1Five things prevent one from praying, even though the time for prayer has arrived:1אחֲמִשָׁה דְבָרִים מְעַכְּבִין אֶת הַתְּפִלָּה אַף עַל פִּי שֶׁהִגִּיעַ זְמַנָּה:
1) the purification of one’s hands;טָהֳרַת יָדַיִם;
2) the covering of nakedness;וְכִיסוּי הָעֶרְוָה;
3) the purity of the place of prayer;וְטָהֳרַת מְקוֹם תְּפִלָּה;
4) things that might bother and distract one; andוּדְבָרִים הַחוֹפְזִים אוֹתוֹ;

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

5) the proper intention of one’s heart.2וְכַוָּנַת הַלֵּב.
2The purification of one’s hands:3 What does this imply? One must wash his hands in water until the joint.4 Only afterwards may he pray. The following rules apply when a person is travelling on the road when the time for prayer arrives: If he has no water, but is within four millin—i.e., 8000 cubits5—of a source of water, he should proceed to it, wash his hands, and then pray.ב'טָהֳרַת יָדַיִם' כֵּיצַד? רוֹחֵץ יָדָיו בְּמַיִם עַד הַפֶּרֶק וְאַחַר כָּךְ יִתְפַּלֵּל. הָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְהִגִּיעַ זְמַן תְּפִלָּה וְלֹא הָיָה לוֹ מַיִם, אִם הָיָה בֵּינוֹ וּבֵין הַמַּיִם אַרְבָּעָה מִילִין שֶׁהֵם שְׁמוֹנַת אֲלָפִים אַמָּה – הוֹלֵךְ עַד מְקוֹם הַמַּיִם וְרוֹחֵץ וְאַחַר כָּךְ יִתְפַּלֵּל.
If the distance to the water is greater than this, he should clean his hands6 with a rock, earth, or a beam, and pray.הָיָה בֵּינוֹ וּבֵין הַמַּיִם יוֹתֵר עַל כֵּן – מְקַנֵחַ יָדָיו בִּצְרוֹר אוֹ בְעָפָר אוֹ בְקוֹרָה וּמִתְפַּלֵּל.
3When does this apply? When the water is ahead of him. However, if the place with water is behind him, we do not obligate him to retrace his steps any more than a one mil. However, if he has passed further beyond the water, he is not obligated to return. Rather, he should clean his hands and pray.7גבַּמֶּה דְבָרִים אֲמוּרִים? לְפָנָיו; אֲבָל אִם הָיָה מְקוֹם הַמַּיִם לַאֲחוֹרָיו – אֵין מְחַיְּבִין אוֹתוֹ לַחֲזֹר לַאֲחוֹרָיו אֶלָּא עַד מִיל; אֲבָל אִם עָבַר מִן הַמַּיִם יוֹתֵר אֵינוֹ חַיָּב לַחֲזֹר, אֶלָּא מְקַנֵחַ יָדָיו וּמִתְפַּלֵּל.
When do the above statements requiring one to purify merely his hands8 for prayer apply? To the other services, but not for the Morning Prayer. For the Morning Prayer, one should wash his face, hands, and feet, and only afterwards, may he pray. If he is far from water, he may clean his hands only and then pray.בַּמֶּה דְבָרִים אֲמוּרִים שֶׁאֵינוֹ מְטַהֵר לִתְפִלָּה אֶלָּא יָדָיו בִּלְבָד? בִּשְׁאָר תְּפִלּוֹת חוּץ מִתְּפִלַּת שַׁחֲרִית; אֲבָל שַׁחֲרִית – רוֹחֵץ פָּנָיו יָדָיו וְרַגְלָיו וְאַחַר כָּךְ יִתְפַּלֵל. וְאִם הָיָה רָחוֹק מִן הַמַּיִם מְקַנֵחַ יָדָיו בִּלְבָד וְאַחַר כָּךְ יִתְפַּלֵּל.
4All the ritually impure need only to wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves in a mikveh and ascend from their impure state, this immersion is not required for prayer.9דכָּל הַטְּמֵאִין, רוֹחֲצִין יְדֵיהֶן בִּלְבַד כִּטְהוֹרִין וּמִתְפַּלְּלִים; אַף עַל פִּי שֶׁאֶפְשָׁר לָהֶם לִטְבֹּל וְלַעֲלוֹת מִטוּמְאָתָן – אֵין הַטְבִילָה מְעַכָּבֶת.
We have already explained that Ezra decreed that only one who has had a seminal emission10 is prohibited from Torah study until he has immersed himself. The Rabbinical Court that existed afterwards decreed that this applies even to prayer, i.e., only such a person should not pray until he immerses himself.וּכְבָר בֵּאַרְנוּ שֶׁעֶזְרָא תִּקֵן שֶׁלֹּא יִקְרָא בַּעַל קֶרִי בִּלְבַד בְּדִבְרֵי תוֹרָה עַד שֶׁיִּטְבֹּל; וּבֵית דִּין שֶׁעָמְדוּ אַחַר כֵּן הִתְקִּינוּ אַף לִתְפִלָּה שֶׁלֹּא יִתְפַּלֵּל בַּעַל קֶרִי בִּלְבַד עַד שֶׁיִּטְבֹּל.
These decrees were not put into effect because of questions of ritual purity and impurity, but rather to ensure that the Torah scholars would not overindulge in intimate relations with their wives.וְלֹא מִפְּנֵי טֻמְאָה וְטָהֳרָה נָגְעוּ בָּהּ, אֶלָּא כְּדֵי שֶׁלֹּא יִהְיוּ תַּלְמִידֵי חֲכָמִים מְצוּיִים אֵצֶל נְשׁוֹתֵיהֶן כְּתַרְנְגוֹלִים.
Therefore, they instituted ritual immersion only for one who has a seminal emission, thereby singling him out from the other ritually impure.11וּמִפְּנֵי זֶה תִּקְּנוּ טְבִילָה לְבַעַל קֶרִי לְבַדּוֹ וְהוֹצִיאוּהוּ מִכְּלַל הַטְּמֵאִין.
5Therefore, at the time of this decree, it was said that even a זב who had a seminal emission,12 a menstruating woman who discharged semen,13 and a woman who saw menstrual blood after relations, are required to immerse to recite the Shema and to pray because of the seminal emission, despite the fact that they remained ritually impure.14 This is reasonable, since this immersion was not a matter of purity, but a result of the decree so that they would not constantly be with their wives.הלְפִיכָךְ הָיוּ אוֹמְרִין בִּזְמַן תַּקָנָה זוֹ, שֶׁאֲפִלּוּ זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע וּמְשַׁמֶּשֶׁת שֶׁרָאֲתָה דַּם נִדָּה – צְרִיכִין טְבִילָה לִקְרִיאַת שְׁמַע וְכֵן לִתְפִלָּה מִפְּנֵי הַקֶרִי, אַף עַל פִּי שֶׁהֵם טְמֵאִין. וְכֵן הַדִּין נוֹתֵן, שֶׁאֵין טְבִילָה זוֹ מִפְּנֵי טָהֳרָה אֶלָּא מִפְּנֵי הַגְּזֵרָה שֶׁלֹּא יִהְיוּ מְצוּיִין אֵצֶל נְשׁוֹתֵיהֶן תָּמִיד.
This decree regarding prayer was also abolished, since it was not universally accepted by the Jewish people, and the community at large was unable to observe it.15וּכְבָר בָּטְלָה גַּם תַּקָּנָה זוֹ שֶׁל תְּפִלָּה – לְפִי שֶׁלֹּא פָּשְׁטָה בְּכָל יִשְׂרָאֵל; וְלֹא הָיָה כֹחַ בַּצִּבּוּר לַעֲמֹד בָּהּ.
6It is widespread custom16 in Shin’ar17 and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water,18 based on the command (Amos 4:12): “Prepare to meet your God, Israel.”19ומִנְהָג פָּשׁוּט בְּשִׁנְעָר וּבִסְפָרַד, שֶׁאֵין בַּעַל קֶרִי מִתְפַּלֵּל עַד שֶׁרוֹחֵץ כָּל בְּשָׂרוֹ בְּמַיִם מִשּׁוּם "הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל (עמוס ד, יב)".
To whom does this refer? To a healthy person20 or a sick person who has had relations, but a sick person who has had an accidental emission is exempt from bathing and there is no such custom regarding this matter. Similarly, there is no such custom regarding a Zav who has a seminal emission and a menstruating woman who discharges semen. Rather, they should clean themselves, wash their hands, and pray.בַּמֶּה דְבָרִים אֲמוּרִים? בְּבָרִיא אוֹ בְחוֹלֶה שֶׁבָּעַל. אֲבָל חוֹלֶה שֶׁרָאָה קֶרִי לְאוֹנְסוֹ – פָּטוּר מִן הָרְחִיצָה וְאֵין בָּזֶה מִנְהָג. וְכֵן זָב שֶׁרָאָה קֶרִי וְנִדָּה שֶׁפָּלְטָה שִׁכְבַת זֶרַע אֵין בָּהֶן מִנְהָג, אֶלָּא מְִקַנְחִין עַצְמָן וְרוֹחֲצִין יְדֵיהֶן וּמִתְפַּלְּלִין.
7The proper covering of one’s nakedness: What is implied? Even if one covers his genitalia in the fashion necessary for the recital of the Shema, he may not pray until he covers his heart.21 If one did not—or was unable to—cover his heart, as long as he covered his nakedness when he prayed, he has fulfilled his obligation. However, he should not do so as an initial preference.ז'כִּסּוּי הָעֶרְוָה' כֵּיצַד? אַף עַל פִּי שֶׁכִּסָּה עֶרְוָתוֹ כְּדֶרֶךְ שֶׁמְכַסִין לִקְרִיאַת שְׁמַע – לֹא יִתְפַּלֵּל עַד שֶׁיְּכַסֶּה אֶת לִבּוֹ. וְאִם לֹא כִּסָּה לִבּוֹ אוֹ שֶׁנֶּאֱנַס וְאֵין לוֹ בַּמֶּה יְכַסֶּה, הוֹאִיל וְכִסָּה עֶרְוָתוֹ וְהִתְפַּלֵּל יָצָא; וּלְכַתְּחִלָה לֹא יַעֲשֶׂה.
8The purity of the place of prayer: What is implied? One should not pray in a place of filth,22 a bathhouse,23 a latrine24 or garbage heap. Similarly, one should not pray in a place that is not presumed to be clean until he checks it.ח'טָהֳרַת מָקוֹם הַתְּפִלָּה' כֵּיצַד? לֹא יִתְפַּלֵּל בִּמְקוֹם הַטִּנֹּפֶת; וְלֹא בְמֶרְחָץ וְלֹא בְּבֵית הַכִּסֵּא וְלֹא בְאַשְׁפָּה וְלֹא בְּמָקוֹם שֶׁאֵינוֹ בְּחֶזְקַת טָהֳרָה עַד שֶׁיִּבְדְּקֶנוּ.
The general rule is that one should not pray in any place in which one would not recite the Shema. Thus, just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri’at Shema, so too, should he separate himself for Shemoneh Esrei.כְּלָלוֹ שֶׁל דָּבָר: כָּל מָקוֹם שֶׁאֵין קוֹרִין בּוֹ קְרִיאַת שְׁמַע – אֵין מִתְפַּלְּלִין בּוֹ. וּכְשֵׁם שֶׁמַרְחִיקִין מִצּוֹאָה וּמִמֵּי רַגְלַיִם וְרֵיחַ רַע וּמִן הַמֵּת וּמֵרְאִיַּת הָעֶרְוָה לִקְרִיאַת שְׁמַע, כָּךְ מַרְחִיקִין לִתְפִלָּה.
9 The following rules apply when one finds excreta in his place of prayer.25 Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place.טהַמִתְפַּלֵּל וּמָצָא צוֹאָה בִּמְקוֹמוֹ, הוֹאִיל וְחָטָא מִפְּנֵי שֶׁלֹּא בָּדַק עַד שֶׁלֹּא הִתְפַּלֵּל – חוֹזֵר וּמִתְפַּלֵּל בְּמָקוֹם טָהוֹר.
The following rules apply when one finds excreta while he is in the midst of prayer: If he can walk forwards26 such that the feces will be left four cubits behind him,27 he should do so. If not, he should move to the side.28 If he is unable to do the latter, he should stop praying. The great Sages would refrain from praying in a house in which there was beer or brine at the time of its foaming because of the foul odor, even though it was a clean place.הָיָה עוֹמֵד בִּתְפִלָּה וּמָצָא צוֹאָה כְּנֶגְדּוֹ: אִם יָכוֹל לְהַלֵּךְ לְפָנָיו כְּדֵי שֶׁיִזְרְקֶנָה לְאַחֲרָיו אַרְבַּע אַמּוֹת – יְהַלֵךְ; וְאִם לָאו – יְסַלְּקֶנָה לִצְדָדִין; וְאִם אֵינוֹ יָכוֹל – יַפְסִיק. גְּדוֹלֵי הַחֲכָמִים, לֹא הָיוּ מִתְפַּלְּלִים בְּבַיִת שֶׁיֵּשׁ בּוֹ שֵׁכָר, וְלֹא בְּבַיִת שֶׁיֵּשׁ בּוֹ מֻרְיָס בְּעֵת עִפּוּשׁוֹ, מִפְּנֵי שֶׁרֵיחוֹ רָע אַף עַל פִּי שֶׁהַמָקוֹם טָהוֹר.
10Things that might bother and distract him: What is implied? One who must relieve himself should not pray. Whenever anyone who must relieve himself prays, his prayer is an abomination and he must pray again after he relieves himself. If a person can restrain himself for the length of time that it takes to walk a parsah,29 his prayer is considered prayer.30 Nevertheless, a priori, one should not pray until he has checked himself very well, checked his intestines, rid himself of phlegm and mucus and any other bothersome thing. Only afterwards should he pray.י'דְבָרִים הַחוֹפְזִים אוֹתוֹ' כֵּיצַד? אִם הָיָה צָרִיךְ לִנְקָבָיו - לֹא יִתְפַּלֵּל. וְכָל הַצָּרִיךְ לִנְקָבָיו וְהִתְפַּלֵּל – תְּפִלָּתוֹ תּוֹעֵבָה, וְחוֹזֵר וּמִתְפַּלֵּל אַחַר שֶׁיַּעֲשֶׂה צְרָכָיו. וְאִם יָכוֹל לְהַעֲמִיד עַצְמוֹ כְּדֵי פַּרְסָה תְּפִלָּתוֹ תְּפִלָּה. וְאַף עַל פִּי כֵן, לְכַתְּחִלָּה לֹא יִתְפַּלֵּל עַד שֶׁיִּבְדוֹק עַצְמוֹ יָפֶה יָפֶה וְיִבְדוֹק נְקָבָיו וְיָסִיר כִּיחוֹ וְנִיעוֹ וְכָל הַדָּבָר הַטוֹרְדוֹ וְאַחַר כָּךְ יִתְפַּלֵּל.
11 The following rules apply to one who burps, yawns, or sneezes during prayer: Should a person do so voluntarily, it is deprecating. However, if the person checked himself before he prayed and did so against his will, it is of no consequence. If saliva comes up during prayer, one should cause it to be absorbed into his tallit or clothes. If he is bothered by this, he may throw it behind him with his hand31 in order that he not be bothered during his prayer and be distracted.יאמִי שֶׁגִּהֵק וּפִהֵק וְנִתְעַטֵּשׁ בִּתְפִלָּתוֹ; אִם לִרְצוֹנוֹ – הֲרֵי זֶה מְגוּנֶה. וְאִם בָּדַק גּוּפוֹ קֹדֶם שֶׁיִתְפַּלֵּל וּבָא לְאוֹנְסוֹ אֵין בְּכָךְ כְּלוּם. נִזְדַּמֵּן לוֹ רֹק בִּתְפִלָּתוֹ – מַבְלִיעוֹ בְּטַלִּיתוֹ אוֹ בְּבִגְדוֹ. וְאִם הָיָה מִצְטַעֵר בְּכָךְ – זוֹרְקוֹ בְּיָדוֹ לַאֲחוֹרָיו כְּדֵי שֶׁלֹּא יִצְטַעֵר בִּתְפִלָּה וְנִמְצָא טָרוּד.
If one passes gas unwittingly during prayer, he should wait until the gas subsides and return to his prayer.32יָצָא מִמֶּנּוּ רוּחַ מִלְמַטָּה כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה שֶׁלֹּא לְדַעְתּוֹ – שׁוֹהֶה עַד שֶׁתִּכְלֶה הָרוּחַ וְחוֹזֵר לִתְפִלָּתוֹ.
12One who desires to pass gas from below and is bothered exceedingly, to the extent that he cannot restrain himself, should walk back four cubits, expel the gas, and then wait until the gas subsides. He should say: Master of all the world, You created us with many orifices33 and ducts.34 Our shame and disgrace is apparent and known before You. Shame and disgrace during our life, worm-eaten and decaying in our death. He then returns to his place and prays.יבבִּקֵשׁ לְהוֹצִיא רוּחַ מִלְמַטָּה וְנִצְטַעֵר הַרְבֵּה וְאֵינוֹ יָכוֹל לְהַעֲמִיד עַצְמוֹ – מְהַלֵּךְ לְאַחֲרָיו אַרְבַּע אַמּוֹת וּמַמְתִּין עַד שֶׁתִּכְלֶה הָרוּחַ; וְאוֹמֵר: רִבּוֹן כָּל הָעוֹלָמִים, יְצַרְתָּנוּ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים; גָּלוּי וְיָדוּעַ לְפָנֶיךָ חֶרְפָּתֵנוּ וּכְלִמָתֵנוּ, חֶרְפָּה וּכְלִמָּה בְּחַיֵּינוּ תוֹלֵעָה וְרִמָּה בְּמִיתָתֵנוּ. וְחוֹזֵר לִמְקוֹמוֹ וּמִתְפַּלֵּל.
13When urine flows on a person’s legs during Shemoneh Esrei, he should wait until the flow ceases, and return to the place at which he stopped. If he waited the time necessary to complete his Shemoneh Esrei, he should return to the beginning.יגהָיָה עוֹמֵד בִּתְפִלָּה וְנָטְפוּ מֵי רַגְלָיו עַל בִּרְכָּיו – מַמְתִּין עַד שֶׁיִכְלוּ הַמַיִם וְחוֹזֵר לַמָּקוֹם שֶׁפָּסַק. וְאִם שָׁהָה כְּדֵי לִגְמוֹר אֶת הַתְּפִלָּה חוֹזֵר לְרֹאשׁ.
14Similarly, one who urinates should wait the length of time it takes to walk four cubits,35 and then pray. After one has prayed, he should wait this length of time before urinating, in order to make a distinction following the words of prayer.ידוְכֵן הַמַשְׁתִּין מַיִם – שׁוֹהֶה כְדֵי הִילוּךְ ד' אַמּוֹת וְאַחַר כָּךְ יִתְפַּלֵּל. וּמִשֶׁהִתְפַּלֵּל, שׁוֹהֶה אַחַר תְּפִלָּתוֹ כְּדֵי הִילוּךְ אַרְבַּע אַמּוֹת וְאַחַר כָּךְ מַשְׁתִּין; כְּדֵי שֶׁיִּפְסוֹק דִּבְרֵי הַתְּפִלָּה מִפִּיו.
15Proper intention: What is implied? Any prayer that is not recited with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.36טו'כַּוָּנַת הַלֵּב' כֵּיצַד? כָּל תְּפִלָּה שֶׁאֵינָהּ בְּכַוָּנָה אֵינָהּ תְּפִלָּה; וְאִם הִתְפַּלֵּל בְּלֹא כַּוָּנָה חוֹזֵר וּמִתְפַּלֵּל בְּכַוָּנָה.
One who is in a confused or troubled state may not pray until he composes himself. Therefore, one who arrives from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he may pray.37מָצָא דַּעְתּוֹ מְשׁוּבֶּשֶׁת וְלִבּוֹ טָרוּד, אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵׁב דַּעְתּוֹ. לְפִיכָךְ הַבָּא מִן הַדֶּרֶךְ וְהוּא עָיֵף אוֹ מֵצַר – אָסוּר לוֹ לְהִתְפַּלֵּל עַד שֶׁתִּתְיַשֵׁב דַּעְתּוֹ; אָמְרוּ חֲכָמִים: יִשְׁהֶה שְׁלשָׁה יָמִים עַד שֶׁיָנוּחַ וְתִתְקָרֵר דַּעְתּוֹ וְאַחַר כָּךְ יִתְפַּלֵּל.
16What is meant by proper intention? One should clear his mind from all worldly thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a pleasant and supplicatory fashion. One should not pray as if he is carrying a burden,38 throws it off, and walks away. Therefore, one must sit a short while after praying,39 and then withdraw.40 The pious men of the previous generations would wait an hour before praying and an hour after praying. They would also extend their prayers for an hour.41טזכֵּיצַד הִיא הַכַּוָּנָה? שֶׁיְּפַנֶּה אֶת לִבּוֹ מִכָּל הַמַחֲשָׁבוֹת וְיִרְאֶה עַצְמוֹ כְּאִלּוּ הוּא עוֹמֵד לִפְנֵי הַשְׁכִינָה. לְפִיכָךְ צָרִיךְ לֵישֵׁב מְעַט קֹדֶם הַתְּפִלָּה כְּדֵי לְכַוֵּן אֶת לִבּוֹ; וְאַחַר כָּךְ יִתְפַּלֵּל בְּנַחַת וּבְתַחֲנוּנִים. וְלֹא יַעֲשֶׂה תְּפִלָּתוֹ כְּמִי שֶׁהָיָה נוֹשֵׂא מַשְּׂאוּי וּמַשְׁלִיכוֹ וְהוֹלֵךְ לוֹ; לְפִיכָךְ צָרִיךְ לֵישֵׁב מְעַט אַחַר הַתְּפִלָּה וְאַחַר כָּךְ יִפָּטֵר. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִין שָׁעָה אַחַת קֹדֶם תְּפִלָּה וְשָׁעָה אַחַת לְאַחַר תְּפִלָּה וּמַאֲרִיכִין בִּתְפִלָּה שָׁעָה.
17A person who is drunk should not pray, because he cannot have proper intention. If he does pray, his prayer is an abomination. Therefore, he must pray again when he is clear of his drunkenness. One who is slightly inebriated should not pray, but if he prays, his prayer is prayer. When is a person considered as drunk? When he is unable to speak before a king. In contrast, a person who is slightly inebriated is able to speak before a king without becoming confused. Nevertheless, since he drank a revi’it of wine,42 he should not pray until his wine has passed from him.יזשִׁכּוֹר אַל יִתְפַּלֵּל מִפְּנֵי שֶׁאֵין לוֹ כַּוָּנָה. וְאִם הִתְפַּלֵּל תְּפִלָּתוֹ תּוֹעֵבָה; לְפִיכָךְ חוֹזֵר וּמִתְפַּלֵּל כְּשֶׁיִתְרוֹקֵן מִשִׁכְּרוּתוֹ. שָׁתוּי אַל יִתְפַּלֵּל וְאִם הִתְפַּלֵּל תְּפִלָּתוֹ תְּפִלָּה. אֵי זֶה [הוּא] שִׁכּוֹר? זֶה שֶׁאֵינוֹ יָכוֹל לְדַבֵּר לִפְנֵי הַמֶּלֶךְ. שָׁתוּי – יָכוֹל לְדַבֵּר בִּפְנֵי הַמֶּלֶךְ וְאֵינוֹ מִשְׁתַּבֵּשׁ; אַף עַל פִּי כֵן, הוֹאִיל וְשָׁתָה רְבִיעִית יַיִן – לֹא יִתְפַּלֵּל עַד שֶׁיָּסִיר יֵינוֹ מֵעָלָיו.
18Similarly, one should not stand to pray in the midst of laughter or irreverent behavior, nor in the midst of a conversation, argument or anger, but rather in the midst of words of Torah.יחוְכֵן אֵין עוֹמְדִין לְהִתְפַּלֵּל לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ מְרִיבָה וְלֹא מִתּוֹךְ כַּעַס; אֶלָּא מִתּוֹךְ דִּבְרֵי תוֹרָה.
However, one should not stand to pray in the midst of a judgment or a difficult halachic issue, even though these are words of Torah, lest one’s mind be distracted by the halachah in question. Rather, one should pray in the midst of words of Torah that do not require deep concentration, e.g., laws that have already been ruled upon.וְלֹא מִתּוֹךְ דִּין וַהֲלָכָה אַף עַל פִּי שֶׁהֵם דִּבְרֵי תוֹרָה, כְּדֵי שֶׁלֹּא יְהֵא לִבּוֹ טָרוּד בַּהֲלָכָה. אֶלָּא מִתּוֹךְ דִּבְרֵי תוֹרָה שֶׁאֵין בָּהּ עִיּוּן, כְּגוֹן הֲלָכוֹת פְּסוּקוֹת.
19Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers43 lest he make mistakes in them.יטתְּפִלּוֹת הַפְּרָקִים כְּגוֹן תְּפִלַּת מוּסָף רֹאשׁ חֹדֶשׁ וּתְפִלַּת מוֹעֲדוֹת – צָרִיךְ לְהַסְדִּיר תְּפִלָּתוֹ וְאַחַר כָּךְ עוֹמֵד וּמִתְפַּלֵּל, כְּדֵי שֶׁלֹּא יִכָּשֵׁל בָּהּ.
A person walking in a dangerous place, e.g., a place frequented by wild animals or bandits, when the time of the Amidah arrives, should recite only a single blessing: The needs of Your people, Israel, are great and their knowledge is limited. May it be Your will, O God, our Lord, that You will provide each and every one with a sufficient livelihood, and give to each individual all that he lacks. And that which is good in Your eyes, You should do. Blessed are You, God, the One who hears prayer.הָיָה מְהַלֵּךְ בִּמְקוֹם סַכָּנָה כְּגוֹן מְקוֹם גְּדוּדֵי חַיּוֹת וְלִסְטִים וְהִגִּיעַ זְמַן תְּפִלָּה, מִתְפַּלֵּל בְּרָכָה אַחַת וְזוֹ הִיא: צָרְכֵי עַמְּךָ יִשְׂרָאֵל מְרֻבִּים וְדַעְתָּם קְצָרָה. יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתִּתֵּן לְכָל אֶחָד וְאֶחָד כְּדֵי פַרְנָסָתוֹ וּלְכָל גְוִיָּה וּגְוִיָּה דֵּי מַחֲסוֹרָהּ וְהַטּוֹב בְּעֵינֶיךָ עֲשֵׂה; בָּרוּךְ אַתָּה יְיָ שׁוֹמֵעַ תְּפִלָּה.
He may recite it as he walks on the road. However, if he is able to stop to recite it, he should. When he arrives at a settlement and his mind is composed, he should recite a proper Amidah of 19 blessings.44וּמִתְפַּלֵּל אוֹתָהּ בַּדֶּרֶךְ כְּשֶׁהוּא מְהַלֵּךְ; וְאִם יָכוֹל לַעֲמֹד עוֹמֵד. וּכְשֶׁהוּא מַגִּיעַ לְיִשּׁוּב וְתִתְקָרֵר דַּעְתּוֹ – חוֹזֵר וּמִתְפַּלֵּל תְּפִלָּה כְּתַּקָנָתָהּ תִּשְׁעָה עָשָׂר בְּרָכוֹת.