Tefillah leHatzlachah uleParnasah — The Prayer for Success and Livelihood
This prayer for success, livelihood, and the well-being of the Jewish people is associated with the Hasidic master Rabbi Yechezkel of Alexander, known as the 'Yismach Yisrael,' whose yahrzeit falls on the eve of Rosh Chodesh Shevat. According to tradition, the prayer was composed at his request by his brother. It is considered a segulah — a spiritually auspicious practice — to recite it at any time, and especially on that anniversary. All who seek God's mercy and blessing are welcome to read and pray these words.
It is a wondrous segulah to say this prayer at any time, and especially on the eve of Rosh Chodesh Shevat,
the yahrzeit of the master of prayer — the holy Yismach Yisrael of Alexander, of blessed memory,
for whom this prayer was composed at his request (by his brother).
May it be Your will before You, Adonai our God and God of our forefathers,
You who hear the sound of the cry of supplication,
that You hear the voice of the prayer of Your people, the House of Israel,
and among them hear also my prayer —
for I cast myself down and implore You.
And though I know the smallness of my worth and the poverty of my deeds, and I am ashamed,
and I am humiliated even to lift my face to You and to pray before You on my own behalf,
all the more so on behalf of others —
yet in Your abundant mercy and Your great kindness I have trusted,
that You will not put me to shame in my brokenness, but will sustain me and I shall be saved,
and the song of a poor man will be precious in Your eyes,
and You will hear and receive my prayers within the prayers of Your people Israel, in mercy.
And with a broken and crushed heart I implore You:
Please, O You who are full of compassion, have mercy on the remnant of Your people Israel —
save them and bring them out from all their troubles, their oppressions, and their distress,
and rescue them from poverty and degradation and want and destitution, from the grinding weight of poverty,
and from all manner of harsh decrees that stir and come upon the world.
And those among Your people Israel who are well — guard them that no illness or disease take hold of them, Heaven forbid,
and to all the sick of Your people, the House of Israel, send complete healing speedily,
and proclaim freedom to the captives and release to those who are bound, and save them.
Save Your people, the House of Israel, from all sorrow and harm and destruction and ruin — may the Merciful One protect them —
and remember all those who are without children, and grant them enduring offspring,
good and upright and fitting and pleasing before You.
And may all the children of Your people, the House of Israel, give their fathers and mothers the merit of raising them to Torah and the service of God,
and may they walk in the straight path and be cleaved to the fear of Adonai,
and may the croup and demons and evil spirits that roam the world have no dominion over them,
nor any harmful and evil afflictions —
but may they be healthy and whole for Your service and Your fear all their days.
And for the pregnant women of Your people, the House of Israel, guard them that they not lose their children, Heaven forbid,
and may they complete their days of pregnancy in peace and without suffering, Heaven forbid,
and when the time of their delivery arrives, guard them in their hour of birth from all pain and harm,
and loosen their labor with ease, and without any obstacle, Heaven forbid.
And over all of them, may Your compassion be stirred for the remnant of Your holy Torah
and for the dispersed of Your people Israel.
Exact Your vengeance and the vengeance of the blood of Your servants that has been shed.
And for all those among Your people Israel who have transgressed — open a passageway beneath the Throne of Your glory to receive them in complete repentance before You,
for Your right hand is outstretched to receive those who return.
Send us Your light and Your truth, and lead us speedily to Your holy sanctuary;
restore our captivity speedily, in great mercy,
and redeem us with an everlasting redemption. Amen, selah.
Segulah niflaah lomar tefillah zo bekhol et, uvefartat berev Rosh Chodesh Shevat,
yom hahilula shel Ba'al haTefillah – haRaHaK ha'Yismach Yisrael' me'Alexander zi'a,
shetfillah zo chuberah livakashato (al yedei achiv).
Yehi ratzon milfanecha Adonai Eloheinu vElohei avoteinu,
shome'a kol shavat atira,
shetishma lekol tefillat amcha beit Yisrael
uvtocham tishma gam tefillati
asher hineni mitnappel umitchanen lefanecha.
Ve'im omnam yadati me'ut erki vedallut ma'asai uvushti,
vegam nichlamti leharim panai elecha ulehitpallel lefanecha al atzmi
vechal sheken al acherim,
ulam berachamecha harabim vechasadecha hagedolim batachti,
asher bal tevisheni mishivri vetasedeni ve'ivesha'ea,
veshirat rash yihyeh yakar be'einecha,
vetishma lekabbel tefillotai betoch tefillat amcha Yisrael berachamim.
Uvelev nishbar venidkeh hineni mitchanen lefanecha:
Anna male rachamim, rachem na al pelitat amcha Yisrael
vtoshi'em vetotzi'em mikkol tzaroteihem velachatzeihem vedochkeihem,
vtatzillem middallut ushfeelut va'aniyut ve'evyonut umidakdukei aniyut
mikol minei para'aniyot hamitragshot uvaot la'olam,
vehaberim asher betoch amcha Yisrael tishmerem shelo yishlot bahem shum choli veshum madve chalilah,
ulkhol choli amcha beit Yisrael tishlach refu'ah shlemah bimherah,
vtikra lishvuyim deror vela'asirim pake'ach koach vetatzillem.
Vetatzil et amcha beit Yisrael mikkol tza'ar venezek veshed veshever Rachmana litzlan,
vtifkod lekhol chashuchei banim bezera shel kayama,
zera tov vekasher vehagon veratzui lefanecha,
vekhol yaldei amcha beit Yisrael yizku avihem ve'imam legadlam letorah ule'avodat Hashem,
vesheyeilchu bederech hayashar viyiheyu meduvdekim beyirat Adonai,
ve'al yimshol bahem askara veshedin veruchot ra'ot hameshotetin ba'olam
vekhol pega'in umara'in bishin,
ki im yihyu berim ushelemim la'avodatecha uleyiratecha kol hayamim.
Ume'uvarot shel amcha beit Yisrael tishmerem shelo tippolna yaldoteihen chalilah,
veyigmeru yemei heriyanam beshalom uveli tza'ar chalilah,
vekheSheyagi'a zeman lidtan tishmerem be'et lidtan mikkol tza'ar vanezek,
vehatter chevleihen benakel, uveli shum michshol chalilah.
Ve'al kullam yehemu na rachamecha al she'erit toratecha hakkedoshah
ve'al nidchei amcha Yisrael.
Vetinkom nikkmatecha venikmat dam avadecha hashafuch.
Vekhol poshe'ei amcha Yisrael tachtor chatira mitachat kisse chevodcha lekabblam biteshuvah shlemah lefanecha
ki yemincha peshtutah lekabbel shavim.
Veshlach lanu orecha va'amitecha, veyanechenu bimherah el devir kodshecha
vetashev shevuteinu bimherah berachamim rabim,
vege'aleinu ge'ulat olam, amen selah.
Common Questions
A segulah (סגולה) is a Hebrew term for a spiritually potent act, object, or prayer believed to draw divine blessing or protection — somewhat like a sacred remedy for the soul. Jewish tradition attributes particular power to prayers composed or endorsed by great tzaddikim, righteous teachers whose closeness to God was seen as giving their words special weight. This prayer is described as a 'wondrous segulah' because of its origin in the request of the Yismach Yisrael, a beloved Hasidic master, making it especially cherished in communities that follow his lineage.
Rabbi Yechezkel of Alexander was a prominent Hasidic rebbe of the Alexander dynasty, a major branch of Polish Hasidism. He is known by the name of his primary work, Yismach Yisrael — 'Israel shall rejoice' — a title that reflects the joy-centered spirituality characteristic of the Alexander tradition. His yahrzeit, the anniversary of his passing, is observed on the eve of Rosh Chodesh Shevat, which is the traditional occasion for reciting this prayer.
The prayer is sweeping in its concern for the Jewish people as a whole. It asks God to hear the prayer of Israel, to rescue the people from poverty, oppression, and suffering, to heal the sick, free captives, bless the childless with children, protect pregnant women in childbirth, guard children from harm, and return sinners to repentance. It concludes with a plea for redemption, the restoration of the exiles, and the rebuilding of the Temple — encompassing both the immediate and the messianic.
This opening posture of humility — 'I know the smallness of my worth and the poverty of my deeds, and I am ashamed to lift my face before You' — is deeply rooted in Jewish prayer theology. The tradition teaches that approaching God in genuine contrition and self-awareness is itself a form of spiritual integrity. The prayer then pivots beautifully: despite this unworthiness, the one praying trusts not in their own merit but in God's abundant mercy and great kindness (rachamim and chesed), making the petition all the more heartfelt.
Yes — anyone moved by these words is welcome to read and pray them. The prayer does speak explicitly of 'Your people Israel' and addresses the specific sufferings and hopes of the Jewish people, and those references are translated faithfully here rather than softened. A non-Jewish reader can engage with this prayer as a window into Jewish communal longing, or can pray alongside the Jewish people in solidarity, or can simply let the prayer's themes — trust in divine mercy despite personal unworthiness, compassion for the suffering, hope for redemption — resonate in their own heart and faith.
The phrase shirat rash — 'the song of a poor man' — is a tender and poetic image drawn from the vocabulary of the Psalms and Jewish liturgical tradition. It suggests that the prayer offered by someone who has nothing to boast of, no great merit to present, is itself a kind of song — fragile, earnest, and precious. The prayer asks that God find this humble offering dear, just as a compassionate parent treasures even the simplest gift from a beloved child.