Tefillah al Yoledet — Prayer for a Woman in Labor
This is a traditional Jewish prayer recited on behalf of a woman in labor, asking God to ease her birth and bring mother and child safely through. It centers on Psalm 20, which is recited twelve times, followed by a personal supplication invoking the merits of the Matriarchs — Sarah, Rebecca, Rachel, and Leah. The prayer is drawn from the collection Sansan LeYair and may be recited by the husband, family members, or friends, anywhere and at any time before or during labor. Whoever you are, you are welcome to offer these words for any mother in need.
A prayer for an easy birth — a prayer to be said on behalf of a woman in labor.
It may be said anywhere and at any time.
Her husband may recite this prayer — or others may recite it,
and in any circumstance before the birth
it is worthwhile and appropriate to say this prayer for the woman in labor.
Recite twelve times the psalm 'May He answer you' (Psalm 20):
For the conductor, a psalm of David:
May Adonai answer you in a day of distress; may the name of the God of Jacob raise you high.
May He send your help from the sanctuary, and from Zion may He support you.
May He remember all your offerings, and receive your burnt-offerings with favor. Selah.
May He grant you what your heart desires, and fulfill your every plan.
We will sing aloud of your deliverance, and in the name of our God we will raise our banner —
may Adonai fulfill all your requests.
Now I know that Adonai has delivered His anointed,
He will answer him from His holy heavens, with the mighty victories of His right hand.
These with chariots and these with horses,
but we — in the name of Adonai our God we call out.
They have stumbled and fallen,
but we — we have risen and stand firm.
Adonai, grant victory! May the King answer us on the day we call.
Afterward, say the following:
May it be Your will before You, Adonai our God and God of our forefathers,
God of Abraham, God of Isaac, and God of Jacob,
the great, the mighty, and the awesome God,
I Am That I Am, Almighty, Lord of Hosts —
that You act for the sake of Your abundant mercies,
and for the sake of the holiness of this psalm
and Your names that are written within it and interwoven within it,
and that You have compassion upon (the name of the woman and her mother's name —
recite the laboring woman's name and her mother's name)
who sits upon the birthing-stone, crying out in her labor-pangs.
God full of compassion —
bring her from darkness into light,
and in the merit of our holy Matriarchs Sarah, Rebecca, Rachel, and Leah,
have compassion upon her, and remember them for good
and recall them for blessing,
for her eyes are lifted toward You as the eyes of a handmaid toward her mistress.
Cancel from upon her all harsh and bitter decrees
(here contemplate in your heart the words 'Kera Satan,' but do not speak them aloud)
and save her from all pain,
and let the child emerge into a good life and to peace,
at a propitious and blessed hour for us and for the child.
And afterward may the afterbirth come forth with ease.
Just as You heard whoever recited this psalm before You,
so may You hear our prayer.
Act for the sake of Your name, act for the sake of Your right hand,
act for the sake of Your Torah, act for the sake of Your holiness.
He who answered your mother will answer you.
May the words of my mouth and the meditation of my heart find favor before You,
Adonai, my Rock and my Redeemer.
Tefillah liledah kalah — Tefillah lomar al yoledet.
Efshar lomar b'khol makom uv'khol zman.
V'yakhol ba'alah lomar et ha-tefillah — o acherim,
uv'khol matzav shehu lifnei ha-leidah
kadai v'efshar lomar et ha-tefillah la-yoledet.
Yomar shnem asar pe'amim mizmor ya'ankha (perek kaf b'Tehillim):
Lamnatze'ach mizmor l'David:
Ya'ankha Adonai b'yom tzarah, yesagev'kha shem Elohei Ya'akov.
Yishlach ezr'kha mi-kodesh, u-mi-Tzion yis'adekha.
Yizkor kol minchate'kha, v'olatekha y'dashenah selah.
Yiten l'kha khil'vavekha, v'khol atzatekha y'maleh.
N'rannenah bishu'atekha, uv'shem Eloheinu nidgol —
yemaleh Adonai kol mish'alotekha.
Attah yada'ti ki hoshi'a Adonai m'shicho,
ye'anehu mi-sh'mei kodsho, bi-g'vurot yesha y'mino.
Elleh va-rekhev v'elleh va-susim,
va-anachnu b'shem Adonai Eloheinu nazkir.
Hemmah khar'u v'nafalu,
va-anachnu kamnu va-nit'odad.
Adonai hoshi'ah, ha-melekh ya'aneinu v'yom koreinu.
V'achar kakh yomar:
Y'hi ratzon milfanekha, Adonai Eloheinu v'Elohei avoteinu,
Elohei Avraham, Elohei Yitzchak v'Elohei Ya'akov,
ha-El ha-gadol ha-gibbor v'ha-nora,
Ehyeh asher Ehyeh, Shaddai Tzva'ot —
sheta'aseh l'ma'an rachamekha ha-rabbim,
uv'ma'an k'dushat ha-mizmor ha-zeh
ushemotekha ha-ketuvim bo v'ha-m'tzurafim bo,
v'terachem al (plonit bat plonit —
v'yomar et shem ha-yoledet v'et shem immah)
ha-yoshevet al ha-mashber, tzo'ekat b'chavalehah.
El maleh rachamim —
totzieha mei-afelah l'orah,
uvi-z'khut imoteinu ha-kedoshot Sarah, Rivkah, Rachel v'Leah,
t'rachem alehah v'tizk'renah l'tovah
uf'tikd'enah livrakah,
ki einehah lekha teluyot k'einei shifchah el yad gevirtah.
Ut'vatel me'alehah kol g'zerot kashot v'ra'ot
(v'yeharhher b'libbo "Kera Satan", aval lo yotzi bi-sefatav)
ut'tzilehah mi-kol tza'ar,
v'yetzei ha-walad l'chayyim tovim v'la-shalom,
uv'sha'ah tovah um'vorekhet lanu v'la-walad.
V'achar kakh tetze ha-shilya b'nakal.
Ukh'shem sheshama'ta mi she-hitpallel lefanekha ha-mizmor ha-zeh,
khen tishma tefillateinu.
Aseh l'ma'an sh'mekha, aseh l'ma'an y'min'kha,
aseh l'ma'an Toratekha, aseh l'ma'an k'dushatekha.
Man d'ani l'immakh hu ya'aneh yatakh.
Yihy'u l'ratzon imrei fi v'hegyon libbi lefanekha,
Adonai tzuri v'go'ali.
Common Questions
Jewish tradition associates the number twelve with the twelve words in Psalm 20's opening verse, as well as with the twelve tribes of Israel, invoking the full community's merit on behalf of the mother. Repetition in Jewish prayer practice is often used to intensify concentration and spiritual intention. Reciting a sacred text multiple times is understood to deepen the worshipper's focus and amplify the power of the petition.
This formulation comes directly from the Torah (Exodus 3:6), where God identifies Himself to Moses at the burning bush. In Jewish prayer, addressing God through the forefathers is not merely historical — it is an appeal to a covenantal relationship, asking that the faithfulness God showed the patriarchs be extended to those praying now. Each patriarch is named individually to honor the distinct and personal nature of each relationship with God.
The four Matriarchs are beloved figures in Jewish tradition, each of whom experienced the profound vulnerability and longing of pregnancy and childbirth. Invoking their merit in a prayer for a laboring woman creates a powerful sense of continuity — the woman in labor is surrounded by the spiritual presence of the mothers of the Jewish people. This invocation also reflects a broader Jewish concept called 'zekhut avot' (merit of the ancestors), where the righteousness of forebears can offer protection to their descendants.
The instruction directs the person praying to think — but not say aloud — the phrase 'Kera Satan,' meaning 'tear apart Satan,' understood as a plea to nullify any harsh spiritual forces threatening the mother. The tradition of keeping this phrase silent follows a principle found in Jewish legal and mystical literature that certain spiritually potent formulas should not be spoken openly. It is an inward, contemplative moment within an otherwise spoken prayer.
Yes, with an open and sincere heart. The prayer contains specifically Jewish language — it calls upon the God of Abraham, Isaac, and Jacob, and the Matriarchs of Israel — and a non-Jewish reader should feel free to engage with those words as they are, honoring their tradition rather than substituting them. Many people of all backgrounds find that praying the authentic words of another faith's tradition, without altering them, is itself an act of respect and genuine spiritual reaching. If a non-Jewish person loves someone in labor, these words can be offered as a heartfelt cry to God, trusting that sincerity transcends the boundaries of community.
The prayer's own instructions explicitly state that it may be said by the husband, or by others, anywhere and at any time before the birth. This remarkable openness means that a friend in another city, a parent waiting at home, or a community member who hears of the labor can all recite this prayer on the mother's behalf. Jewish intercessory prayer frequently operates across distance, rooted in the conviction that God hears sincere petition regardless of where the one praying stands.