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T H E PI RCH EI SH OSH AN I M ROADMAP T O PRAYER PROJECT
The Roadmap t o Prayer
Lesson 15
Pirchei Shoshanim 2005
This shiur may not be reproduced in any f orm without permission of the copyright hol der
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Shemoneh Esrei: The Amidah Prayer
Af ter f inishing the Shema Reading with its accompanying blessings (Bi rchos Kri as
Shema), we immediately proceed to recite Shemoneh E srei the A mi dah Prayer
1
which is
the central prayer upon which the ent ire davening revolves.
T T H H E E M M O O R R N N I I N N G G P P R R A A Y Y E E R R
5 . A M I D A H
( S H E M O N E H E S R E I )
4 . B I R C H O S K R I A S S H E M A
A N D K R I A S S H E M A
( T H E R E A D I N G O F S H E M A A N D I T S B L E S S I N G S )
3 . P E S U K E I D E Z I M R A
( V E R S E S I N S O N G )
2 . K O R B A N O S
( O R D E R O F S A C R I F I C E S )
1 . B I R C H O S H A T O R A H
A N D T H E B I R C H O S H A S H A C H A R
( T H E B L E S S I N G S F O R T O R A H S T U D Y
A N D T H E F I F T E E N D A I L Y B L E S S I N G S )
1
Lit. the standing prayer
Lesson
15
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The St andard for Prayer
The above outline f or Prayer is a constant, basic model f or the Morning Prayer
throughout the entire year, whether weekday, Shabbos or Festival. Any additional
prayers that we recite on Shabbos and Festivals are additions to the standard f ormat
of prayer outlined above. Any additions to the basic f ormat f or Prayer should be
viewed as add-on modules f or the selections inserted f or special occasions and
instances. I n the A mi dah Shemoneh E srei we are required to mention the specif ic
occurrence that we celebrate on each specif ic day such as Shabbos, Y om Tov, Rosh
Chodesh, Chanuk ah and Puri m which sometimes require just an insertion of a
paragraph and sometimes it changes an ent ire section of the A mi dah. However, even
then, the basic f ormat of the A mi dah remains intact as we will soon explain.
Amidah (Shemoneh Esrei)
Beginni ng and End
The A mi dah itself has a very specif ic format that is consistent throughout all prayers
of A mi dah. I t begins with three pref atory blessings devoted to the grandeur and
splendor of the Al-mighty. I t ends with an additional three blessings that give thanks
and praise to H ashem f or the goodness and kindnesses that he provides f or us.
The Mi ddl e
The entire middle section of the weekday Shemoneh E srei consists of prayers
f ormulated as blessings that beseech H ashem f or health, welfare, f orgiveness and
other vital needs. On Shabbos and Festival days, the entire middle section is replaced
by a prayer that relates to that particular days event which is being commemorated.
Hence, even on Shabbos and Festival days where the A mi dah is signif icantly
shortened f rom 19 blessings to just 7, the format of the A mi dah remains intact. So
much so, that if someone would mistakenly recite the ent ire weekday Shemoneh E srei
and then add in a portion to commemorate the Holy day of Shabbos or other
Festival day, one would have f ulf illed the obligation of prayer.
T T H H E E A A M M I I D D A A H H P P R R A A Y Y E E R R
1 . T H E F I R S T T H R E E B L E S S I N G S
2 . M I D D L E S E C T I O N
3 . T H E F I N A L T H R E E B L E S S I N G S
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During Shemoneh Esrei
One who is praying Shemoneh E srei should do the f ollowing:
Find a place where one can complete the entire Shemoneh E srei in one go
without int erruption.
Take three steps back and then forward bef ore starting the pref atory verse
H ashem sefasaye ti ftach .
Bow four times
The 4 Pl aces t o Bow
There are four places where one bows by bending the knees, then bowing the head
and spine, and then raising oneself back to an upright position by f irst raising ones
head and then following by straightening the spine.
By the beginning of Shemoneh E srei
By the end of the f irst blessing which ends with M agen A vraham
By M odi m anachnu lach (we thank you) which is the f irst of the last three
blessings
By the close of that blessing with H atov shi mcha ul echa naeh l ehodos (Your
Name is the Good One and to You alone it is f itting to give thanks).
At the beginning of M odi m, many people have the custom of just bending the head
and the spine without bending the knees
2
.
Af ter completing the Shemoneh E srei bef ore reciting the closing words the One who
makes Peace (Osseh shalom bi mromav etc.) one bends his head and spine forward and
takes three steps backwards moving the lef t foot f irst and then the right f oot just
behind his lef t f oot and then the lef t f oot back again, bringing it alongside his right
f oot. Then while still in a bent-over position one turns to the lef t saying Osseh shalom
bi mromav (the One who makes peace). Then one bends to the right and recites the
words H u yaaseh shal om al einu (He should make peace f or us) and f inally one bends
f orward completing the verse with the words V eal k ol Y i srael vei mru amen . (On all
I srael and say Amen).
2
Others bend the knees when saying M odim just as at the other places we bow during ShemoneE srei
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At this point, one straightens oneself back up to an upright standing position and
pauses there for a f ew seconds bef ore taking three steps f orward and returning to his
original spot . One should pref erably remain in his place bef ore taking three steps
f orward again until the chazzan starts repeating the Shemoneh E srei and reaches Kedusha.
At that time one should take three steps f orward getting back to his original position
at the beginning of Shemoneh E srei . Although it is not absolutely necessary to stay in
this position of three steps backwards, one must at least remain there f or a f ew
seconds f or as long as it takes to walk f our A mos (cubits). Nevertheless, whenever
one will be reciting Kedusha one should try to remain in his place until the chazzan
reaches Kedusha
3
.
N ow one recites the Y ehi ratzon (May it be your desire) prayer f or the rebuilding of
the Holy Temple in Jerusalem and f or the merit of Torah study and renewed Temple
service.
Y ehi ratzone mi lefanecha sheyi baneh Bei s H ami k dash
P P O O S S T T U U R R E E F F O O R R S S H H E E M M O O N N E E H H E E S S R R E E I I
1 . T H R E E S T E P S B A C K A N D
T H R E E S T E P S F O R W A R D
I N U P R I G H T P O S I T I O N
2 . W E B O W F O U R T I M E S
3 . T H R E E S T E P S B A C K A N D
T H R E E S T E P S F O R W A R D
I N A B O W I N G P O S I T I O N
3
Generally, if there will be a longer than usual time f or the chazzan to reach Kedusha as on Rosh Hashanah and Yom
K ippur and other f estivals where other prayers are inserted to the repeat Shemoneh E srei, the custom is to take the
three steps f orward bef ore reaching Kedusha
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How t o Bow
Whenever one bows when reciting a bracha, (blessing) one should bend his knees
upon reciting the word Blessed (Baruch). When reciting the word You (A tta) one
should bow f orward by bending his spine and head forward. Bef ore reciting the word
H ashem one must straighten himself to an upright position as the verse states, H ashem
zok ei f k efufi m (G-d straightens those who are bent over).
Shaking, Swaying and St anding St ill
When we observe people praying, we notice that everyones mannerism is dif f erent .
Some shake to and fro while some sway f rom side to side, yet others stand very still.
We of ten times wonder what the signif icance of all these styles of prayer mean.
The M agen A vraham mentions dif ferent opinions on the matter of swaying (shohk el i ng)
during prayer (daveni ng). The Pri Megadim ment ions f rom the sefer E lya Rabba that its
improper to stand still while just swaying ones head in a haughty manner. Aside from
this, he concludes that if one wishes to sway during prayer or not is a matter of choice
as there are dif f erent opinions on this matter.
About this we need only say one thing
Whichever way one chooses, its important that one does it f or the sake of
Heaven (bi lvad sheyechavei n es li bo lashomayi m).
We may add that prayer (Tefi lla) is a service of the heart and mind (avodah shebelei v) a
way f or us to connect with the Master of the World (Ri bbono Shel Olam). This
process is subject to const ant improvements and can take on dif f erent meanings
each time. Theref ore, the external expression of swaying (shohk el i ng) will invariably
also take on dif f erent mannerisms and need not always be perf ormed in the same
way.
D ovi d H amelech sai d:
A ll my bones speak H ashem! W ho i s li k eY ou
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Three St eps t o Shemoneh Esrei
4
The Ramain Simon 95 mentions f rom the sef er Rok each that one should take three
steps f orward before starting Shemoneh E srei to indicate that one is stepping f orward
to perf orm an important task. I t is customary to take three steps backwards f irst,
bef ore taking three steps f orward when start ing Shemoneh E srei . Some have the
custom of taking the three steps backwards right bef ore saying Rock of I srael T zur
Y i srael. The E lya Rabba brings f rom the E i tz Chai m that one takes the three steps back
when reciting Praise to G-d the most high (T ehi l os l ek ei l el yon) A f ew paragraphs
bef ore the start of Shemoneh E srei .
I f one were standing with ones back against the wall it would be suf f icient just to
take three steps forward to start Shemoneh E srei .
T h e t h r e e s t e p s c o r r e s p o n d t o :
a : p n_ + n_ y _ n_ , n _ n _ n : n n ; : n n : ya o a , + _ y - a : u _ n o_ n - | on , : y : o :_ y_
A n d y o u a p p r o a c h e d a n d s t o o d a t t h e f o o t o f t h e
m o u n t a i n , a n d t h e m o u n t a i n b u r n e d w i t h f i r e u p t o t h e
m i d s t o f t h e h e a v e n s , w i t h d a r k n e s s ) | o n ( , a c l o u d ) : y ( ,
a n d o p a q u e d a r k n e s s ) : o : _ y_ . (
Choshech A nan and A rafel ) | on , : o :_ y_ : y ( are the three layers of partitions that M oshe
Rabbei nu (Moses our teacher) passed through when going to pray to H ashem. Thats
why we take three steps back at the end of davening to indicate we are leaving that
area and coming back out of the three partitions. Additionally, we f ind three
languages of stepping f orward to pray:
V ayi gash A vraham -Avraham approached
V ayi gash ei lav Y ehudah - Yehudah approached him
V ayi gash E li yahu - Eliyahu approached
The reason we keep both f eet together side by side is:
To indicate that we are bound and cannot make any move without G-ds
consent.
4
Siddur Otzar Hatef ilos page 293
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To stand before G-d in a humbled f ashion as the M alachi m (angels) do.
The verse (pasuk ) states about the way the Angels (M alachi m) stand -
V eraglei hem reggel yeshara (and their f eet are like a straight f oot). The verse
(pasuk ) begins with f eet (plural) and concludes with f oot (singular). This
indicates that they brought their two f eet together as one.
L L a a w w s s u : + u : +
I t is necessary to stand and to keep ones f eet together f or Shemoneh E srei .
One should keep ones f eet together even if one is f orced to daven
Shemoneh E srei in a sitting or laying position.
The reason that one should pref erably daven while standing is in order that we pray
in a similar f ashion to the way the Kohanim (Priestly descendants of A haron H aKohen)
served in the Temple (Bei s H ami k dash).
I f one davened without placing both f eet together, the Prayer (T efi lla) is
still valid
5
.The same rules apply f or reciting Kedusha.
I I n n t t i i m m a a t t i i o o n n s s n: n:
D uring the A mi dah, ones legs should be straight and together. This is based on the
verse V eraglei hem reggel yeshara n : o . u n : x_ : , n : o : x :
6
means straight in Hebrew.
Rashi comments:
wer e st r ai ght l egs - [ J o n a t h a n r e n d er s ] : : x : : 5 p a r a l l el l e g s , t h i s o n e o p p o s i t e
t h i s o n e .
The Hebrew letters f or the word straight n : o is the same as the word f or praise in
Hebrew n:o. The numerical value 515 (Gematri ya) of the word yeshara (strai ght) n:o
is the same as the word T efi lla n:on (Prayer) in Hebrew. I nterestingly enough, when
M oshe Rabbei nu prayed to H ashem to allow him to enter into E retz Y israel (The Land of
I srael) he also prayed 515 prayers. This is hinted in the verse V aeschanan el H ashem
baei s hahee : :nn uon :n: nn nya (And I prayed to H ashem at that time).
5
Mishna Berura Simon 95: 1
6
Ezekiel/ Y echezk el 1: 7, describing the heavenly angels
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: u s , : u _ \ v a n c p , c : 5 n ~ 5
: u n ~n . ) : _c
7
( \c u \ a s : : _ x , u\~ p
: u . : u :; x n ; a .
Rock of I sr ael
T zu r Yi sr ael
: u s
The paragraph right bef ore the start of the morning Shemoneh E srei begins T zur Y israel
::o :x, The Rock of Y i srael (I .e. Faithf ul One)
8
and ends with the bracha of Goal
Y i srael.
The Gemora derives that there is a strict requirement to juxtapose Redemption
(Geulah) with Prayer (Tefi lla) (i.e. to begin Shemoneh E srei immediately f ollowing the
closing of the Blessings of the Shema Reading (Bi rchos Kri as Shema) with the prayer of
Redeeming of I srael (Goal Y i srael) from the verse in Psalms (T ehi lli m) where K ing
David (D ovi d H amelech) says - :x :x uon H ashem is my Rock and my Redeemer,
n:x ua uon |:y H ashem should respond to you in a day of trouble. This is why some
versions begin this paragraph with the word :x Rock (T zur).
This verse (pasuk ) is where we derive the rule that one must put the prayer Shemoneh
E srei next to the blessing (bracha) of Goal Y i srael, being somei ch (juxtaposing) Geulah
leT efi lla. Accordingly, the Law varies on a weekday and Yom Tov which are
inherently regular days that may be troubled as indicated in the verse (pasuk ) of
Y om T zara (a troubled day). As f or Shabbos, it is inherently a day of rest and not a day
of trouble. Therefore on Shabbos one may be more lenient to interrupt between the
bracha of Goal Y i srael and Shemoneh E srei f or something important such as Kaddi sh,
Kedusha or Borchu. Still, its is preferable not to respond A men at this point even on
Shabbos.
I n the morning we say in the last paragraph before saying the Shemoneh E srei Rock of
I srael (T zur Y i srael ::o :x) while in the evening the text in the Blessing Goal Y i srael
changes to say the name Y aak ov apy n uon n+o 5 (H ashem has redeemed Y aak ov).
This intimates that in the morning we bring up the merit of Y i srael ::o since when
7
Sephardic and Nusach Sef ard. The Sephardic version omits : : o :x and begins with : _n :
8
See f ootnote 7
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Y aak ov A vi nu gathered his sons around his bed bef ore his death and they said Shema
Y i srael ) ::o ( he responded with Baruch shei m k evode malchusso leolam voed, which
envisioned the f inal redemption and the revelation of H ashem. Theref ore, we mention
the name Y i srael ::o. I n the evening by the M aari v prayer, we ment ion the name
Y aak ov apy since he was the one who originally instituted the evening prayer (T efi llas
M aari v) when he was still called Y aak ov
9
.
Int errupt ion for Tallis and Tefillin
I f someone did not receive his T alli s or T efi lli n until he was in the middle of the
Shema Reading (Kri as Shema) one should put on ones T efi lli n immediately since it is
import ant that each word of Kri as Shema be said with Tefi lli n on.
I f one is between the paragraphs, one may recite both brochos on the T efi lli n
as usual and one may even recite Baruch shei m k evode malchusso leolam vaed.
I f one is in the middle of a paragraph, one should don the T efi lli n but only
reciting the bracha of L ehaniach T efi lli n. (Note: Sephardim only recite a single
bracha whenever they don T efi lli n)
I f one already recited Kri as Shema before davening (praying) and now is
repeating Kri as Shema as part of the regular order of T efi lla, one should wait
until between the paragraphs and then put the T efi lli n on with both brochos.
I f one is in the middle of either of the brochos that pref ace the Shema Reading
(Kri as Shema), one continues until the end of the bracha and then puts on the
T efi lli n with both brochos.
I f one already is past the Shema Reading (Kri as Shema) in the middle of the
blessing of E mmes veyatzi v, only the blessing of L ehaniach T efi lli n is recited.
I f one is already past Shi ra Chadasha and just received ones Tefi lli n; one
should put them on reciting the blessing of L ehaniach and go back to Shi ra
Chadasha or to T zur Y i srael, and continue straight from there.
I f one is between the blessing Goal Y i srael and Shemoneh E srei (Geulah and
T efi lla) when receiving T efi lli n, one should put the T efi llin on without a bracha
9
Siddur Otzar Hatef ilos - A chris L eshal om
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and later one should move them a little and recite both blessings (brochos)
af ter by moving them around in their places af ter davening.
I f necessary, one should wait f or his T efi lli n even if he will miss T efi lla
betzi bbur (davening Shemoneh E srei with ten people over Bar Mitzvah).
One should however not miss the time of day allowable to pray Shemoneh
E srei (zeman T efi lla) to wait to put on Tefi lli n in the event they were
unavailable.
The Beginning of Shemoneh Esrei
G- d, Pl ease Open my Li ps
H ash em Sef asay e Ti f t ach
nnon noo uon
At the start of each Shemoneh E srei , we say H ashem sefasaye ti ftach ufi yaggi d tehi lasecha
(G-d please open my lips; and let my mouth say your praises).
By saying these words, one is considered to have started the Shemoneh E srei and one
now is considered to have all stringent rules of interruptions upon him. Although we
are not supposed to interrupt between the closing bracha of Goal Y i srael and the start
of the Shemoneh E srei , Chazal (our Sages) instituted to say these pref atory words bef ore
the start of Shemoneh E srei which are considered to be part of Shemoneh E srei and not
something incidental which is considered an interruption. We need to pref ace our
prayer with this introduction since the idea of conversing with G-d and beseeching
Him f or our basic needs, is very humbling and can be very imposing to the point that
we may not be capable of expressing our thoughts and desires in a clear and orderly
f ashion. Theref ore, since it is a necessary introduction to Shemoneh E srei , its
considered to be integral to Shemoneh E srei . As a matter of f act, although the M i shna
Berura
10
maintains that if one davened Shemoneh E srei but f orgot to say this
introduction one f ulf ills (is yotzei ) ones obligation The opinion of the I ggros M oshe
11
is
that it indeed invalidates ones Shemoneh E srei if it was omitted.
10
Biur Halacha 111: 2 h Chozer
11
Orach Chaim (5) 24:8
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Roadmap for Tallis and Tefillin
during Pesukei DeZimra
Pesukei
Dezimra
T alli s
T efi lli n
Bracha # 1
L ehaniach
T efi lli n
Bracha # 2
A l M i tzvas
T efi lli n
Baruch Shei m
Kevode
T alli s and
T efi l l in Other
pesuk i m
Bein
Haperakim
N o N o N o N o N o
Beemtza
Haperek
Y es Y es Y es Y es N o
Between Az
Yashir and
Yishtabach
for
individual
N o N o N o N o N o
Between Az
Yashir and
Yishtabach
for Chazzan
Y es Y es Y es Y es N o
Between
Yishtabach
and Kaddish
Y es Y es Y es Y es N o
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Roadmap for Tallis and Tefillin
during Krias Shema and it s
Brochos I
Beemtza
Haperek
T alli s
T efi lli n Bracha
# 1
L ehaniach
T efi lli n
Bracha
# 2 A l
M i tzvas
T efi lli n
Baruch
Shei m
Kevode
T alli s and
T efi lli n
Other
pesuk i m
From Borchu
until end of
Yotzeir Ohr,
Ahavah Rabba
N o; put on later
bei n haperak i m
wi th bracha
N o; put on
later bei n
haperak im wi th
bracha
N o N o N o
Krias Shema
Put on wi thout
bracha but not
duri ng the fi rst
Parsha
V eahavta
Y es N o N o N o
Emmes
veyatziv
Put on wi thout
bracha
Y es N o N o N o
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Roadmap for Tallis and Tefillin
during Krias Shema and it s
Brochos - II
I f onefulfi lled the mi tzvah (yotzei ) of Kri as Shema beforedavening, one should wai t to put on
T efi lli n unti l Bei n haperak i m si nce he i s not requi red to havehi s T efi lli n on ri ght at thi s moment
si nce one already was yotzei previ ously.
Bein
Haperakim
T alli s
T efi lli n
Bracha # 1
L ehaniach
T efi lli n
Bracha # 2
A l M i tzvas
T efi lli n
Baruch Shei m
Kevode
T alli s and
T efi l l in Other
pesuk i m
Yotzeir
Ohr,
Ahavah
Rabba
Y es Y es Y es Y es N o
Krias
Shema
Y es Y es Y es Y es N o
Emmes
veyatziv
(i.e.
Between
Goal
Yisrael and
Shemoneh
Esrei)
N o N o N o N o N o
P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
A N A T T A C H M E N T O F T H E S O U L - Q U E S T I O N S
235
Quest ions:
1. What is the basic order of the Morning Prayer (Shachari s) throughout the entire
year up to Shemoneh E srei ?
2. What is the basic format for the A mi dah Shemoneh E srei prayer?
3. What part of Shemoneh E srei is subject to change?
4. Where are the 4 places to bow when reciting Shemoneh E srei ?
5. Where do we say a prayer f or the rebuilding of the Holy Temple (Bei s H ami k dash)
on Shabbos and Festivals?
6. What rule does one need to be aware of when taking three steps backward at the
end of Shemoneh E srei ?
7. What rule does one need to be aware of when bowing during Shemoneh E srei ?
8. What is better? Davening while standing still or while swaying?
9. What is the reason for taking three steps f orward at the start of Shemoneh E srei
(f rom the Chumash)?
10. Why do we pray with are f eet side by side together?
11. How should one position oneself f or Shemoneh E srei when traveling and unable to
stand up f or Shemoneh E srei ?
12. What should one do if one would not receive his T efi lli n until af ter T efi lla
Betzi bbur?
13. What should one do if one would not receive his T efi l l i n until af ter the time f or
T efi lla will pass?
P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
A N A T T A C H M E N T O F T H E S O U L - A N S W E R S
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Answers:
1. The order of Shachari s begins with Birchos Hatorah and Birchos Hashachar, then
K orbanos. The Prayer continues with Pesuk ei D eZ i mra and K rias Shema and its
brochos, followed by Shemoneh E srei .
2. The opening 3 brochos, a middle section of brochos and then another set of 3 brochos.
3. The middle section.
4. The beginning of the f irst bracha and again at the end of that bracha. By M odi m and
at the closing of that bracha.
5. Af ter completing the A mi dah prayer we recite the Y ehi ratzon sheyi baneh Bei s
H ami k dash
6. The rule is that one may not return to his original place until at least a period of
time equal to the amount of time it takes to walk 4 A mos, or if there will be
Chazoras hashatz (repetition of Shemoneh E srei) with Kedusha, one should wait until
Kedusha bef ore returning to ones spot.
7. That one must bring oneself to an upright position bef ore saying H ashems N ame.
8. Either way is acceptable. One should do whatever will help his concentration on
prayer. One may pray one way at one prayer and then another way at another
prayer.
9. I t corresponds to the three barriers M oshe Rabbei nu passed through on Mount
Sinai by M atan T orah (the gi ving of the T orah).
10. We stand in a way similar to the heavenly angels. Additionally, we stand as if our
f eet are bound together signaling that we have our concentration on prayer alone
and have no intention of going anywhere else at the moment.
11. One should sit with ones f eet put together.
12. One should wait f or his T efi lli n even though he will miss T efi lla Betzi bbur.
13. One should not wait f or his T efi lli n if he will miss the time for T efi lla.