Tefillah al HaParnasah — The Prayer for Livelihood
This prayer for livelihood and sustenance comes from Margaritot Tovot ("Good Pearls"), a work by Rabbi Yaakov Tzahalon (1630–1693), a Sephardic rabbi of Spanish-Portuguese descent who served congregations in Rome and Ferrara, Italy, and was also a noted physician. Drawing on the imagery of Psalm 23, the prayer asks God — as the Good Shepherd — to provide for all of one's needs with dignity and ease. It may be recited at any time when one feels the weight of material worry. All who seek sustenance and trust in a caring God are welcome to pray these words.
A Prayer for Livelihood, from the book Margaritot Tovot
May it be Your will, Adonai my God and God of my fathers,
that You prepare for me all that I lack and provide for me all that I need —
for each and every day, enough to meet its wants,
for each and every hour of my years, enough to fill it,
and for every limb of my body, enough to sustain it —
according to Your good and open hand,
and not according to the smallness of my deeds, the poverty of my kindness, or the meagerness of my merit.
May my sustenance and the sustenance of my household, my children, and my children's children
be entrusted to Your hand and not to the hand of flesh and blood.
Master of the Universe,
You are called the Shepherd of Israel,
and it is the way of the good shepherd to seek for the flock he loves
rich and ample pasture in every riverbed, every valley, and on the hills.
So too for me — Your servant, the sheep of Your pasture —
shepherd me, feed me, sustain me, and let nothing be lacking for me:
"Adonai is my shepherd; I shall not want."
May my sustenance and the sustenance of my household come with ease and not with anguish,
with bright faces and not with darkness.
"In green pastures He lays me down; beside still waters He leads me."
Please, Adonai —
give me neither poverty nor riches;
provide me with my daily bread,
lest I be sated and deny You and say, "Who is Adonai?"
or lest I be impoverished and steal and take the name of my God in vain,
for over a piece of bread a man may transgress.
Therefore: "He restores my soul; He guides me in paths of righteousness for the sake of His name."
And though You decreed death upon Adam and upon his descendants after him,
am I not the work of Your hands?
While I am yet alive,
provide me with my sustenance in abundance and blessing.
"Even when I walk through the valley of the shadow of death, I will fear no evil,
for You are with me; Your rod and Your staff — they comfort me."
Just as it is the way of the beloved shepherd to tend his flock
even in places prowling with wild beasts and bandits, saving them from their mouths,
so grant me that I not suffer shameful want among the nations and among my enemies —
"For You set a table before me in the presence of my foes;
You have anointed my head with oil; my cup overflows."
Let my livelihood not be hard to come by,
and let my days not be evil for want of sustenance,
but good in Your service, filled with abundance,
for the sake of Your goodness and Your loving-kindness —
"Surely goodness and loving-kindness will pursue me all the days of my life,
and I will dwell in the house of Adonai for the length of my days."
For You are the compassionate Father and we are Your children.
Break Your bread for those who hunger,
do not give over the life of Your Torah to the beasts,
never abandon the life of Your poor —
but sustain them with bread to eat and clothing to wear.
Master of the Universe,
You are the merciful God who sustains all Your creatures,
from the horns of the wild ox to the eggs of lice,
who gives food to the cattle and to the young ravens when they cry out.
"The young lions roar for their prey, seeking their food from God —
all of them look to You
to give them their food in its season; You give to them and they gather it;
You open Your hand and they are satisfied with goodness,
for Adonai is good to all and His compassion is over all His works."
You are the One who gives bread to all flesh —
therefore, I too, Your servant,
sustain me as one among Your creatures,
like the beasts and the birds, who are fed without anguish.
Whether as children or as servants —
if as children, have compassion on us as a father has compassion on his children;
if as servants,
then the eyes of me and of my household look to You
until You be gracious to us,
as it is said: "The eyes of all look to You, and You give them their food in its season."
Master of the Universe,
there is but one blessing, from You, my Father in Heaven,
and You are the source and the spring of all blessings.
You blessed our fathers Abraham, Isaac, and Jacob
with everything, from everything, all things.
Bless me as well, my Father in Heaven, with everything, from everything, all things, as You blessed them,
for I am of their seed — act toward me for the sake of their righteousness.
And even though You cursed Adam: "By the sweat of your brow you shall eat bread" —
behold, You have annulled that curse from the seed of Abraham, Isaac, and Jacob
when You blessed them and their descendants after them with abundant food and plenty,
as it is said: "And you shall eat your bread to satiation,"
and likewise: "And you shall eat and be satisfied and bless" — and so on.
Master of the Universe,
You distanced two nations because they did not come forward to meet us with bread and water —
for You are compassionate and have no desire for cruelty.
Therefore, do for us what You would have wished that Ammon and Moab had done for us —
to come forward to meet us with bread and water.
So bless our bread and our water
and deal with us in the measure of loving-kindness and compassion.
Sustain us with grace and kindness and compassion,
and let not the cruelty of others or of enemies block my livelihood,
for all depends upon Your hand.
For You commanded the ravens to bring Elijah — may his memory be for a blessing —
bread and meat in the morning and bread and meat in the evening.
So may You command that through Your creatures You carry out Your mission,
to provide for me and for my household.
Have not Your pious ones said: "One who comes to purify himself is given help from above?"
And I have taken a wife for the fulfillment of the commandment to be fruitful,
as You commanded: "Be fruitful and multiply,"
and I have become obligated in food, clothing, and conjugal rights, as written in Your Torah.
Therefore help me to fulfill these obligations;
fill my hands with Your blessings and with the richness of Your gifts.
Decree upon me: "Go and eat your bread with joy and drink your wine with a glad heart,
for God has already found your deeds acceptable,"
and fulfill in me the verse that is written:
"He shall dwell on the heights; his stronghold the crags of the rock;
his bread is given; his water unfailing."
Master of the Universe,
open Your eyes and see my poverty and want,
for before I have bread, my sighs arrive first.
See that my livelihood weighs upon me exceedingly, with great toil and pain.
Please, my God, lighten from me this anguish and this great hardship,
and let my sustenance not come through struggle,
but through ease and lightness —
for You did not create Your world through toil and labor, but through a word.
So too satisfy me with ease and not with anguish, not with toil and trouble.
Act for the sake of my ancestors,
for "You have not abandoned those who seek You, Adonai,"
and as it is said:
"I was young and now I am old, and I have never seen a righteous man forsaken, nor his children seeking bread,"
and it is further said: "All day he shows grace and lends, and his children are a blessing."
And Your servant Solomon said in Your holy spirit:
"If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink."
Even though I have multiplied transgression before You,
do not withhold my sustenance from me —
deal with me in kindness,
for it is Your way to show undeserved kindness in every generation,
as it is said: "And Your manna You did not withhold from their mouths" —
for even on the day that Israel made the Golden Calf, You sent down the manna for them.
For You are a merciful and gracious God,
and You know that the inclination of the human heart is evil from its youth,
and You have no wish to destroy Your world on account of the foolish.
Master of the Universe,
why should we die before You — God forbid —
both we and our little ones?
Acquire us with bread and we shall all be servants sold to You forever;
from this moment we are Yours as servants.
And just as it is the way of a person to provide for his servants,
so provide for us with generosity and a kind eye.
For even Pharaoh, who was a king of flesh and blood,
did not diminish the portion of his priests
even in time of scarcity and famine;
he did not corrupt his compassion or harden his heart toward them because of the famine.
How much more so You, our King —
for all is in Your hand and all comes from You,
and Your compassion has no limit and no end —
it is fitting that You sustain us for the sake of the honor of Your name,
for You called us "a kingdom of priests,"
and You said to us: "You are children of Adonai your God."
Therefore our eyes look to You until You be gracious to us.
Please, our God in Heaven,
give bread to each little mouth.
"You open Your hand and satisfy every living thing with what it desires."
May the words of my mouth and the meditation of my heart find favor before You,
Adonai, my rock and my redeemer.
Tefillah al parnasah mi-sefer Margaritot Tovot
Yehi ratzon milfanecha, Adonai Elohai v'Elohei avotai,
shtetachin li kol machsori v'tezamen li kol tzorki,
l'chol yom v'yom dei machsoro
ul'chol sha'ah v'sha'ah mishenotai dei sipukah
v'chol etzem me'atzemai dei michyato,
k'yadcha hatovah v'harechavah
v'lo k'mi'ut mif'ali v'kotzar chasdai u'miz'ir gemulotai.
V'yiheyu mezonotai u'mezonot anshei veiti v'zar'i v'zera zar'i
mesurim b'yadecha v'lo b'yad basar v'dam.
Ribono shel olam,
Ro'eh Yisrael nikrata,
udrechel haro'eh hatov levakesh l'tzono hachavivah alav
mir'eh tov v'dashen b'chol ha'afikim u'vchol hag'ayot u'vaharim.
Ken gam li — ani avdecha v'tzon mar'itecha —
ra'eni, zoneni u'farneseni v'al yechsar mimeni me'umah,
Adonai ro'i lo echsar.
V'yiheyu mezonotai u'mezonot anshei veiti b'nachat v'lo b'tza'ar,
b'fanim tzahavot v'lo ze'ufot.
Bin'ot deshe yarbitzeini, al mei menuchot yenahaleini.
Ana Adonai,
reish v'osher al titen li,
hatrifeni lechem chuki
pen esba v'chichashti v'amarti mi Adonai,
v'fen ivaresh v'ganavti v'tafasti shem Elohai,
ki al pat lechem yifsha gaver.
V'lachen nafshi yeshovev, yancheini b'ma'aglei tzedek l'ma'an shemo.
V'gam shekanasat mitah al Adam harishon v'al zar'o acharav,
halo yetzir kapecha ani,
uv'odi b'chayyai chayyati,
hazmen l'yadi michyati b'shefa u'vracha,
gam ki elech b'gei tzalmavet lo ira ra,
ki atah imadi, shivtecha u'mish'antecha hemah yenachamuni.
U'midrechel haro'eh hachaviv lir'ot tzono
gam b'makom gedudei chayot v'listim u'matzil tzono mipikhem u'mifarnasah,
kach zakeni shelo yihyeh li cherpat ra'ah bein hagoyim u'vein hason'im,
ki ta'aroch lefanai shulchan neged tzorerai,
dishanta v'shemen roshi, kosi revayah,
v'lo yikashu alai mezonai,
v'lo yiheyu yamai ra'im mechasar mezonai
ki im tovim b'avodatecha merov kol
lema'an tuvcha v'chasdecha,
ach tov v'chesed yirdefuni kol yemei chayyai
v'shavti b'veit Adonai l'orech yamim.
Ki atah av harachaman v'anachnu vanecha,
peros l're'evecha lachmecha,
v'al titen l'chayyat nefesh torecha,
chayyat aniyecha al tishkach lanetzach,
ela farnesem lechem le'echol u'veged lilbosh.
Ribono shel olam,
atah El rachaman mefarnes kol briyotecha
mikarnei re'emim v'ad beitzei kinim,
noten livhemah lachmah, livnei orev asher yikra'u.
Hakfirim sho'agim lataref u'levakesh me'El ochlam,
kulam elecha yesaberun,
latet ochlam b'ito titen lahem yilakotun,
tiftach yadcha yisbe'un tov,
ki tov Adonai lakol v'rachamav al kol ma'asav.
V'atah hanoten lechem l'chol basar,
lachen gam ani avdecha,
farneseni k'echad mibriyotecha,
k'chayyot v'ofot shehem nizzonim shelo b'tza'ar.
Im k'vanim v'im k'avadim —
im k'vanim, rachamenu k'rachem av al banim,
v'im k'avadim,
eini v'einei veiti lecha teluyot
ad shetochaneinu,
shene'emar: einei chol elecha yesaberun
v'atah noten lahem et ochlam b'ito.
Ribono shel olam,
habracha achat hi lecha, avi shebaShamayim,
v'halo atah makor u'ma'ayan haberachot kulam.
Berachtah et Avraham, Yitzchak v'Yaakov avoteinu
b'chol, mi'kol, kol.
Barcheini gam ani, avi shebaShamayim, b'chol mi'kol kol kamohem,
ki ani mizaram, v'aseh iti l'ma'an tzidkatam.
V'gam shekillaltah l'Adam harishon "b'ze'at apecha tochel lechem,"
harei bitalat otah kelalah mizera Avraham, Yitzchak v'Yaakov
b'varchacha otam v'et zaram achareihem b'ribui mezonot v'sova,
k'mo shene'emar "va'achaltem lachmechem lasova"
v'chen "v'achalta v'savata u'verachta" v'chulei.
Ribono shel olam,
harei richaktah shtei mishpachot al shelo kidmu otanu b'lechem u'vemayim,
ki rachaman atah v'eincha rotzeh b'achzarim,
lachen aseh itanu k'mo shehayitah rotzeh sheya'asu imanu Amon v'Moav,
sheyekaddemunu b'lechem u'vemayim,
kein barech et lachmenu v'et meimenu
v'hitnaheg imanu b'midat chesed v'rachamim.
Farnesenu b'chen u'v'chesed u'v'rachamim,
v'al ya'akev achzariyut habriyot o son'im l'kapei'ach parnasat,
ki hakol talui b'yadecha.
Ki tzivitah la'orvim l'havi l'Eliyahu — zachur latov —
lachem u'vasar baboker v'lechem u'vasar ba'erev,
kach tetzavveh sheal yedei briyotecha ta'aseh shelichutecha
lezamen li mezonai u'mezonot bnei veiti.
Halo chasidecha ameru: "Haba l'taher, mesi'in oto,"
v'harei nasati ishah l'kiyyum haMin
ka'asher tzivita "peru u'revu,"
v'nitchayavti b'she'er, kesut v'onah kacatuv b'Toratecha,
v'lachen sa'eini l'kayimam,
u'male yadi mibirkchotecha u'me'osher matanot yadecha,
v'gzor alai: "Lech b'simcha echol lachmecha u'shteh b'lev tov yeinecha
ki k'var ratzah ha'Elohim et ma'asecha,"
v'kayyem bi mikra shekkatuv:
"Hu meromim yishkon, metzudot sela'im misgavo,
lachmo nitan, memav ne'emanim."
Ribono shel olam,
pake'ach einecha ur'eh daluti v'anyi
ki lifnei lachmi anachati tavo,
ur'eh ki mezonai kashim alai ad me'od u'vetorach v'tza'ar rav.
Ana, Elohai, hakel me'alai hatzar v'hakoshi hagadol hazeh,
v'al yiheyu mezonai b'koshi,
ela b'ruach u'v'nakal,
sheherei lo b'amal v'yegi'ah barata olamecha ella b'ma'amar,
kach tasbi'eni b'nachat v'lo b'tza'ar v'lo b'torach v'amal,
v'aseh bizchut avotai,
shelo azavta dorshecha Adonai,
uchmo d'at amar:
"Na'ar hayiti gam zakanti, v'lo ra'iti tzaddik ne'ezav v'zaro mevakesh lachem,"
v'ne'emar: "Kol hayom chonen u'malveh v'zar'o livrachah."
V'avdecha Shlomo amar b'ruach kodshecha:
"Im ra'ev son'acha ha'achilehu lechem, v'im tzame hashkehu mayim."
Gam ki hirbeti lifsha lifanecha,
al timna mimeni parnasat,
v'aseh immi chesed,
ki ken darkecha la'asot chesed chinam b'chol dor v'dor,
uchmo d'at amar: "U'mancha lo mana'ta mipikhem,"
shegam b'yom she'asu Yisrael et ha'egel horadta lahem et haman.
Ki atah El rachum v'chanun,
v'yadata ki yetzer lev ha'adam ra mine'urav,
v'eincha rotzeh l'abed olamcha mipnei hashhotim.
Ribono shel olam,
lama namut lefanecha, chas v'shalom,
gam anachnu gam tapenu?
Keneh otanu b'lechem v'nihyeh kulanu avadim mekhurim lecha l'olamim,
ume'atah hineinu lecha l'avadim,
u'midrechel ha'adam lefarnes l'avadav,
farnesenu b'ruach v'ayin tovah.
V'im Paro, shehayah melech basar v'dam,
lo hayah gore'a chok kohanav
gam bizman bitzaron v'ra'av,
v'lo shichet rachamav v'lo imeitz libo imahem bishvil hara'av,
al achat kammah v'khammah atah malkeinu,
ki b'yadecha hakol u'mimcha hakol,
v'ein l'rachamanutcha keitz v'tachlit —
shera'ui hu shetifarnasenu al devar kevod shemecha,
ki mamlekhet kohanim karata otanu,
v'amarta lanu: "Banim atem l'Adonai Eloheichem,"
v'lachen eineinu lecha teluyot ad shetochaneinu.
Ana Eloheinu shebaShamayim,
ten lechem l'fi hataf.
Pote'ach et yadecha u'masbi'a l'chol chai ratzon.
Yiheyu l'ratzon imrei fi v'higgayon libbi lefanecha,
Adonai tzuri v'go'ali.
Common Questions
Rabbi Yaakov Tzahalon (1630–1693) was a Sephardic rabbi descended from Jewish families expelled from Spain and Portugal. He served as a rabbi in Rome and Ferrara, Italy, and was also a practicing physician. He authored several works, including Margaritot Tovot, a collection of prayers and devotional texts from which this prayer is drawn.
Parnasah (פַּרְנָסָה) means livelihood, sustenance, or the means by which one supports oneself and one's household. In Jewish thought, earning one's living is not merely a practical matter but a spiritual one — the Talmud teaches that finding one's livelihood can be as difficult as the splitting of the Red Sea. This prayer reflects that tradition by framing the search for sustenance as an act of trust in God rather than solely a human struggle.
Psalm 23 — 'The Lord is my shepherd, I shall not want' — is the Hebrew Bible's great poem of divine provision and protection. Rabbi Tzahalon weaves its language throughout this prayer deliberately, casting God as the Good Shepherd who seeks rich pasture for beloved flocks. This literary strategy transforms a personal petition about money and food into a meditation on trust, vulnerability, and the intimate relationship between the soul and its Creator.
In Jewish prayer, invoking the merit of the patriarchs (zekhut avot) is a traditional way of appealing to God's covenantal faithfulness. Rabbi Tzahalon goes further here: he argues that God's blessings to Abraham, Isaac, and Jacob — described in the Torah as 'in everything, from everything, everything' — effectively overturned the curse of Adam ('by the sweat of your brow you shall eat bread'), so their descendants may hope for abundance rather than mere survival. The petitioner claims that inheritance and asks God to act accordingly.
Rabbi Tzahalon quotes the book of Proverbs (30:8–9): 'Give me neither poverty nor riches; provide me with my daily bread, lest I be sated and deny You... or lest I be impoverished and steal.' This reflects a classical Jewish ethical ideal: sufficiency over excess. The prayer asks for enough — a livelihood that allows the petitioner to serve God with a clear conscience, neither crushed by want nor corrupted by abundance.
This prayer contains specific Jewish references — the patriarchs Abraham, Isaac, and Jacob; the people of Israel; the Torah — and these are translated faithfully here rather than softened. A non-Jewish reader who finds meaning in these words is warmly welcome to pray them as a heartfelt petition to God. You may engage with the prayer as it stands, sit with its imagery of the Good Shepherd and the longing for dignified sustenance, and offer it as your own. The prayer's core plea — that a compassionate God provides for all creatures with care and without cruelty — speaks across every boundary of background and faith.