Saying Tehillim:[1]
Throughout the generations, it has been customary for family members and friends to increase in prayer and supplication on behalf of a woman in labor. Childbirth is recognized in Jewish tradition as a time that requires special Heavenly mercy, and many customs have developed regarding the recitation of Tehillim and other prayers for the safety and wellbeing of both the mother and child. Various chapters of Tehillim have been recommended by great Torah authorities and Kabbalistic sources as segulos and prayers for an easier delivery and a successful birth.
This section discusses the customary chapters of Tehillim recited during labor, the special significance of Kapitel 20, Kapitel 100, and Kapitel 119, the custom regarding reciting Tehillim at night during labor, and the laws of saying Tehillim on behalf of a woman in labor on Shabbos.
- Customary Chapters of Tehillim
It is customary to recite the following chapters of Tehillim while a woman is in labor:
- Kapitel 1
- Kapitel 2
- Kapitel 3
- Kapitel 4
- Kapitel 20
- Kapitel 21
- Kapitel 22
- Kapitel 23
- Kapitel 24
- Kapitel 33
- Kapitel 47
- Kapitel 72
- Kapitel 86
- Kapitel 90
- Kapitel 91
- Kapitel 92
- Kapitel 93
- Kapitel 104
- Kapitel 112
- Kapitel 113 through its conclusion
- Kapitel 20:[2]
It is customary to recite Psalm 20 during labor as a request of mercy for an easy birth. This Psalm contains nine verses corresponding to the nine months of pregnancy, and 70 words corresponding to the 70 contractions that every woman must experience during birth. It is a known Segula to recite this Kappitel 12 times, both the husband and wife.[3]
Kapitel 100:[4]
Reciting Psalm 100 during labor is a Segula for an easy birth, as the word Lesoda can be rephrased as Letolda [i.e. birth].
Kapitel 119:[5]
Reading Psalm 119 in accordance to the name of the Yoledes and of the letters “Kera Satan” is a Segula for an easy birth.
Saying Tehillim at night – May one recite Tehillim for a woman in labor at night?[6]
Those who are accustomed to not recite Tehillim during nighttime[7], as is the Chabad custom[8], are likewise not to recite Tehillim even for a sick person, until midnight. However, if the matter is urgent for that moment, such as if a woman is in labor to give birth at that moment, which happens to be at night, then many Poskim[9] are lenient and indeed the widespread custom is to permit saying Tehillim at night in such a case.[10] Nonetheless, some Poskim[11] and communities are stringent even in such a case. There is no clear Chabad directive in this matter other than the general widespread custom to be lenient.
Shabbos:[12]
It is permitted for one to pray on behalf of a woman who is having difficulty in labor on Shabbos. Thus, one may say Tehillim on her behalf.
Two-Sentence Summary
It is customary to recite specific chapters of Tehillim for a woman in labor, particularly Kapitel 20, which is regarded as a powerful segulah for an easy birth. Although some communities avoid reciting Tehillim at night, many Poskim permit and the widespread custom is to recite Tehillim during active labor even before midnight, and certainly on Shabbos.
Quick Reference
| Topic | Ruling |
| Special Tehillim chapters during labor | Customary |
| Kapitel 20 | Major segulah for easy birth |
| Kapitel 20 twelve times | Customary |
| Kapitel 100 | Segulah for childbirth |
| Kapitel 119 (name letters) | Customary |
| Tehillim before midnight | Generally avoided by some communities |
| Tehillim for active labor before midnight | Widely permitted |
| Tehillim on Shabbos for labor | Permitted |
Practical Examples
Example 1
A husband learns that his wife has entered active labor and begins reciting the customary list of Tehillim chapters on her behalf.
Example 2
During a difficult labor, family members recite Kapitel 20 twelve times as a special segulah for Divine mercy and assistance.
Example 3
A woman goes into labor at 11:00 PM. Although the local custom is generally not to recite Tehillim before midnight, the family follows the widespread practice of reciting Tehillim due to the urgency of the situation.
Example 4
On Shabbos afternoon, a woman experiences complications during labor. Friends and relatives may recite Tehillim and pray for her wellbeing.
Example 5
A family recites the sections of Kapitel 119 corresponding to the mother’s name together with additional Tehillim as a merit for a safe delivery and healthy child.
[1] Sefer Hatoldos Rebbe Mahrash that so instructed the Tzemach Tzedek to his sons when the Rebbe Maharash was born; Koveitz Minhagei Chabad Inyanei Hirayon p. 17; Shevach Habris 2:4
[2] Siddur Arizal; Avodas Hakodesh-Sansen Leyair [Chida]; Yosef Ometz 70; Zohar 3:249
[3] Nitei Gavriel 62:9
[4] Likkutei Eitzos Os Banim
[5] Sefer Zechira p. 68
[6] See Nitei Gavriel 52:10; Toras Hayoledes 31:4
[7] Chaim Sheal 25; Likkutei Maharich; Maharsham 1:158 in name of Zechor Leavraham and Yosef Ometz; Ben Ish Chaiy Pekudei 7; Rav Poalim 2:2; Kaf Hachaim 238:9;Yitzchak Yiranein 1
Other opinions: Some Poskim rule that one may read Tehillim at night. [See Kikar Laeden 5:7 [Chida], Mentioned in Igros Kodesh ibid; Ashel Avraham Butchach 238; Na’ah Lehodos on Tehillim 119 and Shemo Yitzchak; Divrei Yatziv Y.D. 136:2; Avnei Tzedek Y.D. 102; Kumi Runi p. 20; Meateh Tehila see also Siddur Yaavetz; Levushei Mordechai Tinyana 186; Betzeil Hachochma 4:46; Pamei Yaakov 69:104 [Rav Ovadyah Yosef] in name of many Sefarim; Piskeiy Teshuvos 238 footnote 24]
[8] Sefer Haminhagim p. 41 [English]; Igros Kodesh 18:31 [printed in Shulchan Menachem 1:374]; Toras Menachem 48:122; Toras Menachem 1985 5:3103
[9] Vayechi Yaakov O.C. 9; Os Habris on Tehillim; Likkutei Maharich 1 Tikkun Chatzos; Meiy Yehuda Altman 22; Tzitz Eliezer 8:2; Beir Moshe 4:22; Pamei Yaakov 69:104 [Rav Ovadyah Yosef] in name of many Sefarim; Yabia Omer 6:30; Yalkut Yosef Bikur Cholim p. 57 in name of Chida in Avodas Hakodesh, Yaskil Avdi, Betzeil Hachochma 4:45
[10] This follows the ruling of the Ashel Avraham of Butchach ibid who states Tehillim may be recited at night being it is a prayer and not learning.
[11] Rav Poalim 2:2; Or Letziyon 2:46; Tehillim Igara Dehilula; Adir Bamarom 387; Zechor Leavraham 62; Tiferes Banim on Kitzur SHU”A 1:5; Sefer Zichron Beis Kelm p. 28; Yitzchak Yiranein 1; Nitei Gavriel ibid
[12] Admur 288:9; See M”A 288:14 and Machatzis Hashekel ibid; Rav Akiva Eiger 288:10; M”B 288:28 over; Maavor Yabok Mamar Sifsei Tzedek 1; Maharam Mintz 67; Nitei Gavriel 62:7; Toras Hayoledes 31:5