Tefillat Rabbi Yishmael Kohen Gadol — The Prayer of Rabbi Yishmael the High Priest
This prayer is attributed to Rabbi Yishmael the High Priest, one of the great sages of the Talmudic era, who served in the Temple in Jerusalem and is counted among the Ten Martyrs of Jewish tradition. The prayer combines personal petition, angelic invocation, and deep longing for protection, wisdom, and divine favor. It is recited by some as a daily private prayer, particularly among Sephardic and Mizrachi communities. Whoever you are and wherever you come from, you are welcome to read, recite, and be moved by these ancient words.
Rabbi Yishmael said: Whoever recites this petition every day — his face will shine, and awe of him will rest upon all creatures; all his dreams will be fitting; his Torah will be preserved in his heart all the days of his life; the sins of his youth will be forgiven him; and he will be saved from the evil inclination and from evil speech and from evil encounter and from dangerous animals and from bandits and from serpents and from scorpions and from an evil spirit and from demons and from harmful forces and from all his enemies and all who hate him, and he will prosper in his business dealings.
And so Rabbi Yishmael said: I and Rabbi Akiva are guarantors that he will have a good share in the World to Come, as it is written: 'To grant those who love me an inheritance, and I will fill their storehouses.'
Please, Adonai, God of Israel, great and awesome King, Knower of mysteries, Revealer of hidden things, Declarer of secrets, Ruler over what is above and Sovereign over what is below,
near to all who call upon You, to all who call upon You in truth,
rescuing the poor from one stronger than he, and the needy and destitute from one who would rob him.
Turn toward the prayer of Your servant and toward his supplications, for I am poor and destitute.
May it be Your will, Adonai our God and God of our forefathers, that You guard me from all evil, for You are the Guardian of Israel,
and say 'Enough' to my troubles, and redeem me from every distress and anguish and from every evil report and from all shame and humiliation and from the insult of any person and from the contempt of any people,
and from every plague and every destructive force and epidemic and stumbling block and evil encounter and the evil eye and evil speech,
and save me from the evil inclination and from every destructive and harmful force, and from all wrath and harsh decrees in the world, and from every sin and transgression and from every iniquity and guilt and wickedness.
Amen, may this be Your will.
May it be Your will, Adonai our God and God of our forefathers, that You contend with those who contend against my soul by day, and with all who accuse my soul by night,
and take vengeance on them for me, and cut short their days, and fill their iniquities with evil,
and may they all perish in an instant, and swiftly and soon be cut off from the world,
and cast terror and great darkness and a deep stupor and dread and madness and blindness and confusion of heart
upon all my enemies and all who hate me, upon every adversary and accuser and prosecutor against me and against the people of my household,
whether human — man or woman — or a demon or harmful spirit or evil spirits and night-creatures,
as it is written: 'Let terror and dread fall upon them; by the greatness of Your arm let them be still as stone, as stone let them be still — by Your arm's greatness, and dread — terror upon them fall.'
And against all who rise against me for evil, swiftly frustrate their counsel and ruin their plans,
and let Your awe and Your fear be upon them so that they are silenced before me, should they look upon me with an evil eye — God forbid.
May it be Your will, Adonai our God and God of our forefathers, that their lips be made mute from speaking, and their eyes darkened from seeing, and their ears made deaf from hearing,
and their loins continually give way beneath them; let their sword enter their own hearts, and let their bows be broken —
let them be shamed, and I shall not be shamed; let them flee, and I shall not flee,
as it is written: 'Arise, Adonai, and let Your enemies be scattered, and let those who hate You flee before You.'
Amen, may this be Your will.
May it be Your will, Adonai our God and God of our forefathers, that You cast awe and fear upon all creatures,
and decree upon them to do my will as my soul desires, and with a whole heart,
and fulfill in us what is written: 'And all the peoples of the earth shall see that the name of Adonai is proclaimed over you, and they shall be in awe of you,'
and it is also said: 'No man shall stand before you; the dread of you and the fear of you Adonai your God shall set upon all the land where you tread, as He promised you.'
Amen, may this be Your will.
May it be Your will, Adonai our God and God of our forefathers, God of Abraham, God of Isaac, and God of Jacob,
that You open my heart to Your Torah and grant me knowledge and understanding and wisdom,
and have mercy on me and illuminate my eyes in wisdom through Your compassion, and teach me the qualities of Your wisdom,
and give me understanding of deep matters in Your Torah, and reveal to me sealed mysteries through Your help,
so that I shall not be ashamed before the sages of Your people, nor be disgraced among the devout of Your community.
Unify the intention of my heart and the readiness of my lips, and help me to learn and to teach, to observe, to do, and to fulfill all the words of the study of Your Torah in love.
Amen, may this be Your will.
May it be Your will, Adonai our God and God of our forefathers, God of the Divine Chariot,
that You save me from hunger and thirst and nakedness,
and provide me with my allotted bread each day, and sustain me with ease and not with pain, in permissibility and not in prohibition, in abundance and not in scarcity;
and fill me with the wealth of the gifts of Your hand, and send blessing and success in all my dealings and affairs and in all the work of my hands that shall be mine;
and grant me love, grace, kindness, and compassion in Your eyes and in the eyes of all who see me, know me, and recognize me.
Amen, may this be Your will.
May it be Your will before you, holy and pure ministering angels,
that you deal with me in great kindness, and with the people of my household,
and for the sake of the holiness of Adonai and for the sake of His holy and pure Torah and for the sake of your own holiness
stand before Adonai, God of Israel, the King who sits upon a throne of mercy,
in supplication and entreaty to bring my prayer and my plea to be heard,
so as to fulfill my request and petition each and every day,
and may He forgive me all my iniquities and my sins and my guilt that I have sinned and done wrong and transgressed before Him,
whether under compulsion or willingly, whether inadvertently or deliberately, whether in secret or in the open,
whether with intention or without intention, whether in speech or in action, whether in thought or in the heart's reflection,
from this time forth and forever. Amen, may this be Your will.
I beseech you, I implore you, holy and pure ministering angels who spread their wings in purity,
that you perform great grace, kindness, and compassion by virtue of the great Name
— pronounced in thought and not spoken aloud: Aktariel —
who dwells in the praises of Israel,
and by virtue of the seventy-two holy and pure Names:
take the keys, with the permission of the Holy Blessed One,
and open for me the gates of grace and kindness and compassion, and the gates of peace and the gates of tranquility,
and the gates of knowledge and understanding, wisdom and insight,
and the gates of wealth and honor, and the gates of repentance and the gates of salvation,
and may I find grace and kindness in your eyes and in the eyes of all who see me, know me, and recognize me,
and bring me success and help me in all my affairs for good,
and when I lie down I shall not be afraid, as it is written: 'If you lie down, you will not be afraid; you will lie down and your sleep will be sweet,'
that my life may be as sweet as honey and the finest honeycomb,
and be with me to help and to benefit and to save and to support
like the strength of the sun in Tammuz and the fullness of the moon.
Amen, may this be Your will.
May the words of my mouth and the meditation of my heart be acceptable before You, Adonai, my Rock and my Redeemer.
May it be Your will, Adonai our God and God of our forefathers,
that You save me from the evil inclination and from all distress and anguish,
and may the sound of weeping and crying not be heard in my home,
and bring me forth from peace into greater peace,
and may I find grace and kindness in Your eyes and in the eyes of all who see me,
and deal with me according to the measure of kindness and the measure of mercy,
and take pity upon me, and grant me to behold the light of the living,
deal with me in righteousness for the sake of Your name and for the sake of Your covenant, and for the sake of Abraham, Isaac, and Israel Your servants, and for the sake of Moses and Aaron and David and Solomon, and Elijah Your chosen one,
and for the sake of Your throne of glory and for the sake of Your Presence, and redeem me from all harsh and evil decrees.
Save me in Your abundant compassion from all distress and anguish,
and decree upon me good decrees and guard me from all evil,
and nullify all the plans of those who hate me, and frustrate all the counsel of my enemies, and fulfill all my desires for good,
as it is written: 'May He grant you the desire of your heart and fulfill all your counsel.'
Deliver me, Adonai, from an evil man; from a man of violence preserve me.
Hear me, Adonai, and be gracious to me; Adonai, be my helper,
that they may be with me to help and to benefit and to save and to rescue.
Return, Adonai — deliver my soul — save me for the sake of Your chesed,
and you shall have peace, and your household shall have peace, and all that is yours shall have peace.
May the words of my mouth and the meditation of my heart be acceptable before You, Adonai, my Rock and my Redeemer.
Amar Rabbi Yishmael: Kol ha-omer bakasha zo be-khol yom, panav mezhirot ve-ematо mutolet al ha-beriyot ve-khol ha-chalomot shelo me-huganim ve-torato tihye mishtameret be-libo kol yemei chayav ve-avonot nearav nimchalim lo ve-yinatzel mi-yetzer ha-ra u-mi-lashon ha-ra u-mi-pega ra u-mi-chayyot raot u-mi-listim u-mi-nechashim u-me-akrabim u-me-ruach raah u-min ha-shedim u-min ha-mazzikin u-mi-kol ha-oyvim u-mi-kol ha-son'im oto ve-yarviach be-masa u-ve-matan shelo.
Ve-khen amar Rabbi Yishmael: Ani ve-Rabbi Akiva arevim she-yihye lo chelek tov ba-olam ha-ba, ki-dichtiv: le-hanchil ohavai yesh ve-otzroteihem amale'.
Ana Adonai Elohei Yisrael, melech gadol ve-nora, chakham ha-razim, megaleh nistarot, maggid ta'alumot, moshel ba-elyonim ve-shalit ba-tachtonim,
karov le-khol kor'av, le-khol asher yikra'ehu be-emet,
matzil ani me-chazak mimenu, ve-ani ve-evyon mi-gazlo.
Pene el tefilat avdecha ve-el tachanunav ki ani ve-evyon ani.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu, she-tishmereini mi-kol ra, ki ata shomer Yisrael,
ve-tomar le-tzarota dai, u-tifdeni mi-kol tzara ve-tzuka u-mi-kol shemu'a ra'a u-mi-kol busha ve-kelima u-mi-cherpa adam u-mi-bizuy am,
u-mi-kol nega u-mi-kol mashchit u-magefa u-mikhshol u-mi-pega ra u-me-ayin ha-ra u-mi-lashon ha-ra,
ve-tatzileini mi-yetzer ha-ra u-mi-kol mashchit u-mazzik u-mi-kol rogzot u-gezeirot she-ba-olam u-mi-kol chet u-fesha u-mi-kol avon va-ashama va-resha.
Amen, ken yehi ratzon.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu, she-tariv et rivi nafshi ba-yom ve-khol ha-mekattregim et nafshi ba-layla,
ve-tinkom et nekamati mehem ve-tiktzor yemeihem u-temaleh et avonotehem be-ra,
ve-khullam ke-rega yavedu u-ve-agala u-vi-zman kariv yikkaretu min ha-olam,
ve-tashlikh eima ve-choshekh gadol ve-tardemah atzumah u-vehala ve-shigaon ve-ivaron ve-timhon lev
al kol oyvai ve-son'ai ve-al kol tzar u-mastin u-mekattarig alai ve-al anshei veiti,
bein ish bein isha bein shed bein mazzik bein ruchin bishin ve-lilin,
ki-dichtiv: tipol aleihem eimatah va-fachad bi-gdol zero'acha yiddemu kha-aven, kha-aven yiddemu zero'acha bi-gdol va-fachad eimatah aleihem tipol.
Ve-al kol ha-kamim alai le-ra'ah mehera hafer atzatam ve-kalkel machshevotam,
ve-mor'acha ve-fachдecha yiheyu aleihem she-yihyu mishtatekim milfanai im yir'uni be-ayin ra'ah, chalila.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu, she-te'alamnah sifototam mi-dabber ve-techashachnah eineihem me-rot ve-techerashnah ozneihem mi-shmo'a,
ve-motneihem tamid ha-ma'ed, charbam tavo ve-libbam ve-kashtatam tishbarenah,
hemma yevoshu va-ani lo evosh, hemma yanusu va-ani lo anus,
ki-dichtiv: Kumah Adonai ve-yafutzu oyvecha ve-yanusu mesanecha milfanecha.
Amen, ken yehi ratzon.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu, she-tashlikh eima va-fachad al ha-beriyot,
ve-tigzor aleihem la-asot retzonni ke-nafshi ha-chefetza u-vi-levav shalem,
ve-kayem banu mikra she-katuv: ve-ra'u kol ammei ha-aretz ki shem Adonai nikra alecha ve-yare'u mimekha,
ve-ne'emar: lo yityatzev ish bifneikhem, pachddekhem u-mor'akhem yiten Adonai Eloheikhem al penei kol ha-aretz asher tidreku vah ka-asher dibber lakhem.
Amen, ken yehi ratzon.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu, Elohei Avraham ve-Elohei Yitzchak ve-Elohei Yaakov,
she-tiftach libbi be-toratecha ve-titein li da'at u-vina ve-chochma,
ve-terachem alai ve-ta'ir einai be-chochma be-chemlatkha ve-telamdeini middot chochmatecha,
ve-taveineini devarim amukkim be-toratecha ve-tegalleh li razim setumim be-ezratecha,
le-ma'an lo evosh bifnei chakhmei ammecha ve-lo ekkalem be-tokh chasidei adatecha.
Ve-teyached et kavvanat libbi ve-arikhat sefatai, ve-ozreini lilmod u-lelameid, lishmor, la-asot u-le-kayem et kol divrei talmud toratecha be-ahava.
Amen, ken yehi ratzon.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu, Elohei ha-Merkava,
she-tatzileini me-ra'avon ve-tzim'on u-me-arom,
ve-hatrifeni lechem chukki be-khol yom u-tefarneseini be-nachat ve-lo be-tza'ar, be-hetter ve-lo be-issur, be-rovach ve-lo be-tzimtzum;
ve-temaleh oti me-osher mattenot yadecha ve-tishlach berakha ve-hatzlacha be-khol asakai ve-inyanai u-ve-khol ma'aseh yadai she-yihyu li;
ve-titneini le-ahava le-chen u-le-chesed u-le-rachamim be-einecha u-ve-einei kol ro'ai ve-yod'ai u-makkirai.
Amen, ken yehi ratzon.
Yehi ratzon milfaneihem, malakhei ha-sharet ha-kedoshim ve-ha-tehorim,
she-ta'asu immi chesed gadol ve-im anshei veiti,
u-le-ma'an kedushat Adonai u-le-ma'an torato ha-kedosha ve-ha-tehora u-le-ma'an kedushatkhem
ta'amdu lifnei Adonai Elohei Yisrael, melech ha-yoshev al kisse rachamim,
be-vakasha u-ve-tachanunnim le-hashmia et tefilati ve-et tachanati
kedei la-asot et she'elati u-vakshatי be-khol yom va-yom,
ve-yimchal li et kol avonotai ve-chatotai va-ashmotai she-chatati ve-she-aviti ve-she-fashati lefanav
bein be-oness bein be-ratzon, bein be-shogeg bein be-meizid, bein be-seter bein be-galui,
bein be-mithakkaven bein she-lo be-mithakkaven, bein be-dibbur bein be-ma'aseh, bein be-hirrhur bein be-machshava,
me-ata ve-ad olam. Amen, ken yehi ratzon.
Be-va'u be-matu mikkem, malakhei ha-sharet ha-kedoshim ve-ha-tehorim ve-ha-mefarshim be-nekiyut,
she-ta'asu chen ve-chesed ve-rachamim gedolim bi-zkhut ha-Shem ha-gadol
— hogim et ha-Shem be-machshava ve-ein omrim oto ba-peh: Aktariel —
yoshev tehillot Yisrael,
u-vi-zkhut shiv'im u-shtayim shemot ha-kedoshim ve-ha-tehorim,
tikechu maftekhot bi-reshut ha-Kadosh Barukh Hu
u-tiftchu li sha'arei chen ve-chesed ve-rachamim ve-sha'arei shalom ve-sha'arei shalva
ve-sha'arei da'at u-vina, chochma ve-haskel
ve-sha'arei osher ve-khavod ve-sha'arei teshuva ve-sha'arei teshu'a,
ve-emtza chen va-chesed be-eineikhem u-ve-einei kol ro'ai ve-yod'ai u-makkirai,
ve-tatzlichu oti ve-ta'azru oti al kol asakai le-tova,
ve-khe-eshkav lo efchad, ki-dichtiv: im tishkav lo tifchad ve-shakhavta ve-areva shenatkha,
she-yihyu chayai metukkim ki-dvash ve-nofet tzufim,
ve-tihyu immi le-ezer u-le-ho'il u-le-hoshi'a u-li-smoch
ke-tekufat ha-shemesh be-Tammuz u-khe-melo't ha-levana.
Amen, ken yehi ratzon.
Yiheyu le-ratzon imrei fi ve-higgayon libbi lefanecha, Adonai tzuri ve-go'ali.
Yehi ratzon milfanecha, Adonai Eloheinu ve-Elohei avoteinu,
she-tatzileini mi-yetzer ha-ra u-mi-kol tzara ve-tzuka,
ve-lo yishama bekhi ve-ze'aka be-veiti,
ve-totzi'eini mi-shalom el shalom,
ve-emtza chen va-chesed be-einecha u-ve-einei kol ro'ai,
ve-titnaheg immi be-middat ha-chesed u-ve-middat ha-rachamim,
ve-chusa na alai ve-zakkeini lir'ot be-or ha-chayyim,
asa immi ata tzedaka le-ma'an shmecha u-le-ma'an britecha u-le-ma'an Avraham Yitzchak ve-Yisrael avadecha u-le-ma'an Moshe ve-Aharon ve-David ve-Shlomo ve-Eliyahu bechirekha,
u-le-ma'an kisse khevodecha u-le-ma'an shechinatkha u-fedeni mi-kol gezeirot kashot ve-ra'ot.
Hoshi'eini be-rachamecha ha-rabbim mi-kol tzara ve-tzuka,
ve-tigzor alai gezeirot tovot ve-tishmereini mi-kol ra,
u-vatel kol machshevot son'ai ve-hafer kol atzat oyvai u-malleh kol mish'alotai le-tova,
ka-katuv: yitten lekha kil-levavecha ve-khol atzatecha yemalle.
Chaltzeni Adonai me-adam ra, me-ish chamasim tintzeireini.
Shema Adonai ve-choneini, Adonai heyeh ozer li,
she-yihyu immi le-ezer u-le-ho'il u-le-hoshi'a u-le-hatzil.
Shuva Adonai chaltzah nafshi hoshi'eini le-ma'an chasdecha,
ve-ata shalom u-veitekha shalom ve-khol asher lekha shalom.
Yiheyu le-ratzon imrei fi ve-higgayon libbi lefanecha, Adonai tzuri ve-go'ali.
Common Questions
Rabbi Yishmael ben Elisha was a High Priest (Kohen Gadol) and one of the foremost sages of the Talmudic period. He is mentioned throughout the Talmud and Midrash as a master of both law and mystical tradition. The prayer opens with his name and his personal guarantee — along with that of Rabbi Akiva — that whoever recites it daily will receive a share in the World to Come, lending the prayer enormous spiritual weight in Jewish tradition.
The prayer is extraordinarily comprehensive. It asks for protection from evil in all its forms — harmful people, spiritual forces, illness, shame, and sin. It asks for wisdom and the ability to learn and retain Torah. It seeks livelihood, dignity, and divine favor in the eyes of others. It also includes a remarkable address to the ministering angels, asking them to intercede before God and to open the 'gates' of grace, peace, knowledge, and prosperity on the petitioner's behalf.
Several sections of this prayer turn from addressing God to addressing the ministering angels (malakhei ha-sharet), asking them to advocate before the Divine throne. This reflects a strand of ancient Jewish mysticism — related to what scholars call Hekhalot or Merkavah literature — in which angels serve as intermediaries who carry human prayers to God. The prayer invokes a divine name (Aktariel) and references 'seventy-two holy names,' language that comes from the Jewish mystical tradition. This does not replace prayer to God; rather, it pictures the angels as faithful messengers in the divine court.
The text instructs the reader to contemplate the name 'Aktariel' (אַכְתְּרִיאֵל) mentally without pronouncing it aloud. In ancient Jewish mystical texts, particularly those of the Hekhalot tradition, Aktariel is a divine or angelic name associated with God's glory and sovereignty. The instruction to think it rather than say it reflects a deep reverence around sacred names in Jewish tradition. The prayer preserves this instruction intact, and readers are invited to honor it in whatever way feels meaningful to them.
This prayer was composed within the Jewish tradition and speaks from within it — invoking the God of Israel, the forefathers Abraham, Isaac, and Jacob, the angels of Jewish mystical tradition, and the covenant people Israel. A non-Jewish reader is warmly welcome to read, study, and be inspired by it, and there is no prohibition against a non-Jew praying sincerely to God using any words. However, the prayer is most authentically prayed as written — without altering its Jewish references — so a non-Jewish reader who chooses to recite it should understand they are entering, as a guest, the spiritual world of the Jewish people, and that act of entering can itself be a meaningful form of prayer and connection.
This verse (Psalm 19:15) is one of the most beloved closing verses in Jewish liturgy, appearing at the end of the Amidah — the central daily prayer — in many traditions. Its placement here, repeated twice as a kind of frame around the prayer's final sections, signals that everything said before is being offered up as a unified act of the heart. It is a gesture of humility: after all the bold requests and angelic invocations, the petitioner returns to the simplest posture — a person standing before God, hoping their words have found favor.