Using Our Bodies for Prayer

One should strengthen himself like a lion to get up in the morning to serve his Creator, so that it is he who awakens the dawn. Rem"a: At least, one should not delay beyond the time when the congregation prays (Tur). Rem"a: "I have set the Lord before me constantly" (Psalms 16:8); this is a major principle in the Torah and amongst the virtues of the righteous who walk before God. For a person's way of sitting, his movements and his dealings while he is alone in his house are not like his way of sitting, his movements and his dealings when he is before a great king; nor are his speech and free expression as much as he wants when he is with his household members and his relatives like his speech when in a royal audience. All the more so when one takes to heart that the Great King, the Holy One, Blessed Is He, Whose glory fills the earth, is standing over him and watching his actions, as it is stated: "'Will a man hide in concealment and I will not see him?' - the word of God" (Jeremiah 23:24), he immediately acquires fear and submission in dread of God, May He Be Blessed, and is ashamed of Him constantly (Guide for the Perplexed III 52). And one should not be ashamed because of people who mock him in his service of God, and should also go modestly. And when he lies on his bed he should know before Whom he lies, and as soon as he wakes up from sleep he should rise eagerly to the service of his Creator, May He Be Blessed and Exalted (Tur).

One should not put on his under-garment from a sitting position (Tur), but should rather take his under-garment and insert into it his (head and) arms while he is still lying down, with the result that when he gets up he is [already] covered.

One should put on the right shoe first and not fasten it, then after that put on the left one and fasten it, and return and fasten the right one. Rem"a: And in the case of our shoes which do not have a fastening, one puts the right one on first. (Tosafot)

When one takes off one's shoes, one takes off the left one first.

It is forbidden to walk in an [overly] upright posture, and one should not walk [a distance of] four amot with the head uncovered (out of respect for the Divine Presence), and one should examine one's orifices [to ensure they are kept clean]. Rem"a: And one should cover his entire body, and should not go barefoot (Or Zarua). And One should accustom oneself to relieve oneself morning and evening, which is [included in the virtues of] alacrity and cleanliness (Hagahot Maimoni Chap 5 of Hilchot Deot).

When one washes his hands, he should recite the blessing "... regarding washing the hands. Gloss: And some also say "He Who Formed" (Asher Yatzar), even if he did not relieve himself, and this is our practice (Abudirham). Water that is invalid to use for a meal (below, Chapter 160) is permitted to use for washing one's hands for prayers. However, some say that one should not recite the blessing on this kind of water.

One should be careful to wash one's hands three times, in order to remove the foul spirit (i.e. the spiritual effects from sleeping) from them.

When one leaves the washroom he will recite the benediction of "who creates man with wisdom", as the creation of man was done with great wisdom. There are those who interpret this to mean, that the body is similar to a sack full of air, and is full of holes, as it (the opening of the sack) is close to the bottom. Others understand "with wisdom", that G-d arranged the food of Adam Harishon [before he was created] and afterwards he was created. "And create in him holes, holes hollow places, hollow places", meaning: many holes, for example mouth nose and anus, and also creates in him limbs with many hollow places, like the heart, belly and intestines. "If one of them to shut up", meaning: that in the places there are holes there is one hole, Which is the mouth, that when [one is inside his mother] he is closed off [dependent on mother for all needs does not need to use organs] and [if] when he goes into the air of the world it [his organs] remain clogged, it would not be possible to remain alive even for one moment. And in regard to the limbs with hollow places if one of them are open- it would not not be possible to remain alive for even one moment. Furthermore there is another interpretation, that man is able to not relieve himself (immediately) and not die, and since, and because past that limit- it is impossible to remain alive for even a moment. Since in general the limbs [made reference to in the benediction] are the anus and penis, and in regard to hollow places- if they were opened even for a moment it would be impossible to live- [making reference to the belly and intestines, it is good to praise on making fit what is needed in man. And another [interpretation] is possible that after he eats, waste comes out in a large amount [that he cant handle] he will die, implied [in the phrase] " if one of them are opened", also that phrase refers to that all his needs are done [using this system G-d created to sustain life i.e the human body]. [The phrase] "The healer of the sickness of all flesh" refers to the holes that G-d created in him to take out the waste of his food, because if it spoils while inside his stomach he will die, and taking [the waste] out of him is the remedy. "And does miraculous things" [is in the text] because man is compared to a sack full of air, and if man makes a hole in the sack as small as the tip of a needle, air will escape, and the fact that man has many holes in him and his spirit is still kept inside him, this is a miracle. And furthermore, some explain it as referring to [how the body] selects the good parts of food and pushes out the waste. Gloss: And Furthermore, there are those that explain that "does miraculous things" to refer to that [G-d] keeps the spirit of man in his innards and binds something spiritual to something physical, and all this is on account of that He is the healer of all flesh because then man stays on the line of health, and his soul is kept in his innards (Divrei Atzmo).

In between these psalms one may ask [of another's welfare] out of respect [for that person] and may reply greetings to any person. And in the middle of the psalm he may ask [of another's welfare] out of fear and he may reply out of respect.

One should focus one's heart during the verse "God opens up God's hand," and if he does not focus then he must return and say the verse again. Comment: And we say the verse "And we shall praise Adonai" at the end of the Ashrei ("A Psalm of David") (Tur and the Kol Bo), and we double-recite the verse "Let every living soul praise God" because it is the conclusion of "The Psalms of Praise" (Tur), and so too for the verse "Adonai will rule forever and ever (Abudraham). And when one comes to "And now Adonai our God we thank you" or to the verse "And on every level they must bow to you" one must not talk and must bow there as it is written below in section 113 (Rebbe Yitzchak, at the end of the chapter "Ein Omdin," and Rabbeinu Yerucham Pathway 1). And it is customary to stand when we say "Baruch Sheamar" and "And David Blessed" and "Yishtabach."

We aught not say these songs hurriedly, but rather at a pleasant pace.

The leader must be one who is fit. Who is "fit"? One who is free of sin; who has never had a poor reputation, even in his youth; who is humble; who is acceptable to the nation; who is skilled at [liturgical] chanting; whose voice is pleasant; who is accustomed to reading Torah, Prophets, and Writings (i.e. biblical text).

If there is no person that fits these qualifications, we should pick the one that has the most knowledge and good deeds in the community. Gloss: And if there was here an ignoramus who is an elder and his voice is pleasant and the people want him and [also] a13 year old who knows what he is saying and his voice is not pleasant, the younger one takes precedent (Mordekhai, Chapter 1 of Chullin). One who has committed a sin unintentionally, for example, who killed a person accidentally and returned in repentance is permitted to be leader, but if he did it intentionally [he may] not, in that in any case a bad name has gone out regarding him prior to the repentance.

We do not appoint anyone who does not have a full beard because of the honor of the congregation, but if by happenstance [something comes up], someone which has brought [i.e. grown] two hairs can go down before the Ark as long as he has not been appointed by the congregation or by the [regular] leader appointing him to relieve him to pray for him for defined occasions.

If there is no one there who knows how to be the leader except a boy of 13 years and one day, it is better that he will be the leader than to neglect to hear the K'dushah and Kaddish.

Someone who is not bearded: anyone for whom it is recognized that he has arrived at the general age where it is proper to have filled in his beard, we call him one who has filled his beard. If he is 20 years old, even though he doesn't have a beard we appoint him. Gloss: And even if he had a beard even a small one, we call him one who has filled his beard if he is 18 years old older. [Beit Yosef in the name of Tractate Soferim chapter 14 and Nimukei Yosef on "HaKorei Omeid"]

A leader who lengthens the prayer so that people will hear his pleasant voice: if it was because of the joy in his heart that he gives thanks to God, may He be praised, in pleasantness, a blessing shall come upon him. And this is the one who would pray with weighty intention and stands in dread and fear, but if he intends to make his voice heard and rejoice in his voice, behold this is detestable. And in any case, anyone who lengthens his prayer does something that is not good because of burdening the congregation.

Someone who is not bearded: anyone for whom it is recognized that he has arrived at the general age where it is proper to have filled in his beard, we call him one who has filled his beard. If he is 20 years old, even though he doesn't have a beard we appoint him. Gloss: And even if he had a beard even a small one, we call him one who has filled his beard if he is 18 years old older. [Beit Yosef in the name of Tractate Soferim chapter 14 and Nimukei Yosef on "HaKorei Omeid"]

If a person says "I will not lead because my clothing is colorful or because sandals are on my feet," he cannot lead at all for that prayer because that he is the way of the heretics to be particular about this, and we are afraid that heresy has fallen upon him. [Gloss: And even if he gives an excuse for his words [we don't allow because] of that (Beit Yosef in the name of Rabbi Y'honatan)] .

A person that can hear but not speak, or speak but not hear, they are like hearing people and can be included. But if he is deaf and mute, he is treated like a mentally incompetent person or a minor.

All of the 10 need to be in one place and the prayer leader with them. And the one who stands in the middle of the doorway between a part of a building and outside such that when one closes the door [one is] in a place from the inside [lip] of the thickness of the door and outwards - it is like outside.

One who stands behind the synagogue and in-between them is a window - even if it is several stories high [and] even if it's not 4 wide - and his face is seen by them from there, he joins with them for the 10. Gloss: [those in] roofs and upper stories are not included in the synagogue and the one who stands on them is not joined [to the 10]. [Ri ??]

One who stands behind the synagogue and in-between them is a window - even if it is several stories high [and] even if it's not 4 wide - and his face is seen by them from there, he joins with them for the 10. Gloss: [those in] roofs and upper stories are not included in the synagogue and the one who stands on them is not joined [to the 10]. [Ri ??]

LAWS OF THE CONGREGATION'S RESPONDING TO THE KADDISH (5 sections): One should have concentration when answering to kaddish. {Gloss: And one does not interrupt between "Y'hei Sh'meih Rabbah" ("May the Great Name") and "M'varakh" ("be blessed") [Hagahot Asheri in the name of Or Zarua wrote regarding the first explanation: "One does not interrupt between "Sh'meih" and "Rabbah" and according to the explanation of the Ri: do not interrupt between "Rabbah" and "be blessed"].} One should answer loudly and strive to run to hear Kaddish. {Gloss: And there are those who stand when answering Kaddish and any davar she-bikdushah ("matter in which there is holiness" - a recitation which requires a minyan). And one who comes to synagogue and hears the congregation answering Kaddish answers along with them even though he/she did not hear the prayer-leader saying "Yitgadal..." [Hagahot Chadashim on the Mordechai of Brakhot]. And the prayer-leader also needs to say "Y'hei Sh'meih Rabbah...". And when he begins "Yitgadal...", there are those who say "And now, let power [of YHVH] be magnified..." (Numbers 14:17) and "Remember Your mercy..." (Psalms 25:6).}

When the chazzan says "yitgadal", one bows, and similarly at "y'hei Sh'meih Rabbah", and similarly at "yitbarakh", and similarly at "b'rikh hu", and similarly at "amen".

After one is done saying kaddish, one steps 3 steps back and then says "oseh shalom...".

LAWS OF BAR'KHU AND ITS RESPONSES COMPRISING 2 SECTIONS The prayer leader says: bar'khu et Adonai ha-mevorach, and they [the congregation] answer after him: barukh Adonai ha-mevorach l'olam va'ed, then the chazzan returns and says: barukh Adonai ha-mevorach l'olam va'ed. Gloss: And the have practiced that the prayer leader lengthens "bar'khu", and the congregation say "Yitbarakh va-yishtabach..." while he is extending "bar'khu" (Tur).

And whoever is unavoidably prevented, such as one who got up early to travel and in a place where there are bands of wild animals and bandits such that one is not able to concentrate, even for the first section until "(upon) your heart," or members of the caravan are going quickly and won't wait for one at all, then one can recite it with its blessings from daybreak, because it's still fitting that we call daybreak "when you rise up" and it's also fitting to call it "creation of light." But, if one is not in a place that has bands of wild animals or bandits and the members of the caravan are not so rushed, even if one left to travel after daybreak, one shouldn't recite until the proper time arrives.

Laws of how much one needs to be precise and have intention during the Recitation of the Sh'ma; contain 26 se-ifim
One should recite the Sh'ma with intention, awe, fear, shaking and trembling.

The Recitation of the Sh'ma has 245 words, and in order to bring the number up to 248, which corresponds to the number of parts of the human body, the prayer leader ends by saying "the Lord Your God - Truth!", and then repeats this aloud, and says: "the Lord Your God - Truth!" (COMMENT: By doing so, each person [in the congregation] fulfills one's obligation since they hear these three additional words from the mouth of the prayer leader; if one wishes to say these words individually along with the leader, it is not forbidden.) If one is reading [the Sh'ma] individually, one should have the proper intentions while reading the fifteen vavs in the prayer 'Emet V'yatziv' [each of which have the gematria value of 6], whose value adds up to 90 - this corresponds to three of the Tetragrammaton, each name of which has a value of 26 and [adding] its four letters. (COMMENT: There is another reason for doing so, since the fifteen vavs add up to 90, and the reading [of the entire text] counts as one, and 91 is the value of the God's name as it is written and as it is pronounced, and one is declaring God's name to be true. There are those who wrote that those who recite the Sh'ma individually add "El Melekh Ne-eman" before [starting with] Sh'ma, etc., since these three words bring the count up to 248, and this comes in the place of Amen [the initials spell out 'Amen'] that one is required to answer after [the blessing] "Barukh... habocher b'amo Yisrael b'ahava" - and this is how we practice. It seems to me that, ina any case, when one recites [Sh'ma] with the congregation, one does not say "El Melekh Ne-eman" and simply says Amen after the leader recites the blessing - this is how we practice, and it is correct.)

They are accustomed to recite the first verse in a loud voice in order to awaken the intention [we need].

They are accustomed to place their hands on their faces during the recitation of the first verse in order that one will not look at another thing that will restrain him from intending [his heart].

It is necessary to extend [the pronunciation of] the [letter] chet of [the word] echad (one) in order to make the Holy One, blessed be He, sovereign in the Heavens and the Earth [i.e. seven heavens + Earth = chet (8)], in that this hints at the humps in the middle of the roof of the chet. One should also extend [the pronunciation of] the letter dalet of [the word ] echad (one) the amount [of time] to think that the Holy One, blessed be He, is unique in His world and rules in the four directions of the world, but he should not extend more than this amount. There are those who have the custom to turn the head in accordance with the thought: up, down, and to the four directions.

One should accentuate the dalet so that it is not like a resh.

One should not contract [the pronunciation of] the chet, nor extend the aleph.

One should distinctly pronounce the zayin in "tizkeru" in order that one not hear "tishkaru" (drunken) or "tiskeru" (reward). If one said that, he would be like slaves working only for reward. Similarly, one should distinctly pronounce the zayin in "uzkhartem."

One should accentuate the yud of "Sh'ma Yisrael" so that it is not swallowed up and it does not seem like an aleph. And similarly the yud of "v'hayu" so that it does not sound like "v'ha-oo"

One should make it heard with one's [own] ears what comes out of one's mouth, but if one did not make it heard with one's ears, one [still] fulfilled his obligation as long as one brings it out of one's lips.

TO SIT AT THE TIME OF THE RECITATION OF THE SH'MA AND NOT SLEEP - CONTAINING 9 S'IFIM
One may recite it [i.e. the Sh'ma] walking, standing, lying, riding on the back of an animal, or sitting, but not "p'rakdan", that is, with one's face into the ground or cast on one's back with one's face upwards, but one may recite when one is lying on one's side. (Gloss: since one was already lying and it is troublesome to stand up (Ri on the chapter "one whose dead" [B'rakhot 3]) ) And if one was very heavyset and not able to turn over onto one's side or was sick, then one inclines a little towards one's side and recites [the Sh'ma]

One who wants to be stringent to stand when one is sitting [in order to] to recite it standing is called a renegade.

If one was walking one the way and needs to recite the Recitation of the Sh'ma, one should stand [still] during the first verse.

The one who recites the recitation of the Sh'ma should not blink with one's eyes, gesticulate with one's lips, or see (i.e. point along) with one's fingers during the first section, since this the main part of acceptance of the yoke of the kingdom of heaven because it would seem like one who recites [it] by happenstance, and it is written "and you shall speak of them...", and we explain: do them regularly.

A porter, despite that his load is on his shoulders, recites the Recitation of the Sh'ma, but may not begin [it] at the time that he loads [it] and not at the time that he puts [it] down because his heart is not settled.

A porter, despite that his load is on his shoulders, recites the Recitation of the Sh'ma, but may not begin [it] at the time that he loads [it] and not at the time that he puts [it] down because his heart is not settled.

When it reachs the time of prayer, it's forbidden for a person to arrive early to the door of their friend to greet them (lit. "give them a 'shalom'"), since the name of the Holy Blessed One is "Shalom". But it's permitted to say to them "Good morning, sir" (tzafra d'mari tav). And even this is only allowed when one needs to go to see to a matter of business, but if one is only going to make their face known [to their friend, i.e. for a purely social purpose] before prayer, even this is forbidden language. And it's also forbidden to bow to them when one gets up early to go to their door, and there are those that say that the bow is forbidden even when you don't get up early to their door. And if one has finished saying the morning blessings (after this) there's no concern with any of this. And if you don't get up early to go to their door, but rather you encounter them on the street, it's permitted to greet them (with "shalom"), and there are those that say that even if one meets one's friend in the marketplace one should only say to them "Good morning, sir", since this reminds(? lit. "gives heart") that it's forbidden to cause to stumble in other words at all until one has prayed.

When it reachs the time of prayer, it's forbidden for a person to arrive early to the door of their friend to greet them (lit. "give them a 'shalom'"), since the name of the Holy Blessed One is "Shalom". But it's permitted to say to them "Good morning, sir" (tzafra d'mari tav). And even this is only allowed when one needs to go to see to a matter of business, but if one is only going to make their face known [to their friend, i.e. for a purely social purpose] before prayer, even this is forbidden language. And it's also forbidden to bow to them when one gets up early to go to their door, and there are those that say that the bow is forbidden even when you don't get up early to their door. And if one has finished saying the morning blessings (after this) there's no concern with any of this. And if you don't get up early to go to their door, but rather you encounter them on the street, it's permitted to greet them (with "shalom"), and there are those that say that even if one meets one's friend in the marketplace one should only say to them "Good morning, sir", since this reminds(? lit. "gives heart") that it's forbidden to cause to stumble in other words at all until one has prayed.

It is forbidden to busy one's self with his own needs or to set out before praying Shemonah Esrei (and their are those who are lenient that say some blessings before they say Baruch SheAmar, and it is good to be stringent in this - Terumat HaDeshen 18) nor may one eat or drink, but water may be imbibed before prayer, both on a weekday and on Shabbat or Yom Tov, and likewise all food or drink for medicinal purpose is allowed.

One who is thirsty and one who is hungry are considered to be ill. If one has the ability to focus one's mind, one should pray. If not, if one desires, one should not pray until eating or drinking.

One who prays, he should not stand on a bed, a chair, a bench (even if they are not 3 [hand-breadths tall]- Beit Yosef in the name of Mahari"ya), and not on top of any high place, except if he was old or sick [and thus cannot descend], or if his intent was to make the congregation hear him [ie: a chazzan].

The craftsmen doing work for the house-owner may pray at the top of the olive tree, and at the top of the fig tree, and the rule of 'One should not stand on a high place and pray' does not apply in this case, for as soon as they have ascended to do their work, they are considered like someone who ascended to the second story of a house. But with regard to all other trees, it is necessary to descend, and the reason that [the rule of] the olive tree is changed from all other trees is that they have many more leaves than other trees and thus it is a hardship to climb them and descend them, and so they [the craftsmen] will take breaks from work [normally, and stay up in the tree], and therefore they said that they should pray there, but regarding the other trees, which do not have [the craftsmen taking] breaks from work [and remaining in the tree], they should descend. And the house-owner, even if he is at the top of the olive or date tree, must descend to pray, for he is not bound to his [place of] work, for he is in his own property. And even though they were lenient regarding workers because of breaks from work, they were not lenient regarding the house-owner.

A person should try to pray in the synagogue with a congregation, and if they are unable (lit. "anus", coerced) to come, they should intend to pray while the congregation is praying [This applies to people living in small setttlements, unable to pray in a minyan -- they nevertheless, should pray shaharit and arbit during the time of congregational prayer -Sma"g] If they (the person) could not pray at the time when the community pray, and is praying alone, nevertheless they should pray alone in the synagogue.

When one stands in prayer with the community, it's forbidden to advance one's prayer before the prayer of the community (i.e., pray faster than them), unless if one does so the time [of prayer] will pass without the community having prayed, since they lengthen the service with poems and other things. [But, if the time [of prayer] will not have passed, one must pray the poems and the pleas with the community and not separate from them, even to learn Torah]

It is a mitzvah to run, when one travels to synagogue and to every other matter of a mitzvah -- even on Shabbat, when it is [otherwise] forbidden to take big steps! But when one leaves the synagogue, it is forbidden to run

If an individual remains praying in a rural synagogue, or even in an urban synagogue if it is the evening prayer, their friend is obligated to wait for them until they have finished their prayer, in order that they should not be distracted in their prayer [presumably by worry about getting home safely]. (And there are those who are strict [and apply this to] the day and to our synagogues which are urban) (The Tur and the Mordechai in the name of the R"i, and the R"i on פ"ק [perek kuf??] of Brachot). And if [the individual] lengthens their prayer with additional requests and pleas, one is not obligated to wait for them.

One should fix a place to pray and not change it if one does not need to. And this is not enough, to fix a synagogue for oneself to pray in, rather one must also fix a place within the synagogue.

A person should enter the distance of two doors, and after that pray. And there are those who interpret the distance of two doors to be 8 tefachim (roughly 80cm). One should enter within, so as not to be right next to the door, since that would appear like it was a burden to be sitting in synagogue. And because of this, if one has a fixed place beside the door there is no concern for this prohibition [of sitting next to the door]. And there are those who interpret that the meaing of this is because one thinks about outside and cannot focus [one's thoughts on prayer]. And because of this, if the door is not open to a public space, there is no [concern] for this prohibition. And there are those who interpret that one should not be quick to begin praying immediately upon entering the synagogue, but should rather wait the amount of time it takes to enter two doors. And it is correct to be concerned about all these commentaries.

There are those that say that it is forbidden to bring remembrance from one's mouth [i.e. say God's name] with an uncovered head. And there are those that say that one should protest against entering a synagogue with an uncovered head.

One who needs to use the toilet and the laws of washing for prayer, and remaining preparations for prayer. And following, 10 subsections. A person who needs to use the toilet should not pray, and if they prayed their prayer is an abomination and they need to return and pray. This speaks specifically of one who is not able to stand themselves [without using the toilet] for the amount of time it takes to walk a parasang -- but if one can stand for this amount of time [and prays], one has fulfilled one's obligation after the fact, though from the outset one should not pray until one has checked oneself well from the beginning. Note [from the Rem"a] -- everyone who needs to use the toilet is forbidden even from words of Torah the whole time their body is disgusting from the need to use the toilet. {Hagahot Maimoni, Chapter 4 on the laws of prayer}

If one feels the need [to use the toilet] in the middle of one's prayer, one should continue to pray until one has finished, and not make a break. And if at the time of saying Shema and its blessings one feels the need, regardless whether it is a need to urinate or defecate, one should read it normally. Note [of the Rem"a] -- and specifically if one does not feel a severe need, such that there is no concern of "Do not be disgusting"/bal tishkatzu. But if this is not so, it is better to make a separation [in one's prayer, and use the bathroom] {Responsum of the Rashb"a, section 131, who rules that it is permissible, and the Terumat haDeshen section 16, who rules that it is prohibited. And one needs to make this distinction [between a mere desire and an actual need to urinate] here.) And if one wants to distance oneself and urinate [during the Shema], one may.

One needs, before praying, to rid oneself of one's mucus and phlegm and any thing which burdens him.

One needs to wash one's hands with water if one has it. If one does not have [water], one needs to return behind him up to the distance of one parasang. And this applies specifically for when one is travelling on the road, and water is in front of one. But if one needs to go back on oneself to the location of the water up to a mile, one should go back; more than a mile, one does not go back. And if one is worried about missing the time of prayer, one should clean ones hands on a rock or in dust or in any cleaning substance [and see later, section 233]

When he gets up to pray if he was standing outside the Land of Israel, he should return his face toward the Land of Israel and focus also on Jerusalem and to the Temple and to the Holy of Holies. If he was standing in Jerusalem he should return his face to the Temple and focus also to the Holy of Holies. If he was standing behind the (Ark) he should return his face to the (Ark)....

One who must pray sitting, when he is able to he must return and pray standing. And he does not need to add anything in it. Rem"a: And one who is traveling and is near a hotel, if he can remove himself from the road in a place where travelers will not interrupt him, he should remove himself. And he should not pray in a hotel of idol-worshipers so that the residents do not confuse him. But if it is impossible for him to remove himself from the road in a place that they will not interrupt him, he should pray in a hotel in any corner. (Terumas Hadeshen)

One should direct his feet next to each other as though they are one, in order to imitate that angels, as it says: “their feet were straight feet” (Ezekiel 1:7), which is to say their feet appeared as one foot. Rema: Some say when a person stands to pray he should take three steps forward in the way of coming close and approaching a matter that must be done.

... One should lower his head a little so that his eyes will be down to the ground and he should imagine himself as if he were standing in the Beit Hamikdash and in his heart he should direct himself upward towards the heavens.

It is proper to place one's feet [together] also when reciting kedushah with the chazzan.

One who prays needs to intend in their heart the meaning of the words which are coming out of their mouth. They should think as if the Divine Presence is before them, and remove all distracting thoughts from themselves, until their thoughts and intention are pure in their prayer. And one should think, if they had to compose one's words before a king of flesh and blood, how they would prepare the words and say them with great intention, without any stumbling, hence [one should do this] all the more so before the King of kings, the Holy One of Blessing, He who sees all thoughts. And so did the pious ones and the mystics, who secluded themselves and concentrated on their prayers until they achieved the falling away of their corporeality and the enhancement of the strength of their consciousness, until they came close to the level of prophecy. And if another thought comes to one in the midst of prayer, they should be silent until it is nullified. And one should think about things that humble the heart and direct it to one's Father in Heaven, and not think about things that make one light-headed. Gloss: Before prayer, one should think about the exalted loftiness of Hashem and the lowliness of humankind, and remove all human pleasures from their heart. And it is forbidden for people to kiss their small children in synagogue, in order to fix in one's heart that there is no love like the love of the Infinite.

That one must have the proper intent for all the blessings and that one can pray in any language. And within this chapter, there are four points.
1. One who prays [the Amidah] needs to have the proper intent for all the blessings, but if he is not able to concentrate on all of them, he should at least concentrate on the blessing of the forefathers (the first blessing of the Amidah aka Shemonah Esrei). If he didn't have the proper intent while saying the blessing of the forefathers, even if he has the right intent for the rest [of the blessings], he needs to return [to the beginning of the Amidah/Shemonah Esrei] and pray. RAMA's gloss: Nowadays we do not return [to repeat the prayer] in a case where one didn't pray with intent, because there's a fair chance that even when he returns [to the beginning of Shemonah Esrei] he will not have the right intent; if so, why should he return (Tur)? ‏And one should not solely pray in his heart, but rather one must enunciate the words with his lips, and make it heard of his own ears but not make it heard in general

One should not merely think about the words of prayer in one's heart, but he must actually pronounce the words with his lips and cause them to be heard in a whisper tone in his own ears, however others should not hear his voice (during the Amidah). However, if one is unable to concentrate without raising his voice, he is allowed to do so if he is praying privately, however he may not do so during communal prayer, as this could distract the other worshipers. (gloss: If someone is praying aloud in his own home in order to teach his family members how to pray, it is permitted.)

It is possible to pray in any language one desires. This is the rule when praying together with a congregation, however an individual praying alone should only pray in the Holy Language. However, some say that this (requirement to only pray in Hebrew) only applies when one is asking for his own personal needs, such as praying for someone who is ill, or for some painful episode in his household, however when reciting the regular liturgy established for the congregation to recite, that may be recited in any language. Furthermore, some say that even an individual requesting his own personal needs may pray for them in any language he wishes to pray, except for in the Aramaic language.

If one is standing while praying and wind comes from the lower part of his body (fart), he should wait until the smell goes away and then continue to pray.

The traveler, and laborers -- what do they pray? And the order of the way-prayer, and the study-hall. In eight parts: In a desperate hour as while traveling or if one is occupied, and fears that they will stop him; or if it is impossible to pray a long prayer with intent -- pray after the first three "Havineinu" and then say the final three, and it is necessary to say them upright. And when he returns to his house it is not necessary for him to revert and pray, and he does not pray "Havineinu" in the rainy season, and not on Saturday night nor holidays.

The leader of the prayer, when beginning the recitation of the Amidah out loud, repeats [the first verse] and says: "God, open my lips and my mouth shall praise, etc."

There are the blessing at which we bow: In the Shemoneh Esrei at the prayer of Avot and at the end, In Modim in the beginning and at the end. And if you come to bow at the end of every blessing or at the beginning, we teach him to not bow but in the middle, one can bow....

One who is praying, he needs to bend until all the vetebre in his spine are bent. He should not bow from his hips, his head should stay straight and submissive.

One should not bow too much until his mouth is opposite his belt (of his pants). If he is sick or old and cannot bow, he should humble his head, thats enough. Because it is clear that he wants to bow but it is too painful

When he bows, it should be once and speedy and when he straightens up, he should straighten comfortably with his head up first and after his body so it does not look like a burden.

When he bows, bow at "baruch" and stand up at Hashem's name

When one is praying and a not jewish person is standing in front of you and he is holding an idol, and the person praying got the point where he needs to bow, he should not bow even though his heart is towards the Hashem

One bows and takes three steps backwards, all while still bowing. After the three steps, while still bowing and before straightening up: while saying "Oseh Shalom B'mromav" - turn one's head to the left; "Ya'aseh Shalom" - turn one's head to the right; then bow forward like a servant taking leave of the master. REMA: It is the custom to say after this "Let it be [Thy will] that the Temple be rebuilt...". Because prayer is in place of the Temple service, and we therefore request on behalf of the Temple, that we should be able to perform the actual service.

When he takes steps he lifts his left foot first and the measure of these steps is at least the side of the heal, and the plan should be not to take large steps more than this.

...

A person who takes more than three steps is considered haughty.

Birkat Kohanim is not performed if there are fewer than ten, including the Kohanim in the quorum. Ram"a: A non-kohen should not perform Birkat Kohanim, even if there are other kohanim present (Ketubot, ch. 2, daf 24, states that a non-kohen violates a positive commandment; but Tosafot in the chapter "Kol Kitvei" (Tr. Shabbat) states that R"i does not know what prohibition there would be for a non-kohen who ascends [for Birkat Kohanim], and it is possible that with other kohanim it would be permitted; but this requires further consideration).

When they are standing on the platform, their faces face the [front of the] sanctuary and their backs face the people, and their fingers are folded into their palms, until the cantor finishes Modim. Then, if there are two, he (Ram"a: the cantor) calls to them "Kohanim." (Ram"a: He should not say "E-lokeinu v'E-lokei..."; but some say that they do recite it quietly until the work "Kohanim," and then they recite it loudly; and then he continues and recites "Am k'doshach ka'amor" quietly. This is our custom in these countries.) Then, [the kohanim] turn their faces toward the people. But if there if is just one, [the cantor] doesn't call to him; rather, [the kohen] turns his face on his own.

When they turn their faces toward the people, they bless: "Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love."

When they turn their faces toward the people, they bless: "Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love."

They raise their hands opposite their shoulders, and raise the right hand slightly above the left, and stretch out their hands and separate their fingers, and they aim to make five spaces: between two fingers and the other two fingers is the first space [on each hand]; between the index finger and the thumb; and from thumb to thumb. They spread their palms so that the interior of their palms faces the ground and the backs of their hands faces heaven.

Birchat Kohanim can only be performed: in Hebrew; standing; with outstretched palms; and in a loud voice.

The kohanim are not permitted to turn their faces until the cantor begins "Sim Shalom," and they are not permitted to curl up their fingers until they turn their faces. They must stand there and they are not permitted to move from there until the cantor beings "Sim Shalom." But there are those that say that they must wait until the congregation concludes answering "Amen" after the blessing of Sim Shalom (Ram"a: and this is our custom).

When they turn their faces—whether at the beginning or at the end—they can only rotate rightward. [Ram"a: When they go down from the platform, the should not touch their dirty shoes; and if they did touch them, they must wash their hands for prayer, for they will continue praying after this.]

One who has an deformity on his face or his hands, for example albinism, deformed [fingers], or paralyzed [fingers] should not perform the priestly blessing ("bohakniot" means a type of white lesion, and Rashi explains it means spotted (like lentils) in Old French; "akumot" means crooked; "akushot" means bent to the sides. The Ran defines: "akumot" means that his hand is bent backwards, and "akushot" means he is unable to separate his fingers) because the congregation will stare at him. And this is also the rule for one who has an deformity on his feet, in a place where they ascend to the platform without socks. And so it is if he has spittle drooling down his beard, or if his eyes tear up. And similarly, one who is blind in one of his eye should not perform the priestly blessing. However, if he is "broken in" in his city, meaning that they are familiar with him and everyone recognizes that he has this deformity, he may perform the blessing, even if he is blind in both eyes. Anyone who has stayed in the city thirty days is called "broken in in his city," but only in his city — whereas if he goes temporarily to a different city and stays there thirty days, no. Even if he did not come to live in the city to become one of the city residents, but rather to become a schoolteacher or scribe or attendant, for a year or half a year, this is considered "broken in in his city thirty days."

If the custom of the place is for the kohanim to wrap the tallit around their faces, even if there are many deformities on his face and hands, he may perform the priestly blessing. Ram"a: This is only if his hands are inside the tallit, but if they are outside, the tallit does not help for his [deformed] hands.

Everybody who reads (should) bless before it and after it. They should open the Torah scroll before they bless and see the verse they need to start with and then they bless and then read the Torah and then roll it up and bless (the second blessing). Gloss: and at the time that they bless the first blessing they should turn their heads to the side so that it does not appear that they are reading the blessing from the Torah (The Kol Bo) and it seems to me that they should turn to the left.

There is no need to stand up during the reading of the torah.

And in the places where they store the Torah in the [...] ark in the synagogue, it is a Mitzva for everyone that [the Torah] passes in front of to accompany it until before the ark in which they will place it. Similarly, the one who wrapped the Torah should walk after it until before the ark and stand there until it they put the Torah scroll back to its place. And such is practiced also by the one who raised the Torah, for that is the main part of the wrapping. And some have written that we bring the young children to kiss the Torah in order to educate them and excite them about Mitzvot, and such is the custom.

It is forbidden to have even a short nap in a synagogue but this is permitted in a house of study.