Tefillah le-Chag HaSukkot — Prayer for the Festival of Sukkot
This deeply personal prayer for the festival of Sukkot is drawn from the Likutey Tefilot, the collection of prayers composed by Rabbi Nathan of Breslov (1780–1844) based on the Torah teachings of Rabbi Nachman of Breslov. It is recited in the days before Sukkot and throughout the festival itself. The prayer weaves together longing for spiritual closeness, joy in the mitzvot of the season — the sukkah, the four species, and the Hallel — and a heartfelt plea for wisdom, holiness, and divine protection. All who seek meaning in prayer are welcome here.
"One thing I ask of Adonai, one thing I seek:
that I may dwell in the house of Adonai all the days of my life,
to behold the beauty of Adonai and to visit His sanctuary.
For He will shelter me in His sukkah on a day of evil,
He will conceal me in the hiding-place of His tent,
upon a rock He will raise me high."
Master of the universe,
have compassion on me with Your vast mercies
and Your great and abundant acts of loving-kindness,
and grant me the merit to fulfill the mitzvah of sukkah in its proper time,
as it ought to be fulfilled, in all its details and precise requirements and spiritual intentions,
and all the six hundred and thirteen commandments that depend upon it,
with a good heart and with great joy.
And may I merit that there be drawn down upon me
the holy expanded states of consciousness,
and the great and wondrous acts of loving-kindness
that are drawn down upon Your people Israel
during the holy days of the Festival of Sukkot
through the holy and awesome mitzvah of the sukkah —
for then the Mother spreads shelter over her children,
and You spread a canopy of compassion, life, and peace over us.
Full of mercy, full of mercy,
have compassion on me for the sake of Your name.
You know my heart —
how very far I am from the mitzvah of sukkah,
and how many supplications and requests and urgent pleas, without measure,
I must pray and entreat before You
that You grant me such holy states of consciousness,
such acts of loving-kindness,
so that I may merit true knowledge,
the knowledge of a human being,
so that I may merit to emerge swiftly from the realm of the beast into the realm of the human,
that I may take pity on myself from this moment on
and no longer act with the conduct of a beast,
but merit swiftly to true knowledge —
which is the defining quality of the human —
and merit to draw nourishment from the abundance belonging to the human being,
and no longer draw nourishment from the abundance of the beast,
but go forth and rise swiftly from the category of beast to the category of human.
And so may it be Your will before You,
You who are full of mercy and loving-kindness,
that You pour down upon us complete and true knowledge
through the holy mitzvah of the sukkah,
so that we may merit — we and all Your people, the House of Israel —
those who need to build a home,
that the building cause us no harm at all,
and that no danger whatsoever come upon us — in body, soul, or means —
through the building of our home,
but rather the opposite: may each and every one of us merit to build a home
in holiness and great purity,
in wisdom, in understanding, and in holy knowledge,
and may the verse be fulfilled that is written:
"With wisdom a house is built,
and through understanding it is established,
and through knowledge its chambers are filled
with all precious and beautiful treasure."
And may we build our home for the sake of Adonai,
to engage within it in Torah and in prayer,
and to bring into it worthy guests,
until our home becomes a house of Torah and prayer,
a gathering place for the wise,
and may it be called there by the name of Adonai, God everlasting.
And grant us the merit of a beautiful etrog on the holy Festival of Sukkot —
may we have an etrog that is truly beautiful and fit,
adorned with every manner of beautification,
and a lulav, myrtle, and willow that are fit, beautiful, and adorned,
and may we merit to fulfill the mitzvah of taking the four species in its proper time,
in the fullest perfection,
in holiness and great purity,
with love and with awe,
with great and mighty joy and exultation.
And may I merit to recite the complete Hallel
with great and genuine intention
together with all four species and the Hoshana prayers,
and to perform all the holy wavings
and to walk the awesome circular processions,
all of it with love and with awe
and with great and mighty joy,
with heartfelt intention in truth
and with wondrous cleaving to You,
and with great ardor for Your great, holy, and truly awesome name,
with sincerity and wholeness of heart,
as is Your will and the will of Your truly righteous ones.
And may I merit, through the wavings,
to draw illumination from the consciousness rooted in the heights
down into the six directions,
and from there may the expanded awareness be drawn down into the quality of kingship,
and may Your kingdom be revealed before the eyes of all,
and may we merit to make known to all people Your mighty deeds
and the glorious splendor of Your kingdom,
and may every creature that was made know that You made it,
and every being that was formed understand that You formed it,
and all in whose nostrils is the breath of the spirit of life
give glory and splendor to Your kingdom.
Help us and deliver us,
and grant us the merit to fulfill the mitzvah of sukkah in its proper time,
in all its details and precise requirements and spiritual intentions,
and all the six hundred and thirteen commandments that depend upon it,
with a good heart and with great joy.
Bind us to Your holy commandments
and embrace us with Your holy right hand
with great love and tenderness,
and spread over us the canopy of Your peace,
and in the shadow of Your wings conceal us.
And may we merit, through the holy and awesome mitzvah of sukkah,
to sit in Your shelter,
in the holy shelter,
the shelter of faithful protection,
and may there be revealed and made known before the eyes of all
the very essence of Your love and compassion for us,
and may all give thanks and say:
"For Yah chose Jacob for Himself,
Israel as His treasured possession,
for Adonai's portion is His people,
Jacob the measure of His inheritance."
And may we take pride in You and You in us, always,
as it is said:
"You have affirmed Adonai this day, to be your God,
to walk in His ways
and to keep His statutes, His commandments, and His laws,
and to hearken to His voice.
And Adonai has affirmed you this day, to be His treasured people
as He promised you,
and to keep all His commandments,
and to set you high above all the nations that He has made —
for praise, for renown, and for glory —
and that you shall be a holy people to Adonai your God, as He has spoken."
And may we merit to serve You always
with truth and with wholeness of heart,
and to reveal Your divinity and Your kingship before the eyes of all.
Turn the heart of the king and the ministers and the counselors
toward us for good,
and nullify from upon us all harsh decrees.
And may the verse be fulfilled that is written:
"For He will shelter me in His sukkah on a day of evil,
He will conceal me in the hiding-place of His tent,
upon a rock He will raise me high."
"Achat sha'alti me'et Adonai otah avakesh,
shivti be-veit Adonai kol yemei chayai,
lachazot be-no'am Adonai u-levaker be-heichalo.
Ki yitzpeneni be-sukkah be-yom ra'ah,
yastireni be-seter oholo,
be-tzur yeromemeni."
Ribono shel olam,
rachem alai be-rachamecha ha-atzumim
u-ve-chasadecha ha-rabbim ve-ha-gedolim,
ve-zakkeni le-kayem mitzvat sukkah bi-zemanah
ke-ra'ui be-khol pratehah u-dekdukehah ve-kavvanotehah
ve-taryag mitzvot ha-teluyim bah,
uve-lev tov u-ve-simchah gedolah.
Ve-ezkeh she-yiheyu nimshachim elai
ha-mochin ha-kedoshim
ve-ha-chasadim ha-gedolim ve-ha-nifla'im
ha-nimshachim al ammecha Yisrael
be-yemei chag ha-Sukkot ha-kadosh
al yedei mitzvat sukkah ha-kedoshah ve-ha-nora'ah me'od,
she-az Imma mesakhekhet al baneha
ve-atah pores sukkat rachamim ve-chayyim ve-shalom aleinu.
Male rachamim, male rachamim,
rachem alai le-ma'an shemecha.
Atah yadata et levavi,
kammah ani rachok me'od mi-mitzvat sukkah,
ve-khammah tachanunin u-vakkashot ve-haftzarot beli shi'ur
ani tzarich le-hitpallel ve-lehitchannen lefanecha
she-tezakkeni le-mochin kedoshim ka'eleh,
le-chasadim ka'eleh,
be-ofen she-ezkeh le-da'at amitit,
le-da'at shel adam,
be-ofen she-ezkeh meheirah la-tzet mi-behemah le-adam,
she-echus al atzmi me-attah
ve-lo e'eseh od ma'aseh behemah,
rak ezkeh meheirah le-da'at amitit
she-hu geder ha-adam
ve-ezkeh linak min ha-shefa shel adam,
ve-lo einak od mi-shefa shel behemah,
ve-etze ve-e'eleh meheirah mi-geder behemah le-geder adam.
U-ve-chen yehi ratzon milfanecha,
male rachamim va-chasadim,
she-tashpia aleinu da'at shalem ve-amiti
al yedei mitzvat sukkah ha-kedoshah,
be-ofen she-nizkeh anachnu ve-khol ammecha beit Yisrael
ha-tzerikhim livnot bayit,
she-lo yazik lanu ha-binyan kelal
ve-lo yagi'a lanu shum sakkanah ba-guf ve-nefesh ve-mamon
al yedei binyan beiteinu,
rak adrabbah nizkeh kol echad ve-echad livnot bayit
bi-kedushah u-ve-taharah gedolah,
be-chokhmah u-ve-tevunah u-ve-da'at di-kedushah,
ve-yekayem mikra she-katuv:
"Be-chokhmah yibaneh bayit,
u-vi-tevunah yitkonen,
u-ve-da'at chadarim yimmal'u
kol hon yakar ve-na'im."
Ve-nivneh beiteinu le-shem Adonai
la'asok bo be-Torah u-ve-tefillah,
ve-le-hakhnis bo orchim hagunnim,
ad she-yihyeh beiteinu beit Torah u-tefillah,
beit va'ad la-chakhamim,
ve-yikkarei sham be-shem Adonai El olam.
Ve-zakkenu le-etrog na'eh be-chag ha-Sukkot ha-kadosh,
she-yihyeh lanu etrog na'eh ve-kasher be-emet
ve-mehudar be-khol minei hidur,
ve-lulav ve-hadas ve-aravah kesherim ve-na'im u-mehudarim,
ve-nizkeh le-kayem mitzvat netilat arba'at ha-minim bi-zemanah
be-takhlit ha-shleimut
bi-kedushah u-ve-taharah gedolah,
be-ahavah u-ve-yir'ah,
be-simchah ve-chedvah rabbah va-atzumah.
Ve-ezkeh lomar Hallel shalem
be-kavvanah gedolah be-emet
im kol ha-arba'ah minim ve-hoshana'ot,
ve-lena'ne'a kol ha-nenu'im ha-kedoshim
ve-le-hakkif ha-hakkafot ha-nora'ot,
ve-ha-kol be-ahavah u-ve-yir'ah
uve-simchah rabbah va-atzumah,
be-kavvanat ha-lev be-emet
uve-devekut nifla'ah
uve-hitlahavut gadol le-shimcha ha-gadol ve-ha-kadosh ve-ha-nora
be-emet u-ve-tamim,
ki-retzoncha u-kh-retzon tzaddikecha ha-amitiyim.
Ve-ezkeh al yedei ha-nenu'im
le-hamshikh ha'arah min ha-mochin she-be-rosh
le-tokh ha-shishah ketzavot,
umi-sham yiheyu nimshachim ha-mochin le-vhinat malkhut,
ve-yitgalleh malkhutcha le-ein kol,
ve-nizkeh le-hodi'a livnei ha-adam gevurotecha
vi-khvod hadar malkhutecha,
ve-yeda kol pa'ul ki attah pe'alto,
ve-yavin kol yetzur ki attah yetzarto,
ve-khol asher nishmat ru'ach chayyim be-apav
yitenu kavod ve-hadar le-malkhutecha.
Ve-ta'azrenu ve-toshi'enu
ve-tezakkenu le-kayem mitzvat sukkah bi-zemanah
be-khol pratehah u-dekdukehah ve-kavvanotehah
ve-taryag mitzvot ha-teluyim bah,
uve-lev tov u-ve-simchah gedolah,
ve-tedabbekenu be-mitzvotecha ha-kedoshim
ve-techabbekenu bi-yemincha ha-kadosh
be-ahavah u-ve-chemlah gedolah,
ve-tifros aleinu sukkat shelomecha
uve-tzel kenafecha tastiirenu.
Ve-nizkeh al yedei mitzvat sukkah ha-kedoshah ve-ha-nora'ah
leyashev be-tzillach,
be-tzilla kadisha,
tzilla di-meheimanutah,
ve-yitgalleh ve-yitvadda le-ein kol
etzem ahavat'cha ve-chemlat'cha aleinu,
ve-yodu ha-kol ve-yomru:
"Ki Ya'akov bachar lo Yah,
Yisrael li-segullato,
ki chelek Adonai ammo,
Ya'akov chevel nachalato."
Ve-nitpa'er anachnu becha ve-attah banu tamid,
ke-mo she-ne'emar:
"Et Adonai he'emarta ha-yom lihyot lecha l'Elohim,
ve-lalekheth bi-drakhav,
ve-lishmor chukav u-mitzvotav u-mishpatav,
ve-lishmo'a ve-kolo.
Va-Adonai he'emircha ha-yom lihyot lo le-am segullah
ka'asher dibber lach,
ve-lishmor kol mitzvotav,
ve-litetcha elyon al kol ha-goyim asher asah,
le-tehillah u-le-shem u-le-tif'aret,
ve-lihyotcha am kadosh la-Adonai Elohecha ka'asher dibber."
Ve-nizkeh la'avod otcha tamid
be-emet u-ve-tamim
ule-gallot Elohutcha u-malkhutcha le-ein kol.
Ve-tateh lev ha-melech ve-ha-sarim ve-ha-yo'atzim
aleinu le-tovah,
ve-tivatel me'aleinu kol ha-gezeirot ha-kashot.
Ve-yekayem mikra she-katuv:
"Ki yitzpeneni be-sukko be-yom ra'ah,
yastireni be-seter oholo,
be-tzur yeromemeni."
Common Questions
Sukkot is a week-long Jewish pilgrimage festival commanded in the Torah (Leviticus 23:34–43), observed in the autumn beginning on the 15th of Tishrei. Jews dwell or at least eat in a sukkah — a temporary booth with a roof of branches — to recall the divine protection given to the Israelites in the wilderness. In Breslov tradition, each festival carries specific spiritual energies, and a tailored prayer helps the worshiper enter those depths intentionally rather than by rote.
The four species (arba'ah minim) are the etrog (citron), lulav (palm branch), hadas (myrtle), and aravah (willow), bound and waved together in fulfillment of the Torah's commandment (Leviticus 23:40). The waving — nanuim — is performed in six directions and carries profound symbolic meaning in Kabbalistic thought, which this prayer draws upon extensively. The Breslov tradition pays particular attention to obtaining a beautiful, properly qualified etrog as an act of love for the commandment.
This striking language is drawn from Rabbi Nachman of Breslov's Torah teachings, which use the distinction between behemah (beast) and adam (human) as a spiritual metaphor rather than a literal one. In this framework, 'beast-level' existence means living driven purely by appetite and instinct, without reflective awareness or ethical conscience, while 'human-level' existence means living with da'at — genuine knowledge, moral clarity, and connection to the divine image. The prayer is a plea to be elevated from the former to the latter through the holiness of Sukkot.
Likutey Tefilot ('Collected Prayers') is a two-volume work composed by Rabbi Nathan of Breslov (Reb Noson, 1780–1844), the principal disciple and scribe of Rabbi Nachman of Breslov. Rabbi Nathan transformed Rabbi Nachman's Torah discourses into personal, first-person prayers, giving ordinary people access to the spiritual intentions (kavanot) behind each teaching. The Likutey Tefilot remains central to Breslov Hasidic practice to this day.
This is a Kabbalistic image: the divine attribute known as Imma ('Mother'), associated with the sefirah of Binah (Understanding), is said to 'spread her wings' over Israel during the festival of Sukkot, just as a mother shelters her children. The sukkah itself becomes a symbol of this divine maternal embrace. The phrase echoes the verse from Psalms 27 that opens the prayer — 'He will shelter me in His sukkah on a day of evil' — and transforms the physical act of sitting under a roof of branches into an experience of being held by the divine presence.