The also came to serve as a template for prayers for specific blessings, and for a time was sometimes prefixed with "" ('May it be your will'). Gregg Drinkwater in
American Jewish History identifies a five-part structure to such prayers: 1) "" and an invocation of the
patriarchs; 2) the name of the person to bless; 3) the reason they should be blessed; 4) what is requested for the person; and 5) the community's response. William Cutter writes in ''Sh'ma'': Some prayers are used for life events, including birth (for the mother),
or, , or conversion or return from
apostasy. Several concern
marriage: in anticipation thereof, for newlyweds, and for a 25th or 50th
wedding anniversary. Occasional prayers include those for the
Ten Days of Penitence, the
Fast of Behav, and
Kol Nidre (for
Jerusalem). During the
Khmelnytsky Uprising, Rabbi
Yom-Tov Lipmann Heller originated the practice of saying a for those who do not converse during prayer. Some prayers exist for particular communities, such as one used in many communities for members of the
Israel Defense Forces, or several published by the Reform movement for
LGBTQ Jews.
For a Zeved habat For olim In many congregations, a is recited for each individual (person called for an ), a practice originating among
the Jews of France or
of Germany, originally just in pilgrim festivals. Historically, in exchange for a donation, an could have a blessing said for someone else as well. The practice expanded to
Sabbath services by the 1200s, in part because it served as a source of income, and in turn spread to other countries. In German communities, it is recited even during weekday Torah readings. It thus became the most important part of the service for less educated Jews but also causing services to run long, at the expense of the Torah reading itself. Some congregations recite a for all collectively, a tradition dating at least to Rabbi
Eliyahu Menachem in
13th century London. A
nonbinary-inclusive version approved by
Conservative Judaism's
Rabbinical Assembly changes ( ) to ( ) and (, —not included in Birnbaum's version) to ( ).
As a prayer of healing chant
Debbie Friedman's setting of the for healing on
Rosh Hashanah AM 5777 (2016 CE).|thumb|right|upright=1.1|alt=On the right, a cantor sings into a microphone. Standing to his left on the bimah (stage), another man sings along and strums a guitar. Both are wearing tallitot (prayer shawls) atop suits, and the cantor is visibly wearing a kippah (skullcap); the guitarist is positioned such that his kippah is not visible to the camera.
Macy Nulman's
Encyclopedia of Jewish Prayer ties the tradition of blessing the sick back to While
Jewish liturgical names usually refer to people
patronymically ("''[person's name]
, child of [father's name]
), a for healing traditionally refers to the sick person by matronym ("[person's name]
, child of [mother's name]'').
Kabbalists teach that this evokes more compassion from God, citing
Psalm 86:16, "Turn to me and have mercy on me; ... and deliver the son of your maidservant". Jews in the late medieval and early modern periods used a to pray for the bodies and souls of those not present, while also praying directly for individuals' healing, as they believed all healing was through
God's will. A does not, however, fulfill the
mitzvah (commandment) of
bikur cholim (visiting the sick). Influenced by German ideals, early Reform Jews in the United States saw healing as a matter for private, rather than communal prayer.
Prayer healing became less popular as medicine modernized, and many Reform Jews came to see healing as a purely scientific matter. The
Union Prayer Book, published in 1895 and last revised in 1940, lacked any for healing, rather limiting itself to a single line praying to "comfort the sorrowing and cheer the silent sufferers". While the 1975 Reform prayerbook
Gates of Prayer was more flexible than its predecessor and restored some older practices, it also had no for healing. After the AIDS crisis began in the United States in 1981, the and other communal healing prayers began to re-emerge in Reform and other liberal Jewish communities, particularly at LGBTQ synagogues. A few years into the pandemic,
Congregation Sha'ar Zahav, a Reform congregation in
San Francisco that used its own
gender-neutral, gay-inclusive , began a communal written by Garry Koenigsburg and
Yoel Kahn, praying to heal "all the ill amongst us, and all who have been touched by AIDS and related illness". As there was at the time no effective
treatment for HIV/AIDS, and Jewish tradition says that prayers should not be in vain (), Sha'ar Zahav's version emphasized spiritual healing as well as physical. Around the same time,
Margaret Wenig, a
gay rights activist, began including a in services with her elderly congregation in New York City, although not framed just as a prayer for healing. At the LGBTQ synagogue
Beth Chayim Chadashim in
Los Angeles, a 1985 supervised by
Janet Marder included several prayers for healing, including a blessing the full congregation with health, success, and forgiveness.
Friedman and Setel's version Debbie Friedman was part of a wave of
Jewish folk singers that began in the 1960s. Throughout the 1980s, as she lost many friends to AIDS and separately several to cancer, she traveled across the country performing at sickbeds. From 1984 to 1987, she lived with Rabbi
Drorah Setel, then her romantic partner, who worked with
AIDS Project Los Angeles. Marcia "Marty" Cohn Spiegel, a
Jewish feminist activist familiar with as a prayer of healing from her
Conservative background, asked the couple to write a version of the prayer. Like the Sha'ar Zahav , Friedman and Setel's version emphasized spiritual healing in the face of a disease which most at the time were unlikely to survive. ('full healing') was defined as the
renewal, rather than
repair, of body and spirit. Using a mix of Hebrew and English, a trend begun by Friedman in the 1970s, the two chose to include the
Jewish matriarchs as well as the patriarchs to "express the empowerment of those reciting and hearing the prayer". After the initial (), they added (). The first two words come from ; (), while grammatically masculine, is often used in modern feminist liturgy to evoke childbirth. Friedman and Setel then reversed and in the second Hebrew verse in order to avoid gendering God. Friedman and Setel wrote the prayer in October 1987. It was first used in a (celebration of wisdom) service at
Congregation Ner Tamid celebrating Cohn Spiegel's
eldering, led by Setel, openly lesbian rabbi
Sue Levi Elwell, and feminist liturgist
Marcia Falk. Friedman included the song on her albums
And You Shall Be a Blessing (1989) and
Renewal of Spirit (1995) and performed it at Jewish conferences including those of the
Coalition for the Advancement of Jewish Education, through which it spread to Jewish communities across the United States. "Mi Shebeirach" became Friedman's most popular song. She performed it at almost every concert, prefacing it with "This is for you" before singing it once on her own and then once with the audience.
Analysis By specifying as healing of both body () and spirit ()—a commonality across denominations—the for healing emphasizes that both physical and mental illness ought to be treated. The prayer uses the
Š-L-M root, the same used in the Hebrew word . While in Hebrew refers to both healing and curing, the contemporary American Jewish context emphasizes the distinction between the two concepts, with the a prayer of the former rather than the latter. Nonetheless, Rabbi Julie Pelc Adler critiques the as inapplicable to chronic illness and proposes a different prayer for such cases. Liberal Jewish commentary on the for healing often emphasizes that it is not a form of faith healing, that it seeks a spiritual rather than physical healing, and that healing is not sought only for those who are named. Friedman and Setel's setting has drawn particular praise, including for its bilingual nature, which makes it at once traditional and accessible. It is one of several Friedman pieces that have been called "musical ". Lyrically, through asking God to "help us find the courage to make our lives a blessing", it emphasizes the agency of the person praying. Its melody resembles that of a
ballad; like the traditional for the for healing, it is set in a
major key. Drinkwater views the modern for healing as providing a "fundamentally queer insight" and frames it as part of a transformation in Judaism away from "narratives of wholeness, purity, and perfection".
Use The of healing was added to the Reform siddur in 2007, comprising a three-sentence blessing in Hebrew and English praying for a "complete renewal of body and spirit" for those who are ill, and the lyrics to Friedman and Setel's version. By the time it was added, it had already become, according to Drinkwater, "ubiquitous in Reform settings ... and in many non-Reform settings throughout the world". Drinkwater casts it as "the emotional highlight of synagogue services for countless Jews". Elyse Frishman, ''Mishkan T'filah'' editor, described including it as a "crystal clear" choice and that Friedman's setting had already been "canonized". The prayer is now seen as central to liberal Jewish ritual. In contemporary usage, to say "I'll say a for you" generally refers to the for healing. Starting in the 1990s, Flam and Kahn's idea of a healing service spread across the United States, with the for healing at its core. In time this practice has diminished, as healing has been more incorporated into other aspects of Jewish life. Many synagogues maintain " lists" of names to read on Shabbat. Some Jews include on
preoperative checklists that they should be added to their congregations' lists. The lists also serve to make the community aware that someone is ill, which can be beneficial but can also present problems in cases of stigmatized illnesses. In some congregations, congregants with ill loved ones line up and the rabbi says the prayer. In more liberal ones, the rabbi will ask congregants to list names, and the congregant will then sing either the traditional for healing or Friedman and Setel's version. Sometimes congregants wrap one another in or hold shawls above one another. Use of the for
mental illness or
addiction is complicated by
social stigma. Some may embrace the as a chance to spread awareness in their community, while others may seek anonymity. Essayist
Stephen Fried has advocated for the for healing as an opportunity for rabbis "to reinforce that mental illness and substance use disorders 'count' as medical conditions for which you can offer prayers of healing". The prayer is often used in Jewish
chaplaincy. A number of versions exist for specific roles and scenarios in healthcare. Silverman, who conducted an
ethnographic study of liberal
Jews in Tucson, recounts attending a
cancer support group for Jewish women that closed with Friedman's version of the , even though a number of the group's members had described themselves as being
irreligious or not praying. She found that while the of healing resonated widely, many participants were unaware how new the Friedman version was. As Friedman lay dying of
pneumonia in 2011 after two decades of chronic illness, many North American congregations sang her and Setel's "Mi Shebeirach". Setel wrote in
The Jewish Daily Forward that, while people's prayers for Friedman "did not prevent Debbie's death, ... neither were they offered in vain". == Notes ==