Welcome to
Jewish Healing and Spirituality
Jewish healing is built on the
foundation that healing and
spirituality are synonymous
terms. Those who pursue a
spiritual connection will heal
more effectively. In this site you
can find helpful articles on
Jewish mysticism (Kabbalah),
spirituality, spiritual healing and
Torah to assist you in living a
Jewish spiritual life. Just click on
the links to your left.

Originally, energy healing and
mysticism was the work of the
Temple priests. After the  
destruction of the Temple, Jews
fought for survival nearly 20
centuries  and put healing  and
spirituality on the back burner.
This site is non-denominational.  
We have no specific connections
to  orthodox, conservative,
reform, or Reconstructionist
Judaism. You might say we're
unorthodox.

Healing is our birthright. Every
culture hat ever existed had a
system of  healing.  Judaism is
no exception. Jewish healing is
inextricably bound to Jewish
spirituality, our religious/spiritual
tradition. Many Jews in search of
spirituality flocked to the Eastern  
religions because they couldn't
find it in Judaism.

For Torah study of the
Month.
click here
For the Distance healing
page.
click here

Learn About Jewish Music
Jewish music is the music and
melodies of the Jewish people.
There exist both traditions of
religious music, as sung at the
synagogue and domestic
prayers, and secular music,
such as klezmer. Whilst some
elements of Jewish music may
originate in biblical times,
differences of rhythm and sound
can be found amongst Jewish
communities that have been
musically influenced by location.
In the nineteenth century,
religious reform led to
composition of ecclesiastic
music in the styles of classical
music. A number of modern
Jewish composers have been
aware of and influenced by the
different traditions of Jewish
music.

To listen to some current
Jewish music click on the
"Music" button on the left of
this screen.
Jewish ethnomusicologist Mark
Kligman notes, “The scope of
contemporary Jewish music
encompasses a wide range of
genres and styles, including
music for the synagogue, folk
and popular music on religious
themes, Yiddish songs, klezmer
music, Israeli music, and art
music by serious composers.
Every sector of the Jewish
community – from the most right-
wing Orthodox to the most
secular – participates in the
Jewish music endeavor,
creating, performing, and
listening to the particular music
that meets its taste and needs.

The question of what is Jewish
music and what makes music
Jewish continues to be explored
in academic and artistic circles
alike. It may be seen in the work
of Velvel Pasternak, who has
spent much of the late twentieth
century as a preservationist
committing what had been a
strongly oral tradition to paper.
Also, John Zorn's record label,
Tzadik, features a "Radical
Jewish Culture" series that
focuses on exploring what
contemporary Jewish music is
and what it offers to
contemporary Jewish culture.

Of the contemporary music
Shlomo Carlebach is
considered by many to be the
most influential Jewish
songwriter of the last half
century.
Sunday, April 5 was the first day  
this year of counting The Omer.
We begin to count the 50 Days
from Passover to Shavuot

The Omer (sheaf) was a harvest-offering
brought to the Temple on the second day
of Passover (Leviticus 23:9-14).

There is a further command that, from the
day when the Omer was brought, seven
weeks were to be counted, and on the
50th day a festival was to be celebrated
(Leviticus 23: 15-21). This festival was
later called Shavuot, “the Feast of
Weeks” (because it falls on the day after
the seven weeks have been counted).

In the Rabbinic tradition, all this was
understood to mean that, even after the
destruction of the Temple, each individual
should actually count these days, by
saying each day, “This is the X day of the
Omer.” Among the many interpretations
given to counting the Omer is that
Shavuot celebrates the giving of the
Torah while Passover celebrates the
Exodus from Egypt. The free man, as he
reminds himself of the bondage in Egypt,
counts each day towards the even
greater freedom enjoyed by those who
live by the Torah.

In the Middle Ages, the Omer period
became one of sadness and mourning.
Various conjectures have been made
about why what was presumably a joyous
period in Temple times was transformed
in this way. Orthodox Jews do not have a
haircut during this period, and weddings
do not take place. There are, however,
different customs regarding the duration
of the mourning period. Some observe it
from the end of Passover to Lag Ba-Omer
(the 33rd day), others from the end of
Passover until Shavuot or until three days
before Shavuot, and there are other
variations.

In the kabbalah [Jewish mysticism] each
of the 49 days of the Omer represents
one of the combinations of the seven
lower Sefirot (divine emanations, i.e., in
each one there are all seven) and in a
kabbalistic prayer the worshipper entreats
God to help him [or her] lead pure life and
pardon him [or her] for the flaw he [or
she] has produced in the Sefirah of the
day.

The Torah was given by G‑d to the Jewish
people on Mount Sinai more than 3300 years
ago. Every year on the holiday of Shavuot we
renew our acceptance of G‑d’s gift, and G‑d “re-
gives” the Torah.

The word Shavuot means “weeks.” It marks the
completion of the seven-week counting period
between Passover and Shavuot.

The giving of the Torah was a far-reaching
spiritual event—one that touched the essence of
the Jewish soul for all times. Our sages have
compared it to a wedding between G‑d and the
Jewish people. Shavuot also means “oaths,” for
on this day G‑d swore eternal devotion to us,
and we in turn pledged everlasting loyalty to Him.

In ancient times, two wheat loaves would be
offered in Holy Temple. It was also at this time
that people would begin to bring bikkurim, their
first and choicest fruits, to thank G‑d for Israel’s
bounty.

On this day G‑d swore eternal devotion to us,
and we pledged everlasting loyalty to Him
The holiday of Shavuot is a two-day holiday,
beginning at sundown of the 5th of Sivan and
lasting until nightfall of the 7th of Sivan. (In Israel
it is a one-day holiday, ending at nightfall of the
6th of Sivan.)

Women and girls light holiday candles to usher
in the holiday, on both the first and second
evenings of the holidays.
It is customary to stay up all night learning Torah
on the first night of Shavuot.
All men, women and children should go to the
synagogue on the first day of Shavuot to hear the
reading of the Ten Commandments.
As on other holidays, special meals are eaten,
and no “work” may be performed.
It is customary to eat dairy foods on Shavuot.
Among other reasons, this commemorates the
fact that upon receiving the Torah, including the
kosher laws, the Jewish people could not cook
meat in their pots, which had yet to be rendered
kosher.
On the second day of Shavuot, the Yizkor
memorial service is recited.
Some communities read the Book of Ruth
publicly, as King David—whose passing
occurred on this day—was a descendant of Ruth
the Moabite.
April 2015