Shulchan Aruch: Chapter 97 - One should not Burp or Yawn while Reciting Shemoneh Esreh

SECTION 97 One should not Burp or Yawn while Reciting Shemoneh Esreh. (1-5)

1 [While reciting Shemoneh Esreh,] one should not burp, i.e., expel gas from his body through his mouth as he does when satiated, nor should he yawn, i.e., open his mouth as one does when he wants to sleep or awakes from sleep.1 If he burps or yawns intentionally, [that is a sign that] he is one of the vulgar. If one must yawn against his will, he should cover his mouth with his hand, so that his open [mouth] will not be seen.2

One should not place his hand on his chin, i.e., his lower jaw, while reciting Shemoneh Esreh, for this [too] is vulgar behavior. When chazzanim do so while singing, this is permissible, for their intent is not to be vulgar but to enhance their voices. While they are not singing, however, it is forbidden.

2 If a person spits in the midst of Shemoneh Esreh, it is as if he spat in front of a king.1 It is therefore forbidden to spit intentionally, not out of compulsion, even when one is in the midst of the supplications that follow She­moneh Esreh,2 for until he steps [back after Shemoneh Esreh], it is as if he is standing before the king. If, however, he must spit, it is permitted to do so, so that he will not be uncomfortable during his prayer and thus be distracted.

Nevertheless, he should not spit on the ground even if there are reeds or straw there1 that will cover the spittle.3 Instead, he should have it absorbed in his garment in such a way that it will be out of sight, e.g., in his lower garment. On his upper garment, where the spittle will be visible, this is forbidden. In places where a handkerchief is worn on one’s belt, it could possibly be permitted to have the spittle absorbed in it, even if it will be visible. Since it is made for that purpose, it is not considered disgusting.

If he is a fastidious person who is disgusted by having it absorbed in his garment or it is disgusting for him to leave it in his mouth until he swallows it (or it is an attractive garment and if he must have it absorbed within, that too would disturb him), he should spit behind himself,1 but not in front of himself, because when one is praying, he is facing the Divine Presence.4 In this context, the area to his sides is considered the same as in front of him. If he cannot spit behind himself, he should spit to his left and not to his right, because it is written,5 “G‑d is your protective shade at your right hand.” If one cannot spit anywhere but in front of himself, this is permissible so that he will not be distracted.

3 If one is bitten by a louse, he should ruffle his clothes to remove it1 so that his concentration will not be diverted. However, he should not remove it by hand, even if it is in a place where there is no dried perspiration6 (in which instance there is no need to wash one’s hands before praying, just as this is not required if one touches other impure creatures). Nevertheless, [touching a louse] would be disgusting and shameful even if one were being watched by a [mere] mortal; how much more so when one is standing in prayer before the King of kings, the Holy One, blessed be He.

When one is not reciting Shemoneh Esreh, he may remove a louse and discard it in a synagogue, just as it is permitted to spit in a synagogue.7 (Even if one touched dried perspiration,) it is sufficient that he clean his hands with earth [in order to be permitted] to utter G‑d’s name or to speak words of Torah, as explained in sec. 48 and in sec. 92[:6]. Alternatively, he should remove [the louse through the medium] of a cloth, because [to remove] the spirit of impurity that rests on hands that have touched a louse, [mere] cleaning is not effective. Washing with water9 is required, as explained in sec. 4.10

4 If one’s tallis slips — even if most of it falls — from its place [while he is reciting She­moneh Esreh], he may take it in hand and return it to its place.¹ If, however, it falls off in its entirety, he may not enwrap himself in it again [during Shemoneh Esreh], [in order to avert] an interruption. ([If, however,] he is disturbed because [he would be praying without a tallis] and will not be able to concentrate, [he may enwrap himself]).11

5 [The following laws apply when one] is carrying a burden on his shoulders and the time for prayer arrives.12 [If it weighs] less than four kabin,13 he should sling it behind him and pray. He should not hold it on his shoulders while praying (so that while he is praying he will not be concerned about holding the burden on his shoulders with his hand and thus be unable to concentrate properly. Moreover, it is unseemly to stand before a mortal king in such a manner; how much more so [is this not befitting] before the King of kings, the Holy One, blessed be He.) [If it weighs] four kabin [or more] he should not sling it behind him, because its weight would prevent him from concentrating. Instead, he should place it on the ground until after Shemoneh Esreh.