Tefillah la-Chanukah — A Prayer for Hanukkah
This is a Hanukkah prayer attributed to one of the great masters of Jewish tradition. It is recited on each of the eight days of Hanukkah — ideally at the moment of candle-lighting, though it may be said at any point during the day or night. The prayer weaves together the physical act of lighting the Hanukkah candles with a deep longing for spiritual healing, divine light, and closeness to God. Whoever you are and wherever you come from, you are welcome to read, reflect on, and pray these words.
Master of the universe, have compassion and mercy on us,
and grant us the merit to receive upon ourselves the holiness of the days of Hanukkah in holiness, in purity, and in true joy,
and to merit the lighting of Hanukkah candles each and every day,
as our teachers, of blessed memory, commanded us:
to begin on the first day by lighting one candle,
and to add one more candle each day,
until the completion of all eight days of Hanukkah.
For You have already made known to us through Your holy sages
that through the holiness of the Hanukkah candles,
we draw upon ourselves the attainments of divine awareness through the contractions of light,
from which place the essence of all the holy flames and candles is kindled —
as it is said: "To draw forth the holy anointing oil, to kindle the lamps, and to illuminate the lights."
May we merit the drawing of the light of the holy anointing oil — which is the aspect of the holy tefillin —
to shine upon us the illuminations of the attainment of Your divinity through miracle and wonder,
to illuminate and kindle the holy lights in which all the unifications and extensions of the attainment of divine awareness below are contained,
even for us, as lowly as we are, dwelling in the very lowest place, which is the aspect of below ten.
And through the restorations of the Hanukkah miracle, may we too merit —
through the power of the great righteous ones on high,
who draw down upon us the attainments of this supreme light even to our lowly place —
that they will heal us of the sickness of the soul that has overtaken us so deeply,
so that our soul has come to despise all food and we have reached the very gates of death,
as we know within ourselves how greatly the sickness of the soul has overtaken us,
and every single day our soul grows weaker because of our many transgressions.
Only You, in Your great mercy, granted us this awesome mitzvah
of lighting the Hanukkah candles,
through which the truly righteous ones illuminate and draw down the light of the attainment of Your divinity
even upon us who are so gravely ill,
and they extend the light downward into the deep darkness of our bodies
because of our evil deeds,
and they illuminate us so that we may set our hearts to their holy words,
for they give us life through their words,
and extend the holy light of the Hanukkah candle into the depths of the darkness.
May I merit to believe in this and to fulfill this mitzvah in holiness,
and to believe that I will surely merit to emerge through this mitzvah
from darkness into great light,
by virtue of the truly righteous ones who illuminate the earth and all who dwell upon it,
and may this verse be fulfilled in me:
"Even as I walk through the valley of the shadow of death I will fear no evil, for You are with me; for when I sit in darkness, the Lord is my light."
Grant the truly righteous ones in their hearts the desire to show mercy to me and to all of Israel,
to draw us near with compassion,
to lower themselves down toward us,
to extend the holy light upon us,
and to reveal to us as well the illuminations of the attainment of Your blessed divinity,
and to engage in our restoration and the healing of our souls,
and to fulfill the mitzvah of visiting the sick — within our souls —
by visiting us each and every day,
nourishing and reviving our souls with every manner of good sustenance,
until we merit to return in complete repentance,
to receive and fulfill all the holy counsel they give us,
for all of it is great healing for our souls,
and through this we merit to illuminate within our souls as well that wondrous illumination — the attainment of divinity —
which is the very aspect of Hanukkah,
and we merit to give life to our wisdom in holiness,
and to receive vitality from the light of the divine face and from the joy of the commandments that gathers at the three pilgrimage festivals,
and we merit the dedication of the Temple, where the light of the divine face shines.
The light of Your face, O Lord, lift it upon us;
"God be gracious to us and bless us; may He make His face shine upon us, Selah;"
"Make Your face shine upon Your servant; save me in Your kindness,"
so that we may merit — through the holiness of the lighting of the Hanukkah candle —
to draw the light of the divine face from the Temple
to give life to the holy sovereignty,
and through this merit the attainment of Your divinity,
"Make Your face shine upon Your servant and teach me Your statutes."
"And let every creature know that You created it,
and let every formed being understand that You formed it,
and let all in whose nostrils there is breath say: The Lord, the God of Israel, is King, and His kingship rules over all."
Grant me, in Your great mercy, to give tzedakah,
and especially during the days of Hanukkah,
so that You may make Your face shine upon us
and we may merit to receive the light of the face of the living King
through the tzedakah we give to the poor who come to our homes,
and through this we merit to draw close to the truly righteous ones,
who reveal and fashion such contractions and vessels
through which they are able to illuminate even within our souls that are so very far from holiness —
so far that according to the strict judgment we are unworthy of being drawn near;
yet even so, they devote themselves
and labor all their days to have mercy upon us and upon all of Israel —
even upon the most distant, to bring them close to the Blessed God,
and they reveal each time new and wondrous contractions
so that all who wish to bring themselves closer to holiness may do so.
Therefore have mercy upon us, and grant us the merit to draw close to such righteous ones,
and may You have mercy on us and annul the strife that arose through our sins
against these true righteous ones who labor to draw us near,
for because of this, strife is raised against them even from among the righteous of the world,
because the attribute of strict judgment clothes itself within them
owing to the intensity of holiness of these righteous ones,
and they cannot bear this world
because of the sins and deeds of those who are unworthy,
and although this is truly so,
You have already made known to us that it is not Your good will to distance us — God forbid;
on the contrary, You desire that they always advocate well on our behalf,
even though we are as we are — stained by our transgressions,
even so, You desire that they have mercy upon us,
even upon the worst of the worst,
that they draw down and make restorations,
and clothe the holy light in such wondrous garments and contractions,
until the holy light shines even within us,
and they continue to add each and every day more light and holiness below, more and more with each day,
and elevate in holiness all the fallen souls,
infusing them with attainments of divinity through holy contractions,
until all the spiritually sick in the world may be healed.
Therefore have mercy upon us and annul the strife against these true righteous ones,
and grant me the merit to draw close to them in truth,
and through this may all the shame and disgrace that came upon us because of our sins be removed from us,
and may they return us in complete repentance
and bring us close to the Blessed God in truth.
Our Father in Heaven — behold, Your deepest desire is
that the inhabitants of the world reveal Your divinity,
and for this reason You created all the worlds,
so that You would be brought — specifically — into this lowly world
through all of Israel drawing close to Your service,
"And may they all form one bond to do Your will with a whole heart."
Therefore I cast my supplication before You,
Master of Mercy,
that You reveal the glory of Your kingdom over us swiftly,
and appear and be exalted over us in the sight of all living things,
and heal me with healing of the soul and healing of the body:
"Heal me, O Lord, and I will be healed; save me and I will be saved, for You are my praise."
Blessed is the Lord forever, amen and amen.
Ribono shel olam, chus ve-rachem aleinu,
ve-tizakenu le-kabel aleinu kedushat yemei ha-Chanukah bi-kedushah u-ve-taharah u-ve-simchah amitit,
ve-lizkot le-hadlik be-chol yom va-yom nerot shel Chanukah
ke-mo she-tzivunu raboteinu, zikhronam li-verachah,
le-hatchil be-yom rishon le-hadlik ner echad,
ve-le-hosif be-chol yom od ner echad,
ad gmar shmonat yemei Chanukah.
Ki kevar hoda'tanu al yedei chachamecha ha-kedoshim,
she-al yedei kedushat nerot shel Chanukah,
al yedei zeh anachnu mamshichim aleinu hamshachot hasagot Elokut al yedei ha-tzimtzumim,
mi-sham ikar hadlakat kol ha-orot ve-ha-nerot di-kedushah,
bechinot: "Le-amshecha mishcha rabuta kudsha, ve-le-adleka butzinin, ve-le-anharah sharagin."
Ve-nizkeh she-yumsach aleinu or shemen mishchat kodesh bechinot tefilin ha-kedoshim,
le-ha'ir aleinu ha'arot hasagot Elohutecha be-derech nes u-fela,
le-ha'ir u-le-hadlik ha-nerot ha-kedoshim she-bahem kelulim kol ha-yichudim ve-hamshachot hasagot Elokut le-matah,
afillu lanu ke-mo she-anachnu munachim be-diyuta ha-tachtonah me'od she-hi bechinot le-matah me-asarah.
Ve-al yedei tikkunei ha-nes shel Chanukah nizkeh gam anachnu
al yedei koach ha-tzadikim ha-gedolim be-ma'alah,
she-hem mamshichim aleinu hasagot ha-or ha-elyon ha-zeh gam bi-mkomenu ha-shafel,
vi-refu otanu mecholi ha-nefesh she-hitgaber aleinu ad me'od,
asher kol ochel te'ev nafsheinu ve-higanu ad sha'arei mavet,
ka-asher anachnu yod'im be-nafsheinu he-ech hitgaber aleinu choli ha-nefesh ad me'od,
u-ve-chol yom va-yom nechlashet nafsheinu al yedei ribui avonotenu.
Rak atah be-rachamecha ha-rabim zikitanu bi-kedushah ha-mitzvah ha-nora'ah ha-zot
shel hadlakat nerot shel Chanukah,
she-al yedei mitzvah zo ha-tzadikim emet me'irim u-mamshichim or hasagot Elohutecha
afillu aleinu ha-cholim ha-gedolim me'od,
ve-mamshichim et ha-or le-matah be-omek cheshkat gufenu
michamat ma'aseinu ha-ra'im,
ve-me'irim aleinu she-nizkeh la-sim libenu le-divreihem ha-kedoshim,
asher hem mechayim otanu bi-dvreihem,
ve-mamshichim or ha-kadosh shel ner Chanukah be-omek ha-choshech,
ve-ezkeh le-ha'amin be-zeh u-le-kayem ha-mitzvah ha-zot bi-kedushah,
ve-le-ha'amin she-be-vadai ezkeh la-tzet al yedei ha-mitzvah ha-zot
mi-choshech le-or gadol
al yedei zechut tzadikei emet ha-me'irim la-aretz ve-la-darim aleha,
ve-yekuyam bi mikra she-katuv:
"Gam ki elech be-gei tzalmavet lo ira ra ki atah imadi, ki eshev ba-choshech Adonai or li."
Ve-titen be-lev tzadikei emet she-yerachamum alai ve-al kol Yisrael,
vi-ykarvu otanu be-rachamim,
vi-yoridu et atzmam eleinu,
ve-yamshichu et ha-or ha-kadosh aleinu,
ve-yegalu lanu gam ken ha'arot hasagot Elohutecha yitbarach,
ve-ya'aseku be-tikkunenu u-ve-refu'ot nafsheinu,
ve-yekayemu mitztat bikur cholim be-nafsheinu,
she-yevakru otanu be-chol yom va-yom,
ve-yechayyu ve-yashivu nafsheinu be-chol minei mat'amim tovim,
ad she-nizkeh la-shuv bi-teshuvah shelemah
le-kabel u-le-kayem kol ha-etzot ha-kedoshot she-hem notnim lanu,
ve-ha-kol hu refu'ot gedolot le-nafsheinu,
ve-al yedei zeh nizkeh le-ha'ir le-nafsheinu gam ken ha'arah nifla'ah hasagat Elokut,
she-zeh bechinot Chanukah,
ve-nizkeh le-hachayot et chochmateinu bi-kedushah,
ve-lekabel chayyut me-or ha-panim mi-simchat ha-mitzvot she-mitkabetzet bi-shlosh regalim,
ve-nizkeh le-chanukat Beit ha-Mikdash she-sham or ha-panim me'ir.
Or panecha aleinu Adon nasa,
Elohim yechonenu vi-yevarechenu ya'er panav itanu selah,
ha'irah panecha al avdecha hoshi'enu be-chasdecha,
she-nizkeh al yedei kedushat hadlakat ner Chanukah
le-hamshich et or ha-panim mi-Beit ha-Mikdash
le-hachayot et ha-malchut di-kedushah,
ve-al yedei zeh nizkeh le-hasig hasagot Elohutecha,
panecha ha'er be-avdecha ve-lamdeni et chukecha,
"Ve-yeda kol pa'ul ki atah pe'alto,
ve-yavin kol yetzur ki atah yetzarto,
ve-yomar kol asher neshamah be-apo: Adonai Elohei Yisrael melech u-malchuto ba-kol mashalah."
Ve-zakeni be-rachamecha ha-rabim latet tzedakah,
u-ve-farat be-yemei ha-Chanukah,
kedei she-ta'ir panecha banu
ve-nizkeh lekabel or penei melech chayyim
al yedei ha-tzedakah she-niten la-aniyim she-yavo'u le-veitenu,
ve-al yedei zeh nizkeh le-hitkarev le-tzadikei emet,
asher hem megalim ve-osim tzimtzumim ve-kelim ka-eleh,
be-ofen she-yecholim le-ha'ir gam be-nafshotenu ha-rechokim min ha-kedushah me'od me'od,
ad she-ein rauy min ha-din le-karveinu,
afillu al pi chen hem mosirim nafsham
ve-oskin kol yemeihem le-rachem aleinu ve-al kol Yisrael —
afillu al ha-rechokim, le-karavam la-Shem yitbarach,
ve-megalim be-chol pa'am tzimtzumim chadashim nifla'im
be-ofen she-yuchlu le-hitkarev kol mi she-yirtzeh le-karev et atzmo el ha-kedushah.
Al ken rachem aleinu, ve-zakinu le-hitkarev le-tzadikim ka-eleh,
ve-atah terachem aleinu u-teval et ha-machlokot she-na'asetah be-avonotenu
al elu ha-tzadikim she-oskin be-zeh le-karveinu,
asher bishvil zeh yesh aleihem machlokot afillu mi-tzadikei olam,
michamat she-midat ha-din mitilabeshet bahem
michamat tokef kedushatan shel elu ha-tzadikim,
ve-einam yecholim lisbol et ha-olam ha-zeh
michamat avonoteihem u-ma'aseihem shel anashim she-einam hegunim,
ve-af al pi she-ha-emet hi chen,
aval kevar hoda'tanu she-ein zeh retzoncha ha-tov le-rachek, chas ve-shalom,
adraba atah rotzeh she-yamletzu tov ba'adenu tamid,
afillu anachnu ke-mo she-anachnu — meluchlachim be-avonotenu,
afillu al pi chen atah rotzeh she-yerachamum aleinu,
afillu al ha-geru'im she-bi-geru'im,
ve-yamshichu ve-yetakkenu tikkuunim,
ve-yalbishu et ha-or ha-kadosh bi-levushim ve-tzimtzumim nifla'im ka-eleh,
ad she-me'irim gam banu ha-or ha-kadosh,
ve-chen musiifim be-chol yom va-yom le-hosif or ve-kedushah le-matah be-chol yom yoter ve-yoter,
ve-ma'alim bi-kodesh kol ha-nefashot ha-yerudot,
ve-machniisim bahen hasagot Elokut be-tzimtzumim kedoshim,
ad she-yuchlu le-hitrapeh kol ha-cholim she-ba-olam.
Al ken rachem aleinu u-vatel et ha-machlokot shel elu ha-tzadikim ha-amitiyim,
ve-zakeni le-hitkarev aleihem be-emet,
ve-al yedei zeh yitbattelu me-aleinu kol ha-cherpot ve-ha-bushot she-ba'u aleinu
michamat avonotenu,
ve-yachazirunu bi-teshuvah shelemah
ve-yekarvunu la-Shem yitbarach be-emet.
Avi she-ba-shamayim, hinnei ikar retzoncha hu
she-yegalu benei ha-olam et Elohutecha,
u-vishvil zeh barata et kol ha-olamot,
kedei she-yachniisu otcha dayyeka be-zeh ha-olam ha-shafel
al yedei she-yitkarvu kol Yisrael la-avodatecha,
"Ve-ya'asu kulam agudah achat la'asot retzoncha be-levav shalem."
Al ken anochi mapil techinati lefanecha,
Ba'al ha-Rachamim,
she-tegale chevod malchutecha aleinu me-herah,
ve-hofa u-hinase aleinu le-einei kol chai,
ve-tirpa'eni refu'at ha-nefesh u-refu'at ha-guf,
"Refa'eni Adonai ve-erafeh, hoshi'eni ve-ivashea, ki tehillati atah."
Baruch Adonai le-olam, amen ve-amen.
Common Questions
The text itself indicates it may be said on each of the eight days of Hanukkah — either at the time of candle-lighting or at any point during the day or night. It is not a fixed liturgical requirement but a personal devotional prayer, and there is considerable flexibility in when one chooses to recite it.
In Hasidic thought, the tzadikim — the great righteous teachers — serve as spiritual conduits who bring divine light down into the world even for those who feel spiritually distant or unworthy. This prayer asks God to soften the hearts of these teachers toward ordinary, struggling people, so that they will draw near, offer guidance, and spiritually 'visit the sick' of the soul. This concept of the tzadik as a healer and illuminator is central to the Hasidic tradition from which this prayer emerges.
The Talmud records a famous debate between the schools of Shammai and Hillel about the correct way to light Hanukkah candles: Shammai held one should begin with eight and decrease, while Hillel held one should begin with one and increase. The law follows Hillel — we add one candle each night — based on the principle that in matters of holiness, we always ascend and never descend. This prayer directly references that practice and finds in it a spiritual metaphor: just as the light increases night by night, so too should holiness, healing, and awareness of God grow progressively within us.
Hanukkah commemorates the rededication of the Temple in Jerusalem in the second century BCE, after it had been desecrated by the Seleucid Greek forces. According to the Talmud, when the Maccabees reclaimed the Temple, they found only enough ritually pure olive oil to light the Temple's menorah for one day — yet it miraculously burned for eight days. This prayer draws a direct spiritual line between the original Temple light, the holy anointing oil, and the Hanukkah candles we light today, understanding each flame as a continuation of that ancient, sacred illumination.
Throughout this prayer, physical illness is used as a metaphor for spiritual estrangement — the sense that one has grown so far from God, from holiness, and from one's own deepest self that the soul feels sick and depleted. The Hebrew phrase 'refuat ha-nefesh,' healing of the soul, refers to this inner renewal. The prayer asks that the light of Hanukkah, channeled through the righteous teachers, reach even those who feel utterly lost — the 'worst of the worst,' as the text unsparingly puts it — and restore them to wholeness and genuine repentance.