Tefillah al HaSimchah — The Prayer for Joy
This is a prayer for joy in the fulfillment of the commandments, composed by Rabbi Natan of Breslov (1780–1844), the foremost disciple of Rabbi Nachman of Breslov. It appears in his collection *Likutey Tefillot*, prayers drawn from the teachings of Rabbi Nachman. The prayer asks God to help us serve Him not out of burden or fear, but with wholehearted, radiant joy — and to be protected from sadness and despair. Whoever you are, wherever you stand in your journey, you are welcome to read, meditate on, and pray these words.
A Prayer for Joy
How blessed are we — how good is our portion, how pleasant our lot,
how beautiful our inheritance.
How blessed are we that we have merited, through Your great mercy and Your precious loving-kindness,
to receive Your holy Torah
and to fulfill Your precious commandments,
"more desirable than gold and the finest gold."
And so I have come to seek Your face, Adonai my God and God of my fathers,
that You grant us grace through Your great mercy and Your vast loving-kindness,
and help us to perform all the commandments with very great and mighty joy —
as it is fitting to rejoice and exult and delight in You, Adonai our God,
at every moment when we are worthy to fulfill and perform any commandment,
for every single commandment is a manifestation of Your oneness,
and through it we are worthy to cleave to You and be gathered into You, Adonai our God,
through the performance of each and every commandment.
How great is Your goodness that You have done for me —
that You have granted me to be of the seed of Israel, and did not make me a gentile,
and You raise the poor from the dust, from the ash-heap You lift the needy — one such as me.
And You grant me merit each day and at every hour
to perform the precious and beloved commandments.
Help us through Your great mercy
that great joy be drawn down upon us
from the One in whose dwelling joy resides,
that we may truly rejoice with all our hearts
at the moment when we are worthy to perform a commandment,
until we are always worthy to perform many commandments every single day
with great joy, immense gladness, and very mighty delight.
Shield us through Your great mercy and Your vast loving-kindness,
guard me and save me from sadness and black melancholy,
so that no sadness or black melancholy shall rise up, come, or enter my heart whatsoever,
and remove from me grief and sighing through Your great mercy.
Be my help and save me,
and grant me to pour out my speech before You each and every day,
and all that is in my heart I shall speak before You,
and I shall be worthy to confess each day all my sins, my iniquities, and my transgressions
that I have sinned, done wrong, and transgressed before You,
and to return from them in truth with all my heart and soul
in complete repentance,
and to seek and to plead before You
for pardon, forgiveness, and atonement
with a truly broken and crushed heart, as is Your good will,
and to take upon myself a firm and true resolve
that I will sin no more, and will not return to my folly.
"If I have done wrong, I will not do so again."
And You will stir Your loving-kindness
and fill me with compassion,
and You will pardon and forgive me
for all my sins, my iniquities, and my transgressions.
And You will remove sadness, worry, and black melancholy from me.
And You will help me to come afterward to great and mighty joy in truth,
so that I may be worthy to live in great joy always,
and especially during the time of Torah study and prayer.
At the time of performing each and every commandment,
may I merit that no sadness or worry rises in my heart over any sin or iniquity,
and certainly that no worry or sadness rises in my heart
over matters of livelihood and the affairs of this world, God forbid —
but I will then set aside from my mind and wholly forget
everything that has passed over me until that very hour
when I am worthy to engage in Your Torah and to perform a commandment.
And I shall be worthy to draw upon myself complete joy at the time of performing every commandment:
"I will greatly rejoice in Adonai, my soul shall exult in my God,"
until I am worthy to perform each and every commandment
and everything that is Your will
with complete joy and great gladness, truly, as is Your good will.
Until, through performing the commandments with joy,
I may be worthy to clarify and elevate all the sparks of holiness
that have fallen among the husks through me,
through my many iniquities and transgressions
that I have sinned before You — whether in this lifetime or in another,
to clarify them all through the joy of commandment-fulfillment,
in the mystical secret of the eleven spices of the incense offering.
And may we be worthy to draw out all vitality from the husks
until they are all entirely nullified,
and become as nothing and emptiness.
And may we be worthy to raise all the sparks of holiness back to their root,
to restore through them the full stature of the Shekhinah, the Divine Presence.
Have compassion upon us and be our help,
that we be worthy to raise the Shekhinah from exile
through performing the commandments with great joy,
and Your kingship will be revealed over all who enter the world.
And all will accept the yoke of Your sovereignty,
and You will reign over them swiftly, forever and ever.
Tefillah al HaSimchah
Ashreinu mah tov chelkeinu u'mah na'im goraleinu.
U'mah yafah yerushtenu.
Ashreinu she'zachinu be'rachamecha harabim ve'chasadecha hayekarim
Lekabel Toratecha hakedoshah.
Ve'lekayem mitzvotecha hayekarot,
"Hanechmadim mi'zahav u'mi'paz rav."
U've'chen bati leshachar panecha, Adonai Elohai v'Elohei avotai,
Shetochaneinu be'rachamecha harabim u've'chasadecha hagdolim,
Vetizkeinu she'na'aseh kol hamitzvot be'simchah gedolah ve'atzumah me'od,
Ka'asher ra'ui lesame'ach ve'lasuś ve'lagil becha, Adonai Eloheinu,
Bechol et she'anu zochim lekayem vela'asot eizeh mitzvah,
Asher kol mitzvah u'mitzvah hi achdutecha,
Ve'anu zochim lehitdabek becha ve'lehe'kalel becha, Adonai Eloheinu,
Al yedei asiyat kol mitzvah u'mitzvah.
Mah rav tuvecha asher asita imadi,
Asher zikitani lihyot mi'zera Yisrael velo asani goy,
Ve'atah mekayem me'afar dal, me'ashpot yarim evyon kamoni.
Ve'atah mezakeh oti bechol yom u'vechol et
La'asot hamitzvot hayekarot ve'hachavivot.
Azreinu be'rachamecha harabim
Sheyimashech aleinu simchah gedolah
Mimi shehashimchah bime'ono,
Shenizke lismoach me'od be'emet
Be'et she'anu zochim la'asot mitzvah,
Ad shenizke tamid la'asot mitzvot rabot bechol yom va'yom
Be'simchah gedolah ve'chedvah rabah ve'atzumah me'od.
Vetagen aleinu be'rachamecha harabim u've'chasadecha ha'atzumim,
Vetishmereni vetatzileini me'atzavut u'marah shechorah,
Shelo ya'aleh velo yavo velo yagia le'libi shum atzavut u'marah shechorah kelal,
Vehasar mimeni yagon va'anachah be'rachamecha harabim.
Vetihyeh be'ezri vetoshi'eni
Vetizkeini lefaresh sichati lefanecha bechol yom va'yom,
Ve'et kol asher im levavi asichah lefanecha,
Ve'ezke lehitvadot bechol yom al kol chata'ai va'avonai u'fsha'ai
Shechata'ti veshe'aviti veshefasha'ti lefanecha,
Velashuv aleihem be'emet bechol lev ve'nefesh
Biteshuvah shelemah,
Ulevakesh velehitchanen milfanecha
Mechilah ve'selichah ve'chaparah
Belev nishbar ve'nidkeh be'emet kiretzoncha hatov,
Velekabel alai kabalah chazakah ve'nechonah be'emet
Shelo echeta od, velo ashuv le'ivulti.
"Im aven pa'alti, lo osif."
Ve'atah te'orer chasadecha
Vetemale alai rachamim.
Vetimchal vetislach li
Al kol chata'ai va'avonai u'fsha'ai.
Vetasir ha'atzavut vehadei'agot vehamarah shechorah mimeni.
Veta'azreni lavo achar kach le'simchah gedolah ve'atzumah be'emet,
Be'ofen she'ezke lihyot be'simchah gedolah tamid,
Uvefarut beshe'at esek haTorah vehatefillah.
U've'she'at asiyat kol mitzvah u'mitzvah
Ezke shelo ya'aleh al libi shum atzavut vede'agah mishum chet ve'avon,
Mikol sheken shelo ya'aleh al libi shum de'agah ve'atzavut
Me'isakei parnasah ve'inyenei olam hazeh chas veshalom,
Rak aslak az mi'da'ati ve'eshkach az legamrei
Kol mah she'avar alai ad otah hasha'ah
She'ani zoche le'esok be'Toratecha vela'asot eizeh mitzvah.
Ve'ezke lehamshich alai simchah shelemah beshe'at asiyat kol mitzvah,
"Soś asis baAdonai, tagel nafshi B'Elohai,"
Ad she'ezke la'asot kol mitzvah u'mitzvah
Vechol davar shehu retzonecha,
Be'simchah shelemah ve'chedvah rabah be'emet kiretzoncha hatov.
Ad she'ezke al yedei asiyat hamitzvot be'simchah,
Levaer veleha'alot kol nitzotzot hakedashah
Shenaflu bein hakelipot al yadi,
Al yedei avonotai u'fsha'ai hamarbim
Shechata'ti lefanecha bein begalgul zeh bein begalgul acher,
Levaer kulam al yedei simchat hamitzvah
Besod achad asar samamanei haktoret.
Venizke lehotzi kol hachayyut min hakelipot
Ad sheyitbatelu kulam legamrei,
Veyiheyu ke'ayin ve'ke'efes.
Venizke leha'alot kol nitzotzot hakedoshah leshorshah,
Lehashlit al yedam komat haShekhinah.
Veterachem aleinu, vetihyeh be'ezreinu,
Shenizke leha'alot haShekhinah min hagalut
Al yedei asiyat hamitzvot be'simchah gedolah,
Veyitgaleh malchutecha al kol ba'ei olam.
Veyekablu kulam et ol malchutecha,
Vetimloch aleihem meheirah le'olam va'ed.
Common Questions
Rabbi Natan of Breslov (1780–1844) was the primary disciple of Rabbi Nachman of Breslov and the one most responsible for preserving and publishing Rabbi Nachman's teachings. He composed *Likutey Tefillot* by translating Rabbi Nachman's Torah discourses into personal, heartfelt prayers. This prayer grows directly out of Rabbi Nachman's foundational teaching that joy is not merely a nice feeling but a spiritual obligation — and that sadness and depression are among the greatest obstacles to a life of holiness.
The prayer's heart is the request to perform every commandment (*mitzvah*) with deep, genuine joy. But it is also deeply honest: before asking for joy, it acknowledges sadness, sin, guilt, and the weight of everyday worries. The prayer asks God to help the worshipper confess, repent, and be forgiven — and then, from that cleansed place, to rise into authentic joy. It reflects the Breslov understanding that true simchah (joy) is not the suppression of pain, but its transformation.
These terms come from Kabbalistic tradition. 'Sparks of holiness' (*nitzotzot kedushah*) refers to fragments of divine light that, according to Kabbalistic teaching, became scattered throughout the material world. The 'husks' (*kelipot*) are the forces of spiritual impurity that surround and conceal those sparks. The prayer expresses the hope that by performing the commandments with joy, the worshipper helps liberate those sparks and restore them to their divine source — a process of cosmic repair known as *tikkun*.
The prayer references the eleven ingredients of the *ketoret*, the incense offering brought in the Temple. In Kabbalistic teaching associated with Rabbi Nachman, these eleven spices correspond mystically to a path of rectification — including even the one bitter ingredient, which represents the transformation of negativity into holiness. By invoking this image, the prayer connects the worshipper's inner work of joy and repentance to the ancient Temple service and its deeper spiritual dimensions.
Yes, with honesty and openness. The prayer contains references that are specifically Jewish — 'the seed of Israel,' the commandments (*mitzvot*), the *Shekhinah* (Divine Presence), and the longing for God's kingship to be revealed. A non-Jewish reader need not pretend these references apply to them in the same way. But the prayer's core longings — to serve God with joy, to be freed from sadness and guilt, to confess and be forgiven, to live with purpose — are profoundly human. Many readers of all backgrounds find that praying honestly alongside a tradition, even one not entirely their own, can be a genuine spiritual encounter.
There is no single fixed occasion for this prayer; it is drawn from *Likutey Tefillot*, which Breslov Hasidim use as a personal prayer book for ongoing daily or weekly devotion. Because its theme is joy in the performance of commandments, it is naturally suited to moments before prayer, Torah study, or the performance of a *mitzvah*. It may also be recited when one feels burdened by sadness or spiritual heaviness and wishes to find a path back to inner joy.