Siman 17: Laws of Shemoneh Esrei (Amidah)

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§1

The time of the commandment of morning prayer ¹ begins at the appearance of the sun, as it is written: ² "May they see You with the sun." However, if one prayed after dawn ³ this is acceptable. The time carries on to a third of the day, and it is forbidden to delay any longer. However, after the fact, if one transgressed and delayed longer, even intentionally, one may pray (the Shemoneh Esreh) until noon. ⁴ Though one does not have the reward of of praying (the Shemoneh Esreh) on time, one still receives reward for prayer. If one intentionally transgressed and went past noon, and did not pray, there is no way compensation for this, and on this it was said: ^{5 "the crookedness that cannot be made straight." If it was by accident or was prevented, (the laws) are explained in Ch. 21.}

1. The Hebrew word "tefillah" is generally translated as prayer. However, in halachic terminology, it specifically refers to the Shemoneh Esreh prayers. Accordingly, in this chapter (and throughout the text), when the meaning of the word is confined to that specific application, the term has been translated as "Shemoneh Esreh." When the concepts apply in particular to the Shemoneh Esreh, but can in a more total sense, be applied to the entire prayer service, the term is translated as "prayer."
2. Psalms 72:5
3. "Amud hashachar" is first light or daybreak, where one sees light over the horizon but not the sun itself. "Netz hachamar" is the appearance of the sun, or sunrise, and is about 1 1/2 hours later.
4. According to the halacha noon is not necessarily exactly 12:00 am. Rather it is the midpoint between sunrise and sunset. Thus, in daylight saving time, on the average, noon is 1:00 pm and not 12:00. Furthermore, depending on the time of year and latitude and longitude of a city, there may be certain other fluctuations of the exact hour of noon. For example, if the sun rises at 5:45 am and sets at 5:45 pm, noon is 11:45 am.
5. Ecclesiastes 1:15

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§2

When one reaches "Praises to the most high G-d", ¹ one should rise and prepare oneself for the Shemoneh Esreh prayers. One should remove, (from the mouth) all spittle and mucus, and any matter that will disturb one's thoughts. One takes three steps backwards and says (from) "Praises to the most high G-d" until "who redeemed Israel", and then takes three steps forward, as one who approaches and comes close to the king. One should not stop between "who redeemed Israel" and the Shemoneh Esreh, even for Kaddish, Kedusha, and Borechu, because we must join (the blessing for our) redemption to the (Shemoneh Esreh) prayer. One should plan to conclude the blessing "who redeemed Israel" together with the chazan, for if one finished first, then the chazan afterwards, there is a doubt whether one responds "Amen" to the chazan's blessing or not. ² However, when one (at the same time as the chazan) also finishes the blessing, certainly there is no need to respond "Amen" for one does not respond "Amen" on one's own blessings. ³ In the evening service, since the blessing before the Shemoneh Esreh does not conclude with "who redeemed Israel", one is permitted to stop as in other places "between the sections". ⁴ Before the Shemoneh Esreh, one says the verse: ⁵ "G-d, open my lips...". This (verse) is not (considered) a break since it is relevant to the prayers. However, the verse: ⁶ "I will call forth the name of G-d..." is not said. ⁷ So, with (the Shemoneh Esreh) of Mussaf and Mincha, one says it before "G-d, open my lips..."

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1. In the blessing "who redeemed Israel"
2. A person who completes his prayers before the chazan, may respond "Amen" when he hears the conclusion of the blessing (Ramah, Shulchan Aruch, Orach Chayim 66:7).
3. See Ch. 6:11.
4. See Ch. 16.
5. Psalms 51:17
6. Deut. 32:3
7. Because it is considered (an interruption or) stop.

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§3

The one praying needs to be aware that the Divine Presence is before one, as it is said: ¹ "Pour out your heart like water in the presence of G-d." One should arouse the concentration and remove all thoughts interfering one, until one's thoughts and one's concentration are purified for one's prayer. One should think that, were one speaking before a human monarch, one would surely arrange one's words and concentrate on them well so as not to err. Surely, this applies when before the King of kings, the Holy One, blessed be He. One needs to concentrate, before Him, one's thoughts, for before Him, blessed be His name, thought is the same as speech and all our thoughts He probes. Before prayer, one should think on the exaltedness of G-d, blessed be His name, and the lowliness of man, and remove (the desire for) all human pleasures from one's heart.

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1. Eichah 2:19

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§4

One who prays should concentrate in one's heart the meaning of the words one says with one's lips, as it is said: ¹ "Direct their hearts, Your ear shall hear." Many siddurim have already been printed, with translations (explanations) of the prayers in (the vernacular) Yiddish, and any one can learn and understand what one is praying. If one cannot concentrate on the meaning of the words, at the very least, one should think, during prayer, about matters that humble the heart and direct one's heart to one's Father in heaven, and if an extraneous thought comes during the prayers, one should be silent and wait until the thought ceases.

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1. Psalms 10:17

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§5

One positions one's feet one next to the other, as if they are only one, in order to resemble the angels as it was said: ¹ "And their feet were like a straight foot." - that is, their feet appear to be as one foot. One should bend one's head slightly downward and close one's eyes, so as not to look at anything else. If one prays from a siddur, one should not remove one's eyes from the siddur. One should place one's hands on one's heart, one's right on one's left. One should pray wholeheartedly, with awe, and with fear, and with humility, like a poor man standing (requesting charity) at the doorway. One should bring the words out of one's mouth with concentration and exactness. Each should pray according to one's nusach, whether Ashkenaz, Sephard, or other, because the foundation of them all is in the peaks of holiness. However, one should not mix words (of prayers) from one nusach with another, because the words of each nusach are carefully counted according to great secrets (the Kabbalah) and one should not add or take away.

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1. Ezekiel 1:7

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§6

One should be careful to pray quietly, so that only oneself hears what one is saying, and another standing near to one, would not hear one's voice, as it was said ¹ about Chana: "Only her lips were moving; however, her voice could not be heard."

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1. I Samuel 1:13

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§7

One should not support oneself on anything, even support to a slight amount. If one is slightly ill, one may pray even sitting or lying down, provided one can concentrate one's attention. If it is impossible for one to prayer verbally, one should think about them in one's heart.

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§8

One should not hold (anything) in one's hands, during the Shemoneh Esreh prayers, except the siddur or the Machzor if one needs it. One should mark first the places which one needs to pray in the Siddur or Machzor, so that one will not have to search in the midst of one's prayers. There should not be anything between oneself and the wall, as it is said:

¹ "Hezekiah turned his face to the wall." An (object) is not termed a separation except something (at least) ten handbreadths high and four handbreadths wide. A small object is not considered as a separation. Even a large object, if it is (in one place) permanently - for example, a cupboard or cabinet - is not considered a separation. Another person (is also not considered) as a separation. If there is no other alternative, one need not be strict with these matters, because one can close one's eyes or pray from a siddur, so that one's concentration will not be disturbed. Similarly, one should not pray facing any picture. One who happens to pray facing clothes or a tapestry should close one's eyes. It is forbidden to pray facing a mirror, even with closed eyes. One should not pray in an open place, like a field, because when one is in a private place, there comes on one the awe of the King, and one's heart is broken and one becomes humble. If one is on a journey, one is alllowed to pray in a field. However, if possible, one should pray among the trees.

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1. Isaiah 38:2

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§9

One should not burp (in the Shemoneh Esreh) nor yawn. A burp is what sometimes a person produces from (inside) one's body (out) to one's mouth and expands because one is full, like the smell of food one ate, and some say that one's body and neck extend because (to stop it) is difficult, and a yawn is what opens one's mouth like one who wants to sleep or is waking up from sleep. If it is necessary to do so, against one's will, one should put one's hand over one's mouth so that its opening will not be seen. Similarly, it is forbidden for one to spit. If spittle comes to one inside one's mouth and it upsets one a lot so that one is distracted from one's prayers, one may absorb it into a handkerchief or a garment. If that disgusts one, one leans to one's left and spits behind oneself. If it is impossible (to spit) behind oneself, one spits to one's left. If it is impossible to one's left, one spits to one's right. If a louse bites one, one should use one's clothes, to remove it so that one's attention is not distracted. However, one should not remove it with one's hand. ¹ If the tallit slipped off one, one may return it even if most of it had fallen. However, if it has fallen off entirely, it is not allowed to wrap (oneself) in it, since that is considered as a break. If a (holy) book fell before one to the ground and because of this one's concentration was distracted, one may pick it up between one blessing and another. All these acts that are forbidden during the Shemoneh Esreh are (also) forbidden until one takes (three) steps. ² (However, regarding breaks (to respond to other prayers), there are differing (opinions) ). ³

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1. Because then the hands would need to be washed.
2. The three backwards steps taken after the end of one's Shemoneh Esreh.
3. As explained in Laws 14 (and15).

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§10

One needs to stand facing the direction of Eretz Yisrael, as it is said: ¹ "They will pray to You in the direction of their land." One should also intend to face Jerusalem, to face the Temple, and to face the Holy of Holies. Therefore, we, in our (European) countries, which are to the west of Eretz Yisrael, should stand facing east (not exactly to the east, rather to the southeast direction). Those who live to the north of Eretz Yisrael should face south; those living to the east, should face west; and those living to the south, should face north. Thus, all Jews face in their prayers to one place that is, to Jerusalem and the Holy of Holies, for there is the "gateway to heaven," since all prayers rise up from there. Therefore, the Temple is called "Talpiot" as it is said: ² "Your neck is like the Tower of David, built as turrets (Talpiot)." A tower that all turn towards. If one prays in a place where one cannot face in the direction of Eretz Yisrael, one should direct one's heart to one's Father in Heaven, as it is said: ³ "Pray to G-d." If one stood facing the north or south and realized in the Shemoneh Esreh that one is not standing properly, one should not move one's feet. Rather, one should turn one's face to the east. And if this is impossible for one, or one is facing west, ⁴ one should finish one's prayers like this, and direct one's heart towards the Holy of Holies, and not move one's feet. Similarly, if one is praying in a place where there are images (of false gods) to the east, one should pray (facing) another direction, even if this is not the east.

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1. I King 8:48
2. Song of Songs 4:4)
3. I Kings 8:44
4. And so cannot face to the east.

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§11

One must bend (the knee) and bow four times in the Shemoneh Esreh: at the beginning of the first blessing and its end, in the blessing "We give thanks" at its beginning and its end. When one says "Blessed", one bends one's knees, and when one says "are You", one should bow to the extent that the vertebrae of the spine protrude. Also one's head should be bent. Before one says (G-d's) name, one returns to an erect position slowly. (This comes from what was said:

¹ "G-d lifts up the bowed.") Similarly, in "We give thanks", one should bend (the knee), and bow, and before saying (G-d's) name one rises. One should not bow too low - i.e., to the extent that one's mouth is opposite the belt - because this is considered as proud behavior. An elderly or sick person who suffers, when bowing, from pain, (bowing) the head is enough. It is forbidden to add (extra) bows in the other blessings, neither at their beginning nor at their conclusion.

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1. Psalms 146:8

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§12

After the Shemoneh Esreh, we say "O my G-d, guard my tongue...". Before (saying) "He who makes peace", one bows and steps backwards three steps, like a servant who departs from his master. These steps should be medium-sized: at least (large enough) for the toe to be placed at the heel, but neither should they be large steps. One should not take more than three steps, one steps first with the left foot, and then with the right foot, and again steps with the left foot. While still bowing, one should turn one's face to one's left, which is to the right of G-d's Presence, which is before one while praying. When finishing the Shemoneh Esreh, one says "He who makes peace in His high heavens", and turns one's face to one's right which is the left of the Divine Presence, and says "May He make peace for us". One then bows directly in front of oneself and says "and for all Israel, and say you, Amen". Afterwards, one rises and says: "May it be Your will...that the Temple be rebuilt...", because prayer was (instituted) in place of the Temple services. Therefore, we pray that the Temple will be built, so that we will be able to carry out the actual service speedily, in our days. The reason we step (backward) first with the left foot is that in the normal way a person walks, one lifts the right foot first. Therefore, one lifts, in this instance, the left first, to show that it is difficult for one to depart from G-d, ¹ blessed be He. Therefore, a left-handed (lit. footed) person lifts up first the left (foot) which is the right for everyone else.

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1. lit. "The Place", one of the names used for referring to G-d.

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§13

At the place where one (concludes one's prayers by) taking the steps, one stands with the feet together as in the Shemoneh Esreh. One should not turn one's face to the west nor return to one's place, until the chazan reaches Kedusha. Anyone who prays alone should (also) wait an equivalent amount of time. If the place (where one prays) is crowded, or Piyutim are said one may return (to one's place), when the chazan begins his prayers. ¹

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1. At the least, one must wait the amount of time acquired to walk four cubits (Shulchan Aruch HaRav 123:3, Mishna Berurah 123:11).

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§14

In the Shemoneh Esreh prayers, - one should not wink (signal with) one's eyes, nor move one's lips, nor gesture with one's fingers ¹  - and not (make a) break even to (respond to) Kaddish, Kedusha, and Borechu. Rather, be silent and concentrate on what the chazan and the congregation are saying. This is considered as (the same as) answering with regard to the fulfillment of the obligation, ² and yet it is not considered an interruption (to the Shemoneh Esreh).

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1. That is; one should not try to communicate non-verbally.
2. The topic being covered here is that someone is in the middle of prayers that they are not allowed to stop, when they hear the chazan or the congregation saying something which normally they should respond to.

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§15

However, in the prayer "O my G-d, guard my tongue..." it is permitted to stop (and respond to prayers) for (certain) things. When one breaks "between the sections" ¹ in the blessings of the Shema and the reading of the Shema. ² Nevertheless, if it is possible for one to say first 3 "May it (the words of my mouth) be acceptable..." - and, if possible, step (back) also three steps. Some have the custom of saying, immediately after "who blesses His people Israel with peace", the verse "May it (the words of my mouth) be acceptable..." They (then) say "O my G-d, guard my tongue..." and a second time "May it (the words of my mouth) be acceptable...". This (custom) is proper to follow. It appears to me that if this (practice is followed), one is permitted to stop in the midst of the prayer "O my G-d, guard my tongue..." to respond "Amen" at all times. Some (authorities) say that before saying the verse "May it (the words of my mouth) be acceptable...", it is preferable to say a verse from the Bible or from the Prophets or the Writings that begins with the letter at the beginning of one's name and ends with the letter with which one's name ends. It appears to me that one who says "May it (the words of my mouth) be acceptable..." twice should not say this (verse) except before the second "May it (the words of my mouth) be acceptable...".

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1. The same rules apply as already described.
2. As explained above, Ch. 16.
3. Psalms 19:15

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§16

As already explained in Ch. 12:3, if one feels even slightly the need to use the toilet, one may not pray until one relieves oneself. In particular, (this applies) to the Shemoneh Esreh prayers. For it is forbidden to one to stand (in preparation) for praying if one feels a slight need, until one relieves oneself. However, if at the beginning one felt no need, and afterwards, in the middle of the Shemoneh Esreh, felt that one needs to defecate, or urinate, ¹ one should contain oneself until one completes the Shemoneh Esreh and not interrupt (the Shemoneh Esreh prayers), even if the need is great. Rather, one should contain oneself as long as one can, and not stop to leave (to relieve himself) in the middle of the Shemoneh Esreh, until after one completes "who blesses His people Israel with peace".

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1. The action of using the toilet is described as "cleaning" oneself or "emptying" oneself. The text here refers to urination as a "small" need and to defecation as a "large" need.

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§17

One felt that there was going to come out gas from below and one couldn't stop it: If one is praying at home, one steps back four cubits or to the side, and releases the gas, waits until the odor ceases, returns to one's place, and says: "Master of the world, You have created us with numerous orifices and cavities. It is revealed and known before You our shame and embarrassment; shame and embarrassment during our lives, worms and maggots in our deaths". One (then) finishes one's prayers. If one released gas (while standing) in one's place against one's will, or if one was praying (together) with the congregation and it would be embarrassing for one to move back, one does not have to move oneself away. Similarly, he should not say (the prayer) "Master of the world..." Rather, one should wait until the odor ceases and (then) finish one's prayers.

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§18

It is forbidden to sit within four cubits of one who is praying the Shemoneh Esreh. This applies (whether one is sitting) in front of him, behind him, or to the side. If the one sitting is also busy in matters relevant to prayer, it is allowed. Other (authorities) show leniency, that even if that one is not involved in prayer, but is studying Torah out loud, one is not required to move away. One who fears the word of G-d should not sit in front of one praying the Shemoneh Esreh prayers, if the latter can see one. Even (this applies) if one is reading the Shema. However, (sitting) to the back or side (of the person praying), is not objected to. Standing is allowed in any direction, even in front of that one.

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§19

If the one who (remains) sitting (near someone praying the Shemoneh Esreh), is weak ¹ one should not rebuke that person.

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1. This can mean old or frail or ill.

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§20

If the one sitting had been sitting previously, and then another came and stood to pray the Shemoneh Esreh at the side or in front of the 1st, so that the (1st) seated person now is behind the 2nd, the 1st is not required to stand, since the 2nd (person) has entered "his domain." However, if the person praying stood up to pray (the Shemoneh Esreh) behind the 1st, causing the seated person to be sitting in front of the 2nd, the 1st should be careful and stand. All this (applies only) when one is praying at one's home. However, if one is praying in a place set aside for communal prayer - how much more so in a synagogue which is set aside for anyone to pray - even if one had been sitting already (and another began the Shemoneh Esreh), one must stand, since this place is designated for prayer for all. ¹

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1. The Mishna Berurah 102:13 allows a person studying Torah to remain seated even under those circumstances.

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§21

It is forbidden to pass within four cubits of one praying the Shemoneh Esreh prayers. Therefore, if one had prayed and finished one's (Shemoneh Esreh) prayers, and another is standing behind the 1st and praying and still not finished, the 1st, who is in front of the 2nd, should not step back. ¹ Otherwise, the 1st is like one who passes in front of someone praying. To pass by the side, and even more so behind the 2nd, is permitted.

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1. Until the 2nd finishes praying.

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§22

A drunk who (is so intoxicated) that he would not be able to speak before a great and important person, is forbidden to pray. If one transgressed and did pray, one's prayer is (considered) an abomination, and one needs to come back and pray (again) after becoming sober. ¹ If the time has passed for the Shemoneh Esreh, one may compensate in the following prayer service, as in the laws of one who (did not pray either) inadvertently, or because of forces beyond his control. See further in Ch. 21.

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1. lit. his wine has passed away from him.