In order to express one’s desire to come closer to God and to stand before Him, we customarily take three steps toward the Amida prayer (Rema 95:1). After finishing these steps, one stands in place and only then recites the verse “Ado-nai sefatai tiftaĥ u-fi yagid tehilatekha” (“My Lord, open my lips and my mouth will speak your praises”; Tehilim 51:7), since that verse is part of the Amida.

One who goes to synagogue or prays in a designated place in her house has already taken more than three steps to get there, and therefore need not take another three steps prior to praying the Amida (Eliya Rabba). Some poskim say that it is proper even for one who already walked to her place of prayer to take another three steps forward, immediately before beginning the Amida, if a significant amount of time has elapsed since she arrived at her place of prayer (Ben Ish Ĥai, Be-shalaĥ 3; Kaf Ha-ĥayim 95:7). However, because it is not appropriate to take three steps back and immediately afterwards three steps forward, one who wishes to be meticulous about this should take three steps back a short time before the Amida, and, after waiting a bit, take three steps forward to begin the Amida (Minhagei Maharil; MB 95:3).

One who stands in prayer outside of Eretz Yisrael must face the land and direct her heart toward Jerusalem, the site of the Temple, and the Kodesh Ha-kodashim (the Inner Sanctum of the Temple). If is in Eretz Yisrael, she must face Jerusalem and direct her heart toward the Temple and the Kodesh Ha-kodashim. If she is in Jerusalem, she faces the site of the Temple and directs her heart toward the Kodesh Ha-kodashim (Berakhot 30a; SA 94:1).

Therefore, those reciting the Amida in the women’s section of the plaza facing the Kotel must turn diagonally toward the left, toward the exact site of the Temple.

In synagogues, it is customary to position the aron kodesh (the ark) against the wall that faces Jerusalem, so that those standing in prayer also pray towards the direction of the ark. However, the primary objective is to pray in the direction of Jerusalem. Therefore, if due to error, or because of circumstances beyond control, the ark does not exactly face Jerusalem, the people praying should turn to face the direction of Jerusalem (MB 94:9). Likewise, someone standing in the women’s section must face Jerusalem, even if this is not the direction of the ark (MB 94:10).

One who does not know the direction of Jerusalem may pray in whichever direction she desires while directing her heart towards her Father in heaven (SA 94:3). Even if she subsequently discovers that she was mistaken, she need not repeat her prayer. ¹

One must put her legs together so that they look like one leg. The reason for this is that the separation of one’s legs exposes one’s material side and represents the pursuit of worldly matters. Thus, we keep our feet together in prayer just like the kohanim who, in their ascent of the altar, would walk heel-to-toe to avoid spreading their legs. Furthermore, putting one’s legs together symbolizes the annulling of the powers in one’s legs, demonstrating that we have but one desire, to stand before Him in prayer. The Sages learn this from the angels, of whom it is said: “Their legs are a straight leg” (Yeĥezekel 1:7), meaning that their legs were placed so close together that they appeared as one leg (Berakhot 10b; y. Berakhot 1:1; see Maharal, Netiv Ha-avoda §6).

One must put the entire length of her foot next to the other so that they will seem like one leg to the extent possible, and not merely put her heels together (SA 95:1; Talmidei Rabbeinu Yona). However, be-di’avad, if one prayed with her feet apart, she still fulfilled her obligation (MB ad loc. 1; Kaf Ha-ĥayim 2). Someone who has trouble putting her feet together fully should place them together to the degree possible.

One who is ill and cannot stand may recite the Amida while sitting. If she is unable to sit, she may pray while lying down (MB 94:27; Kaf Ha-ĥayim 34).

Even one who must recite the Amida while sitting or lying down should try to put her feet together and bow her head at the appropriate places. When one sitting in a wheelchair finishes her prayer, she should wheel herself slightly backwards, approximately the distance of the three steps with which a healthy person would take leave of her prayer (based on Rema 94:5).

The kabbalists praise one who prays with her eyes closed. However, even one who looks into her siddur follows the law le-khatĥila. Many Aĥaronim recommend praying from a siddur, so that one can have more kavana in her prayer (MB 95:5; Kaf Ha-ĥayim 9-10; and see BHL, quoting Ma’amar Mordechai).

Regarding one’s hands, Rambam writes (MT, Laws of Prayer 5:4) that one should place her hands on her heart while interlocked, right over left, so that she stands as a slave before her master, in awe and fear. This is also the opinion of SA 95:3 and Kavanot Ha-Ari (Kaf Ha-ĥayim 95:12). Many maintain that the placement of the hands depends on local custom; where Rambam lived, it was indeed customary to stand before kings and ministers in the manner he described. However, people in other areas practiced differently. For instance, in Christian lands people customarily stood with their arms folded, while in Islamic land they would stand with their hands behind their backs, symbolically indicating that they do not even have their hands without the consent of the One Who they face in prayer (Mahari Aboab, cited by Beit Yosef; MB 95:6). Nowadays, according to this, in addition to what Rambam wrote, it is also permissible to stand with one’s hands adjacent to her body or holding a siddur, or resting on a table next to her siddur, for that, too, is considered standing respectfully. However, one should not stand with her hands in her pockets or on her hips, for it is inappropriate to stand that way in front of respected people.

Many people are accustomed to “shuckling” (swaying) while reciting the Amida. Rema writes (§48; MB 95:7) that this is the proper way to practice le-khatĥila, as it expresses the excitement and trepidation of the prayer experience, and in order to involve one’s whole body in the service of prayer, as the verse states: “All my bones will say: ‘God, who is like You?’” (Tehilim 35:10). In contrast, Shlah states that one should not sway during prayer. On the contrary, standing motionless strengthens one’s kavana. Furthermore, it says it is not respectful to sway. If one were to come before a human king and begin to shake his whole body, the king would dismiss him immediately. If so, one should certainly not act that way in prayer. Shlah explains that the recommendation to sway applies specifically to Torah study or to singing songs and praise. However, during the intense and inward-focused Amida, in which we stand before the King, it is not proper to move at all; only one’s lips may move (Shlah, Masekhet Tamid, Ner Mitzva). Since each custom has opinions on which to rely, every person may practice in the manner that allows her to concentrate the best (MA, MB 48:5; and see Kaf Ha-ĥayim 48:7-9).

One bows when saying “Barukh Ata” and straightens when saying “Hashem.” For Modim, she bows when saying “Modim anaĥnu lakh” and straightens when saying “Hashem” (SA 113:7; MB 12; for the laws on bowing down at the end of the Amida, see below, section 11).

One must bow so low that the vertebrae in one’s spine protrude from her back. One bends her head low so that it is below the level of her heart and above waist-level, but no lower, as it would appear arrogant. One should bow quickly, demonstrating her desire to bow before God, and straighten herself slowly, like one who wants to keep bowing before God (SA 113:6). An elderly or ill person who has difficulty bending down should nod her head as much as she can (SA 113:5).

Regarding how one bows, there are two customs. According to the Ashkenazic custom, when one says “barukh” she bends her knees and when she says “Ata” she bows until her vertebrae protrude. At Modim, the word “Barukh” is not recited, so one bows without first bending her knees (MB 113:12; and see Kitzur SA 18:1). The Sephardim practice according to Arizal’s custom and bow down in two stages. First, one bends her body (without bending her knees) and then her head. Similarly, when she straightens herself, she first straightens her body and then her head (Kaf Ha-ĥayim 113:21).

The idea behind the Amida prayer is to express the soul’s deepest aspirations before God, and therefore it is not proper to recite the words aloud and to disclose them outwardly. On the other hand, one does not fulfill her obligation with thought alone, since every idea must possess some tangible expression in this world. Very often, our inner desires are praiseworthy, but their outer expression is flawed. Therefore, our task is to express our inner good will outwardly, thereby repairing the world. Hence, even the subtlest mitzva like prayer, requires some sort of expression – the silent articulation of the words with one’s lips.

There are different practices regarding the proper way to pray silently. According to most poskim and a few kabbalists, one reciting the Amida must utter the words in such a way that only she hears her voice but those praying next to her do not (SA 101:2; MB 5-6). According to most kabbalists, the Amida is so intense and internal that one should not even hear her own words; she should only mouth the letters with her lips (Kaf Ha-ĥayim 101:8). The woman praying may choose the way which enables her to have the most kavana in her prayer.

Be-di’avad, even if one recites the Amida out loud, she fulfills her obligation. Therefore, if one who has difficulty concentrating silently is praying alone, in a place where she will not disturb the prayer of others, she may pray aloud. However, even in that situation, she should not raise her voice, for one who does so behaves like the false prophets who think that their gods are hard of hearing and that one must yell in order to be heard (Berakhot 24b).

On the Days of Awe, there are parts of the Amida where it is customary to raise one’s voice slightly, and one need not be concerned that she is disturbing others around her because on those days everyone has maĥzorim (SA 101:3). Nevertheless, even in those places, one who wishes to enhance the mitzva prays silently.

Regarding the other sections of the prayer service, such as Birkhot Keri’at Shema and Pesukei De-zimra, which are not as inward-focused and intense as the Amida, all agree that the person praying must hear the words she is reciting. Be-di’avad, if she only mouthed the words without hearing them, she fulfilled her obligation, but if she thought the words in her mind, without even mouthing them, she did not fulfill her obligation.

One may recite the Amida in any language (Sota 32a). However, it is best to pray in Hebrew, for that is the language in which the Men of the Great Assembly composed the prayers. Furthermore, Hebrew is the holy tongue and is the language with which the world was created.

An additional advantage to praying in Hebrew, untrue of any other language, is that one may pray in Hebrew even if she does not understand it. As long as she understands the first verse of Shema and the first berakha of the Amida, she fulfills her obligation. In any other language, only one who understands what she is saying fulfills her obligation (MB 101:14 and 124:2).

In practice, one who does not understand Hebrew may choose the language in which to pray. On one hand, there is an advantage to praying in a language that she understands, for it enables her to have more kavana. On the other hand, if she prays in Hebrew, she prays in the holy tongue (see BHL 101:4; Kaf Ha-ĥayim 16). ¹

Permission to pray in other languages is granted only as a temporary measure (hora’at sha’ah), specifically for people who do not understand Hebrew. However, it is prohibited to organize a minyan of people who pray regularly in a different language. That was one of the sins of the Reform movement, which translated the prayers to German and caused their children to forget the holy tongue, leading the way to assimilation and the abandonment of Judaism (Ĥatam Sofer, OĤ 84 and 86; MB 101:13).

If one recited the Amida but did not have kavana during Birkat Avot, technically she must repeat the Amida, because kavana during that berakha is requisite for fulfilling her obligation. However, due to the decline of generations and other preoccupations, our ability to concentrate has weakened. Therefore, the Aĥaronim rule that we do not repeat the Amida, since there is concern that even in reciting the Amida a second time, she will forget to have kavana during Birkat Avot, and her repetition will be for naught (Rema 101:1; Kaf Ha-ĥayim 4). Hence, one who knows that she will not be able to have kavana even for Birkat Avot should preferably not even begin the Amida. She should instead fulfill her obligation by reciting Birkhot Ha-shaĥar. ¹

If one is about to finish Avot and notices that she did not have kavana in its recitation, as long as she has not yet said God’s name at the conclusion of the berakha, she goes back to “Elokei Avraham” and continues from there with kavana (MB 101:4, in the name of Ĥayei Adam). If she has already said God’s name, she concludes the berakha with kavana. It is preferable that she go back and think the words of Birkat Avot in her heart, for, in Rambam’s opinion, thought is considered speech (hirhur ke-dibur). However, if she already began the second beraka with the words “Ata gibor,” she continues to pray and must try to have kavana while reciting the remaining berakhot, especially Birkat Modim, for some poskim maintain that having kavana in Modim rectifies the lack of kavana in Avot.

We learn this from the prayer of Moshe, which begins with praise before continuing to plead and petition (Berakhot 32a; also see below, 15:3). Without the introductory praise, there is concern that our prayer will resemble pagan worship, whose entire aim is to magically manipulate higher powers to work for one’s benefit. In contrast, we wish to serve God and devote ourselves to Him, and all we ask is that He bestows goodness and blessing upon us in abundance so that we can study Torah, perform mitzvot, and reveal His name in the world. Therefore, we must first recognize before Whom we stand in prayer. We stand before God, the great, the mighty, and the awesome, the One Who sustains life and resurrects the dead, the holy God. With that understanding, we can approach Him and pray with a pure heart for all of Israel and for ourselves (see Olat Re’iyah vol. 1, p. 14).

The petitionary section, in which there are thirteen berakhot, contains and expresses the general aspirations of the Jewish people. They do not focus on the individual advancement of the person praying, but on the revelation of God’s glory in the world. Even our personal requests for health and livelihood are to enable us to participate in tikun olam. We ask for the following thirteen things: wisdom, repentance, forgiveness, redemption, health, livelihood, the ingathering of the Jews from exile (Kibbutz Galuyot), the restoration of justice, the destruction of those who hate us, the blessing for the righteous, the rebuilding of Jerusalem, the re-establishment of the Davidic dynasty, and finally, that our prayers be heard.

After these requests, we end the Amida with three general berakhot, the centerpiece of which is Modim, a blessing of thanks for our our lives and for all the goodness that God constantly bestows upon us. It is accompanied by two other berakhot. In the first we pray for the restoration of the Temple service, and in the last we pray for peace, since peace is the vessel that contains all berakhot. It is important to note that the Men of the Great Assembly were precise about the order of the berakhot, and one who switches their order does not fulfill her obligation (see below, 13:1).

In truth, Shemoneh Esrei (which means “eighteen”) is comprised of nineteen berakhot. When the Men of the Great Assembly first instituted the Amida, it was made up of eighteen berakhot. After the proliferation of slanderers and informers after the rise of Christianity and its preaching of hatred against the Jews, the Sages instituted an additional berakha, a prayer to save the nation from apostates and slanderers. ¹

Even so, if one wishes to add personal requests in the middle berakhot, she may. However, in the first three berakhot, which are intended to praise God, and in the last three, which are intended for thanksgiving, one may not add personal requests, so as not to detract from their general purpose (SA 112:1; 119:1).

The personal requests permitted in the middle berakhot must be related to the theme of the berakha. For example, one may pray for the sick in Refa’enu, for livelihood in Birkat Ha-shanim, or for relatives to make aliya in the Kibbutz Galuyot. In this respect, Shomei’a Tefila is unique in that one may make all types of requests in it. Since it is the culmination of the petitionary berakhot, it encompasses them all. When one adds personal requests, she begins by reciting the fixed formulation and adds her request just before the last line of the berakha.

Personal requests are not only permissible but even encouraged, according to many, since the personal prayers come from the depths of the heart and inspire kavana. Nevertheless, it is preferable that one not prolong her personal prayers excessively, not even in Shome’a Tefila, because the Amida is primarily focused on collective needs, and when one adds numerous personal requests, it negates the universal character of the Amida. It is better that one who wishes to add more personal prayers does so after finishing all the berakhot and saying (the first instance of) “Yihyu le-ratzon…” since everything recited after that is not fully part of the Amida. Nevertheless, since she has not yet taken three steps backwards, she is still standing before the Almighty in prayer, and her personal requests are joined together with the main part of the Amida (SA 119:2; MB 119:12).

One must express her requests in the Amida properly. Therefore, when praying for the sick, the patient’s name should be mentioned. Le-khatĥila, it is good to mention the patient’s name along with his mother or father’s name. However, in the presence of the patient, it is unnecessary to mention his name, for her intention is clear (MB 119:2).