The Position of the body during Shemoneh Esrei

6. The Posture and Position of the body during Shemoneh Esrei:[1]
7. Head bowed and eyes looking at ground:^[2]

During the prayer of Shemoneh Esrei one should bow his head downwards in order so his eyes look below towards the ground, which symbolizes him looking towards the temple, and indeed one should view himself as if he is praying within it. However, his heart should be concentrating on G-d in heaven.[3] (Those who raise their heads and eyes to the heavens during Shemoneh Esrei, and appear like one who is staring at the ceiling, the angels mock them.[4])

Looking at the heavens:^[5] Prior to starting the prayer of Shemoneh Esrei one is to raise his eyes towards the heavens in order to arouse concentration. This should also be done during Shemoneh Esrei if one loses his concentration.

1. The position of one’s hands during Shemoneh Esrei:^[6]

One is required to stand during Shemoneh Esrei like a slave stands before his master with fear and awe. For this reason one may not place his hands on his thigh/Chalatzav as this is a haughty position.[7] Rather one is to position his hands in whichever way is common in one’s area for the hands to be positioned upon making a request from the king.

The proper posture:[8] It is proper for one to accustom himself to place his right hand over his left by one’s heart, if this is the custom of posture in one’s area when in an audience before a king and when speaking with him and making requests.

Closing the hands over the thumb:[9] Some, based on Kabala, close their hands over their thumb during Shemoneh Esrei due to reasons known to them.

Crossing the arms:[10] Some have the custom, based on Kabala, to cross their arms during Shemoneh Esrei, placing the right over the left over the heart, in order so the forearm of both arms be opposite the face of the Davener.

May one Daven with his hands in his pocket? As stated above, one is not to place his hands on his loins, as this is a form of arrogance. Some understand from this Halacha that it comes to negate the placing of one’s hands in his pockets during Shemoneh Esrei, as it is not a dignified manner in which a servant stands before his master, and likewise often entails placing one’s hands by his loins. Accordingly, even placing the hands in the pockets of a short winter jacket would be negated. Nonetheless, if one’s hands are cold and it disturbs the person’s concentration, then he may enter his hands into his pockets for the sake of being able to concentrate on his prayer.  The above restriction against placing the hands in the pockets only applies during the actual prayer of Shemoneh Esrei, and not during other parts of Davening.

1. Standing:^[11]

One must Daven Shemoneh Esrei in a standing position.

May one lean during Shemoneh Esrei?[12] One is to beware not to lean on a wall or pillar or even on his friend while praying Shemoneh Esrei.

Time of need-Sick, old:[13] In a time of need, such as if one is old or weak or sick, it is permitted for him to Daven Shemoneh Esrei while sitting.

During travel:[14] If one who is traveling is unable to pray standing, then he is to pray while sitting, facing Eretz Yisrael, if possible. Likewise if applicable one should stand during the areas that he is required to bow, and the beginning and end of the prayer where he is required to take three steps forwards and back.

One who fears being disturbed if he stands:[15] One who is surrounded by gentiles and fears being stopped in middle if he were to stand during Shemoneh Esrei, then he may Daven the entire Shemoneh Esrei sitting.

Re-davening if one Davened sitting or walking:[16] If one was forced to Daven Shemoneh Esrei while sitting or walking, then is proper for him to repeat Shemoneh Esrei in a standing position if the opportunity arrives. This Shemoneh Esrei is to be prayed as a voluntary prayer known as a Tefilas Nedava and is to only be prayed if he estimates that he will be able to properly concentrate on the prayer.

1. Placing the feet together:^[17]

Throughout the prayer of Shemoneh Esrei, one is to have his feet positioned adjacent to each other side-by-side, making it appear as if it is a single foot.[18]

1. Not walking or moving one’s feet:^[19]

One may not move his feet and walk in the middle of Shemoneh Esrei, unless it is a time of need.

Time of need: In a time of need, such as in order to escape from a disturbance, it is permitted for one to move his feet and walk in middle Shemoneh Esrei. Thus, if one is ashamed that others will make fun of him due to him Davening long, he may take three steps back in middle of Davening and then three steps forward when the Chazan begins Kedusha.^[20]

[1] Admur 94:5-9; 95:1-4;

[2] Admur 95:3; Michaber 95:2; Tur 105; Levush 105:2; Yevamos 105b; Rabbeinu Yona Brachos 5: Ketzos Hashulchan 20:18

[3] The reason: This posture is based on two conflicting verses in Scripture. On the one hand, one verse [Melachim 1 9:3] states and my eyes and heart will be there throughout all the days. On the other hand another verse [Eicha 3:41] states our hearts will be raised towards the heavens. In order to fulfill both of these verses the sages teach us that the person who prays must prostrate his head slightly downward so that his eyes are below on the earth, as we pray opposite the temple of which it states that our eyes and heart are there, and hence we should place our eyes facing downwards opposite the temple and think as if we are standing in the temple and praying with it, and through doing so our prayers will be accepted. However, the heart should be concentrating to the God in heaven. [Admur ibid; Michaber ibid; Tur ibid; Rabbeinu Yona ibid]

[4] Admur ibid in parentheses; M”A 95:1; Sefer Chassidim 18

[5] Admur 95:3; Bach 95; Ateres Zekeinim 95:3; Ketzos Hashulchan 20:18

[6] See Admur 95:4 [see also Admur 53:14; 74:7; 90:5; 91:6]; Michaber 95:3; Tur 95; Rambam Tefila 5:4; Brachos 24b; Hagahos Maimanis on Rambam ibid Os Vav; Ketzos Hashulchan 20:18

[7] Admur ibid; Michaber ibid; Talmidei Rabbeinu Yona Brachos 24b; Or Zarua Tefila 100; Rabbeinu Manoach on Rambam ibid

[8] Admur ibid; Michaber ibid; Rambam ibid; M”A 95:2; Mahariy Abuhav

[9] Admur ibid; M”A 95:2; Asara Mamaros Mamar Eim Kol Chaiy 1:33 in name of Ramak

[10] Admur ibid; M”A 95:2; Asara Mamaros Mamar Eim Kol Chaiy 1:33 in name of Arizal

[11] Admur 94:5-9; Ketzos Hashulchan 20:7

[12] Admur 94:8; Michaber 94:8; Hagahos Maimanis on Rambam Tefila 5 Os 7; Rokeiach 53; Mordechai Brachos 15

[13] Admur 94:7; Michaber 94:6; Rambam Tefila 5:2; Kesef Mishneh on Rambam ibid; Elya Zutah 94:3; Ateres Zekeinim 94:4

[14] Admur 94:5-7 and 10; Michaber 95:4-5; Rambam Tefila 5:2; Rava Brachos 30a

[15] Admur 94:8; M”A 94:11; Taz 94:5; Rameh Mipanu 19; Rav Ashi Brachos 30a

[16] Admur 94:9; Michaber 95:6; Rambam Tefila 5:2; Kesef Mishneh on Rambam ibid; Elya Zutah 94:3; Ateres Zekeinim 94:4

[17] Admur 95:1; Michaber 94:1; Tur 95; Rebbe Eliezer Ben Yaakov in Brachos 10b; Rashi Brachos ibid; Rabbeinu Yona Brachos ibid; Yerushalmi Brachos 1:1; Ketzos Hashulchan 20:18

[18] The reason: This is in order to emulate Angels of which the verse [Yechezkla 1:7] states regarding them that their feet is a straight feet meaning that their feet appear like a single foot. [Admur ibid]

[19] Admur 95:1; 104:1-2; Michaber 95:1; Brachos 10b; Ketzos Hashulchan 20:20 and 22; Igros Moshe 5:38; Piskeiy Teshuvos 95:1

[20] Admur 124:5; Ketzos Hashulchan 20:20