then unifies the feminine with the masculine. Alas, we no longer are able to find our suitable partner so as to perform this mitzvah. We need your help.

Therefore, I appeal to You, merciful Father/Mother God, with a contrite heart. May it be Your Will, O Infinite One, my God and God of my ancestors, that You have compassion on me and provide me an admirable marriage partner, one who is God-fearing, of good attributes and good fortune, intelligent, successful, and blessed. Thus I will be able to focus on Your holy service.

When my bashert (soulmate) comes into my life, may I know who it is and be able to settle the matter of making the match in a manner that will enable me to fulfill Your commandments, so that it will be to the benefit of my family and community and myself in this world and in the World-to-Come.

Compassionate One, Gracious One, Supportive God, help me for the sake of unifying Your holy Name. Do it for the sake of the unification of Your Name; Yod, Heh, with the Vav, Heh. Do it for the sake of Your Torah. Do it for the sake of Your holiness. Favor me and hear my prayer, for You are faithful to hear prayers. Blessed is the One Who hears and answers prayer.

May the words of my mouth and the meditation of my heart be pleasing before You, Infinite One, my Rock and my Redeemer.

**AMELIORATION OF A DISTURBING DREAM**

"The Talmud (Berachot 55b) teaches that one who has a disturbing dream should seek three good friends to declare that the dream should be interpreted for the good. This is based on the concept that a dream may include a portent of things to come, and the Talmud illustrates that most such indications can have either a good or a bad result. Consequently the sincere good wishes of the three listeners can bring about the dream's desirable interpretation. The dreamer need not tell his friends the dream, but s/he should have it in mind during the ritual. It is good, but not required, that the dreamer fast and repent. If the dream is very upsetting, one may even fast on a Shabbat or Festival (see "Orach Chaim" 220 and 286.)

FRIENDS of Dreamer recite in unison: "Do not interpretations belong to God? Relate it to me, if you please." (Genesis 40: 8).

Dreamer recites seven times: I have seen a good dream. Friends recite seven times: You have seen a good dream. It is good and may it become good. May the Merciful One transform it to the good. May it be decreed upon it seven times from heaven that it become good and always be good. It is good and may it become good.

Now recite: Psalms 30: 12; Jeremiah 31: 12; Deuteronomy 23: 6; which speaks of transformation of distress to relief.

Now recite: Psalms 55: 19; 1 Samuel 14: 45; and Isaiah 35: 10; which speaks of rescue.

Now recite: Isaiah 57: 19; 1 Chronicles 12: 19; 1 Samuel 25: 6; Psalms 29: 11; which speaks of peace.

Now recite three times each: Habakuk 3: 2; Psalms 121: 1-2; Psalms 12: 3-8; Numbers 6: 22-27; Psalms 16: 11; and Ecclesiastes 9: 7.

**HEALING PRAYERS**

*A REB ZALMAN HEALING PRAYER FOR SURGERY*

Please dear God, heal (name of person); may he/she have the energy, strength, fortitude, faith and good humor to receive the medical ministrations in the most healing way. And may our prayers open the gates allowing the divine light to shine more brightly upon him/her as he/she undergoes surgery and the great challenge he/she is confronting.

May Your design give all of us the gift of this great, wise and loving person for a long time to come.

May his/her family receive our prayers and strength and good humor to stay well and healthy and strong for themselves and for this sick person.

May our friend's whole family and community's be blessed with a sense of peace and confidence and surrender, so that their/our energies can focus on the support that our friend will need in the months ahead.

My his/her trial be a blessing for us all to sanctify and revere life, in all forms, and open our hearts and our consciousness a bit more as we proceed on our Holy journeys through life.

**A PRAYER FOR THE HEALING OF OTHERS**

O God, who blessed our ancestors, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah and Rachel; send Your blessing to (______). Have mercy on him/her, and graciously restore his/her health and strength. Grant him/her a refuah shelayma, a complete recovery, a healing of body and a healing of spirit, along with all others who are stricken. May healing come speedily, and let us say : Ameyn.

*A PRAYER FOR HEALING FOR SELF*

O God, who blessed my ancestors, Abraham and Sarah and Hagar, Isaac and Rebekah, Jacob and Leah and Rachel; send Your blessing to (your Hebrew name - child of - your mothers first name. If no Hebrew name, use your birth name). Have mercy on me, and graciously restore my health and strength. Grant me a refuah shelayma, a complete recovery, a healing of body and a healing of spirit, along with all others who are stricken. May healing come speedily: Ameyn.

IT IS IMPORTANT to make a donation to charity (to a homeless person, for instance) to create a Blessing Way Path and to help divert a harsh decree.

PRAYERS FROM EVERY CREED AND FOR EVERY NEED

A MISHEBEIRACH FOR HEALING

Mi shebeirach avoteinu veimoteinu, Sara, Rivka, Leia, ve-Racheil; Avraham, Yitschak, ve-Yaakov; hu yevareich virapei et (NAME OF SICK PERSON) ve'et kol hacholim betocheinu ve'et kol hasovlim AIDS o sartan o machala mesukenet. Yitein Adonai bina lamrap'im, omets ve'emunah lacholim, ahava ve'chozek lanu ul'chol ahuveihem.

May the One who blessed our ancestors, Sarah, Rebecca, Leah and Rachel; Abraham, Isaac, and Jacob, bless and heal (NAME OF SICK PERSON) along with all the ill among us and all who are touched by AIDS, cancer, and all life threatening illnesses. Grant insight to those who bring healing, courage and faith to those who are sick, love and strength to us and to all who love them.

Adonai Eloheinu, sim ruchacha al kol hacholim ve'nachmeim. Yakiru ve'nakir zeman refua sheleima, refuat hanefesh ur'fuat haguf, bimheira bekarov, ve'imru AMEIN!

Infinite Eternal, Source of Healing Power, place Your Spirit upon all who are ill and comfort them. May they and we know a time of complete healing, a healing of the physical and a healing of the spiritual, speedily and soon, and let us say: AMEN!

A PRAYER FOR PREGNANCY AND CHILDBIRTH

"May it be your will, YAH my God and God of my ancestors, that you will ease the pains of pregnancy for me, that You will increase my strength and the strength of my baby. When my time to give birth arrives, may I give birth easily. May the pain of childbirth fulfill my transition into motherhood. May the baby go out into the air of the world easily, without harm. May the baby  be born with good fortune into life, peace, health, comfort and honor. May my child  find grace in Your eyes and in the eyes of all your creations. May this child's life fulfill the verse: "God sets the childless woman among her household as a happy mother of children. Hallelujah." May my husband and I raise this child to serve You. May we merit to teach this child your holy Torah, to have peace and comfort, honor and rest. Guard us, my baby and me, that we will not come to harm. May You strengthen my courage, my strength, and my might, as it says: "My Lord, my life-breath is revived. You have restored me to health and revived me." Amen."

**REMEDIES AND PSALMS FOR DEPRESSION**

***RABBI GERSHON'S GENERAL REMEDY, ESPECIALLY FOR DEPRESSION***

The best remedy for acute depression is to get on a proper dosage of physician prescribed medications. Science has found marvelous ways of helping a person overcome depression. Sometimes this takes experimentation and changes in dosage of medicines prescribed. It is therefore important to keep your doctor informed as to how your medication is helping you or is not up to your expectations.

Rabbi Nachman of Breslov (the Ba'al Shem Tov's grandson) taught that the following ten Psalms are a wonderful remedy for most problems, especially acute depression: Psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, 150.

These Ten Psalms equal the Ten different songs in the Psalms, the Ten Sephirot of Kabbalah, and the Ten Commandment Categories in the Torah. Song and dance help combat depression.

*ANOTHER REB NACHMAN DEPRESSION REMEDY*

Rabbi Nachman of Breslov, who was often beset with severe bouts of depression, taught that the best remedy for depression is to create a BLESSING WAY PATH by giving tsedakah. Tsedakah is not charity. Tsedakah is JUST ACTION. To give tsedakah, give a homeless person enough money that, if he or she chooses to, he or she could buy a meal with it, but give the money without any prior conditions or strings attached. If you attach strings to your tsedakah, the return blessing will also come with similar strings attached.

**RABBI GERSHON'S STYLE**

All the chants and meditations, texts and rituals, used by Rabbi Gershon in his healing practice are from the Jewish tradition, with some visual effects being of Native American origin, or another shamanic tradition, plus some Appalachian American folk tradition, but it is all authentically Judaised. All the methods are thoroughly JEWISH and Judaised!

Rabbi Gershon may even utilize incense, herbs, tobacco, cedar or sage smoke, etc. in his healing work for visual, aromatic therapy or cleansing. This practice has precedence in Biblical, Talmudic and Kabbalistic JEWISH practice. Rabbi Gershon does not believe in pretending to be a Native American Indian, which he is not. There is a wonderous amount of the "shamanic" mystical healing element within the traditional historical Jewish path.

*AN APPALATCHIAN REMEDY FOR DEPRESSION*

Take one bottle of natural real honest-to-goodness Root Beer. Add one scoop of quality vanilla ice cream. Repeat as often as necessary (from a West Virginia Shawnee Indian Medicine Woman).

***THE BEDTIME FORGIVENESS PRAYER***

This "Bedtime Forgiveness Prayer" works on the PROVEN principle that a person should "repent on the day before you die," and since you do not know the day of your death, repent every moment. Clear the slate! LET GO OF THE STUFF THAT HOLDS YOU BACK!

RIBONO SHEL OLAM [The One who has brought the Universe into being]...

I hereby forgive anyone who has angered or has provoked me, or anyone who has sinned against me in any way, whether with regard to my physical person, my finances, my honor, or anything that is connected to me, whether accidently or whether willingly, whether intentionally or whether unintentionally, whether by word, or whether by deed, whether in this incarnation of life or in another incarnation of life, whether by a member of my Tribe or by a non-Jewish person. May no person be brought to punishment as a result of things that have been done to me.

May it be Your Will, ADONAI, my Infinite Power, and Infinite Power of my ancestors, that I not come to transgression again. And may You, in Your great mercy, erase that which I have transgressed against You. Please may the forgiveness not come through suffering or severe illness.

May the words of my mouth and the meditations of my heart be acceptable before You, ADONAI, my Rock and my Redeemer. Remembering the blessing given in days of old by the Priests of Israel:

May the Eternal Infinite One bless you and protect you; May the Eternal Infinite One shine His Face upon you and be gracious to you; May the Eternal Infinite One lift up Her Face to you and grant you harmony and PEACE. (Numbers 6: 24-26)

May the honor of the Infinite One be Eternal; May the Infinite One rejoice in His works, May She who looks upon the earth as it trembles; be He Who touches the mountains as they smoke.

I will sing to the Infinite One while I am yet alive, and dance a praise dance to the Force while I am still here. May my meditation be sweet unto Him. As for me, I rejoice in the Infinite One. (Psalm 104: 31-33.)

REB ZALMAN'S BEDTIME FORGIVENESS PRAYER
Also to be said when death is nigh

Recalling whatever frustration and hurt was experienced during the day, at the hands of others, visualize them written on slips of paper.

Rip these up one by one, forgiving fully those who hurt you as you say:

Ribono Shel Olam,
I hereby forgive
Whoever has hurt me,
And
Whoever has done me any wrong;
Whether it was
Deliberately or by accident,
Whether it was
Done by word or by deed,
In this incarnation
Or in previous ones.

May no one,
Be punished on my account.

May it be Your will,
O L~rd my G~d,
G~d of my parents,
That I sin no more,
That I do not revert
to my old ways,
That I do not anger You any more with my actions,
That I do not do that which is evil in Your sight.

Wipe away the sins
That I have committed,
With Your great compassion,
But not through
Sickness or suffering.

May these words
Of my mouth,
And the prayers
That are in my heart,
Be acceptable before You,

O L~rd,
My Rock and my Redeemer.

God, You made me.

From before I was born,
You took me through my life.

You supported me.

You were there with me when I wasn't there with You.

There were times I was sick and You healed me.

There were times I was in despair
and You gave me hope.

There were times when I felt betrayed
that I could still turn to You.

It was a wonderful life. I loved and I was loved.
I sang, I heard music, I saw flowers,
I saw sunrises and sunsets.

Even in places when I was alone,
You, in my heart, helped me turn loneliness
into precious solitude.

I look back over the panorama of my life;
what a wonderful privilege this was!

I still have some concerns for people in the family,
For the world, for the planet.
I put them in Your Blessed Hands.

I trust that whatever in the Web of Life
that needed me to be there
Is now completed.

I thank You for taking the burden from me,
And I thank You for keeping me in the Light.
As I let go, and let go, and let go... and let go.

Another Reb Zalman Bedtime Prayer of Forgiveness

YOU, my ETERNAL FRIEND, WITNESS now that I forgive anyone who hurt or upset me or who offended me-- damaging my body, my property, my reputation or people that I love; whether by accident or purposely; with words, deeds, thoughts or attitudes.

I forgive every person who has hurt or upset me. May no one be punished because of me. May no one suffer from karmic consequences for hurting or upsetting me.

Help me, Eternal Friend, to keep from offending You and others. Help me to be thoughtful and not commit outrage by doing what is evil in Your eyes.

Whatever sins I have committed, blot out, please, in Your abundant kindness, and spare me suffering or harmful illnesses. Help me become aware of the ways I may have unintentionally or intentionally hurt others, and please give me guidance and strength to rectify those hurts and to develop the sensitivity to not continue acting in a hurtful way. Let me forgive others, let me forgive myself, but also let me change in ways that make it easy for me to avoid paths of hurtfulness to others.

I seek peace, let me BE peace. I seek justice, let me be just. I seek a world of kindness, let me be kind. I seek a world of generosity, let me be generous with all that I have. I seek a world of sharing, let me share all that I have. I seek a world of giving, let me be giving to all around me. I seek a world of love, let me be loving beyond all reason, beyond all normal expectation, beyond all societal frameworks that tell me how much love is "normal," beyond all fear that giving too much love will leave me with too little. And let me be open and sensitive to all the love that is already coming to me, the love of people I know, the love that is part of the human condition, the accumulated love of past generations that flows through and is embodied in the language, music, recipes, technology, literature, religions, agriculture, and family heritages that have been passed on to me and to us. Let me pass that love on to the next generations in an even fuller and more explicit way.

Source of goodness and love in the universe, let me be alive to all the goodness that surrounds me. And let that awareness of the goodness and love of the universe be my shield and protector. Hear the words of my mouth and may the meditations of my heart find acceptance before You, Eternal Friend, who protects and frees me. Amen.

**AFFIRMATION UPON ARISING IN THE MORNING**

After you FORGAVE all who have injured you prior to going to sleep, the ANGELS of the night have been involved in processing your GOD'S BREATH - YOUR NESHAMAH - YOUR SOUL so that you start the new day afreshed, cleansed, revitalized. We show our appreciation for this by reciting our "Morning Affirmations."

"Tehilat Adonai yedaber pee, vivareikh kol basar sheim kodsho l'olam vaed. Va'anachnu nevarekh Yah, meiatah vead olam. HALLELU-YAH!" (My mouth will utter the praises of the Infinite Eternal. Indeed, all flesh shall bless the holy Name forever and ever. And, as for us, we shall bless the Infinite One henceforth and forever. Praise the Infinite One!)

Elohai, neshamah shenatata bee, tahorah hee. Atah varatah. Atah yitzartah. Atah nefachtah bee. V'Atah meshamrah bekirbee. VeAtah ateed litlah mimeni, ul'hachazeerah bee leateed lavo. Kol z'man shehaneshamah v'kirbee. Modeh anee lifanekha ADONAI Elohai v'Elohay avotai. Sha'Atah hu Ribon kol hamaaseem. Moshel b'khol habreeyot. Adon kol haneshamot. Barukh Atah ADONAI hamachazeer neshamot lifgareem meiteem.

(My Source of Power, the God's Breath-Soul which You have put into me, She is PURE! You have created it. You have formed it. You have breathed it into me. You preserve it within me, and You will one day reclaim it from me and restore it to me in another life. So long as there is God's Breath (soul) within me, I avow before You, Infinite Eternal, my Creator and Source of Power to my ancestors, that only You are the Source of all creation, the Guide of all living things, the Breather of all souls. Source of blessing are You, Infinite Eternal, who restores breath (soul) to the dead (sleep is 1/60th of death).

*JEWISH SHAMANIC CURES FOR WHAT AILS YOU (folktradition)*

The Hebrew word for "cure" is refuah. Its gematria ("287", the numerical value of its letters) is equivalent to the word "rachamim" which means mercy.

A sick person should ask for mercy from God, and he should have mercy on others, as our sages have taught in the Talmud (Shabbat 151a):

"All those who have mercy on other creatures will receive mercy from Heaven".

Therefore, the sick person should give money to charity. Giving money to charities of any people, faith, or righteous cause is as though one is giving a sacrifice which causes GOD to move, "as it were" from the Seat of Judgement to the Seat of Mercy, which causes the cure to be affected.

To help you overcome your dispair, or to just make changes in your life, try this program for 40 days straight. There is no cost, EXCEPT that you must give charity ; the price of a sandwich and coffee, to someone who is wanting help, at least once a week. It is actually preferred you do it every day.

This program has three parts.

Part one is that you repeat the following prayer EVERY NIGHT:

"I, (So and So son/ daughter of so and so[mother's first name]), forgive everyone who has hurt me. I forgive my mother. I forgive my father, I forgive my children (if it applies), I forgive my spouse, I forgive EVERYONE, known and unknown.

And,I forgive me! I forgive all these people, the known and the unknown, for any pain they have brought into my life, whether in THIS lifetime or in another lifetime. I forgive me. I love me! I deserve that good things come into my life!

I surround myself with protecting angels. The Angel of Awareness at my right. The Angel of Strength at my left. The Angel of Vision before me and the Angel of Healing behind me; and over my head may the Divine Presence always hover.

Part two is that you write a daily journal.

Every day you must sit down before going to bed and write at least 25 words about what happened that day. Try to see it from the SUNNY side of life. In the morning, write down any dream that you've had in the night.

PART three:

In the morning, go stand before a mirror, look yourself in the eyes and say: I am a Child of God! My soul is only purity and goodness, it is White Light. I deserve that good things happen to me today. Thank you God for helping me to see this about myself.

**A KABBALAH HEALING MEDITATION**

First, go deep inside yourself. Look into your mind. Your intellect is where your "Spark of God Being" resides.

Imagine a white light that is growing in intensity.

When you see the White Light, realize it is WHO you really are at your deepest self-place.

Realize that it is YOU as pure love and God energy at your innermost core, YOU are a PURE soul.

You are LIGHT and GOODNESS.

Now, BREATH DEEPLY, in and out; let your breaths be strong, breathing in fully and then out fully.

Imagine a peaceful place, a meadow or garden; a safe place, a Temple Garden.

Imagine yourself in that place.

Know that nothing can hurt you here.

Be alone with YOU as a special person.

Realize that it is alright to be alone with oneself.

See yourself as being loved!

Realize that you cannot love others if first you don't love yourself.

This is a method of self awareness and self-healing.

Imagine a favorite picture of a Holy person.

Imagine your face where his/her face is in the picture.

Continue breathing in and out regularly.

This place of the face is to be seen as the Hebrew letter YOD (י).

YOD is the first letter in the four letter sacred Name of God; Yod, Heh, Vav, Heh יהוה.
Now, imagine your upper body where her/his upper body is.

Imagine a line drawn from the left shoulder and down the right arm to the fingers. Imagine that the left arm also has a line drawn from near, but not quite touching the top line. Follow this line down to the tips of the left hand's fingers.This is HEH in Hebrew(ה).

Continue breathing in and out regularly, deeply, and completely.

Imagine your torso where the torso of the picture is.

Imagine a line from the base of the scull to the tailbone.

This is the VAV in Hebrew (ו).

Imagine your pelvis and legs as the legs and pelvis of the person in the picture.

Imagine a line across your hips from left to right and down your right leg to the toes of your right foot.

Imagine another line down the left leg form near the top line at the hips, but not quite touching, on down to the toes. This is HEH in Hebrew (ה).

Y י
H ה
V ו
H ה

YeHoVaH.

BREATH out the YEH; breath in the HO; breath in the VAH! Do it again and again.

This is YOU created in the DIVINE IMAGE!

YOD...HEH....VAV...HEH יהוה

Yod is YOUR head, HEH is YOUR arms and shoulders, VAV is YOUR torso, HEH is YOUR pelvis and legs.

YOU are a DIVINE being created in the Image of the Divine.

As this DIVINE being, you belong in a safe space.

You can go there anytime you choose.

You need not fear anything.

FEAR is why you need the INNER GARDEN

Build a wall of "stones" around the garden if you need to, to protect you from fear. See the "stones" as Angels with protecting swords.

We are all God.

All is God.

God is ALL there is.

There is no place or thing devoid of God.

**INNER PAIN MEDITATIONS**

AS WITH ALL CASES OF SEVERE PAIN, CONSULT A PHYSICIAN FOR THE POSSIBLE PHYSICAL REASONS FOR HAVING THE PAIN.

First you light a candle and set it in front of you on the floor. You sit on a pillow and look at the candle. You put on your Tallit saying the barokha; "Source of Blessing are You, Infinite One, Force of Creative Powers, Director of all Creation, that has sanctified us with Your asking us to commit to enwrapping ourselves in the fringed garment."

Now you focus your mind on where your pain is and bring up a mental picture of the pain as a color.

Once you have a color focused in your mind, you begin to chant "El na Refuah nah" over and over and over for about ten minutes, later as you get into it, for twenty minutes.

Either have a friend beat a drum object in a steady beat or do it yourself.

Now, comes the hard part.

Focus on the Hebrew letter YOD while chanting the chant "El na Refuah nah" to a different chant melody from the chant melody you began with, keeping the beat of the drum.

After a few minutes of this chant melody and focus, focus on the letter HEH, changing the chant melody again.

After a few minutes chanting "El na Refuah nah" to the new chant melody, focus on VAV, changing the chant melody again and chant for a few more minutes.

Finally, do the same with the final HEH.

You will find that if you do this your pain will lessen considerable if not all together.

Give tzedakah!

I had a man do this meditation and his pain went away completly. Never did come back.

**PRAYERS AROUND DEATH**

TRADITIONAL JEWISH RITUALS AROUND DEATH WEBSITE (click here)

***PSALMS AND PRAYERS TO BE SAID IN MEMORY OF DEPARTED ANCESTORS ON THE HEBREW ANNIVERSARY (YARTZEIT OR MELDADO) DATE OF THE PERSONS DEATH***

It is a great mitzvah and honor to say kaddish and prayers for your departed ancestors for eleven months (in Ashkenazi and most Sephardi traditions). In Mizrachi tradition, one says kaddish only ten months.

It is also proper to address the departed soul for favors or blessings when visiting their graves.

The MOURNERS KADDISH should be said with a minyan of ten friends or fellow worshippers. Thus, it is customary to attend a synagogue on the Friday evening closest to the Hebrew anniversary date of the persons death.

We have a tradition of saying prayers for all our ancestors at Yizker services on Yom Kippur, Sukkot, Pesach and Shavuot.

Some homes light a 24 hour memorial (hashkabah) candle every Shabbat just prior to lighting the Shabbat candles and saying a short prayer that mentions the names of the person's departed ancestors in it.

*PRAYER FOR ONE WHO HAS JUST DIED*

Light two candles at the moment of death and place one at the head of the deceased (or coffin containing the deceased) and one at the foot. Then one recites:

BARUKH ATAH YHVH ELOHAYNU MELEKH HAOLAM DAYAN HAEMET ("Source of blessing are You, YHVH (Adonai) Director of the Universe and Who is the only True Judge." This is also recited at the moment one learns of the death, even if much later).

Adonay natan, ve'Adonay lekah; yehi shem Adonay me'vorakh. ("The Eternal has given, the Eternal has taken away, blessed be the Name of the Eternal.")

May it be Your will, O God, to provide eternal rest and peace to the soul of (____). Help him/her pass gently to the World to Come; enfold him/her with love.

Although I/we knew (____) for only a short time, I/we truly cared for him/her. My/Our heart grieves for his/her passing.

Be with those friends and family who need strength in this hour of their saddness. And give me/us strength to continue my/our work of compassion and goodness toward other persons under my/our care. Help me/us to grow in wisdom and judgement. And let me/us remember to be humble amidst the holy moments of life and death.

It is customary to light a 24 hour candle and recite the 49th Psalm in the memory of the deceased every Friday evening for 11 months (10 months in the North African tradition) after the day of death, prior to lighting the Shabbat candles . (From RUACH AMI, Bay Area Jewish Healing Center)

MOURNER'S KADDISH

Stand.

 Yit-ga-dal v'yit-ka-dash sh'mei ra-ba, (A-mein.)
b'al-ma di-v'ra chi-ru-tei, v'yam-lich mal-chu-tei
[ v'yats-mach pur-ka-nei, vi-ka-reiv m'shi-chei. (A-mein). ]
b'chai-yei-chon uv'yo-mei-chon
uv'chai-yei d'chawl beit Yis-ra-eil,
ba-a-ga-la u-viz-man ka-riv, v'im'ru: A-mein. (A-mein.)

Y'hei sh'mei ra-ba m'va-rach
l'a-lam ul'al-mei al-ma-ya. [ Yit-ba-rach ]

Yit-ba-rach v'yish-ta-bach,
v'yit-pa-ar v'yit-ro-mam v'yit-na-sei,
v'yit-ha-dar v'yit-a-leh v'yit-ha-lal, sh'mei d'ku-d'sha, b'rich hu, (b'rich hu)   [Some Chassidic and Sefardic congregations say "A-mein"]
l'ei-la min kawl bir-cha-ta v'shi-ra-ta,
tush-b'chata v'ne-che-mata, da-a-mi-ran b'al-ma, v'im'ru: A-mein.  (A-mein.)

Y'hei sh'la-ma ra-ba min sh'ma-ya,
v'chai-yim [ to-vim ], a-lei-nu v'al kawl Yis-ra-eil, v'im'ru: A-mein.  (A-mein.)

O-seh sha-lom bim-ro-mav,
hu ya-a-seh sha-lom a-lei-nu v'al kawl Yis-ra-eil, v'im'ru: A-mein.  (A-mein.)

Sit.

KADDISH LAAVEL - MOURNERS KADDISH (Sephardi)

Yit-ga-dal v-yit-ka-dash shmeh ra-ba. Amen.

Be-al-ma di-bra 'hir-u-teh, v-yam-li'h mal-'hu-teh, v-yats-ma'h pur-ka-neh, vi-ka-reb m-shi-'heh. (Amen).

B-'ha-ye-'hon ub-yo-me-'hon, ub-'ha-ye d-'hol bet yis-ra-el, ba-a-ga-la u-biz-man ka-rib, ve-im-ru Amen.

Ye-he shmeh ra-ba m-ba-ra-'h, le-a-lam le-al-me al-ma-ya, yit-ba-ra'h.

V-yish-ta-ba'h, v-yit-pa-ar, v-yit-ro-mam, v-yit-na-se, v-yit-ha-dar, v-yit-a-le, v-yit-ha-lal, shemeh de-kud-sha bri'h hu. (Amen).

Le-e`-la min kol bir-'ha-ta, shi-ra-ta, tush-b-'ha-ta, v-ne-'h-ma-ta, da-a-mi-ran be-al-ma, ve-im-ru Amen.

Ye-he shla-ma ra-ba min shma-ya ('ha-yim), 'ha-yim, v-sa-ba, vi-shu-a, v-ne-'ha-ma, v-she-za-ba, ur-fu-a, ug-u-la, us-li-'ha, v-'ha-pa-ra, v-re`-va'h v-hats-a-la, la`-nu ul-'hol a-mo yis-ra-el, ve-im-ru Amen.

O-se sha-lom bim-ro-mav, hu bra-'ha-mav ya-a-se sha-lom a-le`-nu, ve-al kol yis-ra-el, ve-im-ru Amen.

FURTHER PRAYERS FOR ALL OCCASIONS (LINK)

A RITUAL FOR MISCARRIAGE

THE RITUAL OF THE RED THREAD

Elizabeth Shanks Alexander writes, in the October 2003 issue of Moment Magazine, on the subject of "HEALING WATERS - Turning to Jewish Ritual After Miscarriage;" of passing by the door of a fellow teacher of Jewish Studies at her University, Vanessa Ochs, who had a collection of red ribbons on her door with the following invitation:

"With roots in Torah, the binding of a red thread/ remains a powerful custom for Jewish women.
In Israel, at the tomb of our mother Rachel, who/
cries for her children, women would ritually wind/
a red thread around the tomb seven times.
This red thread symbolizes God's care; it symbolizes/
God's continuous weaving of the threads of our lives.
This red thread is a prayer, a wish for protection/
when we feel so vulnerable.
This red thread is a sign that a web of caring/
connects us.
With this red thread as a reminder, we can attempt/
to go back into our lives aware that we are not/
altogether alone."

Ms. Alexander said to herself; "I certainly feel vulnerable. I certainly feel a need for protection." So she took a red ribbon and tied it around her wrist to help her overcome the depression and grief of her miscarriage.

She combined the wearing of this "red thread" during the initial days of her grieving process with the idea that she would remove the red thread at a specific time and then she would gather several friends and she would do a ceremonial re-entry back into the community by immersing herself in the MIKVAH.

And so, with that in mind, when her bleeding was finished, two weeks later, she counted seven "clean" days and made her appointment at the local mikvah.

Her friends wove her red thread into a crown of flowers and placed it upon her head after she had finished her immersion in the mikvah.

One friend composed a prayer for her healing:

"Eternal God, who sends consolation to all sorrowing hearts, we aver, despite the sadness of Liz's loss, that life is good. Help Liz, O Lord, to rise above her sorrow and face her recent challenge to happiness with courage and faith in the future. Please let her take comfort in the support of her loving friends and family. And when she despairs, help her remember that even as You are always with us in adversity, You will again, soon, be with her in joy. Amen."

After the friends placed the wreath of flowers on her head, and they all had a good cry, they ended the Mikvah Ritual ceremony by reading verses from the Song of Songs: "Who is she that shines through like the dawn,
Beautiful as the moon,
Radiant as the sun...?
Return to your garden,
Eat lovers, and drink
Drink deep of love...
For love is as fierce as death."

You may choose to create a similar ceremony, choosing your own verses and texts, but the idea of the red thread and the mikvah as rituals to heal loss is a good one.

Prayer for Receiving Divine Guidance (Torah)

by HaRav Ariel Bar Tzadok.

This prayer can be recited at any time, in any number of repetitions. The more repetitions the better. It is good the recite it on the night of Shavuot when we celebrate the Giving of the Torah. It can be recited at other times as well. This prayer is an original formulation in English and I give my blessings and permission for it to be translated for personal use into any language of one's choosing.

"Ribbono Shel Olam, Master of the Universe, Creator of All, I give thanks before You that I am Your creation, formed in Your Image and guided by Your Hand. May it be Your Will to open both my heart and my eyes and enable me to perceive Your Paths and how it is that You want me to live, to best receive Your blessings and to best shine Your Holy Light.

May it be Your Will that You enlighten me and align me with the Image of Your Holy Sefirot within me. Teach me what I need to learn, show me what I need to see, help me to accomplish all the goals that You have ordained for me to fulfill in this lifetime.

Master of the Universe, behold, You are the Source of all. All is in You and You are in all. Enlighten me so that I may see and experience Your Unity, enable me to live in harmony with Your Unity and to be guided by it and to flow within it at every moment and in every place.

May I be a clear and receptive vehicle for reflecting Your Divine Purpose. May Your Holy Light shine through me in everything that I think, speak, feel and do. Move through me and enable me to experience Your Holy Presence within me.

Ribbono Shel Olam, You created Your universe by the energies contained within vibrating sound. You "spoke" and what You "spoke" came to be. May it be Your Will that I serve as the receptacle for Your Divine Light and that by my reciting your Holy Names, may I reflect Your Divine Light here upon Earth. May Your Light shine and go forth to wherever it is needed and to wherever You desire.

Ribbono Shel Olam I thank you for revealing to us Your Sacred Word and your special treasure of understanding that enables us mere mortals to make use of Your sacred Heavenly knowledge and power.

I call upon Your Sacred Name that is concealed in the words of blessings that you passed on to your servant Aharon, brother of Moshe, through which You commanded him to bless the children of Israel in Your Name. As it is written, "May HaShem bless you and protect you. May HaShem raise His Face upon you and be gracious to you. May HaShem place His Face upon you be give you shalom."

May this Holy Name shine Your Holy Light here on earth and bring to us all peace. Behold I call upon:

Shine forth the Light of G-d, shower upon us the blessings of Heavens, enlighten our eyes to know Supernal Knowledge, enable us to walk Your Paths and to do Your Will. Amen Amen Amen, may it be so forever and ever more, Amen."

JEWISH LIFE CYCLE RITUALS AND CEREMONY LINKS

These links are to help you plan life cycle ceremonies like BRITH MILA (circumcisions), BRITH AHAVAH (Baby Naming), ZEVED HABAT (Welcoming a Daughter), PIDYON HABEN (Redeeming the Firstborn), B'NOT MITZVAH (Bar & Bat Mitzvah), also around CONFIRMATION, MARRIAGE, ILLNESS, & DEATH. If you need the Rebbe's help, contact him from the Contact Link at top of this Page.

EGALITARIAN JEWISH RITUALS AND CEREMONIES (link)

JEWISH LIFE INFORMATION CENTER IN ISRAEL

Jewish Healing Network Link (click here)

INFORMATION ABOUT RITUAL ITEMS

Tefillin

"And you shall have them knotted as a sign on your hands and they shall be for a forehead phylactery between your eyes" (Deuteronomy Chapter 6 verse 8).

The Tefilin put on the head of a person symbolizes his mind and his thinking.

The Tefillin put on the hand symbolizes the actions and deeds of the person.

Because a person has different ideas and thoughts there are four separate cells, but the actions of a person should be one and parallel to the Jewish tradition and this is the reason why there is only one cell in the hand Tefilin.

The parchments included are important in containing the principles of the Jewish religion:

1. The miracle of the Exodus: Parashat Kadesh

2. The miracle of the coming into being of the Jewish people in the event of Mount Sinai and the proof to the Devine overlooking of the all mighty: Parashat Vehaya ki yaviecha

3. The acceptance of the burden of the heavens kingdom: Parashat Shma

4. The acceptance of the burden of the mitzvot: Parashat Vehaya Im Shamoa

The parashot are written two times. The first is written on one klaf for the hand Tefillin and the second is written on four klafs one for each parasha for the head Tefillin.

Traditionally, the Jewish man starts the mitzvah of Tfillin at the age of 13 in his Bar-Mitzvah, and from that day on, he puts on Tfilin every morning except for Shabbat and Holidays.

The Tfillin are made out of 3 parts:

1. The Batim: the boxes of the Tfilin made out of goatskin or from cow skin. There are 3 types of Batim:
a. Pshutot: made out of many pieces of goatskin.
b. Dakot: made out of one piece of thin goatskin.
c. Gasot: made out of one piece of thick cow skin.

2. The Parshiot: they are the klaf (parchments) that are placed in the cells of the Batim, the Parshiot determine the level of Hidur of the Tefillin:
a. Pashut: regular, this is normal type of klaf
b. Mehudar: special intensions to details by the Sofer, the klaf is from better materials.

3. The Retzuot: the straps of the Tfilin are made out of leather and should be black.

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