17 - The Amidah

The Amidah prayer is the pinnacle of the prayer service, and all the other preceding sections are, to a great extent, preparations towards it. The person praying rises from level to level, from Korbanot to Pesukei d’Zimrah and from Pesukei d’Zimrah to Birkot Keriat Shema, until he can enter the supreme gate of the world of eminence and stand before Hashem in prayer. This is not to minimize the importance of Keriat Shema, which is a biblical commandment that we are obligated to recite without any connection to the Amidah. Nevertheless, the Chachamim instituted reciting Keriat Shema with its berachot before the Amidah to serve as preparation for it. Through the acceptance of faith in Keriat Shema and its berachot, and by reciting Birkat Ga’al Yisrael, it is possible to rise to the level of prayer in the most complete manner.

Since the Amidah is the pinnacle of the prayer service, the laws regarding it are stricter than those of other prayers. For example, one must recite the Amidah while wearing respectable clothing, for during the Amidah we are standing before the King. This is not the case regarding Keriat Shema and its berachot. Reciting them, we accept upon ourselves the yoke of Heaven, and we praise Hashem, yet we are not on the level of standing before Him (Shulchan Aruch, Orach Chaim 74:6; 91:1).

Many halachot that we have learned concerning the proper place for prayer were stated primarily about the Amidah. These include: not to pray on an elevated place or in an open area; the requirement that there be windows in the place of prayer; that it is a mitzvah to pray in a minyan in a synagogue; that a person must establish a set place to pray; that there must not be anything separating him from the wall; and that one may not pray alongside his rabbi, nor behind him (as explained earlier in this book, chapter 3). Yet, because the Amidah is part of the prayer service as a whole, we try to observe all these halachot throughout the entire service. However, in a situation in which one cannot recite Pesukei d’Zimrah and Birkot Keriat Shema in accordance with these conditions, he must at least make an effort to pray the Amidah in this fashion.

It is customary to take three steps forward prior to praying the Amidah, in order to express one’s desire to come closer to Hashem and to stand before Him (Rama 95:1). A person who is already standing in his place of prayer does not need to take three steps back in order to return and step towards prayer. The fact that he came to synagogue demonstrates that he already brought himself closer to prayer and took more than three steps towards it (Eliyah Rabbah). Some say that it is proper even for a person who already walked to his place of prayer to step backwards just before the Amidah and then to take three steps forward again towards his place of prayer (Ben Ish Chai, B’shalach 3; Kaf HaChaim 95:7). Between the steps backwards and the steps forward, it is best to pause slightly, so as not to look like someone who is coming and going. Therefore, when he arrives at “Tehillot L’Kel Elyon,” he takes three steps back, and towards the conclusion of Birkat Ga’al Yisrael he takes three steps forward. Similarly, in Minchah and Ma’ariv, already in the beginning of Kaddish before reciting the Amidah, one takes three steps back and then takes three steps forward to begin the Amidah (Minhag Maharil; Mishnah Berurah 95:3).

So as not to interrupt between redemption and prayer, it is proper for the person praying to be strict in taking the three steps before the conclusion of Birkat Ga’al Yisrael, so that immediately after the end of the berachah, he will already be standing in his place of prayer and he will begin to say “Hashem sefatai tiftach,” the verse which opens the Amidah.^[1]

Prior to reciting the Amidah, a person must remove things that might disturb his concentration. One who suffers from a cold should blow his nose before beginning to pray, so that he will not need to do so in the middle of his prayer. Similarly, one who has any bothersome phlegm in his throat should remove it, so that it will not disturb his prayer (Shulchan Aruch 92:3; and see earlier in this book, chapter 6). If it is necessary to wipe one’s nose while saying the Amidah, one must do so in the most polite way possible. Similarly, whoever must yawn while reciting the Amidah must cover his mouth with his hand. The reason for these laws is that a person standing in prayer must be very cautious of the respect of Heaven (kevod Shamayim), and everything that is considered impolite to do before human beings is prohibited to do while praying (see Shulchan Aruch 97:1-2).

During most parts of the prayer service, a person may face in any direction he desires. However, when he arrives at the climax of the prayer service and gets up in the Amidah to stand before the King of the world, he must turn to face Jerusalem, the place that Hashem chose to endow His Shechinah to the world.

One who stands in prayer outside of Israel must face the Land of Israel, and his heart should be directed towards Jerusalem, the home of the Beit HaMikdash (Temple), and Kodesh HaKodashim (the Holy of Holies). If one stands in Israel, he must face Jerusalem, and his heart should be directed towards Beit HaMikdash and Kodesh HaKodashim. If he stands in Jerusalem, he faces the direction where the Beit HaMikdash stood, and directs his heart to Kodesh HaKodashim (Berachot 30a; Shulchan Aruch 94:1).

Therefore, those reciting the Amidah in the plaza in front of the Kotel must turn and face the direction of the exact place of the Beit HaMikdash. In other words, those standing in the open square must turn slightly to the left, and even those standing in the men’s section in the closed area next to the wall should do the same.

It is customary to position the aron kodesh on the side of the synagogue that faces Jerusalem, so that those standing in prayer also pray towards the direction of the aron kodesh. However, the primary objective is to pray in the direction of Jerusalem. Therefore, if due to error, or because of circumstances beyond our control, the aron kodesh does not exactly face Jerusalem, the people praying should turn to face the direction of Jerusalem (Mishnah Berurah 94:9). Nevertheless, if the entire congregation mistakenly faces the aron kodesh, it is best not to separate oneself from the congregation; instead, one should stand in the same direction that the congregation faces, but turn his head towards Jerusalem (Mishnah Berurah 94:10).

One who does not know the direction of Jerusalem may pray to whichever direction he desires while directing his heart towards his Father in Heaven (Shulchan Aruch 94:3). Even if he subsequently discovers that he was mistaken, it is not necessary to repeat his prayer while facing Jerusalem.^[2]

During Pesukei d’Zimrah and Birkot Keriat Shema a person is permitted to either sit or stand, but once he reaches Shemoneh Esrei (the Amidah), he must stand with his feet together. When one stands, he summons his complete being, from head to toe, to prayer. In addition, his standing expresses his awe and fear toward the King of the world. Therefore, one must not lean against anything while reciting the Amidah, for anyone who is supported by something even slightly is not considered to be in a state of fear. In extenuating circumstances, for instance, when someone is weak and must lean against something, he should try to lean only slightly, such that if the support should be taken from him, he would remain standing on his own. In that way, although he is not standing in fear, he is at least considered to be praying in a standing position (Shulchan Aruch 94:8; Mishnah Berurah 22).

One must put his legs together so that they look like one. The reason for this is that the separation of one’s legs exposes the material side of a person and represents the pursuit of worldly matters. Thus, we keep our feet together in prayer just like the Kohanim who, in their ascent to 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. Chazal learn this from the angels, of which it is said (Ezekiel 1:7), “Their legs are a straight leg,” meaning, their legs were placed together so that they appeared to be one leg (Berachot 10b; Yerushalmi, chapter 1, halachah 1; and see Maharal Netiv Ha’Avodah 6).

One must put the entire length of his foot next to the other so that they will seem as much as possible as one leg, unlike those who just put their heels together (Shulchan Aruch 95:1; Talmidei Rabbeinu Yonah). However, b’dieved, if one prayed with his feet apart, he still fulfilled his obligation (Mishnah Berurah 1; Kaf HaChaim 2).

A person who is ill and cannot stand may recite the Amidah while sitting. If he is unable to sit, he may pray while lying down. However, according to a number of poskim, if before the time to pray lapses he has gathered strength and is able to stand, he will need to repeat his prayer while standing, since the essence of the mitzvah of the Amidah is in a standing position (Shulchan Aruch 94:9). Nevertheless, in practice, the Acharonim agree that whether he prayed sitting or standing, he fulfilled his obligation b’dieved and even if he is able to stand later, he is not required to repeat his prayer while standing (Mishnah Berurah 94:27; Kaf HaChaim 34).

Even one who must recite the Amidah while sitting or lying down should try to put his feet together and bow his head at the appropriate places. When a person sitting in a wheelchair finishes his prayer, he should wheel himself slightly backwards, approximately the distance of the three steps with which a healthy person departs from prayer (see further in this chapter, halachah 16).

One reciting the Amidah must lower his head slightly, so that his eyes point downwards in the way of humility; he must imagine himself standing in the Temple and directing his heart up towards the heavens (Yevamot 105b; Shulchan Aruch 95:2).

The kabbalists praise one who prays with his eyes closed. However, even a person who looks into his siddur follows the law l’chatchilah. Many Acharonim recommend praying from a siddur, so that one can have more kavanah in his prayer (Mishnah Berurah 95:5; Kaf HaChaim 9-10; and see the words of the Ma’amar Mordechai brought in Bei’ur Halachah).

Regarding one’s hands, the Rambam writes (Hilchot Tefillah 5:4) that a person should place his hands on his heart while interlocked, right over left so that he stands as a slave before his master, in awe and fear. That is what the Shulchan Aruch writes (95:3) and what is explained in the Kavanot of the Ari (Kaf HaChaim 95:12). Many maintain that it all depends on the custom of the place; where the Rambam lived, it was, indeed, customary to stand before kings and ministers in the manner in which he described. However, people in other areas practiced differently. For instance, those living in the countries of Edom were accustomed to standing with their arms folded, and those in the land of Ishmael would stand with their hands behind their backs, to symbolically indicate that they do not even have the use of their hands without the consent of the one before whom they are standing (Mahari Abuhav brought by the Beit Yosef; Mishnah Berurah 95:6). Nowadays, according to this, in addition to what the Rambam wrote, it is also permissible to stand with one’s hands adjacent to his body or slightly resting on a shtender (lectern) next to his siddur, for that, too, is considered standing respectfully. However, one should not stand with his hands in his pockets or on his hips, for it is inappropriate to stand that way in front of respected people.

Many people are accustomed to “shuckling” (swaying back and forth) while reciting the Amidah. The Rama writes (Orach Chaim 48; Mishnah Berurah 95:7) that this is the proper way to pray l’chatchilah, in order to express the excitement and trepidation of the prayer experience, and in order to involve one’s whole body in the service of prayer, as it is written (Psalms 35:10), “All my bones will say, ‘Hashem, who is like You.’” By contrast, the Shlah writes that one should not shuckle during prayer, but just the opposite – that standing motionless strengthens one’s kavanah. Furthermore, he says it is not respectful to shuckle. If a person were to come before a human king and begin to shake with his whole body, indeed, the king would immediately dismiss him. If so, one should certainly not act that way in prayer. The Shlah explains that the recommendation to sway specifically applies to Torah learning or to singing songs and praise. However, in the intense and internal prayer of the Amidah, in which we stand before the King, it is not proper to move at all; only one’s lips may move (Shlah, Masechet Tamid, Ner Mitzvah). Since each minhag has opinions on which to rely, every person may practice in the way that allows him to concentrate the most. This applies especially to a person who became accustomed to shuckling and therefore finds it hard to concentrate while standing still (Magen Avraham, Mishnah Berurah 48:5; and see Kaf Hachaim 48:7-9).

The Chachamim instituted bowing down in five places in the Amidah: in the beginning and end of Birkat Avot, in the beginning and end of Birkat Modim, and at the end of the Amidah, when one takes three steps backwards. They specifically chose those two berachot for they are the most important, and while reciting them one must try hard to concentrate properly (see Shulchan Aruch 101:1; Mishnah Berurah 3). If a person wants to bow down at the beginning or end of another berachah, he is taught not to, so as not to uproot the ruling of the Chachamim, and so that he will not look like an arrogant person who considers himself more righteous than others. However, in the middle of the berachot he is permitted to bow down (Shulchan Aruch 113:1; Mishnah Berurah 2).^[3]

One bows down when saying “Baruch Attah” and straightens himself when saying “Hashem.” At Modim, he bows down when he says “Modim Anachnu Lach” and straightens up when saying “Hashem” (Shulchan Aruch 113:7; Mishnah Berurah 12; for the laws on bowing down at the end of the Amidah, see further in this chapter, halachah 13).

The bow must be such that all the vertebrae in one’s spine move in place, one after the other, and the vertebrae protrude from his back. One bends his head and back until his face reaches the height between his heart and his waist, but he should not bend his head all the way until his belt, because that gives the appearance of arrogance (yohara). An elderly or ill person who has difficulty bending down lowers his head as much as he is able (Shulchan Aruch 113:5). One must bow down quickly to demonstrate his desire to bow before Hashem Blessed Be He, and when he straightens himself, he must do so slowly, as one who is interested in continuing to bow down before Him (Shulchan Aruch 113:6).

There are two minhagim regarding the manner of bowing. According to the minhag of the Ashkenazim, when one says “Baruch” he bends his knees and when he says “Attah” he bows until his vertebrae “click”. At Modim, in which the word “Baruch” is not recited, one bows immediately without initially bending his knees (Mishnah Berurah 113:12; and see Kitzur Shulchan Aruch 18:1). The Sephardim practice according to the Ari and bow down in two stages. First, a person bends his body (without bending his knees) and then his head. Similarly, when one straightens himself, first he straightens his body and afterwards his head (Kaf HaChaim 113:21).

We learn many essential halachot from the prayer of Chanah, who stood and begged Hashem to remember her and grant her a son. Her prayer was accepted and she merited giving birth to Shmuel the prophet, who was the greatest prophet of Israel after Moshe Rabbeinu. As it says, (1 Samuel 1:13), “Chanah spoke upon her heart, only her lips moved, her voice was not heard.” The Chachamim teach, “‘Spoke upon her heart’ – from here [we learn] that the person praying must direct his heart (have kavanah). ‘Only her lips moved’ – from here [we learn] that the person praying must mouth the words. ‘Her voice was not heard’ – from here [we learn] that it is prohibited to raise one’s voice while praying” (Berachot 31a).

The primary objective of the Amidah prayer is to express the deep aspirations of one’s soul before Hashem, and therefore it is not proper to recite the words aloud and to manifest these desires and needs outwards. On the other hand, one does not fulfill his obligation with thought alone, since every concept must possess a 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, in actuality. Hence, even the subtlest mitzvah like prayer requires some sort of expression, by silently articulating the words with one’s lips.

There are different minhagim regarding the proper way to pray silently. According to the majority of poskim and a few kabbalists, one reciting the Amidah must utter the words in such a way that only he hears his voice but those praying next to him do not (Shulchan Aruch 101:2; Mishnah Berurah 5-6). According to most kabbalists, the Amidah is so intense and internal that even one’s own ear should not hear the words; instead, he should only mouth the letters with his lips (Kaf HaChaim 101:8). It is proper that each person follows his family’s minhag, or conduct himself in the way that he can have the most kavanah.

B’dieved, even if a person recites the Amidah out loud, he fulfills his obligation. Therefore, if a person who has difficulty concentrating silently is praying alone, he may pray out loud. However, in a congregation, he may not recite the Amidah out loud under any circumstances, so that he will not disturb the rest of the people praying around him (Shulchan Aruch 101:2). Overall, it is better that he prays in a minyan silently, even if he will concentrate less, for prayer in a minyan is accepted (Mishnah Berurah 101:8).^[4]

Regarding the other sections of the prayer service, such as Birkot Keriat Shema and Pesukei d’Zimrah, which are not as internal and intense as the Amidah, all opinions agree that the person praying must hear the words he is reciting. It is even customary to recite the first verse of Keriat Shema aloud in order to arouse kavanah (Shulchan Aruch 61:4). Similarly, one must answer Amen and Baruch Hu u’varuch Shemo out loud, and one must especially try to respond to the Kaddish out loud as well (Shulchan Aruch 56:1).

It is permitted to recite the Amidah in any language (Sotah 32a). However, it is ideal to pray in Hebrew, for that is the language in which Anshei Knesset HaGedolah composed the wording of the prayers. Furthermore, Hebrew is the Holy Tongue, and is the language in which the world was created (see earlier in this book 15:9, that this is also the law regarding Keriat Shema).

Indeed, according to the Rif, only when one is reciting the Amidah in a minyan is he permitted to pray in another language. The reason for this is that the Shechinah dwells with a minyan, therefore his prayer will be accepted even if it is not in the Holy Tongue. However, the prayer of a person who prays individually in a different language will not be accepted. Nevertheless, the majority of poskim agree with the Rosh, who maintains that even one praying individually may pray in another language, as long as it is not Aramaic. This is the halachic ruling (Shulchan Aruch 101:4, based on the rule that the halachah follows the last “yesh omrim,” Mishnah Berurah 18).

An additional advantage to praying in Hebrew, untrue of any other language, is that even if the he does not understand Hebrew, as long as he understands the first verse of Keriat Shema, and the first berachah of the Amidah, he fulfills his obligation. In a different language, only the person who understands what he is reciting can fulfill his obligation through translation (Mishnah Berurah 101:14 and 124:2; see earlier in this book 1:10).

In practice, one who does not understand Hebrew is permitted to choose the language in which he wants to pray. On the one hand, there is a benefit to praying in the language that he understands, for it enables him to have more kavanah. On the other hand, if he prays in Hebrew, he merits praying in the Holy Tongue (see Bei’ur Halachah 101:4; Kaf HaChaim 16).

Permission to pray in other languages is granted only as a temporary practice (k’hora’at sha’ah), specifically for people who do not understand Hebrew. However, it is forbidden 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 (Chatam Sofer, Orach Chaim 84 and 86; Mishnah Berurah 101:13; the Seridei Eish 1:9 prohibits reciting even one liturgical poem in a different language).

One reciting the Amidah must have kavanah; that is, he must focus on what he is saying, and he must try not to let his mind be distracted by anything else during the prayer. If other thoughts enter his mind, he must expel them and return to his prayer. Even if he does not succeed in concentrating on all of the words, he must at least try to have kavanah for the conclusion of each berachah. If he cannot concentrate during all of the berachot, he must make an effort to concentrate in Birkat Avot and Birkat Modim, for those are the berachot in which we bow down at their beginning and at their end. At the very least, he must have kavanah in Birkat Avot, the berachah that opens the Amidah.^[5]

If a person recited the Amidah and did not have kavanah during Birkat Avot, he must, in principle, repeat his Amidah, because the lack of kavanah during that berachah prevents him from fulfilling his obligation. However, as a result of the deterioration of the generations and troubles on the mind, our ability to concentrate has weakened. Therefore, the Acharonim have instructed not to repeat the Amidah, since it is possible that even in reciting the Amidah a second time, he will forget to have kavanah in Birkat Avot and his repetition will be for naught (Rama 101:1; Kaf HaChaim 4).

A person who is about to finish Birkat Avot and notices that he did not have kavanah in its recital: as long as he has not yet said Hashem’s Name at the conclusion of the berachah, he goes back to “Elokei Avraham” and continues from there with kavanah (Mishnah Berurah 101:4, in the name of the Chayei Adam). If he has already said Hashem’s Name, he concludes the berachah with kavanah. It is good to go back and think the words of Birkat Avot in his heart, for, in the Rambam’s opinion, thought is considered speech (hirhur k’dibur). However, if he already went on to say “Attah gibor,” he continues to pray and must try to have kavanah while reciting the remaining berachot, especially Birkat Modim.^[6]

Shemoneh Esrei is divided into three parts: praises, requests, and thanksgiving. In reciting the first three berachot, we resemble slaves who offer words of praise before their master. While reciting the middle blessings we are similar to slaves who make requests of their master. When we recite the last three blessings, we are like slaves who gracefully accept reward from their master, then are dismissed and go on their way (Berachot 34a).

We learned this from the prayer of Moshe Rabbeinu, who opened with praise and from there continued to plead and request (Berachot 32a; also see the laws of Pesukei d’Zimrah in this book 14:1). Without the introduction of praise, there is concern that our prayer will resemble the rituals of idol worshipers, whose entire aim is to mystically manipulate the higher powers to work for their benefit. In contrast to them, we want to serve Hashem and devote ourselves to Him, and all we ask is that He bestows abundant goodness and blessing upon us so that we can reveal His Name in the world. Therefore, first, it is incumbent upon us to know before Whom we are standing in prayer. We stand before God, the great, the mighty, and the awesome, the One Who sustains life and resurrects the dead, HaKadosh Baruch Hu. With that understanding, we can approach Him and pray with a pure heart for all of Israel and for ourselves.

Indeed, in the section of the requests, in which there are thirteen berachot, the general ambitions of the nation of Israel are expressed. They are not intended for the individual advancement of the person praying; rather the essence of the requests is about revealing Hashem’s glory in the world. Even our personal requests for health and livelihood are to allow us to participate in the rectification of the world (tikun olam). The following are the thirteen themes for which we ask: wisdom, repentance, forgiveness, redemption, health, livelihood, the ingathering of the Jews from the exiles (kibbutz galuyot), the return of justice, the destruction of those who hate us, the blessing for the righteous, the rebuilding of Jerusalem, the re-establishment of the kingship of the house of David, and finally, that our prayers be heard.

After the requests, we end the Amidah with three general berachot, in the center of which is a thanksgiving blessing concerning our lives and all the goodness that Hashem constantly bestows upon us. Before this, we pray for the return of the Temple services, and after it, we recite a berachah for shalom, since shalom is the vessel that encapsulates and sustains all the berachot.

Here is the place to note that the Shemoneh Esrei (which means eighteen) is actually comprised of nineteen berachot. At first, when Anshei Knesset HaGedolah instituted the Amidah, it was made up of eighteen berachot. After the number of slanderers and informers increased, following the rise of Christianity, which preached the hatred of the Jews, the Chachamim instituted an additional berachah for the saving of the nation from the hands of the apostates and slanderers.^[7]