17 - The Amidah

11 – Personal Requests in the Amidah

Anshei Knesset HaGedolah, in their wisdom and Divine inspiration (ruach hakodesh), included all the ideal aspirations of Am Yisrael in the wording of the prayer. They meticulously chose every word until a perfect wording was established, with which the Jewish soul can express itself before its Creator in the most supreme manner possible.

Even so, if a person wishes to add requests of his own in the middle berachot, he is permitted to do so. However, in the first three berachot, which are intended to praise Hashem, and in the last three, which are intended for thanksgiving, it is prohibited to add personal requests, so as not to detract from their general purpose (Shulchan Aruch 112:1; 119:1).

The personal requests permitted in the middle berachot must be related to the theme of the berachah. For example, if a person in one’s household is ill, one should pray for him or her in Birkat Refa’einu. If a person is in need of a livelihood, he should request that in Birkat HaShanim. If he wants his relatives to make aliyah, he should pray for that in Birkat Mekabetz Nidchei Amo Yisrael. However, out of all the berachot, Birkat Shome’a Tefillah is special. In it, one may make all types of requests. Since it concludes the blessings of request, it includes all of them. When one adds his own personal petitions, he begins reciting the established wording, and just before the concluding sentence, inserts his request.

Not only is it permissible to make personal requests, but according to many, it is desirable to do so, since the personal prayers that one adds emerge from the depths of his heart and arouse kavanah. Nevertheless, it is advisable not to prolong one’s personal appeals in the Amidah, not even in the berachah of Shome’a Tefillah, because the essence of prayer is directed towards the needs of the community as a whole, and when numerous personal requests are added, the communal character of the prayer is altered. It is best that one who desires to add more personal prayers does so after he finishes reciting all the berachot and says “Yih’yu l’ratzon…” since everything recited after that is not considered to be the main part of the Amidah. Rather, it is a relevant supplement to the prayer, for as long as he has not yet taken three steps backwards, he still stands before the Holy One Blessed Be He (Shulchan Aruch, Orach Chaim 119:2; Mishnah Berurah 119:12).

A person must express his requests in the Amidah properly. Therefore, when praying for an ill person, it is correct to mention his or her name. L’chatchilah, it is good to mention the name along with the mother’s or father’s name. However, if the sick person is next to him, it is unnecessary to mention his name, for his intention is clear. (Mishnah Berurah 119:2).

12 – The Conclusion of the Amidah

In reciting the verse, “Yih’yu l’ratzon…,” (“May the expressions of my mouth and the thoughts of my heart find favor before You, Hashem, my Rock, and my Redeemer”), which is said after the blessing for shalom, we end the main part of the Amidah. Therefore, if one hears Kaddish or Kedushah while he is between the berachah and that verse, he may not answer, because that verse is part of the Amidah (Shulchan Aruch and Rama 122:1).

However, from the beginning of Elokai netzor until the second time Yih’yu l’ratzon is recited, one is permitted to respond to Kaddish, Kedushah, Barchu, and Modim – like the law regarding one who is in the middle of Birkot Keriat Shema – because the person praying has already concluded the main part of the Amidah. Nevertheless, since he did not entirely finish the prayer, he is prohibited from answering Amen after berachot or anything similar (Shulchan Aruch there; and see Hilchot Birkot Keriat Shema 16:5).

As we have learned, it is in this section that one may extend his supplication and requests as much as he desires, like it is said about Rabbi Akiva, that when he would pray individually he would prolong his prayer with supplications following the Amidah (see Berachot 31a).^[8]

Upon the conclusion of the prayers of supplication, the person praying recites Yih’yu l’ratzon again and takes three steps backwards. If he cannot step backwards because the person behind him is still praying, even though he has not yet departed from the Amidah, he may respond aloud to any matter of sanctity, even “Baruch Hu u’varuch Shemo,” since he already finished the supplications after the Amidah. Similarly, he is permitted to continue praying, reciting Ashrei and Aleinu L’Shabe’ach, or he may recite Psalms or learn Torah (see further in this chapter, halachah 20).

[8]. According to the Gra, Yih’yu l’ratzon is not recited before Elokai netzor, so that all the prayers of supplication will be included in the Amidah, and in his opinion, therefore, we do not respond to Kaddish and Kedushah there. However, according to the Rama, even when it is not customary to recite Yih’yu l’ratzon before Elokai netzor, we do, indeed, respond to Kaddish and Kedushah in the prayers of supplication. When we do say Yih’yu l’ratzon before the prayers of supplication, we do not respond to Kaddish and Kedushah before the verse, although we do answer after it. The Mishnah Berurah 122:3 writes that it is good to say Yih’yu l’ratzon before Elokai netzor and after it, and that is the minhag. Therefore, one may not respond to Kaddish and Kedushah before the first Yih’yu l’ratzon.

13 – Three Steps Back

Once again, after finishing the Amidah, one must bow down until the vertebrae in his spine protrude, as if they “click.” While bowing down, he takes three steps backwards. Subsequently, still bowing, he turns to his left side and says, “Oseh shalom bimromav,” turns to his right side and says, “Hu ya’aseh shalom aleinu,” bows down in front of him and says, “v’al kol Yisrael, v’imru Amen,” and then straightens himself. Many people are accustomed to say afterwards “Yehi ratzon” regarding the building of the Temple. This is because prayer corresponds to the Korban HaTamid. Therefore, we request that the Temple be rebuilt and that we merit bringing the Tamid offering (Shulchan Aruch Rama 123:1).

The Chachamim say that if a person prays and does not depart from the Amidah properly by taking three steps back and saying Oseh shalom, it would have been better not to have prayed at all (Yoma 53b). One who fails to conclude in this fashion proves that he did not understand that he was standing before the King of Kings, HaKadosh Baruch Hu, and consequently he desecrates the prayer.

When stepping back, one starts by lifting his left leg, the weaker leg, thereby demonstrating his difficulty in separating from prayer. Every step the person takes must be the size of his foot. The order of the steps is as follows: initially, he takes a small step with his left leg, so that the toes of his left foot are adjacent to his right heel. Afterwards, he takes a bigger step with his right leg, so that the toes of his right foot are adjacent to his left heel. Finally, he takes a small step with his left leg to equal out the legs. In that way he ends up standing with his legs together when saying Oseh shalom.

One must be careful not to take a step smaller than the length of his foot, for some poskim maintain that less than that is not considered a step (Magen Avraham). When there is not enough room behind him to take three steps, he must step to his side, making sure that every step is big enough (Aruch HaShulchan 123:5). In a case of extenuating circumstances, when there is no room to step backwards or sideways, he may rely on the opinions which maintain that it is permissible to take three smaller steps. However, one may not take less than three steps in departing from the Amidah before the King (Bach and see Mishnah Berurah 123:14); nor may one take more than three steps, so as not to display arrogance (yohara) (Shulchan Aruch 123:4).^[9] Likewise, it is not proper to take large steps so as not to appear as one who wants to distance himself from the King (Rama 123:3; see Mishnah Berurah 16).

[9]. The Beit Yosef brings opinions as to which foot he should step with first, and the decision of the Shulchan Aruch 123:3, based on the Midrash, is that one starts with his left foot. However, regarding a left-handed person there is uncertainty, as brought by the Bei’ur Halachah. Kaf HaChaim 23 writes that even a left-handed person takes the first step with his left foot. The order of the steps is explained above. Still, Rabbeinu Mano’ach mentions an opinion that maintains that one takes six steps, because each pair of steps is considered one step. There are Acharonim who write like him, as cited by the Bei’ur Halachah s.v. “V’Shiur.” However, the primary opinion is that of the Shulchan Aruch, as brought by the Mishnah Berurah 13 and Kaf HaChaim 24.

14 – How Long Must One Stand at a Distance

After taking three steps backwards, one must remain standing in that place. He may not immediately return to where he prayed the Amidah, for if he does, he resembles a dog that returns to its vomit (Yoma 53b). The reason for this condemnation is that after separating himself from the King, if he returns to stand before Him, only to wait there without reason, he illustrates that he did not comprehend that he was standing before the King and that he already separated from Him. Therefore, his action is considered disgraceful. There are those who continue to err, and upon returning to their places they lift their heels slightly as done in Kedushah. However, there is no reason for this.

L’chatchilah, one should stand in the place that his steps ended until the chazan arrives at Kedushah, or at least until the chazan starts the repetition of the Amidah (Shulchan Aruch 123:2). According to the majority of poskim, there is no need to remain standing with one’s feet together upon the conclusion of Oseh shalom (Mishnah Berurah 123:6; Bei’ur Halachah and Sha’ar HaTziyun there). However, there are those who say that it is good to remain with one’s legs together until he returns to his place. (Kitzur Shulchan Aruch 18:13; Kaf HaChaim 123:11 mentions both opinions.)

It is proper that even someone praying individually does not return immediately to his original place, but stops after taking three steps, and waits in his place for the amount of time it takes the chazan to arrive at Kedushah, which is approximately half a minute. In extenuating circumstances, if he must return to his place, he must wait the amount of time it takes to walk four amot and only then return (Mishnah Berurah 123:11; Kaf HaChaim 20). The chazan who must begin the Amidah repetition, can l’chatchilah wait in the place his steps ended, approximately the walking time of only four amot, and afterwards return to his place, because he is approaching the Amidah prayer again (Rama 123:2). Similarly, one who must make up a missed prayer, and pray a supplementary prayer (tashlumim), must wait approximately the amount of time it takes to walk four amot and then return to pray (Mishnah Berurah 123:11).

At the end of the Amidah repetition, it is unnecessary for the chazan to take three steps back again, since his prayer is not completely concluded until Kaddish-Titkabal, in which he requests that his prayers and requests be accepted. At the end of Kaddish-Titkabal, he takes three steps back and says Oseh shalom (Shulchan Aruch 123:5). Although in Shacharit we recite Tachanun, Ashrei, and U’va L’Tzion before the Kaddish, and on Mondays and Thursdays the Torah is read, nevertheless, the chazan’s separation from the Amidah repetition occurs in the Kaddish-Titkabal recited after U’va L’Tzion. Therefore, the chazan must be strict not to talk from the end of the Amidah repetition until the end of Kaddish-Titkabal (Mishnah Berurah 123:18).

15 – When Is It Permissible to Interrupt the Amidah?

A person who stands in prayer before his Creator is prohibited from talking about other matters in the middle of praying (see further in this book, chapter 18, note 1). It is even forbidden to interrupt by walking or hinting. This is learned from the “kal vachomer” principle – if we stand before a human king in dread, and are careful not to interrupt with other matters, all the more so (kal vachomer) when we stand before the King of Kings.

Even if the king of Israel were to inquire about ones well-being in the middle of the Amidah, it is forbidden to answer him. However, if a non-Jewish king, who is likely to execute him if he does not answer, addresses him in the middle of his prayer, he must interrupt his prayer, for saving a life takes precedence over prayer (Berachot 30b). If a non-poisonous snake is wrapped around his leg, he may not interrupt his prayer. However, if a scorpion or poisonous snake endangers him, he must call for help, for saving a life takes precedence over prayer (Berachot 33a; Shulchan Aruch, Orach Chaim 104:1-4).

Walking is not considered a significant interruption. Therefore when one starts to recite the Amidah in a place where it is hard for him to concentrate, he is permitted to move to a different place. For instance, if a non-poisonous snake approaches him, creating a situation which disturbs his concentration, although the circumstances are not life-threatening, he is permitted to walk to a different place to continue praying with kavanah (Mishnah Berurah 104:10). A similar case is one in which a person is reciting the Amidah and there are adults or children talking around him, disturbing his concentration. If by hinting to them they will be quiet, that is the best course of action, for a hint is considered to be less of an interruption. However, if they don’t comply, he may walk to a different place and continue praying there. Likewise, if the congregation is waiting for a rabbi to finish his prayer, and this is disturbing his kavanah, he is permitted to hint to them to start Chazarat HaShatz (Mishnah Berurah 104:1).

Similarly, if one’s child begins to cause a disruption in the middle of the Amidah, so much so that he or other people cannot concentrate properly, he must hint to him to leave. If the child does not understand, the parent must take him out of the synagogue without talking and then continue praying.

If during the Amidah, a problem occurs that if not fixed immediately will cause him damage, he is not permitted to interrupt his prayer (Mishnah Berurah 104:2; Kaf HaChaim 6). However, if the matter bothers him so much that he cannot concentrate, he is permitted to attend to the problem.

If a siddur falls to the floor and the person reciting the Amidah cannot concentrate until it is picked up, he must first finish the berachah that he is saying, and then he may go pick it up. If a person starts praying by heart, becomes confused, and cannot continue, he is permitted to go get a siddur and continue praying (Mishnah Berurah 96:7). If, in the middle of praying the Amidah, a person is uncertain regarding a law that may prevent him from continuing, such as a case in which he forgot to recite a particular passage and does not know how to continue his prayer, he may peruse through a book to determine the correct practice. If he does not know how to search for the answer in a book, there are those who allow him to interrupt with speech and inquire what the halachah is (Mishnah Berurah 104:2). Likewise, if the telephone rings in the middle of his Amidah, he must continue praying. However, if he cannot maintain his kavanah, he is permitted to disconnect the phone and return to pray.^[10]

If one’s tallit falls off in the middle of the Amidah, but part of it remains on him, he is permitted to fix it. However, if his entire tallit falls off, he is forbidden to rewrap himself in it, since the act of wrapping constitutes an interruption (Shulchan Aruch 97:4). If being without a tallit disturbs him so much that he cannot concentrate, he may wrap himself in it after concluding the berachah that he is reciting (Mishnah Berurah 97:16). Someone else who sees a person’s tallit fall off is permitted to put it back on him (Kaf HaChaim 27).

While praying the Amidah it is forbidden to respond to Kaddish or Kedushah. However, he may silently concentrate on what the chazan is saying, and it will be considered as if he himself recited those words – and that is the custom. Nevertheless, if such an interruption will disturb his kavanah, he is permitted to continue praying.^[11]

[10]. This is what is written in Tefillah Kehilchatah 12:86, in the name of Rav Elyashiv. He adds that even if there is a knock at the door which is distracting him so much that he cannot continue praying with kavanah, he is permitted to open the door and hint to the person that he cannot talk right now. As for the matter of perusing through a book to determine the halachah, Yalkut Yosef 104:5 writes that although there are poskim who forbid walking to look something up, he himself agrees that it is permissible, but that asking a rabbi is forbidden. Nevertheless, it seems that if this law will determine whether or not he fulfills his obligation, it is best that he ask, as the Mishnah Berurah states. If possible, it is best that he writes his question down on a piece of paper, instead of interrupting with words. If, in the meantime, enough time passed in which he could have recited the entire Amidah, according to the Shulchan Aruch 104:5, he must start it from the beginning. However, the Rama maintains that he only goes back to the beginning when the interruption is due to circumstances beyond his control.

If one arrives at Al HaNisim during Chanukah or Purim and he does not remember the words, he is permitted to walk to get a siddur in order to recite it, despite the fact that failing to recite it does not prevent him from fulfilling his obligation of reciting the Amidah. If possible, it is better that he hints to someone to bring him a siddur. It seems that it is forbidden to walk in order to verify a law that for certain does not prevent someone from fulfilling his obligation, since the study of the halachah distracts one’s thoughts from his prayer, and that constitutes more of an interruption. Therefore, as long as it is clear that it is not a matter that prevents him from fulfilling his obligation, he may not look it up. So writes the Beit Baruch 25:22.

[11]. The Rishonim are divided concerning this. According to Rabbeinu Tam and Ri, it is forbidden to be silent and have kavanah to hear the chazan, for that is considered an interruption. Rabbeinu Chananel and Rashi maintain that one should remain silent and have kavanah to hear the chazan. So write the Tosafot and Ran that the minhag is to be quiet and have kavanah, and so rules the Shulchan Aruch 104:7. However, if this will disturb the person’s kavanah, he may practice like those who forbid it. That is the law even concerning someone who is in the middle of Pesukei d’Zimrah, as written in Shut Tzitz Eliezer 11:3 and Halichot Shlomo 6:12.

16 – One Who Is Traveling When the Time to Pray Arrives

A person who is traveling in a car when the time to pray arrives, if he is driving, he is forbidden to recite the Amidah. This is because he cannot concentrate properly, and there is even concern that he may endanger his life or the lives of others. Therefore, he must pull his car over to the side and only then begin to pray.

However, if someone else is driving, who is in a hurry to arrive at his desired destination, a passenger may recite the Amidah while sitting. The reason for this is because if they stop traveling in order to pray standing up, he will be distracted with wanting to finish praying quickly, and he will be unable to have the proper kavanah. Therefore, it is better that he pray Shemoneh Esrei while sitting, since, as we already learned (in halachah 4), b’dieved, the one who recites the Amidah while sitting fulfills his obligation.

Even one who is sitting when reciting the Amidah must put his feet together (Mishnah Berurah 95:2), and try to turn his face in the direction of Jerusalem (Mishnah Berurah 94:15). At the places that the Chachamim instructed to bow down, he must straighten himself slightly and bow as much as he can (Shulchan Aruch 94:5; Aruch HaShulchan 18).

When traveling by bus or train, both of which are more spacious than a car, if one can stand and concentrate properly, it is better that he stand for Shemoneh Esrei. However, if standing will disturb his kavanah, he must sit with his feet together, stand when he needs to bow down, and then sit again. At the end of his prayer, he stands and takes three steps backwards (see Shulchan Aruch 94:5).^[12]

When one is traveling at night by bus, and he knows that when he finishes his trip he will still have time to recite Ma’ariv, he should pray after the trip ends (Mishnah Berurah 89:42). However, if he knows that after the trip he will be unable to concentrate properly, because he will be tired and he will want to finish his prayer quickly, he is permitted to pray while traveling (based on Shulchan Aruch HaRav 94:5).^[13]

Reciting the Amidah individually while sitting is only permitted on a temporary basis, during a special trip, or in a set of circumstances completely beyond one’s control. However, even if it is difficult for a person who travels to work every day to find time to pray while standing, as long as he is not in circumstances beyond his control, he is not permitted to be lenient and pray on a regular basis while sitting. Still, it is permitted to pray regularly on buses that are specifically arranged for people to pray in a minyan while standing, although, l’chatchilah, one should pray in a synagogue. Nonetheless, if those people are hurrying on their way, or rushing to work, and they know that in the synagogue they will pray quickly, but that on the bus they will pray in a more composed manner, it is better that they pray on the bus.^[14]

[12]. If one has two options, to stand with his feet apart or to sit with his feet together, it is preferable to stand, for the obligation to stand is more important. The proof for this is that some poskim maintain that if a person who prayed while sitting has an opportunity afterwards to stand, he must repeat the Amidah while standing (Shulchan Aruch 94:9), whereas regarding a person who prays with his feet apart, no such thing is said. See Mishnah Berurah 95:1 and Sha’ar HaTzion 1.Similarly, it seems that it is preferable to pray while standing, even if not in the direction of Jerusalem, rather than to pray while sitting facing Jerusalem. Again, this is because we have not found an opinion stating that if he recites the Amidah towards a different direction he needs to repeat his prayer. Further, in Bava Batra 25 we learn that there are opinions which maintain that a person may pray facing south or north, and although the halachah is not like them, b’dieved, we can take them into consideration (see Beit Yosef and Shulchan Aruch 94:1-2 and the Rama’s words).

A soldier who is in the middle of a long hike of endurance, and is worried about finishing, may pray while walking, for if he stops to stand in his place, he will not be able to concentrate properly, as explained in Shulchan Aruch 94:4. However, if the case concerns a group of religious soldiers, they should stand in their places and pray, for as a group they are not as distracted. Additionally, as it is only training and not actual combat, there is no reason l’chatchilah to slight the prayer, and they must arrange their schedules in such a way that the army training exercises do not conflict with the times of prayer.

[13]. However, Avnei Yashfeh 14:16-17 maintains that if he will finish his trip before midnight, he must pray after the trip. Nevertheless, it seems that kavanah is more important and therefore one may rely in this case on Shulchan Aruch HaRav 94:5, who maintains that since the time for Shacharit, Minchah, or Ma’ariv has arrived while he is traveling, even if he will finish his trip before the final time to recite that prayer, he is permitted to recite the Amidah while sitting, and is not obligated to delay the mitzvah in order to pray afterwards while standing.

The Avnei Yashfeh adds there that if he finishes traveling after chatzot, it is best that he recite the Amidah while sitting, although there are poskim who disagree. However, regarding the Amidah of Ma’ariv, according to many, l’chatchilah, it is permissible to recite the Amidah all night long (see further in this book, 25, note 8). If so, according to this approach, one can recite Shema before chatzot, and the Amidah after that. If he begins his trip at the time of tzeit hakochavim (appearance of the stars) and is concerned that after the trip he will forget to recite Ma’ariv, it is better that he pray Ma’ariv at plag haminchah while standing and recite Keriat Shema after tzeit hakochavim (ibid., 14:18). See earlier in this book 11:7-8, regarding the laws of traveling before Shacharit.

[14]. Concerning praying on a bus that is specifically arranged for prayer, there are still a few aspects that render this prayer b’dieved. Among them: 1) it is proper to pray in a synagogue, as explained in Shulchan Aruch 90:9. 2) It is proper to pray in a place that is not open to the public domain, one in which people cannot look outside, and in which the prayer will not seem to be a burden (ibid., 90:20). 3) When standing on a bus, it is necessary to lean on something to remain balanced, which is a b’dieved situation, as clarified in Shulchan Aruch 94:8 and Mishnah Berurah 22. However, it seems that if the prayer on the bus is conducted in a more composed manner, whereas in a synagogue the people would rush to finish their prayer and hurry to get to work on time, it is better that they pray on that kind of bus, since it possesses the primary laws of prayer – that there is a minyan and that the people are standing. Even though when the bus is moving, those standing in it are considered walking nevertheless the Taz 94:4 writes that concerning the Amidah, the most important factor is that they themselves are standing.

17 – One May Not Sit Within Four Amot of a Person Reciting the Amidah

Due to the considerable significance and sanctity of the Amidah prayer, the Chachamim prohibit sitting within four amot of a person who is praying. One reciting the Amidah is standing before the Shechinah, and anyone sitting there idly is seen as someone who does not accept the yoke of Heaven upon himself, thereby desecrating the place of prayer.

However, one who is engaged in a section of prayer is permitted to sit next to a person reciting the Amidah, for since he is engaged in prayer, he does not appear as one who does not accept upon himself the yoke of Heaven. Some say that one who wants to learn Torah is also permitted to sit next to a person praying. In times of need, for instance when a person cannot focus on his learning while standing, it is permissible to be lenient and to sit (Shulchan Aruch 102:1; Mishnah Berurah 6).

If he sat down next to the person praying before that person started to recite the Amidah, although he is neither praying nor learning he is permitted to continue sitting there. This is allowed because he does not disgrace the prayer, rather it is the person praying who did not act in accordance with the law by beginning to pray within someone else’s four amot. Even so, it is, indeed, a righteous act to show respect for the prayer by standing up, or at least by learning Torah or reciting Psalms (Shulchan Aruch, Rama 102:3).

A weak or frail person, even when not engaged in prayer, is permitted to sit within another person’s four amot, since everyone knows that it is because of his weakness that he needs to sit, and therefore there is no offense to the respect of Heaven (Shulchan Aruch 102:2). On Yom Kippur, almost everyone is considered to be weak because of the fast, and therefore it is permissible to sit within four amot of a person praying (Beit Baruch 26:9).

There is a stringent opinion which maintains that it is forbidden to sit directly in front of a person praying, even if he is outside of one’s four amot, since it causes the person who is praying to appear as though he is bowing down to him. Therefore, even if he is reciting Keriat Shema, and he sat there before the other person began to recite the Amidah, he must stand. L’chatchilah, it is good to follow this opinion (Shulchan Aruch 102:1; Mishnah Berurah 9; Kaf HaChaim 10).^[15]

The measurement of four amot is approximately two meters (6.56 feet). To be more precise, an amah is approximately the length of the average person’s arm. According to the majority of poskim, it is approximately 48 cm (18.898 inches), which means that 4 amot is approximately 192 cm (75.59 inches). However, there is obviously no need to measure the exact distance from the person reciting the Amidah; instead, every person must practice according to his own visual estimation.

[15]. The Ohel Mo’ed is stringent, and there are those who do not take his opinion into consideration, as written in Pri Chadash. Ben Ish Chai, Yitro 6, writes that the custom is to act leniently, as writes Yalkut Yosef 102:2. However, many Acharonim are stringent, as both the Mishnah Berurah 102:9 and Kaf HaChaim 10, write. Even to stand in front of him within his four amot, l’chatchilah is not proper, so he does not appear to be prostrating himself before him, see Mishnah Berurah 102:8-9. The measure of approximately “within a person’s eyesight,” concerning the matter of getting up for a talmid chacham, is defined in the Shach, Yoreh De’ah 244:8 as 266 2/3 amot (approximately 128 meters; 419.95 feet). However, it seems that in any case in which the person reciting the Amidah does not appear to be bowing down to the person in front of him, either due to the distance between them or the conditions of the area, there is no need to be stringent.The Mishnah Berurah 102:2 writes that if there is a partition with a height of 10 tefachim (80 cm; 31.49 inches) and a width of 4 tefachim (32 cm; 12.59 inches) between the person praying and himself, he may sit. Although a partition cannot be used to allow someone to pass by the person praying, since passing by will disturb his kavanah, sitting is nevertheless allowed, since for that, the partition is effective. According to the Chayei Adam and Eshel Avraham (Butshatsh), when there is a partition, one is even allowed to pass by the person praying. However, it seems that it is proper to be stringent regarding sitting directly in front of the person praying, so that he will not appear to be prostrating himself before him.

I did not differentiate between the sides of a person and behind him. However, see Beit Yosef and Darkei Moshe who explain that some poskim rule that there is no prohibition against sitting behind a person praying, even within his four amot. Still, in practice, the Acharonim agree to forbid sitting behind him, as explained in the Mishnah Berurah 102:3 and Kaf HaChaim 4.

18 – It Is Forbidden to Pass in Front of People Reciting the Amidah

It is forbidden to pass within four amot in front of a person reciting the Amidah, since one who passes in front of him is likely to disturb his concentration. There are those who say that the reason for the prohibition is that a person who is reciting the Amidah is standing before the Shechinah and one who passes before him offends the respect for the Shechinah.^[16]

The poskim disagree regarding the question of where precisely is it forbidden to pass. According to the Eliyah Rabbah, the prohibition only applies to passing directly in front of the face of one reciting the Amidah, since only then will passing by disturb him. In other words, if the width of a man is approximately half a meter (1.64 feet), one may not pass in that half meter in front of his face for a distance of four amot (approximately 2 meters or 6.56 feet). However, according to the Magen Avraham, it is forbidden to pass anywhere the person praying can see within his four amot, since passing there is likely to slightly disrupt his kavanah.

They disagree further. According to the Eliyah Rabbah, a person is permitted to come and stand within the four amot of a person praying and remain standing there. This is because he only disturbs the person when crosses through the four amot directly in front of his face. However, if he comes from the side and remains standing before him, he does not disrupt him as much. Still according to the Magen Avraham, it is forbidden to enter into the four amot in front of a person praying at all.

[16]. The Mishnah Berurah 102:15 and Bei’ur Halachah s.v. “Assur” write that the reason for the prohibition is the disturbance it will cause to the person praying. That is the opinion of the majority of poskim, and so writes the Ma’amar Mordechai. However, the Chayei Adam maintains that the reason for the prohibition is that one who passes in front of a person reciting the Amidah interferes with his connection to the Shechinah. There are practical halachic differences (nafka minot) between the reasons. If the reason is disruption, then if the person praying covers his eyes with his tallit, one may pass in front of him. However, if the reason is because of the honor of the Shechinah, one is forbidden to pass. By contrast, if there is a partition with a height of ten tefachim in front of the person praying, then if the reason is the honor of the Shechinah, the partition is considered a divider and he may pass. But if it is because of distraction, he is prohibited from passing, as cited by the Mishnah Berurah 102:2. The Bei’ur Halachah writes that it is proper to take into consideration the reason that the Chayei Adam presents as well. Still, according to Eshel Avraham Butshatsh, both reasons are mutually dependent, and only when there is a distraction to the person praying is there also an affront to the honor of the Shechinah. (This dispute is not contingent upon the disagreement between the Magen Avraham and Eliyah Rabbah, which is brought further in this chapter, because the Magen Avraham 102:6 also mentions that the reason for the prohibition is the disruption to the person praying. Furthermore, even according to the Eliyah Rabbah one could explain that the affront to the honor of the Shechinah is only when one passes directly in front of the person praying.)

19 – The Practical Halachah

L’chatchilah, one should be strict, like the opinion of the Magen Avraham, not to walk within the entire four amot before a person reciting the Amidah. In times of need, however, one may be lenient like the Eliyah Rabbah and permit passing beside a person praying, and likewise passing and standing directly in front of his face.

In a case of great need, when there is no other choice, it is even permissible to pass directly in front of a person reciting the Amidah. For instance, in order to complete a minyan it is permitted to pass in front of someone who is praying. It is permissible for one who must conduct a Torah class, and for a Kohen who must ascend to recite Birkat Kohanim, to pass in front of the person praying. Likewise, whoever fears he will miss his bus or ride is permitted to pass as well.

However, one who arrives late to the prayer service and wants to pray in his regular seat is prohibited from passing in front of the person reciting the Amidah. If only one person is reciting the Amidah where he must pass, he may rely on the Eliyah Rabbah and pass beside him. Yet, if in order to do so he must pass alongside a number of people praying, he may not pass, since it is almost certain that he will disturb at least someone’s concentration.^[17]

If a person is reciting the Amidah while standing in an aisle, since he did not act in accordance with the law by standing in a place that blocks the walkway of those coming and going, there is no obligation to take him into consideration, and in times of need, it is permitted to pass before his face.^[18]

[17]. The majority of poskim, Rishonim and Acharonim alike, are of the same opinion as that of the Eliyah Rabbah, as explained in the book Four Amot of Prayer, p. 338. This is also the simple meaning of the words in the Talmud, “It is prohibited to pass in front of the people praying.” Therefore, despite the fact that l’chatchilah it is good to follow the Magen Avraham, in times of need it is possible to rely on the opinion of the Eliyah Rabbah. In general, it is possible to explain the opinion of the Eliyah Rabbah, that the prohibition to pass is only when it causes a great distraction to a person reciting the Amidah. A great distraction is only one in which a person crosses over the four amot in front of the face of the person who is praying, or if the person praying in front of him finishes his prayer and steps backwards directly in front of him. According to the Magen Avraham 102:6, the prohibition also applies when there is even a small distraction.The Magen Avraham 102:5 writes further, in the name of the Zohar, that one should be more stringent, that even on the sides of one reciting the Amidah it is prohibited to pass. The reason is that this is considered a holy place, and not just because of the disturbance it causes. Some Acharonim write that it is correct to be stringent and act according to the Zohar’s opinion, as the Kaf HaChaim 102:27 writes, and as is implied from the Mishnah Berurah 17 (although Aruch HaShulchan 102:12 explains the Zohar in a way that agrees with the Talmud).

By contrast, the Eshel Avraham Butshatsh is very lenient regarding this law and maintains that the whole prohibition depends on the extent of the disturbance caused to the person reciting the Amidah. Therefore, if his eyes are closed, it is permissible to pass. Likewise, if he is reciting the prayers of supplication at the end of the Amidah, it is permissible to pass by him (and concerning this ruling the Aruch HaShulchan 102:13 agrees, although many poskim disagree with them). The Eshel Avraham writes further, that in times of need, it is permitted to pass before the person praying, since perhaps he is reciting the prayers of supplication, and we are lenient regarding an uncertainty surrounding a rabbinic obligation. Moreover, he writes that for a mitzvah, it is permissible to pass before the person praying.

In order to complete a minyan, Yad Eliyahu 6 writes that it is permitted to pass in front of a person reciting the Amidah. However, in order to pray with the minyan it is not allowed. Magen Avraham 69:4, cited by the Mishnah Berurah 69:9, writes that one may not pass in front of a person praying in order to respond to Barchu. Eshel Avraham permits passing in order to respond to Kaddish and Barchu, and to pray with a minyan. Further, the Eshel Avraham writes that in order not to transgress the prohibition of “Do not abominate oneself” (as when one needs to go to the restroom), one is allowed to pass in front of a person praying (and it seems that in this matter all poskim are in agreement). Concerning their dissension, since it is a rabbinic doubt, although the lenient poskim are but a few, in times of need, it is permissible to rely on them. Also, Avnei Yashfeh 7:22 relies on the opinion of the Eshel Avraham in that he permits passing before a person reciting the Amidah in order to pray with a minyan and to hear Kaddish. He adds another reason, that today the kavanah in our prayers is minimal and the person passing does not greatly disturb. However, he forbids passing in order for someone to pray in his regular seat. Based on logical reasoning, I wrote that it is permissible to pass by the side of the person praying in order to get to one’s permanent place of prayer but that it is forbidden to pass by the sides of a few people, because he will certainly disturb one of them, which is also how I have seen people practice.

[18]. The Eshel Avraham is lenient because perhaps the fact that the person stood there to begin with is because he knows that people passing by do not disturb his concentration, and therefore, according to his approach, there is no prohibition to pass by in front of him while he is reciting the Amidah. Further, it is the obligation of the person who is causing the damage to distance himself from the person to whom he is causing it. The Maharsham in Da’at Torah 102:4 tends to favor the opinion that it is permitted to pass in front of him since he resembles a grave that harms the public, regarding which the law permits its removal and negates any further entitlement to that space. That is what the Tzitz Eliezer writes in 9:8, in their names and in the names of other Acharonim.

20 – One Who Finishes Reciting the Amidah

Regarding someone who finishes the Shemoneh Esrei while a person remains standing behind him in prayer, the law is as follows: if he is farther than four amot plus another three steps away from him, so that if he were to take three steps backwards he would not enter into the other’s four amot, he may step back. If he is closer, he may not take steps back until the one reciting the Amidah behind him finishes his prayer. Even if the person behind him began praying late and extends his prayer, he is forbidden from stepping into the other’s four amot. As we have learned, the Acharonim disagree concerning the parameters of the prohibition.

According to the Magen Avraham, even if the person reciting the Amidah is not standing directly behind him, as long as by taking three steps back he will step into the radius of the four amot in front of him, he must wait until the person behind him finishes his prayer. According to the Eliyah Rabbah, it is only forbidden to step backwards in front of the person praying if he is standing directly in front of him. But if the person praying is not exactly in front of him, he is permitted to take three steps back. L’chatchilah, it is good to practice like the Magen Avraham, though in times of need one may be lenient like the opinion of the Eliyah Rabbah (Mishnah Berurah 102:18-19). Even in a situation in which the person praying is directly behind him, in extenuating circumstances he may step backwards diagonally, for there are those who explain that according to the Eliyah Rabbah, as long as his steps do not bring him closer to the person praying, he is permitted to step back (brought in the name of the Chazon Ish in the book Four Amot of Prayer, p. 50 and 363).

If between him and the person reciting the Amidah stands a person who already finished his prayer, he is permitted to step backwards, since the one who already concluded his prayer constitutes a divider between them, even if the one dividing did not take three steps back yet.

In times of need it is also permitted to be lenient when there is a partition that is at least ten tefachim (80 cm; 2.62 feet) high and at least four tefachim (32 cm; 12.598 inches) wide between him and the person reciting the Amidah. Those who wish to be lenient are permitted to regard the big permanent benches in the synagogues as a partition, since their height is at least ten tefachim.^[19]

Regarding one who cannot step backwards because of the person reciting the Amidah behind him, although he has not yet separated from the Amidah, he is permitted to answer Amen and Baruch Hu u’varuch Shemo and to recite all the prayers. If the congregation reaches Tachanun, he is permitted to sit and recite it, on condition that he does not sit directly in front of the other’s face.^[15] After that, he stands again in his place and when the person praying behind him concludes his prayer, he can take three steps backwards and say Oseh shalom (Mishnah Berurah 122:4 and see 104:9; also see earlier in this chapter, halachah 13).

[19]. A person is considered a divider, as explained in Beit Baruch 26:23, Az Nidberu, part 3, 45; part 6, 47, and Ishei Yisrael 29:9. Regarding a partition ten tefachim high, there are poskim who forbid it, since it is too low and the person reciting the Amidah is likely to see the person in front of him taking three steps back and become distracted, as implied in the Mishnah Berurah 102:2. According to the Eshel Avraham 102, even if in front of him there is only a shtender (lectern) (which is not a valid partition), the person in front of him is permitted to step backwards or pass in front of the other praying behind him. He explains that this prohibition is based on the fact that the person reciting the Amidah behind him will be concerned that perhaps he will bump into him, but if there is a shtender between them, there is no such concern. This applies even more so in regard to a valid partition. The Aruch HaShulchan 102:13 writes that a partition can be used. Synagogue benches are sometimes open from the bottom, and if there is a space of more than 24 cm (9.45 inches, three tefachim), then they are not considered a divider. However, in general, when a person prays the Amidah, he usually puts his seat up, which leaves less than 24 cm between the bottom wooden board and the seat, and therefore it is considered to be a partition. Even when the space is larger than 24 cm (9.45 inches) and it is not considered to be a valid partition, according to the Eshel Avraham, since the person praying is not concerned that people will bump into him, one is permitted to step in front of him. One who wishes to be lenient is permitted to rely on his opinion. Even when the seat is a valid divider, it seems that it is not proper to sit directly in front of the person praying, for then the person praying will appear to be prostrating himself before him (as explained in halachah 17, note 15, of this chapter).