Chapter 27: Shemoneh Esrei-The order of the prayer[1]
- Looking at the heavens:[2]
Prior to starting the prayer of Shemoneh Esrei one is to raise his eyes towards the heavens in order to arouse concentration.
- The three steps taken before Shemoneh Esrei:[3]
Prior to beginning Shemoneh Esrei, one is to take three steps backwards, and then three steps forwards, beginning with the right foot each time.
When is one to take the three steps in Shacharis? The three steps forward is taken after Goal Yisrael even by Shacharis. However, some Poskim rule that by Shacharis, the three steps backwards is to be taken as soon as one stands up by the words of Tehilos Lakeil Elyon, and one then takes three steps forward after Goal Yisrael. Many, however, are accustomed to take both three steps backwards and forwards only after Goal Yisrael, and so was witnessed to be the Rebbe’s custom.
Taking three steps backward: Some Poskim[4] rule that one is to take three steps backwards prior to taking three steps forward before Shemoneh Esrei. Practically, so is the custom.
With which foot is one to begin to take the three steps back and forward? One is to do so with his right foot. [However, one who is left footed, is to use his left foot. Some, however, are always accustomed to use the left foot.]
How to take three steps back before Shemoneh Esrei: We find two traditions regarding how to perform the three steps back: Most people take a total of three steps before Shemoneh Esrei by moving their left[5] foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to be symmetric with the right foot [third step]. Others, however, do it as follows for a total of what seems like four steps: They move their left foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to the heel of the right foot [third step] and then move the right foot to be symmetric with the left foot [fourth step].
Is one to take three steps back if someone in back of him already began Shemoneh Esrei? If the person in back of him already began Shemoneh Esrei, then one is not to take three steps backwards if he is within one’s four Amos.
- Placing the feet together:[6]
Throughout the prayer of Shemoneh Esrei, one is to have his feet positioned adjacent to each other side-by-side, making it as if it is a single foot.
- The verse of “Adono-y Sefasaiy Tiftach” recited before Shemoneh Esrei:[7]
It is an obligation to recite the verse of Adono-y Sifasaiy Tiftach prior to starting Shemoneh Esrei, due to a Rabbinical institution. Due to this institution, this verse is considered as an actual part of Shemoneh Esrei and like an extension of it. [Thus, one is to already take three steps forward and place the feet together, prior to saying it, and is not to take the steps back and forth while saying it. ]
Making an interval after reciting the verse: It is forbidden to make an interval [for any purpose, including Kaddish, Kedusha ] once the verse of Adono-y Sifasaiy Tiftach has been recited prior to Shemoneh Esrei, just as it is forbidden to make an interval in middle of Shemoneh Esrei. This applies by all prayers, including Musaf and Mincha [and certainly to Shacharis and Maariv].
Chazan’s repetition: When the Chazan repeats Shemoneh Esrei aloud, he must first say the verse of Adono-y Sifasaiy Tiftach. This verse is said quietly by the Chazan [and only then does he begin the repetition aloud].
- Bowing during Shemoneh Esrei:[8]
One is required to bow four times in Shemoneh Esrei, in the following areas:
- Birchas Avos, by both the opening and closing blessing.
- Birchas Modim, by both the opening, and by the concluding blessing.
Not to bow by the my other blessings: One is not to bow by the opening or closing of any of the other blessings of Shemoneh Esrei other than the above.
How to bow by Baruch Ata Hashem: One is required to bow both his head and his back. The bowing is to take place in a hastened fashion with him first bowing his head and then bowing his back. Upon saying the word Baruch one is to bend his knees. Upon saying the word Ata one is to bow his back. Upon saying the word Hashem one is to lift himself back up and straighten his back.
The speed of the bow and the lifting: Although, as stated above, one is to bow in a hastened manner, upon rising one is to do so slowly, in order so it does not appear as if the bowing was burdensome on him. One is first to slowly lift up his head and then straighten the rest of his body.
How much of the back must be bent? One must bend his back to the point that all of his spinal discs are stretched downwards. Nonetheless, one may not bend his back too much to the point that the head reaches the area of the belt of his pants, as doing so appears arrogant.
How much must one bend his head: The head must be bent downward similar to a hunchback.
How to bow by Modim: By Modim, one is to bow his head like a hunchback and bow his back simultaneously. One should remain in this bent position until he reaches the word Hashem, after which he is to then straighten his back.
A person who is old or sick: A person for whom it is difficult to bend his head and back in the above mentioned manner, such as an old or sick person, is not required to bend his back at all and may suffice with simply bowing down his head.
One who is Davening Shemoneh Esrei in a sitting position:[9] A person who is Davening Shemoneh Esrei in a sitting position, such as a person who is sick or is unable to stand due to some other reason, is nevertheless to bow by the above areas even when sitting.
- Praying for personal matters in Shemoneh Esrei:[10]
It is permitted for one to make personal requests from G-d in the middle blessings of Shemoneh Esrei. These requests may be made in any language that one is fluent in.
- First three and last three blessings:
These requests may only be made in the middle blessings and may not be made in the first three or last three blessings being that they are dedicated to discussing the praise of G-d, unless they involve the needs of the public.
- Middle blessings:
Even in the middle blessings, one may only request matters that are relevant to that blessing, such as to request health in the blessing of Rifaeinu, and request livelihood in the blessing of Bareich Aleinu. The one exception to this rule is in the blessing of Shema Koleinu in which any request may be made.
- Personal requests in Shema Koleinu:[11]
It is permitted for one to request from Hashem anything he needs during Shomeia Tefila [i.e. Shema Koleinu] as this blessing incorporates all the requests of a person.
Chabad custom: Chassidim were accustomed to ask for blessings during Shema Koleinu. Many would mention the Rebbe’s name and his mother’s name, asking Hashem to give the Rebbe health and strength. There is no basis for saying that Chassidim don’t say personal prayers in Shema Koleinu, and on the contrary, this was the old age custom. The Rebbe once answered a questioner that requests for Refua of an individual are to be made in Shema Koleinu.
How to request in the blessing: One must first begin the blessing of Shema Koleinu and only afterwards is he to add his personal requests. One is not to first make his personal request and only then begin the blessing. [One is to first recite an entire phrase of the blessing and is not to suffice with merely a few words. Practically, one is to make the request prior to reciting the words “Ki Ata Shomeia Tefilas Kol Peh.”]
What requests may one make? One may request anything he desires during Shomeia Tefila, whether it is a personal request or a request for the community and public. The request may be worded either in singular tense or in plural.
Giving thanks to Hashem during Shema Koleinu:[12] It is forbidden to mention anything other than requests from G-d during the blessing of Shema Koleinu. This applies even to praise and thanks of Hashem, which may not be recited during Shema Koleinu.
How many requests may one make? Even in the blessing of Shomeia Tefila, when making personal requests or requests for an individual, one is not to lengthen in his request. [One is to ask a general request that includes all other requests.] However, one may lengthen in requests for the need of the public. Likewise, even personal requests or requests for an individual may be said in length if the individual is needed by the public for his Torah, as in such a case it is considered the needs of the public.
Confessing and then requesting livelihood: It is proper [based on Kabala] for one to confess [his personal sins] in Shomeia Tefila using a singular wording [i.e. Chatasi, Avisi, Pashati] and then request [money for] his sustenance. This applies even if one is wealthy [and does not need money, nevertheless he is to confess and request it from Hashem].
How to pray on behalf of another: One who is praying and arousing mercy on behalf of another, needs to mention his name in the prayer, if he is not making the request in front of the person.
Is one to verbalize the words, or may they only be said in his thought? The words are to be verbalized and not just said in one’s thought.
In what language are the personal requests to be said in? The requests may be said in any language that one understands. Nevertheless, it is best to say it in Lashon Hakodesh if one is fluent in the language. However, the main thing is that the prayer should come from the bottom of one’s heart and hence if he can express himself better in his native language, he is to say it in that language.
May one say personal requests in a set Nussach? Some Poskim rule one may not make a set Nussach for personal requests in Shomeia Tefila, as it appears like one is adding to the Nussach of the Sages. Rather, when he is in need, he is to request from Hashem in his own words, and not say the same words every single day as part of his standard prayer. Other Poskim, however, rule that one may recite daily even a set dialect of personal requests. Practically, it is best not to say a set Nussach daily and rather one is to say it only on occasion, or should say it in a different Nussach each time.
Davening for healthy children that follow the path of Torah: It is proper for one to Daven daily on behalf of his livelihood and that the words of Torah do not cede from his mouth or the mouth of his children and that all of his descendants be true servants of Hashem.
Should one specifically make his requests in Shema Koleinu, rather than after Shemoneh Esrei? Yes. If however saying personal prayers in Shema Koleinu will cause one to miss saying Kedusha with the Minyan, then it is better to say the personal prayers in the Yihiyu Leratzon. Likewise, if he desires to lengthen his requests then he may only do so after Shemoneh Esrei, as stated above.
Having extra concentration by other blessings: One who adds his personal requests in Shemoneh Esrei is to be careful to have extra concentration upon saying the set Nussach of all the other blessings in order that he is not prosecuted [in heaven] that he only needs this request answered.
- The conclusion of Shemoneh Esrei:[13]
A. Saying Yihyu Leratzon:
One is to conclude Shemoneh Esrei with the sentence of Yehyu Ratzon Imreiy Pi prior to taking three steps back. The custom is to recite this verse twice, once prior to the start of Elokaiy Netzor, and the second prior to taking three steps back.
B. Saying your Pasuk:[14]
It is an ancient and established Jewish custom dating back many centuries for a person to recite a Pasuk from Tanach which begins and ends with the first and last letter of his name, at the end of the Shemoneh Esrei, prior to the second Yihyu Leratzon. This custom is recorded in many Poskim and Chabad literature. The reason for this custom is because when a person passes away, he may forget his name, and the saying of this verse helps one remember his name, and helps to save him from Gehennom. Likewise, the Rebbe Rayatz states that through saying the verse of one’s name, helps shine the ray of one’s soul into his body, and cleanses it and purifies it from all dirt and filth, and allows one at night during sleep to enter the upper chambers and witness what occurs there.
Person with two names: A person who has two names is to say one Pasuk for each name.
- Taking three steps back:
One who Davens is required to take three steps back, similar to one who departs from the king’s presence. After he takes the steps back, he is to give Shalom [i.e. say farewell to the king]. One who does not do so, is considered as if he did not pray.
Separating the feet at the end of Shemoneh Esrei: Following the directive of the Rebbe Rayatz, in a person’s silent Shemoneh Esrei, one is to begin separating his feet from each other when he reaches the second Yehiyu Leratzon. This represents that one has completed his Shemoneh Esrei, and has entered the state of Akiras Raglayim, which permits him to answer for any Davar Shebekidusha.
With which foot is one to take three steps back after Shemoneh Esrei? When one takes three steps back after Shemoneh Esrei, he is to begin with his left foot. However, one who is left footed is to begin with his right foot when he takes three steps back after Shemoneh Esrei.
How to take three steps back after Shemoneh Esrei:[15] By the taking of each step back, the toes of the foot being moved must be moved back at least parallel to the back of the heel of the other foot. This applies even if there isn’t much room to move back. If one moves the foot less than this amount, then it is not considered a valid step. Initially one should not move his feet back more than this amount as doing so appears haughty. When one takes the last step back, the feet are to be placed adjacent to each other.[16]
How many steps to take after Shemoneh Esrei: We find two traditions regarding how to perform the three steps back: Most people take a total of three steps before Shemoneh Esrei by moving their left foot to the heel of the right foot [first short step] and then move the right foot to the heel of the left foot [second large step] and then move the left foot to be symmetric with the right foot [third short step].[17] Others, however, do it as follows for a total of what seems like four steps: They move their left foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to the heel of the right foot [third step] and then move the right foot to be symmetric with the left foot [fourth step].[18]
Not to begin Oseh Shalom until the three steps are completed: One is not to begin saying the words of Oseh Shalom until he completes taking three steps back.
Jumping up three times after taking three steps back up by the end of Shemoneh Esrei: Some people, especially women, bounce their feet up three times [like we do by Kedusha] after they finish Davening Shemoneh Esrei, after they finish going back up the three steps. There is no known source for this custom and it is also certainly not the universal custom of world Jewry. Those who desire to stop doing so after now discovering that there is no real source for this custom, and initially started doing it thinking that it is an obligation, may now stop doing so and are not required to perform Hataras Nedarim.
Taking three steps back if someone behind you is still in middle Shemoneh Esrei:[19] It is forbidden for one to take three steps back after completing his Shemoneh Esrei, if there is a person behind him who is still in the midst of Davening Shemoneh Esrei within his four cubits. This applies, even if the individual began Davening Shemoneh Esrei after him. He must remain standing in his place without take three steps back until the person in back of him back finishes his prayer.
- Bowing:[20]
Bow prior to moving feet back and while doing so:[21] Prior to taking the steps back, one is to bow[22], and he is to take the three steps back in a single bow. While he is bowing, prior to straightening his back, he is to give Shalom to his left and right, as explained next.
The directions of the bow: One is to give Shalom first to his left, which is to the right of the Shechina that stands before him upon departing from the prayer. This is done by turning his head [in a bowing position] to his left side upon saying the words Oseh Shalom Bimiromav. One is then to turn to his right, which is to the left of the Shechina. This is done by turning his head [in a bowing position] to his right side upon saying the words Hu Yaaseh Shalom Aleinu. [The Chabad custom is to bow to the left when saying Oseh Shalom, then to the center when saying Hu, and then to the right while saying Yaaseh Shalom Aleinu, and then to the center when saying Veal Kol Yisarel.[23]]
A final bow at the end: After finishing Oseh Shalom it is customary to bow before Hashem like a servant bowing before his king. [Thus, the Chabad custom is for one to bow to the center when saying these words, as stated above.]
To which direction is a lefty to bow first? A lefty is to first bow to his left, just like everyone else. This applies even if he is left footed and will be moving his right foot first.
- Taking three steps back up after taking the three steps back:[24]
Just as one takes three steps back at the end of Shemoneh Esrei, so too he is to take three steps back up to the same place for a total of six steps.
When to take three steps back up-During Minyan: When Davening with a Minyan, one is to remain in place with his feet aligned in the area that he completed his three steps back, until the Chazan reaches Kedusha. Nonetheless, by Shacharis and Musaf of Rosh Hashanah which contain Piyutim, one may take three steps back as soon as the Chazan begins his repetition. Likewise, in a time of need such as if there is not enough room in the shul for one to remain in his position of three steps back without it causing controversy, then one may return to his original place as soon as the Chazan begins Chazaras Hashatz. In the event that one took three steps back right before the Chazan reached Kedusha, then he is nonetheless to return to his place as soon as the Chazan reaches Kedusha. Regarding the Chazan himself, he should wait the amount of time it takes to walk four cubits prior to returning to his place.
When to take the three steps back up-Praying alone: A person who is praying by himself is to remain with his three steps back for the amount of time that he would wait if he were to be praying with a Minyan, for the Chazzan to reach from the beginning of Shemoneh Esrei until Kedusha.
Walking with in a person’s three-step space:[25] Some are particular that individuals do not walk within their space of three steps that they will be returning to after going back at the conclusion of Shemoneh Esrei. Nonetheless, they should not hurry back to their place if they see someone about to pass within their three steps in order to prevent them from doing so, as they must wait the amount of time stated above before returning to their place.
- Speaking before taking three steps back in Shemoneh Esrei:[26]
If one already recited the second Yehi Leratzon [at the end of Elokaiy Netzor, prior to taking three steps back] then he may answer Amen and say Baruch Hu Uvaruch Shemo upon hearing G-d’s name in a blessing, and may certainly recite the entire Nussach of Kedusha. If necessary, one may even continue Davening with the congregation with the saying of Tachanun, Ashrei and Uva Letziyon etc. However, one should not talk mundane speech until one takes three steps back.
- Saying Sheyibaneh Beis Hamikdash:[27]
One is to conclude Shemoneh Esrei, after taking three steps back, with the sentence of Sheyibaneh Beis Hamikdash, as prayer is in place of the offerings in the temple and therefore at the conclusion of the prayer we request from G-d that he reestablish the Temple in order for us to do be able once again to perform the temple service.
- The Nussach of the prayer:[28]
The 18 blessings of Shemoneh Esrei were instituted by 120 elders, including a number of prophets, known as the Anshei Kneses Hagedola. The first three blessings discuss the praise of G-d, similar to a servant who first praises his master and only then makes requests from his master. The last three blessings are like a servant who received a gift from his master who praises him prior to leaving his presence. The middle blessings are the requests from G-d.
- Additions to Shemoneh Esrei relevant on certain occasions:[29]
The following additions are to be added to one’s prayer of Shemoneh Esrei on the following occasions:
| Addition | Occasion |
| Ata Chonantanu | Motzei Shabbos and Yom Tov |
| Yaaleh Veyavo | Rosh Chodesh and Chol Hamoed |
| Zachreinu, Mi Kamocha, Hamalech Hakadosh, Hamelech Hamishpat, Ukesov, Ubisefer | Aseres Yimei Teshuvah |
| Aneinu | Fast Day |
| Al Hanissim | Chanukah and Purim |
| Mashiv Haruach | Shemini Atzeres-Pesach |
| Visein Tal Umatar | Winter-Pesach |
| Visein Bracha | Pesach-Winter |
| Morid Hatal | Pesach-Shemini Atzeres |
- Abridged Shemoneh Esrei-Tefilas Havineinu:[30]
In a time of need when one cannot Daven all 18 blessings, such as Zman Tefila is passing, or one is on the road and is worried that he may get disturbed by passerby’s, then he is to Daven the shortened Tefila of Havineinu. This shortened prayer of Havineinu, however, cannot be said during the rainy season when we say Tal Umatar, nor on Motzei Shabbos.
- Mistakes in Shemoneh Esrei:
A. Skipped a blessing:[31]
One who skipped one of the blessings of Shemoneh Esrei does not fulfill his obligation if.
Skipped part of a blessing:[32] If one skips the main part of a blessing, he must repeat that blessing, and if he only remembers after concluding Shemoneh Esrei, then is to repeat Shemoneh Esrei. If he only skipped nonessential words of the blessing, then he has fulfilled his obligation.
One who does not know all the blessings:[33] A skipped blessing only invalidates Shemoneh Esrei if one could have said it. If, however, one does not know all of the blessings, then he is to only say the blessing that he knows.
- Said wrong Nussach in middle or end of blessing:[34]
If one made a mistake in a blessing, such as he recited the wrong concluding words of the blessing, exchanging it for the concluding words of a different blessing. Then he must return to the beginning of that blessing. Likewise, if one recited the wrong words prior to the concluding blessing that he is up to, although concluded the blessing properly, then he must return to the beginning of that blessing. He is then to continue from that blessing and onwards in the correct order. Thus, if he only remembered his mistake several blessings later, he must return to that blessing and repeat from there. In this regard, the first three and last three blessings are considered like a single blessing, and hence if one made a mistake in them he must return to the beginning of that set of blessings. Thus, by the first three blessings he is to return to the beginning of Shemoneh Esrei and by the last three blessings he is to return to Ritzei.
- Must one repeat Ado-naiy Sefasaiy Tiftach:[35]
Whenever one is required to return to the beginning of Shemoneh Esrei there is no need for him to repeat the prefatory sentence of “Ado-naiy Sefasaiy Tiftach.” If, however, one already finished Shemoneh Esrei and only then realized his mistake, then he must wait the amount of time it takes to walk four cubits and then start again from the words Ado-naiy Sefasaiy Tiftach.
- What is one to do if he is in unsure as to which blessing in Shemoneh Esrei he is holding by?[36]
If one is unsure as to which blessing in Shemoneh Esrei he is currently up to, then if the doubt occurs within the first three blessings, or the last three blessings, of Shemoneh Esrei, then he is to return to the first blessing of that set and repeat from there. If one certainly has said the first three blessings, but is unsure as to which of the middle blessings in Shemoneh Esrei he is currently up to, then he is to repeat from after the last blessing that he knows for certain to have said.
- Added a segment that is not meant to be added by that prayer:[37]
Not required to repeat Shemoneh Esrei: In the event that one recited any of the below words or stanzas in his Shemoneh Esrei at a time of year that it is not meant to be said, such as outside the 10 days of repentance, then one nonetheless is not required to repeat the prayer.
- Zachreinu
- Mi Chamocha
- Hamelech Hakadosh
- Hamelech Hamishpat
- Ata Chonantanu
Required to repeat Shemoneh Esrei: In the event that one recited any of the below words or stanzas in his Shemoneh Esrei at a time of year that it is not meant to be said, then if one remembers parts concluding the blessing, he is immediately to stop his prayer and return to the beginning of that blessing. In the event that he already concluded the blessing then he is to finish his Shemoneh Esrei and then repeat Shemoneh Esrei as a Nidava.
- Vechasveinu Besefer Chaim
- Aneinu
- Yaleh Veyavo Beyom … Hazeh
- Al Hanissim
- Shabbos
- Yom Tov
- One who is in unsure if he Davened Shemoneh Esrei:[38]
If one is unsure if he Davened Shemoneh Esrei then he is required to repeat the prayer with a stipulation, intending that if he had yet to Daven then this prayer is being said to fulfill his obligation, and if he has already Davened than this prayer is being said as a Nidava.
On Shabbos and Yom Tov: On Shabbos and Yom Tov, if one is unsure if he already Davened Shemoneh Esrei then he may not repeat the prayer as a Nidava, being that one may not Daven a Nidava on Shabbos and Yom Tov.
Musaf: One may not Daven Musaf as a Nidava. Hence, if one is unsure if he Davened Musaf he may not repeat its prayer as a Nidava.
Congregation: A congregation may not recite an additional repetition as a Nidava prayer.
- Forgot that already Davened and remembered in middle of Shemoneh Esrei:[39]
If one absentmindedly began Davening Shemoneh Esrei to fulfill his obligation, and then while he was within the prayer remembered that he had already Davened, then he is required to immediately stop his prayer even in the middle of a blessing. He may not conclude from that blessing and onwards as a Nidava as one may not Daven Shemoneh Esrei partially for his obligation and partially as a Nidah.
- Chazan made mistake:[40]
In his silent prayer: If the Chazzan made a mistake in his silent Shemoneh Esrei then he is not to repeat his prayer in order not to trouble the congregation and is rather to rely on his repetition. However, if the mistake was made in the first three blessings and he remembered prior to finishing his prayer, then he is to return to the beginning of the prayer. If however he remembered only after he already completed his prayer, then he is not to repeat his prayer due to it being troublesome for the congregation.
Chazaras Hashatz:[41] If the Chazzan made a mistake in Chazaras Hashatz, then by any mistake that we require an individual to repeat Shemoneh Esrei or go back, we also require the Chazan to repeat Chazaras Hashatz, or go back if he remembers in the middle. The one exception to this is if he forgot to recite Yaleh Veyavo on Rosh Chodesh, or Shabbos and Yom Tov, in which case we rule that if he already completed his Shemoneh Esrei then he is not to repeat Chazaras Hashatz, and is rather to rely on the Musaf prayer. If, however, he remembered in middle prior to concluding the repetition, then he needs to go back to Ritzei, or the middle blessing of Shabbos and Yom Tov.
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[1] See Shulchan Aruch 89-133; Ketzos Hashulchan 12:13; 20-23; Tefila Kehilchasa 12; Ishei Yisrael 23; Shulchan Menachem 75-80
[2] Admur 95:3; Ketzos Hashulchan 20:18
[3] See Admur 95:2; Ketzos Hashulchan 20:18 Kaf Hachaim 95:7; Piskeiy Teshuvos 95:2
[4] See Kitzur Shelah Dinei Tefilas Yud Ches in interpretation of Rokeiach ibid [brought in Kaf Hachaim ibid]; Chut Hashani 54 that just like it is an obligation to take three steps forward, so too he must take three steps backward; Siddur Yaavetz 19; Chesed Lealafim 93:6; Kaf Hachaim [Falagai] 15:2; Kitzur SHU”A 18:2; Ben Ish Chaiy Beshalach 3; Kaf Hachaim 95:7; Piskeiy Teshuvos 95:2
[5] To note that while this is the widespread custom, and so should be followed after Shemoneh Esrei, prior to Shemoneh Esrei it is more proper for one to move his right foot first, and so I believe was witnessed to be done by the Rebbe. However, Rav Eli Landau conjectured that the tradition is even here to move the left foot first. Vetzaruch Iyun.
[6] Admur 95:1; Ketzos Hashulchan 20:18
[7] Admur 111:1; Michaber 111:1; Tur 111; Rebbe Yochanon in Brachos 4b; 9b; See Igros Moshe 5:24 in great length
[8] Admur 113:1-6; Ketzos Hashulchan 20:19
[9] Admur 94:8; Ketzos Hashulchan 20:19
[10] Admur 112; 119:1; Ketzos Hashulchan 21:1-2
[11] Admur 119:1; Michaber 119:1; Avoda Zara 8a
[12] See Admur 117:5; 114:6; 119:1; M”A 117:6; Tur and Beis Yosef 114; Talmidei Rabbeinu Yonah Brachos 29a; Tosafus Brachos 29a
[13] Admur 123:1-5; Michaber 123:1; Tur 123; Rebbe Yehoshua Ben Levi in Yuma 53b; Ketzos Hashulchan 20:24
[14] See Rashi on Micha 6:9 on verse “Kol Hashem Lair”; Kitzur SHU”A 18:15; Kaf Hachaim 122:11; Otzer Hachaim 76; Sefer Haminhagim p.12; Toras Shalom Rashab p. 116; Igros Kodesh Rayatz 6:273; Siach Tefila 6:5; Piskeiy Teshuvos 122:4
[15] Admur 123:6; Michaber 123:3; Orchos Chaim Tefila 25; Ohel Moed Tefila Derech Beis Nesiv Tes
[16] Ketzos Hashulchan 20:24 in name of Shaareiy Teshuva
[17] Orchos Chaim Tefila 28; Birkeiy Yosef 123:6; Shaareiy Teshuvah 123:9; Shalmei Tzibur p. 135; Beis Oved 123:3; Chayeh Adam 1:24; Kaf Hachaim Falagi 123:40 and 43; M”B 123:13; Shaar Hatziyon 123:13; Biur Halacha 123:3; “Veshiur”; Kaf Hachaim 123:24; Piskeiy Teshuvos 123:1
[18] Dinim Vehanhagos 4:19 and Orchos Rabbeinu 1:68; Piskeiy Teshuvos 123 footnote 6; It seems that the Rebbe followed this latter tradition. Rabbi Eli Landau Shlita confirmed with us that this latter tradition is the tradition that he has seen and witnessed and that he was educated to practice.
[19] Admur 102:4; Michaber 102:4; Rebbe Yehoshua Ben Levi Brachos 27a
[20] Admur 123; Ketzos Hashulchan 20:24
[21] Ketzos Hashulchan 20:24 in name of M”B
[22] See Ketzos Hashulchan ibid that one is to bend his back to the point of all of his spinal discs are curved as is required when bowing during Shemoneh Esrei
[23] Sefer Haminahgim p. 27 [English]
[24] Admur 123:3-5; M”A 123:6; Lechem Chamudos Brachos Perek Ein Omdim Ayin Gimel; Ketzos Hashulchan 20:25
[25] Admur 123:4; Ketzos Hashulchan 20:25
[26] See Admur 122:1; M”B 122:4; Kaf Hachaim 122:2; Piskeiy Teshuvos 122:1
[27] See Admur 123
[28] Ketzos Hashulchan 21
[29] Ketzos Hashulchan 21:4
[30] See Admur 110:1; Ketzos Hashulchan 20:3
[31] Admur 104:4; 119:4; Michaber 119:2; Rambam Tefiula 10:4; Rav Assi in Brachos 34a
[32] Biur Halacha 59:2; See Piskeiy Teshuvos 119:6
[33] See Admur 593:1; 104:4 in parentheses; M”A 593:2; Birchas Habayis 40:29; M”B 593:2
[34] Admur 112:8; 114:8; 119:4; Ketzos 21:3
[35] Ketzos Hashulchan 21:3 in name of Shaareiy Teshuva
[36] See Tzemach Tzedek O.C. 3 letter 9; Chayeh Adam 24:21; Piskeiy Teshuvos 119:5; See regarding if one is in doubt if he said Shemoneh Esrei at all, that he should repeat it as a Nedava with a Tnaiy: Admur and Michaber 107:1; Rebbe Yochanon in Brachos 21a
[37] Ketzos Hashulchan 21:4; See Admur 108:18; Michaber 108:12
[38] Admur 107:1; Ketzos Hashulchan 21:14
[39] Admur 107:2; Ketzos Hashulchan 21:14
[40] Admur 126:4; Ketzos Hashulchan 21:12
[41] Admur 126:4; Ketzos Hashulchan 21:14
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