Tefillat Rabbi Elimelech — The Prayer of Rabbi Elimelech
This prayer was composed by Rabbi Elimelech of Lizhensk (1717–1787), one of the founding masters of Hasidic Judaism in Poland and Galicia. It is traditionally recited before the morning prayer service as a preparation of the heart — a personal plea to clear the mind of distraction, subdue the evil inclination, and approach God with sincerity. Many have adopted it as a daily spiritual practice. Whatever your background or tradition, you are welcome to let these words carry your own longing toward the divine.
The Prayer of Rabbi Elimelech of Lizhensk
May it be Your will, Adonai our God and God of our forefathers,
You who hear the voice of cries and petitions and listen with mercy to the prayer of Your people Israel —
that You prepare our hearts and direct our thoughts,
that You place our prayer upon our lips,
that You incline Your ear to hear the voice of Your servants
who pour themselves out before You in a cry of pleading and a broken spirit.
And You, merciful God, in Your great mercy and Your vast lovingkindness,
forgive and pardon and grant atonement to us and to all Your people, the house of Israel,
for all that we have sinned and done wrong and acted wickedly and transgressed before You.
For it is revealed and known before You
that it was not out of defiance or betrayal — heaven forbid, heaven forbid —
that we defied Your word and the teachings of Your Torah and Your commandments,
but only because of the great force of the evil inclination that burns within us always,
that will not rest, that will not be still,
until it has drawn us toward the desires of this lowly world and its vanities,
and that confounds our thoughts at all times —
even at the very moment when we stand to pray before You
and to plead on behalf of our souls —
it confounds our prayer and our thoughts constantly through its schemes,
and we are powerless to stand against it,
for our understanding and our mind and our heart have grown very weak,
and the strength to endure has faltered under the weight of troubles, hardships, and the pressures of the times.
Therefore, O merciful and gracious God,
deal with us as You promised through the faithful servant of Your house:
'I will show grace to whom I will show grace, and I will show mercy to whom I will show mercy' —
and our sages of blessed memory have taught:
even one who is unworthy and undeserving,
for it is Your way to do good to the wicked and to the righteous alike.
For it is revealed and known before You — our groaning, our anguish, our sorrow —
that we are unable to draw ourselves close to Your service
or to cleave our hearts to You in truth and wholeness.
Alas for our souls — woe to us, greatly — our Father in heaven.
Now, rouse upon us, we beg You, Your mercy and Your great and abundant lovingkindness,
to drive out and uproot the evil inclination from within us,
and rebuke it so that it turns and departs from us,
that it not tempt us to be driven from Your service, heaven forbid,
that no evil thought arise in our hearts, heaven forbid,
neither while awake nor in dream.
Especially in the hour when we stand in prayer before You,
or in the hour when we study Your Torah,
or in the hour when we engage with Your commandments —
may our thoughts be pure, clear, refined, and strong,
in truth and with a whole heart, as Your good will desires for us.
Awaken our hearts and the hearts of all Israel Your people,
and the hearts of all who are joined to us,
and the hearts of all who seek our company,
to unify You in truth and in love,
to serve You with upright service,
fit to be received before the throne of Your glory.
Fix Your faith in our hearts always without interruption,
that Your faith be bound in our hearts like a peg that will not be shaken,
and remove from us all the screens that divide between us and You, our Father in heaven,
and save us from all stumbling and error.
Do not forsake us, do not abandon us, do not put us to shame.
Be with our mouths in the moment of our speaking,
with our hands in the moment of our working,
with our hearts in the moment of our thinking.
Grant us merit, our Father in heaven, O God full of mercy,
that we unify our heart and our thought and our speech and our deeds
and all our movements and our feelings,
those known to us and those unknown to us,
the revealed and the hidden —
that all of it be unified toward You in truth and in wholeness
without any unworthy thought, heaven forbid.
Purify our hearts and make us holy,
sprinkle upon us clean water and cleanse us
through Your love and Your compassion.
Plant Your love and Your awe in our hearts always without interruption,
at every time and in every season and in every place —
when we walk, when we sit, when we lie down, when we rise —
may Your holy spirit burn always within us.
And may we lean always upon You and upon Your greatness and Your love
and Your awe and Your Torah — written and oral,
the revealed and the hidden —
and upon Your commandments,
all of it to unify Your great and awesome name.
Guard us from self-seeking and from pride,
from anger and irritability, from sadness and from gossip,
and from all other corrupt character traits,
and from anything that ruins Your service that is holy, pure, and dear to us.
Pour out Your holy spirit upon us
that we may cleave to You,
that we may long for You always more and more,
and raise us from level to level,
that we may merit to attain the heights of our holy forefathers,
Abraham, Isaac, and Jacob,
and may their merit stand for us
so that You hear the voice of our prayer —
that we may always be answered when we pray to You,
for ourselves or for any one of Your people Israel, for an individual or for many.
And may You rejoice and take pride in us,
and may we bear fruit above and put down root below.
Do not call to mind our sins,
especially the sins of our youth,
as King David, peace be upon him, proclaimed:
'The sins of my youth and my transgressions — do not call them to mind.' —
and turn our iniquities and transgressions into merit,
and pour down upon us from the world of repentance always
the stirring to return to You with a whole heart
and to repair what we have damaged in Your holy and pure names.
Save us from envy of one person toward another;
may no person's envy arise in our hearts,
nor our envy upon others.
On the contrary — place in our hearts that we see every person's good qualities and not their failings,
that we speak with one another in the way that is upright and pleasing to You,
that no hatred arise from one person toward another, heaven forbid.
Strengthen our bond of love toward You,
as is revealed and known before You,
that all of it may be a source of contentment to You —
and this is the central intention of our hearts.
And if we lack the wisdom to direct our hearts toward You,
then You teach us, that we may truly know the intention of Your good will.
For all of this we implore You, O God full of mercy,
that You receive our prayer with mercy and with favor.
Amen — may it be so.
Tefillat Rabbi Elimelech mi-Lizhensk
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu,
shome'a kol shavat atirot u-mazin le-kol tefilat amo Yisrael be-rachamim,
shetechen libenu ve-techonen machshevoteinu
ve-tishgar tefilateinu be-finu
ve-takshiv oznecha lishmo'a be-kol tefilat avadecha
hametcbhananim elecha be-kol shavah ve-ruach nishbarah.
Ve-ata El rachum, be-rachamecha ha-rabim u-ve-chasadecha ha-gedolim,
timchol ve-tislach ve-techaper lanu u-le-chol amecha beit Yisrael
et kol mah she-chatanu ve-he'evinu ve-hirshanu u-fashanu lefanecha,
ki galuy ve-yadu'a lefanecha
ki lo be-mered u-ve-ma'al, chalilah ve-chalilah,
marinnu et picha ve-divrei Toratecha u-mitzvotecha,
ki im me-rov ha-yetzer ha-bo'er be-kirbenu tamid,
lo yanuach ve-lo yishkot
ad asher mevi'enu el ta'avot ha-olam ha-shafel ha-zeh ve-el havlav,
u-mevalvel et machshevoteinu tamid,
afilu ba-sha'ah she-anachnu omdim le-hitpalel lefanecha
u-levakesh al nafshenu —
hu mevalvel et tefilateinu ve-et machshevoteinu tamid be-tachbulotav,
ve-ein anu yecholim la'amod negdo,
ki nechlash sichlenu u-mochenu ve-libenu ad me'od,
ve-kashal koach ha-sevel me-rov ha-tzarot ve-ha-tela'ot ve-tirdat ha-zman.
Lachen ata El rachum ve-chanun,
asseh imanu kemo she-hivtachtanu al yedei ne'eman beytecha:
Ve-chanoti et asher achon ve-richamti et asher arachem —
ve-amru chachamenu zichronam li-vrachah:
afillu eino hagun ve-eino kedai,
ki chen darkecha le-heitiv la-ra'im ve-la-tovim.
Ki galuy ve-yadu'a lefanecha ankatenu ve-tza'arenu ve-sichatenu
al asher ein anu yecholim lekareiv atzmenu la-avodatecha
ve-ledabek libenu becha be-emet u-ve-tamim.
Ahah al nafshenu, oy aleinu me'od, Avinu she-ba-shamayim.
Ve-ata ta'orer na aleinu rachamecha va-chasadecha ha-gedolim ve-ha-marbim
le-garesh u-le-va'er et yitzrenu ha-ra mi-kirbenu,
ve-tig'ar bo she-yasur ve-yelech me-itanu,
ve-al yasit otanu le-hadichenu me-avodatecha, chalilah,
ve-al ya'aleh be-libenu shum machshavah ra'ah, chalilah,
hen be-hakitz hen ba-chalom.
Bifrat be-et she-anachnu omdim be-tefillah lefanecha,
oh ba-sha'ah she-anachnu lomdim Toratecha,
uva-sha'ah she-anachnu oskim be-mitzvotecha —
teheh machshevoteinu zachah, tzelulah u-verurah ve-chazakah,
be-emet u-ve-levav shalem ki-rtzoncha ha-tov imanu.
Ve-ta'orer levavenu ve-levav kol Yisrael amecha,
ve-levav kol ha-nilvim eleinu,
ve-levav kol ha-chafetzim be-chevratenu,
le-yahedcha be-emet u-ve-ahavah,
le-ovdecha avodah ha-yesharah,
ha-mekubelet lifnei kisse chevodecha.
Ve-tikba emunatecha be-libenu tamid be-li hefseq,
ve-teheh emunatecha keshurah be-libenu ke-yated she-lo tamut,
ve-ta'avir me'aleinu kol ha-masachim ha-mavdilim beineinu u-veinecha, Avinu she-ba-shamayim,
ve-tatzilenu mi-kol michshol ve-ta'ut,
al ta'azveinu ve-al titshenu ve-al techilmenu,
ve-teheh im pinu be-et hatifenu,
ve-im yadeinu be-et ma'avadenu,
ve-im libenu be-et machshevoteinu.
Ve-tizkenu, Avinu she-ba-shamayim, El male rachamim,
she-neyached et levavenu u-machshevoteinu u-diburenu u-ma'asenu
ve-chol tenu'oteinu ve-hargashoteinu,
ha-yeddu'ot lanu ve-she-einan yeddu'ot lanu,
ha-niglot ve-ha-nistarot —
sheyeheh ha-kol meyuchad elecha be-emet u-ve-tamim
beli shum machshevet pesul, chalilah.
Ve-taher libenu ve-kadesheinu,
ve-zeruk aleinu mayim tehorim ve-tahareinu
be-ahavatecha u-ve-chemllatecha.
Ve-tita ahavatecha ve-yir'atecha be-libenu tamid be-li hefseq,
be-chol et u-ve-chol zman u-ve-chol makom —
be-lechteinu u-ve-shivtenu u-ve-shochvenu u-ve-kumenu
tiv'ar tamid ruach kodshecha be-kirbenu.
Ve-nish'anim tamid becha u-ve-gadlutecha u-ve-ahavatecha
ve-yir'atecha u-ve-Toratecha she-bichtav u-she-ba'al peh,
ha-nigleh ve-ha-nistar,
u-ve-mitzvotecha —
ha-kol le-yached shimcha ha-gibor ve-ha-nora.
Ve-tishmarenu min ha-peniyot ve-ha-ga'avah
u-min ha-ka'as ve-ha-kapdanut ve-ha-atzavut ve-ha-rechilut
ve-she'ar midot ra'ot,
u-mi-kol davar ha-mefsid avodatecha ha-kedoshah ve-ha-tehorah ha-chavivah aleinu.
Ve-tashpia ruach kodshecha aleinu
she-nihyeh devukim becha,
ve-she-nishtokek tamid elecha yoter ve-yoter,
u-mi-madregah le-madregah ta'alenu,
she-nizkeh lavo li-ma'alat avoteinu ha-kedoshim
Avraham, Yitzchak, ve-Ya'akov,
va-zechutam ya'amod lanu
she-tishma be-kol tefilateinu
she-nihyeh tamid na'anim be-et she-nitpalel elecha —
aleinu o al shum echad me-amecha Yisrael, al yachid o al rabim.
Ve-tismach ve-titpa'er banu,
ve-na'aseh peri le-ma'alah ve-shoresh le-matah.
Ve-al tizkor lanu chatoteinu,
u-vi-frat chetat ne'ureinu,
ke-ma'amar David ha-melech alav ha-shalom:
Chatat ne'urai u-fesha'ai al tizkor —
ve-tahafoch avonoteinu u-fesha'einu li-zechut,
ve-tashpia aleinu me-olam ha-teshuvah tamid
hirhur lashuv elecha be-lev shalem
ule-taken et asher pagamnu bi-shemotecha ha-kedoshim ve-ha-tehorim.
Ve-tatzilenu mi-kin'at ish me-re'ehu,
ve-lo ya'aleh kin'at adam al libenu
ve-lo kin'atenu al acherim.
Adrabbah, ten be-libenu she-nir'eh kol echad ma'alat chaveireinu ve-lo chissronam,
ve-she-nedaber kol echad et chaveiro be-derech ha-yashar ve-ha-ratzuy lefanecha,
ve-al ya'aleh shum sin'ah me-echad al chaveiro, chalilah.
Ve-tachazek ha-hitqasherut shelanu be-ahavah elecha,
ka'asher galuy ve-yadu'a lefanecha,
sheyeheh ha-kol nachat ruach elecha,
ve-zeh ikar kavantenu.
Ve-im ein lanu sechel le-chaven et levavenu elecha,
ata telammedenu asher neda be-emet kavvanat retzoncha ha-tov.
Ve-al kol zot mitkbhananim anachnu lefanecha, El male rachamim,
she-tekabel et tefilateinu be-rachamim u-ve-ratzon.
Amen, ken yehi ratzon.
Common Questions
Rabbi Elimelech of Lizhensk (1717–1787) was a central figure in the spread of Hasidic Judaism to Poland and Galicia, and a disciple of Dov Ber of Mezeritch, the great successor to the Baal Shem Tov. He is the author of the influential Hasidic work 'Noam Elimelech.' His yahrzeit (anniversary of death) on the 21st of Adar draws thousands of visitors to his grave in Leżajsk, Poland, to this day.
Jewish tradition places great emphasis on proper intention (kavanah) in prayer — the idea that words spoken without an engaged heart are incomplete. Rabbi Elimelech composed this prayer as a preparatory tool: before entering formal worship, the worshipper pauses to acknowledge distraction, confess inner struggle, and sincerely ask God to help them pray well. It is an act of humility before an act of devotion.
The yetzer ha-ra is a foundational concept in Jewish thought — the inner drive toward self-interest, distraction, and wrongdoing that exists within every person alongside its counterpart, the yetzer ha-tov (the good inclination). Crucially, the tradition does not view it as demonic or external, but as part of the human condition. Rabbi Elimelech's prayer is remarkably honest about this struggle: it does not pretend the worshipper has conquered their impulses, but asks God for help precisely because they have not.
Hasidic teaching, drawing on earlier ethical literature, regards character flaws like arrogance (ga'avah), anger (ka'as), and gossip (rechilut) as direct obstacles to closeness with God. A person consumed by pride cannot genuinely submit in prayer; a person consumed by anger cannot love their neighbor. Rabbi Elimelech weaves these ethical concerns directly into a prayer context, reflecting the Hasidic view that inner moral work and spiritual devotion are inseparable.
Yes, and you are warmly welcome to do so. The prayer speaks openly of 'Your people Israel' and invokes the forefathers Abraham, Isaac, and Jacob — references that are translated faithfully here, not softened. Non-Jewish readers who pray these words are not pretending to be Jewish; they are joining a voice that cries out honestly about distraction, weakness, and the longing to draw near to God — a cry that belongs to no single tradition. Many non-Jews have found this prayer a profound companion to their own spiritual practice.
The Hebrew phrases 'kol ha-nilvim eleinu' (all who are joined to us) and 'kol ha-chafetzim be-chevratenu' (all who desire our company) are interpreted by some commentators as referring to non-Jews who are spiritually drawn to Israel and to God. Whether or not that is the primary intent, the prayer explicitly extends its circle of blessing beyond the Jewish people alone, asking that all such hearts be awakened to love and serve God sincerely.