Prayer and the Priestly Blessing

It is a positive commandment to pray every day, as it is written: "You shall serve the Lord your G-d" (Ex. 23:25). By tradition, they learned that this service is prayer, as it says: "and to worship G-d with all of your heart" (Deut. 11:13)—the sages said what is worship of the heart? This is prayer. The number of prayers is not biblical, the form of prayer is not biblical, and prayer has no biblically fixed time.

Therefore, women and slaves are obligated in prayer because it is a positive commandment lacking a fixed time, but the obligation of this commandment is as follows: a person should supplicate and pray every day and relate the praise of G-d, and afterwards ask for their needs as a request and a supplication, and afterwards give praise and thanks to G-d for the good that has been bestowed upon them, each person according to their ability.

If one is accustomed/fluent, he increases in supplications and petitions, and if one has uncircumcised lips, he speaks according to his ability and anytime he likes. And so, the number of prayers is as each to their own abilities. There are some who pray once a day, and there are those who pray many times. And everyone would pray facing the Temple. And this was the way of things from the time of Moses to Ezra.

When Israel was dispersed in the days of Nebudchadnezzar the evil, they were in foreign lands and they had children in the foreign lands and their children spoke babble. And everyone’s language was this one and this one and languages were very mixed. And since the speaker was not able to speak all, they needed one language, rather that they should be confused. As it is said: “And half their children spoke in the language of Ashdod, etc” [Nehemiah 13:24]. And none knew how to speak “Yehudit” and spoke the language of the people. And because of this, when one prayed, his tongue was shortened to ask for his needs, or to give praise to the HKBH in the holy language until that their tongues were mixed up. And when Ezra and his Beit Din saw this was, they rose and instituted for themselves the 18 blessings in the order of three first praises to HaShem, and three last thanksgivings, and the middle there were in them requests on all the things that are like the foundations of every person’s desires/needs, man to man. And the needs of the community should be set in the mouths of all and they will learn them. And there will be a prayer, even the stutterers will pray wholly like the prayers of the smooth talkers, because this matter was set, all the blessings and prayers were ordered in the mouths of all Israel so that the whole matter was set in the mouths of the stutterer.

And so, they decreed that the number of prayers should be like the number of offerings: two prayers each day, corresponding to the two continual offerings. And for every day that has an additional offering, they decreed a third prayer, corresponding to the additional offering. And the prayer that corresponds to the morning continual offering is called "the dawn prayer," the prayer that corresponds to the afternoon continual offering is called "the gift prayer," and the prayer that corresponds to the additional offerings is called "the additional offerings prayer."

And so, they decreed that a person pray one prayer at night, as the limbs of the afternoon continual offering would continue to be consumed all night. As it says (Leviticus 6:2), "it is that which goeth up ...," along the lines of what it says (Psalms 55:18): "Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice." But the evening prayer is not obligatory like the dawn and gift prayers, but even so, all of Israel, in all of their places of residence, are accustomed to pray the evening prayer, and they accepted it upon themselves like an obligatory prayer.

They also established a prayer after the afternoon prayer, just before sunset, only on the day of the fast [of Yom Kippur], in order to increase in pleading and supplication on account of the fast. This prayer is known as Ne'ila ("closing"), that is, [it refers to] the closing gates of Heaven as the sun sets, since it is only ever recited just before sunset.

In conclusion, we now have three daily prayers, Aravit, Shacharit and Mincha, and on Shabbat and festivals we have four - the three daily prayers and the additional Mussaf prayer. On Yom Kippur we have five - the four aforementioned prayers and the concluding Ne'ila.

One may not subtract from this [number of] prayers, but if one wishes, one may add to them. One can even pray all day long, if one so desires. These additional prayers are comparable to voluntary sacrifices [offered at the Temple], and one must therefore make an innovation in each of the middle blessings [of the Amidah], paraphrasing the [original] blessing. Even if one makes an innovation in a single blessing, this is sufficient to show that it is a voluntary prayer, rather than an obligatory one. Yet the first three and last three [blessings] are never added to or subtracted from, and nothing in them is to be changed.

A voluntary prayer may not be recited by a community, just as the voluntary sacrifice was never a public one. Similarly, an individual may not pray the Mussaf prayer twice, once to fulfil his obligation and the other voluntarily, since the Mussaf sacrifice was not offered voluntarily. In addition, some of the Geonim ruled that additional prayers were not to be recited on Shabbat and festivals, since voluntary sacrifices were not offered on those days, but rather only the obligated offerings of that day.

In the days of Rabban Gamliel, the number of heretics increased in Israel and they caused trouble to Israel and incited people away from [service of] G-d. And when he saw that this [problem] was larger than all other needs of the people, he and his court established a blessing in which there is a request before G-d to destroy the heretic, and they added it to the prayers so that everyone would be fluent in it. With this addition, the number of blessings in the prayer [amida] is 19.

At every prayer each day, one says nineteen blessings in the proper order. When does this apply? When one can concentrate properly and is able to read at a brisk pace. However if one was distracted or pressed, or if he had trouble speaking, he should say the first three blessings, and one in the middle with elements of all the middle blessings, and the three blessings at the end and he fulfills his obligation.

And this is the blessing that they established with elements of all the middle blessings: Grant us understanding, Lord our G-d, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered [people] from the four [corners of the earth], and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer, as it says (Isiah 65:24) 'And it shall be that before they call I will answer, while they are still talking I will listen', for you answer at all times, redeem and save from every trouble. Blessed are You, Lord, Who listens to prayer.

When does this apply? During the summer. But during the winter, one may not say "grant us understanding" since we need to pray for rain during the blessing for sustenance. And also after the sabbath or festivals, one may not say "grant us understanding" since we need to say havdalah in the blessing of "you grant us wisdom".

And on Shabbat and holidays, there are seven blessings in each and every one of the four prayers of the day. Three at the beginning, and three at the end, and one in the middle which contains elements of the day. On Shabbat the middle blessing ends with "who sanctifies the sabbath". On the festivals it ends with "who sanctifies Israel and the festivals." And if it is both shabbat and a festival, it ends with "who sanctifies the sabbath, and Israel, and the festivals." On Rosh Hashanah it ends with "King of the universe, who sanctifies Israel and the day of remembrance." And if it was also the sabbath, it ends with "King of the universe, who sanctifies the sabbath and Israel and the day of remembrance."

When does this apply? At the evening, morning, and afternoon prayers. But at the Musaf prayer on Rosh Hashana, one says nine blessings: the first three and last three the same as every day, and three middle blessings. The first of the middle blessings describes kingship, the second remembrances, and the third shofar. And each of these ends with a blessing relating to its topic.

On Yom Kippur every one of the five prayers has seven blessings. The first three and last three and one in the middle relating to the day. And [the middle blessing] in every one of the prayers ends "King of the universe, who sanctifies Israel and the day of atonement". And if it falls on shabbat, it ends "King of the universe, who sanctifies the sabbath and Israel and the day of atonement"

When does this apply? On the fast day of a every year, except on the fast day of the jubilee year the musaf prayer as nine blessings, like the mufar prayer on Rosh Hashana, and they are they same blessings, not less and not more, and we only say these prayers during the times when we observe the jubilee.

At every prayer we begin prior to the first blessing with "G-d, open my lips and my mouth will declare your praises" (psalms 51:17). And when one finishes after prayer say "May the words of my mouth etc. find favor before you..." (psalms 19:15). And afterward take steps backward.

On Rosh Chodesh and on the intermediate days of a festival [Chol HaMoed] one prays the evening, morning and afternoon prayers with nineteen blessings like the rest of the days, but adds in [the blessing of temple] service "Our Lord and Lord of our fathers, may it rise up and come before you etc." And in Musaf of the intermediate festival days pray Musaf like on the festival. And [for Musaf] on Rosh Chodesh one says seven blessings: the first three and the last three, and one in the middle relating to the sacrifices of Rosh Chodesh, and ends the blessing with "who sanctifies Israel and new months".

When shabbat falls in Chol HaMoed, and also when Rosh Chodesh is on shabbat, one says the seven blessings of shabbat like normal at the evening, morning, and afternoon prayers, but adds "Our Lord and Lord of our fathers, may it rise up and come before you etc." in [the blessing of temple] service. And in Musaf one begins the middle blessing on the topic of shabbat, and finishes with shabbat, and says the holiness of the day in the middle of the blessing, and ends with the new month, "who sanctifies the sabbath and Israel and new months". And on Chol HaMoed one ends the same way one ends on the festivals that fall on shabbat.

When a festival falls on Sunday, then in the evening prayer one adds in the fourth blessing "You have made known to us Your righteous judgements and You taught us to perform Your desired laws, and you have given us, G-d our Lord the holiness of the sabbath, and the honor of the seasons and the festival offerings; You separated between the holiness of the sabbath and the holiness of the holidays, and You sanctified the seventh day more than the six days of work (and you separated and sanctified Your nation Israel in your holiness); and you gave us G-d our Lord designated times for happiness, festivals and seasons for rejoicing, etc." And at the conclusion of shabbat and the conclusion of holidays all year one separates [havdala] in "you graciously [grant knowledge]", even though he says havdalah again using a cup [of wine].

On Chanukah and Purim, we add "for the miracles" into the blessing of thanks. On shabbat during Chanukah, one says "for the miracles" in Musaf the same way it is said in all other prayers.

On fast days, even an individual who is fasting adds "answer us etc." in the blessing of "He who hears our prayers". And the leader of the congregation says it as a blessing on its own, between "redeem" and "heal", and ends [the standalone blessing] "He who responds in a time of trouble (and saves)." Thus he prayers twenty blessings. On the ninth day of [the month of] Av, insert into "He who builds Jerusalem" the following: "have mercy Lord our G-d on us and on your people Israel and on Jerusalem your city and on the city of mourning etc."

In the winter [lit. the days of rain] say in the second blessing "He who causes rain to fall", and in the summer "He who causes dew to fall". When does one say "He who causes rain to fall"? Beginning at the musaf prayer on the last day of the festival [Sukkot], and ending at the morning prayer on the first day of the festival of Pesach. And starting with the Musaf prayer on the first day of of Pesach one says "He who causes dew to fall".

Beginning with the seventh day of the month of Marcheshvan, we ask for rain in the blessing of sustenance for as long as we mention the rain [in the first blessing]. Where does this apply? In Israel. But in Shin'ar, Syria, Egypt, and places near or similar to them, we ask for rain beginning sixty days after the autumnal equinox.

In places where they needed to ask for rain in the summer, such as distant islands in the sea, they can ask for rain in the blessing of Shomeah Tefillah. In the places where two days of Yom Tov are observed, the prayer for rain is said during the additional prayer (Mussaf) of the first yom tov.

All year one ends the third blessing with "the Holy Lord" and the twelfth blessing with "The King Who loves righteousness and justice". But during the ten days between Rosh HaShanah until the end of Yom Kippur, one ends the third blessing "The Holy King" and the twelfth blessing "The King of Justice".

During these ten days, some places have the custom to add "remember us for life etc." in the first blessing, and in the second blessing add "who is like you compassionate Father etc.". And in the blessing of thanks, "remember your kindness etc.", and in the last blessing "in the book of life etc." And there are places where the custom is to add during these ten days in the third blessing "And so, place Your fear, and so etc." But on Rosh HaShana and Yom Kippur the custom everywhere is to add in the third blessing "And so, place your fear etc."

The mitzvah of the morning prayer is to begin at sunrise, and its time extends until the end of the fourth hour which is one third of the day. And if one transgressed or erred and prayed after the fourth hour but before midday, one fulfilled the obligation of prayer. However, one did not fulfill the obligation of prayer in its proper time. Since just as prayer is a commandment from the Torah, so too it is a rabbinic commandment to pray at the proper time, as instituted by the sages and prophets.

We already stated that the time for the Mincha prayer corresponds to the daily (tamid) afternoon offering. And since the afternoon tamid offering was offered each day at nine-and-a-half hours [into the day], they established the time [for mincha] beginning at nine-and-a-half hours, and this time is called Mincha Ketana [lit. small mincha]. And since on the eve of Passover, if it falls on Friday, they would slaughter the Tamid at six-and-a-half hours, they said that one who prays after six-and-a-half hours fulfills one's obligation. And once this time arrives the obligation to pray begins. This time is called Mincha Gedolah [lit. big mincha].

May people have the custom to pray (minchah) gedolah and ketanah, and one of them is only optional. (Meaning pray twice, one fulfilling an obligation, the other optional). Some of the Geonim taught that it is best to make the optional prayer during minchah Gedolah, because that time slot was allowed due to a circumstance that doesn't occurs everyday. However, if one does pray during minchah Gedolah as his obligatory prayer, then he should only pray during minchah ketanah the optional prayer.

...See and learn that the time for Minchah Gedolah is from six and a half hours until nine and half hours. The time for mincha ketanah is from nine and a half hours until an hour and a quarter left in the day. There is the right for one to pray mincha up until sunset.

The time for the Musaf prayer is after the morning prayer and until the seventh hour of the day. And one who prays Musaf after seven hours, even though this is negligent, one fulfills one's obligation since the time [for Musaf] lasts all day.

The evening prayer, even though it is not obligatory, for one who prays the time is from the beginning of the night until dawn. And the time for the Neilah prayer is that one should try to complete it close to sunset.

One who recites a prayer before its proper time does not fulfill his obligation and must recite it again at its time. If, due to extenuating circumstances, one recites the Morning Prayer after dawn, [but before the proper time], he does fulfill his obligation. One may recite the Evening Prayer of the Sabbath night on the eve of the Sabbath before sunset. Similarly, he may recite the Evening Prayer of Saturday night on the Sabbath. Since the Evening Prayer is not obligatory, we are not especially careful about its time. Nevertheless, one must recite the Shema at its proper time after the appearance of the stars.

Anyone who intentionally allowed the proper time for prayer to pass without praying, cannot rectify the situation and cannot compensate [for his failure to pray]. [If he unintentionally failed to pray or was unavoidably detained or distracted, he can compensate for the [missed] prayer during the time of the prayer closest to it. He should first recite the prayer of this time, and afterwards, the [prayer of] compensation.

How is this [exemplified]? One who errs and does not recite the Morning Prayer before half the day passes should recite the Minchah Prayer twice, the first as Minchah [itself] and the second as compensation for the Morning Prayer. One who errs and does not recite the Minchah Prayer before sunset should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the second as compensation for the Minchah Prayer. [Similarly,] one who errs and does not recite the Evening Prayer before dawn should recite the Morning Prayer twice, the first as the Morning Prayer [itself] and the second as compensation for the Evening Prayer.

One who errs and does not recite two consecutive prayers can only compensate for the last of them. How is this [exemplified]? One who errs and recites neither the Morning Prayer nor the Minchah Prayer should recite the Evening Prayer twice, the first as the Evening Prayer [itself] and the last as compensation for Minchah. The Morning Prayer, however, has no compensation, since its time has already passed. This is also the case for other prayers.

If one had the choice between two tefillot, Mincha and Musaf, one should pray Mincha first and then Musaf. But there are those who advise not to do this in communal prayer so that people do not err.

Prayer is suspended for five matters, even if the proper time for prayer has arrived: clean hands; covered loins; a clean environment for prayer; matters that would make one feel rushed; and inner mindfulness.

The purification of one's hands - What does this imply? One must wash his hands in water until the joint. [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 cubits - of a source of water, he should proceed to it, wash his hands, and then pray. If the distance to the water is greater than this, he should clean his hands with pebbles, earth, or a beam, and pray.

When 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 more than 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. When do the above statements requiring one to purify merely his hands alone 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.

All who are ritually impure need merely to wash their hands as if they were ritually pure, and then pray [the Amidah]; even though they would have been able to immerse in a mikveh and leave their impure state, this doesn’t prevent [prayer]. We have already explained how Ezra decreed that a ba’al keri [one who has had a seminal emission] is the only one prohibited from studying Torah until he immerses, and how later courts decreed this even for prayer, i.e. that a ba’al keri should not pray before immersing - not because of issues relating to ritual purity, but so that scholars not be found around their wives like roosters, and this is why they decreed immersion only for the ba’al keri, taking him out of the category of the rest of those who are impure.

Therefore, at the time of this decree, it was said that even a זב who had a seminal emission, a menstruating woman who emitted semen, and a woman who saw traces of menstrual blood after relations, required immersion to recite the Shema and to pray because of the seminal emission, despite [the fact that they remained] ritually impure. 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. 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.

It is widespread custom in Shin'ar and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water, [based on the command]: "Prepare to meet your G-d, Israel" (Amos 4:12 . To whom does this refer? To a healthy person or to a sick person who engaged in intimacy, 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 זב who has a seminal emission and a menstruating woman who emits semen. Rather, they should clean themselves, wash their hands, and pray.

The 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. 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, a priori, he should not do so.

A clean environment for prayer: You should not pray in a filthy place, nor in a bathhouse, nor in an outhouse, nor in a dung heap, and not in a place of dubious cleanliness until you’ve checked it out. The general rule is that all the places you must avoid when saying the Sh’ma, you should also avoid in prayer: just as you need to distance yourself from feces and urine and bad smells and a corpse and from seeing someone’s nakedness during the Sh’ma, so too during the Amidah.

[The following rules apply] when one finds excreta in his place [of prayer.] Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place. [The following rules apply] when one finds excreta while he is in the midst of prayer: If he can walk forwards such that [the feces] will be left four cubits behind him, he should do so. If not, he should move to the side. 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.

Things that make one feel rushed: if you need to go to the bathroom, you shouldn’t pray, and anyone who prays while needing to go - such prayer is an abomination, and you should go back and repeat the prayer after having relieved yourself. But if you would have been able to hold it in for the amount of time needed to walk a parsah [about 2 miles], then your prayer counts. Even so, before the fact, you should not pray until you have checked very carefully to see if you need to go, and have coughed up any phlegm, and wiped spittle from your mouth, and attended to anything else bothering you - only then should you pray.

One who burps, yawns or sneezes during his prayer, if he does so willingly, this is degrading, and if he checked himself it is considered like nothing. If some spittle comes up during his ravening he should wipe it with his Tallis or his clothes, and if it bothers him he should throw it behind him so it does not bother him during the tefillah and become distracted. If a person passes gas unwillingly he should wait until the smell dissipates before continuing.

One 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 orifices and ducts. 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.

If you were standing in prayer and you dribbled a bit of urine on your legs, you should wait until the urine stops, and then resume where you left off in the prayer. But if you had to wait so long that you could have finished the whole prayer, you should start again from the beginning.

Similarly, one who urinates should wait the length of time it takes to walk four cubits, 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.

Inner mindfulness: how does one attain it? Any prayer for which one is not fully mindful is not considered prayer. And if one prays without mindfulness, one must go back and pray [again, this time] with mindfulness. One who is confused or inwardly agitated is forbidden from praying until he settles himself; thus, one who has come in from traveling and is tired or unsettled is forbidden from praying until he settles himself. The sages used to say that he ought to wait for three days until he has rested and his emotions have cooled, and only afterward may he pray.

How is intent (achieved)? A person should turn his heart from all thoughts and envision himself as if he is standing before the presence of G-d. Therefore he must sit a while before prayer in order to direct his heart and then he can pray with ease and supplications. And he should not treat his prayer like one who is carrying a burden and throws it down and moves on. Therefore he must sit a while after prayer and then take leave. The early pious individuals would wait an hour before prayer and an hour after prayer and would draw out their prayer for an hour.

A 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, he should not pray until his wine has passed from him.

Similarly, one should not stand to pray amidst jollity, or frivolity, or banter, and not amidst an argument or anger, but rather amidst words of Torah. And not amidst a judicial decision, even though that be words of Torah, so that your heart not be troubled by the ruling, but rather amidst words of Torah which do not require great concentration, for instance laws that are clear and decided.

Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers lest he make mistakes in them. 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 G-d, 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, G-d, the One who hears prayer. 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.

A person who prays must be careful to tend to [the following] eight matters. [However,] if he is pressured, confronted by circumstances beyond his control, or transgresses and does not attend to one them, they are not of absolute necessity. They are: 1) standing; 2) facing the Temple; 3) preparation of his body; 4) proper clothing; 5) proper place; 6) control of his voice; 7) bowing; and 8) prostration.

Standing: What is implied? [Generally,] one should pray only while standing. [Thus,] a person sitting in a boat or in a carriage, if able to stand, should do so; if not, he may sit in his place and pray. A person who is ill may pray even while lying on his side, provided he is able to have the proper intention. Similarly, one who is thirsty or hungry is considered as one who is ill. [Therefore,] if he is able to concentrate properly he should pray. If not, he should not pray until he has eaten or drunk. One riding an animal should not descend [from the animal] - even if he has someone to hold his animal. Rather, he should sit in his place and pray so his mind will be settled.

Facing the Temple: What is implied? A person standing in the Diaspora should face Eretz Yisrael and pray. One standing in Eretz Yisrael should face Jerusalem. One standing in Jerusalem should face the Temple. One standing in the Temple should face the Holy of Holies. A blind person, one who is unable to determine direction, or one travelling in a boat should direct his heart towards the Divine Presence and pray.

The preparation of one's body: What is implied? When one stands in prayer, he should place his feet together side by side. He should set his eyes downwards as if he is looking at the ground, and his heart upwards as if he is standing in Heaven. His hands should be resting on his heart, with the right hand clasped over the left hand. He should stand like a servant before his master, in fear, awe, and dread. He should not rest his hand on his hips [during the Amidah].

How must one dress [for prayer]? One begins by making himself smart and honourable, as it says "Bow to the Eternal in honourable holiness". One may not stand in prayer in his underwear, and not with a bare head, and not with bare feet - in such a place where one would not stand barefoot before nobility, and would wear shoes. One may not stand holding anything, not tools or money or even Tefillin or a Torah scroll, because they distract one's mind, except on Sukkot when one must hold the Lulav. If one was carrying a load on his head, and the time to pray came, if the load weighs less than 4 kavin it can be draped on one's shoulder, and if it is heavier it should be left on the ground during prayer. The custom of all sages and their disciples is to pray wrapped up.

Fix the place. What does this mean? One should stand in a low place and turn his face to the wall. One needs to open windows or openings that face Jerusalem in order to prayer facing there, as it is written, "And his windows were directed toward it in his upper chamber, etc. (Daniel 6:11)." One should fix a place for his regular prayer. One should not pray in a ruin nor behind a synagogue, unless he turns his face toward the synagogue. And it is forbidden to sit down next to someone praying the Amidah or to pass before him at a distance of less than four cubits.

One should not stand in a place three or more handbreadths high and pray. [Similarly, he should not pray while standing] on a bed, bench, or chair. A raised platform that has a surface area of four cubits by four cubits which is the [minimum] size of a house, is considered like an attic. Thus, one is permitted to pray there. Similarly, if it is surrounded by walls, even if it is not four cubits by four cubits, one may pray there, since its height is not noticeable, because it constitutes an area unto itself.

Craftsmen working at the top of a tree, or on top of a board or wall when the time of the Amidah arrives must descend in order to pray, and then return to their work. If they were at the top of an olive or fig tree, they may pray where they are, because of the excessive effort [involved in descending]. What is it that they pray? If they are working for meals alone, they recite three prayers of 19 blessings. If they are working for wages, they recite "Give us understanding." In either case, they do not lead the congregation or lift up their hands [to bless the people].

Control of one's voice: What is implied? A person should not raise his voice during his Amidah, nor should he pray silently. Rather, he should pronounce the words with his lips, whispering in a tone that he can hear. He should not make his voice audible unless he is sick or cannot concentrate otherwise. In such a case, it is permitted except when in a congregation, lest the others be disturbed by his voice.

Bowing, how is it done? The one who is praying bows five bows in each and every prayer. In the first blessing at the beginning and at the end. And in “giving thanks” at the beginning and the end. And when he finishes the prayer, he bows and then takes three steps behind him to take his leave and he says goodbye. He turns his body to the left, and afterward he turns his body to the right, and afterward he raises his head from the bow. And when he bows "4 bows" he bows during the Barukh. And he rises up during the recitation of the Name. And to whom does all this apply? A layman. But a High Priest, bows at the beginning and at the end of all the blessings. And a king? Once he bows at the begining, he does not raise his head until the end of his prayer.

And why do we start saying goodbye toward the left? Because his left side is the right side of Him whom stands before/in front of him. Namely, when he stands before The King, Giving Peace to the right of the King, and afterward to the left of The King. And it was determined that when he leaves from his praying, like leaving the presence of The King..

And all of the bows, these are done by bowing until your vertebrae separate until it is like a [rain]bow [or a bow as in “bow and arrow”].

Prostrating, how is it done? After he raises his head from bowing the fifth bow, he sits on the ground and falls upon his face to the ground for Tachanun and the entire Tachanun that he wants [to say]. The Bowing referred to everywhere is upon the knees, The Qeda bow is upon the nose. Prostration is done with the hands and legs/feet stretched out until you find yourself placed upon the ground.

When you fall upon your face after prayer, some perform the Qeda bow. And some perform the prostration bow. It is forbidden to prostrate upon hewn stones outside of the Temple, as I have explained this in Laws of the Worship of the Stars. And an important man should not fall his face upon the ground unless he is sure that he is as holy as Yehoshu'a. But instead he should lower his face but not place it on the ground. It is permitted for a person to pray in one location and to fall upon his face in another location.

The custom is straightforward in all of Israel (i.e. the entire Jewish people). That they do not fall on their face [or possibly "That they do not offer Taḥanun (prayers of supplication)"] during Sabbaths, Festivals, Rosh Hashanna, New Moons, Ḥanukkah or Purim. Nor during afternoon prayers leading up to Sabbath eves, nor afternoon prayers leading to the eves of Holy Days, nor for evening prayers on any day. However, there are those who do fall on their faces during evening prayers. [It is] only on the Day of Atonement that one falls on his face for all of the prayers since it is a day of supplications, requests, and fasts.

A person is forbidden to walk behind a synagogue at the time that the congregation is praying, unless he is carrying a burden or there are two entrances to the synagogue on different sides. [In the latter instance], anyone who sees him would presume that perhaps he is planning to enter [the synagogue] through the other entrance. Similarly, if there are two synagogues in the city, a person seeing him would say that perhaps he is going to his usual synagogue. If one is wearing tefillin on his head, he is permitted to pass [a synagogue] even without any of these conditions, since the tefillin indicate that he is a person who is seriously interested in the performance of commandments, and not one to refrain from prayer.

One praying with a congregation should not lengthen his prayer excessively. [However,] he may do so when praying alone. If, after praying, he desires to [add to his prayers], he may, including even the confession of Yom Kippur. Similarly, he may add in each of the middle blessings something relevant to that blessing if he desires.

What is implied? If one has a sick person [for whom he wants to pray], he should request mercy for this person in the blessing for the sick as eloquently as he can. If he requires sustenance, he should add a supplication and request in the blessing for material prosperity. The same applies regarding each of the other blessings. Should one desire to ask for all his needs in the blessing of "the One who hears Prayer," he may do so. However, he should make no requests in the first three or last three [blessings].

A person is forbidden to taste anything or to do any work from dawn until after he has recited the Morning Prayer. He should also refrain from visiting the house of a friend to greet him before he has recited the Morning Prayer; nor should he set out on a journey before he has prayed. However, one may taste food or do work before reciting Musaf or Minchah, although he should not have a full meal close to the time for Minchah.

When is the beginning of a haircut? When he puts the barber's cloth over his knees. When is the beginning of a bath? When he takes off his underclothes. When is the beginning of [work in the] tanning house? When he ties the apron between his shoulders, as is the way of artisans. When is the beginning of eating? For those who live in Eretz Yisrael, it is when one washes his hands. For inhabitants of Babylonia, it is when they loosen their belts. When is the beginning of judgment? When the judges robe themselves in their taleisim and sit down. If they were [already] sitting, it is when the adversaries begin to make their claims.

Women, slaves, and children are obligated to pray, but any man who is exempt from reading the Shema is exempt from prayer as well. Anyone in a funeral procession, whether strictly necessary or not, is exempt from prayer.

A person who is involved in the study of Torah when the time for prayer arrives must stop and pray. If the study of Torah is his full-time occupation and he does not work at all, and he is involved in the study of Torah at the time of prayer, he need not stop, since the commandment of the study of Torah is greater that the commandment of prayer. Anyone involved in efforts for the welfare of the community is like one involved in Torah study.

A person may not interrupt his prayer (amidah) except where there is danger for life. Even if a king of Israel would greet one, one does not return his greeting; but one interrupts (one's prayer) for a non-Israelite king, because he might otherwise become murderous. Someone who was standing in prayer and notices a non-Israelite king or a tyrant approaching should shorten one's prayer. If one is unable to do so - one may stop. And likewise if one notices snakes and scorpions approaching, if they come in a place where it would be fatal, one stops and flees; and if it wouldn't be fatal, one doesn't stop.

Women, slaves and minors are obligated to pray. Ever person who is exempt from reciting the Shema is exempt from the Amida; and all those who escort the dead [for burial], even if they are not needed to carry the coffin, are exempt from the Amida.

When the sages established these words of prayer, they also established other blessings to recite every day and these are them: When a person gets into his bed to sleep at night he should recite the blessing: Blessed are You, Lord, our G-d, King of the Universe, Who brings down the cords of sleep upon my eyes, and who lowers the sleep of slumber and who awakens the pupil of the eye. May it be the will in front of You, Lord, my G-d, that You will save me from the evil impulse and from an evil encounter, and that evil dreams not bewilder me, and [also] not evil musings; and that my bed will be perfect in front of You; and that You will raise me up from it for life and peace; and that You will light up my eyes, lest [I sleep] the sleep of death. Blessed are You Lord, Who lights up the entire world with His glory.

And [then] he recites the first section of the Reading of the Shema and he sleeps, and even if his wife is with him (he reads the first verse or verses of mercy and afterwards sleeps). And if sleep overcomes him, he [can] even read [only] the first verse or verses of mercy and afterwards sleep.

At the time when he arises at the end of his sleep, he recites the blessing - and he is still in bed - like this: My G-d, the soul that You have given into me is pure. You created it, Your formed it and You blew it into me, and You preserve it inside me; and in the future, You will take it from me, and in the future, You will return it to me - in the future to come. All the time that the soul is hovering within me, I thank in front of You, Lord, my G-d, Master of all works. Blessed are You, Lord, Who returns souls to dead corpses.

When he hears the voice of the roosters, he recites the blessing: Blessed are You, Lord, our G-d, King of the Universe, Who has given understanding to the rooster to distinguish between day and night. When he puts on his clothes, he recites the blessing: Blessed are You, Lord, our G-d, King of the Universe, Who clothes the naked. When he puts his cloak on his head, he recites the blessing: Blessed are You, Lord, our G-d, King of the Universe, Who crowns Israel with splendor. When he passes his hands onto his eyes, he recites the blessing: Who opens [the eyes of] the blind. When he sits on his bed, he recites the blessing: Who unties the bound. When he puts his feet down from the bed and places them on the ground, he recites the blessing: Who floats the ground upon the waters. When he stands, he recites the blessing: Who straightens the bent. When he washes his hands, he recites the blessing: Who has sanctified us with His commandments and commanded us about the washing of the hands. When he washes his face, he recites the blessing: Blessed are You, Lord, our G-d, King of the Universe, Who removes the cords of sleep from my eyes and the slumber from my eyelids. May it be the will in front of You, Lord, my G-d, that You will accustom me to a commanded thing and not accustom me to a sinful thing and [to] iniquity. And may the good impulse rule in me and may the evil impulse not rule in me. And strengthen me in Your commandments and place my portion in Your Torah; and give me grace, kindness and mercy in Your eyes and in the eyes of all that see me. And grant me good kindnesses. Blessed are You, Lord, Who grants good kindnesses.

And every time that he enters the restroom; before he enters, he says, Be honored, honored ones, holy ones, servants of the Highest One. Help me, help me, watch me, watch me, wait for me until I go in and come out, as this is the way of people. And after he exits he recites the blessing: Blessed are You, Lord, our G-d, King of the Universe, Who has created man with wisdom, and has created in him many holes and many tubes. It is revealed and known in front of Your throne of glory, that if one of them is closed or if one of them is opened, it is impossible to exist even one hour. Blessed are You, Lord, Who heals all flesh and acts wondrously.

When he puts on his belt, he recites the blessing: Who girds Israel with strength. When he puts on his shoes, he recites the blessing: That You have made for me all of what I need.When he goes to leave onto the road, he recites the blessing: Who prepares the steps of a man. And a man should recite these blessings every day: Blessed are You, Lord, our G-d, King of the Universe, Who has not made me a gentile; Blessed are You, Lord, our G-d, King of the Universe, Who has not made me a woman; Blessed are You, Lord, our G-d, King of the Universe, Who has not made me a slave.

These eighteen blessing do not have an order, but rather he recites each one of them upon the thing that the blessing is for at its time. How is this? Behold, [if] he put on his belt and he is in his bed, he should recite the blessing, "Who has girded Israel with strength." [If] he heard the voice of a rooster, he should recite the blessing, "Who has given understanding to to the rooster." And he should not recite any of these blessings that he is not obligated in.

How is this? [If] he slept in his cloak, when he rises, he does not recite the blessing, "Who clothes the naked." [If] he walked barefoot, he does not recite the blessing, "That You have made for me all of what I need." On Yom Kippur and the 9th of Av when there is no washing, he does not recite the blessing, "about the washing of the hands," nor the blessing, "Who removes the cords of sleep." If he does not enter the restroom, he does not recite the blessing, "Who has created man." And so [too] with all the others of these blessings.

The people in most of our cities have become accustomed to recite these blessings, one after the other, in the synagogue - whether they are obligated in them or whether they are not obligated in them. And this is a mistake and it is not appropriate to do so - and one should not recite a blessing unless he is obligated in it.

One who rises early to read from the Torah before he recites the reading of the Shema - whether from the written Torah or from the oral Torah - washes his hands first and says three blessings and afterwards reads. And these are they: Who has sanctified us with His commandments and commanded us about the words of Torah. And may the Lord our G-d please make sweet the words of Your Torah in our mouths and in the mouths of Your nation the entire House of Israel. And may we and our offspring and the offspring of Your nation be those who know Your name and those involved in Torah. Blessed are You, Lord, who teaches Torah to His nation Israel. Blessed are You, Lord, our G-d, King of the Universe, Who chose us from all the nations and gave us His Torah. Blessed are you Lord, giver of the Torah.

A man is obligated to recite these three blessings every day and afterwards he reads a few words of Torah. And [to fulfill this], the people have become accustomed to read the Priestly blessing (Numbers 6:22-27). And there are some places that read, "'Command the Children of Israel[...]" (Numbers 28:1-9) and there are places that they read both of them and read chapters or laws from the Mishnah and from the Bereitot.

And the sages praised one who reads canticles from the book of Psalms, from "The Praise of David" (Psalms 145) to the end of the book on every single day. And [people] have already become accustomed to reading verses before them and after them. And they decreed a blessing before the canticles and that is "Blessed is the One Who spoke," and a blessing after them and that is "Praised (Yishtabach)." And afterwards, he recites the blessing over the reading of the Shema and recites the reading of the Shema.

There are places in which they have become accustomed on every day after they recite the blessing, Yishtabach to read the Song at the Sea (Exodus 14:30-15:26) and afterwards recite the blessing over the Shema. And there are places where they read the Haazinu Song (Deuteronomy 32:1-43) and there are some individuals that read both of them. Everything [here] is according to the custom.

A man is obligated to recite one hundred blessings over the course of the day and the night. And what are these one hundred blessings? Twenty-three blessings that we counted in this chapter; and seven blessing of the reading of the Shema in the morning and in the evening - before it and after it; and when he wraps himself with fringes (tsitsit), he recites the blessing, "Blessed are You, Lord, our G-d, King of the Universe, Who has commanded us with His commandments and commanded us to wrap ourselves with tsitsit"; and when he wears tefillin, he recites the blessing, "Blessed are You, Lord, our G-d, King of the Universe, Who has commanded us with His commandments and commanded us to put down tefillin"; and three prayers, in which each of the prayers there are eighteen blessings - behold, eighty-six blessings. And when he eats two meals - of the day and the night - he recites fourteen [additional] blessings, seven at each meal: one when he washes his hands at the beginning; and over the food - one at the beginning and three at the end; and over the wine - before it and after it; behold, seven blessings. With all [of them], behold there are one hundred blessings.

At this time when [the sages already] ordained the blessing on the heretics in the prayer and added "Who is good and does good" in the Grace over the Meal, there are found to be five additional blessings. On Shabbat and on Holidays when the prayer is [only made up of] seven blessings, and so [too] if he is not obligated on other days in all of these blessings - for example, [if] he did not sleep the whole night and he did not remove his belt and he did not enter the restroom and similar to these - he is required to complete the hundred blessings from [blessings on] the fruits.

How is this? He eats a little vegetable and blesses before it and after it and goes back and eats a little from a particular fruit and he blesses before it and after it; and he counts up all the blessings until he completes the hundred blessings every day.

The order of prayers is like this: In the morning, a man rises early and recites these blessings and reads the canticles and he recites the blessing before them and after them; and he reads the Shema afterwards and he recites the blessings before it and after it - and he skips the Sanctification (Kedushah) in the first blessing before it, as an individual (someone praying alone) does not say Kedushah; and when he finishes "Who saved Israel," he immediately stands up in order 'to make proximate the salvation and the prayer,' and he prays standing - as we said; and when he finishes, he sits and falls on his face and supplicates and [then] raises his head and supplicates a little - and he sits for the words of supplications; and afterwards he reads "The Praise of David" (sitting down) and supplicates according to his ability, and [then] leaves to his activities.

And in the afternoon (mincha) prayer, he begins by reading "The Praise of David" (sitting down); and afterward prays the afternoon prayer; and when he finishes, he sits and falls on his face and supplicates and [then] raises his head and supplicates a little according to his ability, and [then] leaves to his activities. And in the evening prayer, he recites the reading of the Shema and he recites the blessings before it and after it; and [then] he makes 'proximate the salvation and the prayer,' and he prays standing; and when he finishes, he sits a little and leaves. And one who supplicates after the evening prayer, behold, that is praiseworthy. And even though he recites the blessing, "lay us down (hashkiveinu)" after "Who saved Israel," it is not an interruption between 'the salvation and the prayer'; as both [of these blessings] are [considered] like one long blessing.

Communal prayer is always heard, even if there are sinners in their midst, the Holy One does not reject the prayer of the many, therefore a person needs to join himself with the congregation and not pray as an individual whenever one is able to pray with the community. And a person should always be at the synagogue in the early morning and in the evening because his prayer will not be heard at all times except in the synagogue. And every person that has a synagogue in his city and does not pray there with the community is called a bad neighbor.

It is a mitzvah to run to the synagogue as [Hoshea 6:3] states: "Let us know. Let us run to know G-d." A person should not take long steps when he leaves the synagogue. Instead, he should proceed [slowly,] step by step. When one enters a synagogue, he should go in the distance of two doorways and then pray, [in order] to fulfill [the instructions of Proverbs 8:34] which states: "to guard the posts of My doors."

A study hall is greater than a synagogue. Even though [some of the] great Sages [lived in] cities where many synagogues were located, they would pray only in the place where they studied Torah. The above applies, [however, only] when one can participate in communal prayer there.

What is implied by [the term,] communal prayer? One [person] prays aloud and all [the others] listen. This should not be done with fewer than ten adult free males. The leader of the congregation is [counted as] one of them. Even if some of them have already prayed and fulfilled their obligation, they can complete the [quorum of] ten provided the majority of the ten have not prayed. Similarly, we should not recite Kedushah, read the Torah with its blessings before and after it, or read the haftorah from the Prophets except in [a quorum of] ten.

And similarly, one does not make the blessing of the Sh'ma and everyone listens and answers "amen" after him other than with ten, and this is what is called "dividing the Sh'ma". And we do not say Kaddish other than with ten. And the priests do not lift their hands other than with ten. And the priests are part of the count. And [this is because] any ten out of Israel are called a "congregation", as was said, "How long shall I bear this evil congregation..." (Numbers 14:27). And there were ten in that behold Joshua and Caleb were excluded.

Any holy matter may only [be performed] in a congregation of Jews, as [Leviticus 22:32] states: "And I shall be sanctified among the children of Israel". Regarding all these matters, if they were begun with ten [people] and some leave - even though they are not permitted to - the remainder should conclude [the holy matter].

All [ten members of a congregation] and the leader of the congregation must be in one place. [The following rules apply when] a small courtyard opens up in its entirety into a large courtyard: If there are nine [people] in the large one and one in the small one, they may be considered as a group [to form a quorum of ten]. If there are nine [people] in the small one and one in the large one, they are not considered as a group. If a congregation is in the large one, but the leader of the congregation is in the small one, they fulfill their obligation. If the congregation is in the small one, but the leader of the congregation is in the large one, they do not fulfill their obligation since he is separate from them and not with them in one place. [The motivating principle is] that the walls on each side of the large courtyard separate it from the small one. [However], the smaller one is not separated from the large one, but rather, is considered as its corner.

Similarly, if there were feces in the larger [courtyard], it is forbidden to pray or recite the Shema [even] in the smaller one. If there were feces in the smaller one, it is permissible to pray and recite the Shema in the larger one provided there is not a foul odor since [the larger courtyard] is set apart from [the feces].

The leader of the congregation fulfills the obligation of the public. How? At the time that he prays and they listen and answer "amen" after each and every blessing, behold it is as if they are praying. In what case is this? When one does not know how to pray; but the one who knows does not fulfill his obligation other than with his own prayer.

When does the above apply? Throughout the entire year with the exception of Rosh HaShanah, and Yom Kippur of the Jubilee year. On these two days, the leader of the congregation can fulfill the obligation [of prayer] on behalf of those who know [how to pray] just as he can fulfill the obligation [of prayer] on behalf of those who do not know [how to pray] because [the Shemoneh Esreh recited on these days contains] long blessings and most people do not know them [to the extent] that they can have the same intention as the leader of the congregation. Therefore, on these two days, even a person who knows [how to pray] is granted permission to rely on the prayers of the leader of the congregation to fulfill his obligation [of prayer] if he so desires.

We do not appoint a leader of the congregation other than one who is great in the congregation in his wisdom and in his deeds. And if he is old, behold this is extremely praiseworthy. And we make an effort to have as leader of the congregation one who has a pleasant voice and is used to reading. And one who does not have a full beard, despite that he is a great scholar may not be leader of the congregation because of the honor of the congregation, but he may divide the Sh'ma from the time he grows two hairs after thirteen years [of age].

And similarly, one who is inarticulate, for example one who reads an ayin for an aleph or and aleph for an ayin or any one the cannot pronounce the letters in their established manner we do not appoint him leader of the congregation. And a rabbi may appoint one of his students to pray before him in the congregation. A blind person may divide the Sh'ma and can be made leader of the congregation, but someone whose shoulders are uncovered, even though he may divide the Sh'ma, he may not be made leader of the congregation for the Prayer [i.e. Amidah] until he is covered.

The order of prayer is as follows: In the morning, [while] all the people are sitting, the leader of the congregation descends before the ark in the midst of the people and recites the Kaddish. Everyone responds with all their strength: Amen. Yehei shemeih rabba mevarach le'alam ul'almei almaya. They answer "Amen" at the end of the Kaddish. Afterwards, [the chazan] declares: Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud. They answer "Amen" after each blessing. A person who knows how to recite the blessings and read [the Shema] with him should read [the blessings by himself] until he recites the blessing ga'al Yisrael.

Immediately [afterwards], all stand and pray in a hushed tone. A person who does not know how to pray should stand in silence while the leader of the congregation prays in a hushed tone together with the others. Whoever concludes his prayers with the congregation should take three steps back and stand [still] in the place he reached when he stepped backwards.

After the leader of the congregation takes three steps backwards and stands still, he begins and prays in a loud voice from the beginning of the blessings, in order to fulfill the obligation on behalf of those who did not pray. Everyone - both those who did not fulfill their obligation [to pray] and those who fulfilled their obligation - stands, listens, and recites "Amen" after each and every blessing.

[The leader of the congregation] recites Kedushah in the third blessing. When the leader of the congregation reaches Kedushah, each individual may return to the place where he originally stood in prayer. When the leader of the congregation reaches Modim and bows, everyone should also bow - but not bow exceedingly - and say: We give thanks to You, G-d, our Lord, and Lord of all flesh, our Creator and the Creator of all existence. [We offer] blessings and thanks to Your great and holy name, for You have granted us life and sustained us. So may You continue to grant us life and sustain us, and gather our exiles into the courtyards of Your Sanctuary [so that we may] keep Your laws, serve You in truth, and fulfill Your will with a perfect heart, for we thankfully acknowledge You. Whoever says Modim, modim should be silenced.

After the leader of the congregation concludes the entire Shemoneh Esreh, he and the entire congregation should sit, fall on their faces, and lean over slightly, reciting supplicatory prayers while fallen on their faces. Then, he and the entire congregation should sit, lift their heads, and recite a small amount of supplicatory prayer out loud while seated. Afterwards, the leader of the congregation alone should stand and recite Kaddish a second time. The congregation should answer as they did previously. Afterwards, while he is standing, he recites V'hu rachum... and Tehillah [l'David]... The congregation remains seated and recites together with him. Afterwards, he recites [the following verses]: U'va l'Tzion go'el..., Va'ani zot..., V'attah kadosh... and V'kara zeh el zeh, v'amar: Kadosh... and completes the Kedushah. They respond: Kadosh, Kadosh three times. He then recites the Kedushah in an Aramaic translation. Afterwards, he recites [the verse] Vatisa'eni ruach and reads it in Aramaic, and then recites [the verse], Ado-nai yimloch le'olam va'ed and reads it in Aramaic. [The Aramaic translations are intended] in order that the [common] people should understand.

These verses [which are recited] before Kedushah and afterwards, together with their Aramaic translations, are referred to as "the order of Kedushah." Afterwards, he recites supplicatory prayers and verses of mercy. He then recites the Kaddish. The people respond as is customary, and depart.

Someone who says in the appeals, "He who had mercy on the nest of a bird, that one may not take the mother on the children, or that one may not slaughter [an animal] and its son on one day, He should have mercy on us," and the like, we silence him, for the commandments are decrees of the Scripture, and are not mercies. For if they were due to mercy, He would not have allowed us to slaughter at all. Similarly, he should not say many nicknames of the Name, and say, "The Powerful, the Great, the Mighty, and the Awesome, and the Strong, and the Brave, and the Staunch," for there is no power in a human to reach the end in his life. Rather, he should say what our Teacher, Moses, may he rest in peace, said.

In the Minchah service, the leader of the congregation recites Ashrei yoshvei veitecha..., Tehillah l'David.... He and the congregation recite this while seated. [Then,] the leader of the congregation stands and recites Kaddish. They stand and respond in their normal manner. [Afterwards,] they all pray in a hushed tone. Afterwards, the leader of the congregation prays out loud, as in the morning service, until he concludes the Shemoneh Esreh. Then, both he and the congregation fall on their faces, recite supplicatory prayers, lift their heads, and recite a few supplicatory prayers while seated, as in the morning service. [The leader of the congregation] rises and recites Kaddish. The congregation responds in the normal manner and they depart to their affairs.

In the evening, all the people sit, and [the leader of the congregation] stands and recites: V'hu rachum.... [He announces:] Barchu et Ado-nai hamevorach, and they answer: Baruch Ado-nai hamevorach le'olam va'ed. He then begins by reciting the Shema and its blessings out loud and recites Kaddish. [Afterwards,] they all stand and pray in a hushed tone. When they conclude, [the leader of the congregation] recites Kaddish and they depart. He does not repeat the evening Shemoneh Esreh out loud, since the evening service is not obligatory. Therefore, he should not recite blessings in vain, for there is no one who is obligated [to recite these blessings] whose obligation he would fulfill [by his recitation].

On the night of the Sabbath, after praying together with the congregation in a hushed tone, the leader of the congregation prays out loud. However, he does not recite all seven blessings, but rather one blessing that includes all seven. He states: Blessed are You, G-d, our Lord and Lord of our fathers, the Lord of Abraham, the Lord of Isaac, and the Lord of Jacob, the great, mighty, and awesome G-d, the supreme G-d, who, in His mercies, creates heaven and earth. He shielded our ancestors with His word. He resurrects the dead with His statements - the holy G-d, like whom there is none. He causes His people to rest on His holy Sabbath, for to them did He desire to grant rest. We will serve Him with awe and fear and give thanks to His name every day, continually, according to the blessings [appropriate for that day]. G-d who is worthy of thanks, Lord of peace, who sanctifies the Sabbath and blesses the seventh day and brings rest with holiness to a people satiated with delight in commemoration of the work of creation. Our Lord, and Lord of our fathers, desire our rest.... Blessed are You, G-d, who sanctifies the Sabbath. He recites Kaddish and the people depart.

Why did the Sages institute this [practice]? Because the majority of people come to recite the evening service on Friday night. It is possible that someone will come late, remain alone in the synagogue, and thus be endangered. Accordingly, the leader of the congregation repeats his prayers in order that the entire congregation will remain, [allowing] the one who came late to conclude his prayers and leave together with them.

Therefore, when a festival, Rosh Chodesh or Yom Kippur coincides with the Sabbath, the leader of the congregation who recites the evening service does not mention the unique aspect of the day in this blessing. Instead, he concludes, "[Blessed are You, G-d,] who sanctifies the Sabbath," [mentioning] only [the Sabbath], because [on the other] days, there is no obligation [to recite] this blessing.

On the Sabbaths and the festivals, after the leader of the congregation completes the recitation of the Shemoneh Esreh of the morning service out loud, he recites Kaddish and afterwards, Tehillah l'David. He recites Kaddish [again] and [the congregation] recites Musaf in a hushed tone. Afterwards, he recites the Musaf Shemoneh Esreh out loud, in the same manner as the morning service. He recites Kaddish after Musaf and the people depart. We do not recite Kedushah and supplicatory prayers after the morning service. Instead, we recite them before the Minchah service. What is implied? We recite Tehillah l'David, the order of the day, and supplicatory prayers. [The leader of the congregation] recites Kaddish and the Minchah service is recited [in a hushed tone.] Afterwards, [the leader of the congregation] repeats the service out loud, and then recites Kaddish.

On Rosh Chodesh and Chol Hamo'ed, one recites the order of kedushah before the Musaf prayer. On the night following the Sabbath, the order of the day is also recited after the evening service. [Then] one recites Kaddish and afterwards, Havdalah.

A person who prayed without concentrating [on his prayers] must pray a second time with concentration. However, if he had concentrated during the first blessing, nothing more is necessary. A person who errs in the recitation of the first three blessings [of the Shemoneh Esreh] must return to the beginning [of the Shemoneh Esreh]. Should one err in the recitation of the final three blessings, one should return to [the blessing, R'tzey]. If one errs in the midst of [one of] the intermediate blessings, one should return to the beginning of that blessing and [then] conclude one's prayers in the [proper] order. Should the leader of the congregation err when he is praying out loud, he should [correct himself] based on these principles.

However, if the leader of the congregation errs while he is praying in a hushed tone, I maintain that he does not repeat his prayers a second time, because of the difficulty it will cause the congregation. Rather, he relies on the prayer which he will recite out loud. The above applies when he does not err in the first three blessings. If he errs in their [recitation], he always repeats [his prayers] in the same manner as any [other] individual.

Should the leader of a congregation err [in his repetition of the Shemoneh Esreh], become confused and not know where to begin [again] - if he waits for a prolonged period, another person should replace him. If he errs in the recitation of the blessing [that curses] the heretics, we do not wait for him [to correct himself]; rather, another person should replace him. This applies only when he did not begin this [blessing]. However, if he did begin [the blessing], we wait for him. The second person should not refuse at this time.

From which point should [the substitute for the leader of the congregation] begin? If the first one erred in one of the intermediate blessings, [the substitute] should begin from the beginning of the blessing in which he erred. However, if he erred in one of the first three blessings, the [substitute] starts from the beginning [of the Shemoneh Esreh. If he erred in one of the final [three] blessings, the substitute should begin from [the blessing, R'tzey].

A person who says, "I will not lead the congregation in prayer because [I am wearing] colored clothes," should not lead the congregation in that prayer service even when wearing white clothes. If he said, "I will not lead the congregation because I am wearing sandals," he should not lead the congregation even when barefoot.

A person who is in doubt whether he prayed or not should not repeat his prayers, unless he recites the second prayer with the intention that it is a voluntary prayer, since an individual may recite voluntary prayers throughout the entire day. A person who remembers that he has already prayed while he is in the midst of the Shemoneh Esreh should cease [praying] immediately, even if he is in the midst of a blessing. [However,] if he was reciting the evening service, he need not cease [praying], for even at the outset, he did not begin that prayer service with the thought that it was an obligation.

A person who erred and recited a weekday prayer on the Sabbath does not fulfill his obligation. If he recalled while he was in the midst of the Shemoneh Esreh, he should conclude the blessing which he has begun and [continue] reciting the Sabbath prayers. When does the above apply? In the evening, morning, and Minchah services. However, in the Musaf service, one should cease [praying] even in the midst of a blessing. Similarly, if one completed a weekday Shemoneh Esreh with the intention that it be one's Musaf prayers, one must recite Musaf again. This applies on the Sabbath, on a festival, and on Rosh Chodesh.

If one erred during the rainy season and said neither "Who causes the rain to fall" nor "Who causes dew to fall", one should return to the beginning [of amida]. If one mentioned dew one does not return [to the beginning]. If one erred in the summer and said "Who causes rain to fall" one starts over. If one did not mention the dew he does not start over, since dew does not stop and does not need supplication.

If one forgot to ask [for rain] in the blessing of sustenance: if one remembered prior to [the blessing of] "Who hears our prayers" one asks for rain in "Who hears our prayers"; if one remembered after "Who hears our prayers", return to the blessing of sustenance; if one did not remember until after finishing all of ones prayers, return to the beginning [of amida] and pray again.

[The following rules apply when] a person errs and fails to mention Ya'aleh v'yavo: If he remembers before he has concluded the Shemoneh Esreh, he should return to [the blessing, R'tzey], and recite it. If he remembers after he has concluded his prayers, he must repeat the Shemoneh Esreh from the beginning. If he is accustomed to recite supplicatory prayers after Shemoneh Esreh and remembers after he has concluded his prayers, but before he has lifted up his feet [to step backwards after prayer], he should return to [the blessing, R'tzey].

When does the above apply? On Chol Hamo'ed or in the morning or Minchah services of Rosh Chodesh. However, in the evening service of Rosh Chodesh, if one failed to mention it one need not repeat his prayers.

In every case in which an individual is required to repeat his prayers [because of an error], the leader of the congregation is also required to repeat his prayers if he made a similar mistake while praying out loud, with the exception of the morning service of Rosh Chodesh. [In this instance,] if the leader of the congregation failed to mention Ya'aleh v'yavo before completing his prayers, he is not required to repeat his prayers because of the difficulty it would cause the congregation. The Musaf service is still to be recited and Rosh Chodesh will be mentioned there.

If during the ten days between Rosh Hashanah and Yom Kippur, one erred and concluded the third blessing, Ha'El hakadosh, he should return to the beginning of the Shemoneh Esreh. If he erred and concluded the eleventh blessing, Melech ohev tzedakah umishpat, he should return to the beginning of the blessing and conclude Hamelech hamishpat, and continue reciting his prayers in order. If he did not remember until he concluded his prayers, he must recite [his prayers again] from the beginning. [These laws apply] to both an individual and to the leader of the congregation.

If a person erred and did not mention Havdalah in the blessing, chonen hada'at, he should conclude his prayers, without returning [to correct himself]. Similarly, one who did not mention Al hanisim on Chanukah or Purim, or Anenu in the prayers on a fast day, need not repeat his prayers. [These laws apply] to both an individual and the leader of a congregation. If one remembers before lifting his feet [to step backwards after prayer], he should say: "Answer us because You are the one who hears prayer, redeems, and rescues in all times of difficulty and distress. May the words of my mouth...."

[A person who] forgot to recite the afternoon service on the Sabbath eve should recite the Sabbath evening service twice. [The same law applies] on a festival. [A person who] forgot to recite the afternoon service on the Sabbath or a festival should recite the weekday evening service twice after their conclusion. He should recite Havdalah in the first of these prayers and not in the second. However, if he recited Havdalah in both prayers or omitted it in both prayers, he fulfills his obligation. Nevertheless, if he did not recite Havdalah in his first Shemoneh Esreh, but mentioned it in his second, he [must] return and recite a third Shemoneh Esreh, since his first prayers were not acceptable because they were recited before the evening service. Whoever recites two prayers [in succession] - even the morning service and the Musaf service - should not recite them one immediately after the other. Rather, he should wait between prayers, so that his mind will be settled.

It is forbidden for a person who is praying with a congregation to pray before the congregation. [The following rules apply when] a person enters a synagogue and finds the congregation praying in a hushed tone: If he could begin and complete his prayers before the leader of the congregation reached Kedushah, he should recite the Shemoneh Esreh. If not, he should wait until the leader of the congregation begins reciting the Shemoneh Esreh out loud, and pray together with him word for word until the leader of the congregation reaches Kedushah. He should respond to Kedushah with the rest of the congregation and then recite the remainder of the Shemoneh Esreh alone. One who began reciting the Shemoneh Esreh before the leader of the congregation, [but was unable to conclude his prayers before] the leader of the congregation reached Kedushah, should not interrupt his prayers [to] respond to Kedushah with [the congregation]. Similarly, one should not respond Amen, yehei shemeih rabba mevarach... while in the midst of Shemoneh Esreh. Needless to say, [this applies regarding responding "Amen"] to other blessings.

Any place in which there are ten from Israel needs to establish a house that they can enter into for prayer at every time of prayer, and this place is called a "house of assembly" [i.e. synagogue]. And the members of the city may compel each other to build a synagogue for themselves and to buy a Torah scroll, [books of the] Prophets and Writings for themselves.

When a synagogue is built, it should be built only at the highest point of the city [as implied by Proverbs 1:21]: "She cries at the head of the public places." It should be built [so that] its height exceeds [that of] all the other buildings in the city [as implied by Ezra 9:9]: "to lift up the house of our G-d." The entrance to the synagogue should open only on the east [as implied by Numbers 3:38]: "...And those who camped before the sanctuary on the east." In [the synagogue], a heichal, where the Torah scroll is placed, should be constructed. The heichal should be constructed in the direction to which the people pray in that city, so that they will face the heichal when they stand to pray.

A platform is placed in the center of the hall, so that the one who reads the Torah or one who gives a sermon can stand on it, so that all the others will hear him. When one positions the tevah which contains the Torah scroll, one should position it in the center of the hall, in the direction of the heichal and facing the people.

How do the people sit in the synagogue? The elders sit facing the people with their backs toward the heichal. All the people sit row after row, each row facing the back of the row before it. Thus, all the people face the sanctuary, the elders, and the tevah. When the leader of the congregation stands to pray, he stands on the ground, before the tevah, facing the sanctuary like the others.

Synagogues and houses of study - one behaves with respect in them and sweeps them and sprinkles them. All Israel in Spain, the west, Shinar [i.e. Babylonia], and the land of the deer [i.e. Israel] light lamps in the synagogues and unfold mats on the ground in order to sit on them. And in the cities of Edom [i.e. Christian Europe] they sit in it on chairs.

Synagogues and houses of study - we do not behave frivolously in them, for example: joking around, making fun, or empty conversation. And we do not eat in them, we do not drink in them, we do not benefit from them, and we do not stroll in them. And we do not enter them in the sun because of the sun or in the rain because of the rain. But scholars and their students are permitted to eat and to drink in them out of need.

And we do not calculate accounts in them other than if they are accounts for a commandment, for example proceeds for tzedakah or redeeming captives, and similar cases. And we do not eulogize in them other than a eulogy for the public, for example, there would be a eulogy there for the great ones of the scholars of that city since the entire people would gather and come because of them.

If a synagogue or a house of study has two entrances, one should not use it for a shortcut, i.e., to enter through one entrance and leave through the other to reduce [the distance one] travels, because it is forbidden to enter [these buildings] except for a mitzvah.

A person who has to enter a synagogue to call a child or his friend should enter and read [a portion of the written law] or relate a teaching [of the oral law] and then call his friend, so that he will not have entered [a synagogue] for his personal reasons alone. If he does not know [how to study], he should ask one of the children [to] tell him the verse he is studying or, [at the very least,] wait a while in the synagogue and then leave, since spending time [in the synagogue] is one of the aspects of the mitzvah as implied by [Psalms 84:5]: "Happy are those who dwell in Your house."

A person who enters [a synagogue] to pray or to study is permitted to leave by the opposite door to shorten his way. A person is permitted to enter a synagogue [holding] his staff, [wearing] his shoes, wearing [only] lower garments, or with dust on his feet. If it is necessary for him to spit, he may spit in the synagogue.

Synagogues and houses of study that have been destroyed remain holy [as can be inferred from Leviticus 26:31]: "I will destroy your sanctuaries." [Our Sages explained]: Even though they are destroyed, they remain holy. Just as one must treat them with respect while they are standing, so must they be treated [with respect] when they are destroyed with the exception of sweeping and mopping them. [When destroyed], they need not be swept or mopped. If grass grows in them, it should be pulled out and left there so that it will be seen by the people [in the hope that] it will rouse their spirits and rebuild them.

One should not tear down a synagogue in order to build another in its place or in another place. Instead, one should build the [new synagogue] and then, one [may] tear down the [previous] one lest unforeseen difficulties arise [which prevent it] from being built. This applies even to a single wall of [a synagogue]. One should build the new wall next to the old wall and then, tear down the old wall.

When does the above apply? When its foundations are not ruined or its walls are not leaning perilously. However, if its foundation is destroyed or its walls are leaning perilously, it should be destroyed immediately and [then, efforts to] rebuild it should be begun immediately throughout the day and night lest times become difficult and it remain destroyed.

It is permitted to transform a synagogue into a house of study. However, it is forbidden to transform a house of study into a synagogue because the sanctity of a house of study exceeds that of a synagogue and one must proceed to a higher rung of holiness, but not descend to a lower rung. Similarly, the inhabitants of a city who sold a synagogue may purchase an ark with the proceeds. If they sold an ark, they may purchase a mantle or a case for a Torah scroll with the proceeds. If they sold a mantle or a case, they may buy chumashim with the proceeds. If they sold chumashim, they may buy a Torah scroll with the proceeds. If they sold a Torah scroll, the proceeds may only be used to purchase another Torah scroll, for there is no level of holiness above that of a Torah scroll. The same [laws apply] to [any money] which remains.

Similar [principles apply] if a congregation collected money to build a house of study or a synagogue or to purchase an ark, a mantle or a case [for a Torah scroll], or a Torah scroll, and desired to change [the purpose for which] all the [funds] had been [originally] collected. It is forbidden to change [the purpose for which the funds will be used] except from a matter of lesser sanctity to one of greater sanctity. However, if [the congregation] accomplished the purpose for which they had [originally] collected [the funds], they may use the remainder for whatever they desire. All the components of a synagogue are considered like the synagogue itself. The curtain hanging before the ark is considered like the mantle of a Torah scroll. If a condition was made concerning them, the terms of the condition are binding.

When do the above statements permitting the sale of a synagogue apply? In regard to a synagogue in a village. Since it was constructed for the sake of the inhabitants of that village alone, so that they can pray inside it, they are permitted to sell it if they all desire to do so. In contrast, a synagogue in a metropolis, since it was constructed for the sake of all the people in the world, [i.e.,] so that anyone who comes to that country can come and pray in it, it is considered as [the property] of [the entire] Jewish people and it can never be sold.

The inhabitants of a village who desire to sell their synagogue in order to build another synagogue with the money, or to buy an ark or Torah scroll with the money, must establish as a condition [of the sale] that the purchaser not use the building for a bathhouse, a leatherworks, a mikveh, or a laundry. If, at the time of the sale, the seven officials of the community made a condition in the presence of the entire community that the purchaser be allowed to use the building for the above purposes, he may.

Similarly, if the seven officials of the community made a condition in the presence of the entire community that [after the community accomplished the purpose for which they sold the synagogue], the remainder of the funds could be used for mundane purposes, they may be used for such purposes. Thus, after the money has been used for building another synagogue, for purchasing an ark, a mantle or case [for a Torah scroll], chumashim, or a Torah scroll, the remainder may be used for mundane purposes in accordance with their condition, and may be used for whatever they please.

Similarly, if all the inhabitants of a city - or a majority of them - accept [the authority of] a single individual, whatever actions he takes [in regard to a synagogue] are binding. He may sell [the synagogue] or give [it as a gift] alone, as he sees fit, and establish whatever conditions he desires.

Just as it is permitted to sell a synagogue, it is permitted to give it away as a present. If the community had not received any benefit from giving it as a gift, it would not have given it. However, it cannot be rented or given as security. Similarly, when a synagogue is being torn down so that it can be rebuilt, it is permitted to sell the bricks, timber, and soil, exchange them, or give them as gifts. However, it is forbidden to lend them, since their sanctity only departs in return for money or benefit which is equivalent to money.

Although the people pray in a city's main street on fast days and ma'amadot, because too many people gather to fit within a synagogue, [the street] does not possess any quality of sanctity, because [praying there is only a temporary measure] and it is not established as a place of prayer. Similarly, buildings and courtyards where people gather to pray do not possess any measure of sanctity, because they were not designated for prayer alone. Rather, [people] pray within them as a temporary measure, as a person prays within his home.

Moses our teacher instituted for the Jewish people, that they should read from the Torah publicly on the Sabbath, on Monday and on Thursday mornings, so that three days will not pass without the Jewish people hearing Torah. Ezra instituted that the Torah should also be read during afternoon prayers on the Sabbath because of shopkeepers [who miss weekday readings-Rashi]. He also instituted that on Monday and Thursday, three people should [be called up to] read, and that they should not read fewer than ten verses in total.

And these are those days on which we read from the Torah publicly: on Sabbaths, on Festivals, on New Moons, on fast days, on Chanukkah, on Purim, and on Monday and Thursday of every week. And we do not conclude with [a reading from] the Prophets other than on Sabbaths, Festivals and the 9th of Av alone.

We do not read from the Torah with less than ten adult, free men. And they do not read less that ten verses. "And G-d spoke [to Moses]" counts as one of the ten. No fewer than three men shall read. One should not conclude less than three verses from the end of a passage. Each reader should not read less than three verses.

[When] three people read ten verses: Two read three [verses each] and one, four [verses]. It is praiseworthy regardless of whether the one who read four [verses] is first, last, or in the middle.

Each one of the readers opens the Torah scroll and looks at the place from which he is to read. Afterwards, he declares, Barchu et Ado-nai hamevorach, and all the people answer: Baruch Ado-nai hamevorach le'olam va'ed. He then recites the blessing: Blessed are You, G-d, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, G-d, the Giver of the Torah. All the people respond: "Amen." Afterwards, he reads until he completes the reading, rolls the scroll [closed] and recites the blessing: Blessed are You, G-d, our Lord, King of the universe, who has given us His Torah, the Torah of truth, and implanted eternal life in our midst. Blessed are You, G-d, the Giver of the Torah.

The person reading the Torah is not allowed to begin reading until the congregation ceases responding "Amen." If one erred while reading, even regarding the careful pronunciation of one letter, [the reader] is forced to repeat [the reading] until he reads it correctly. Two people should not read at the same time. Rather, one should read alone. If one was reading and lost the ability to speak, another should replace him. He should begin from the place where the one who lost the ability to speak began, and recite the blessing after concluding.

The reader is not permitted to [begin] reading until the person of greatest stature within the community tells him to [begin] reading. Even the chazan or the gabbai should not begin reading on their own initiative until the community [as a whole] or the person of greatest stature begins to read. [When the chazan reads from the Torah,] another person should stand with him while he reads, just as the chazan stands together with the other readers.

The reader may skip from place to place in one subject - for example, from Acharei mot... to Ach be'asor, in the portion Emor el Hacohanim - provided he does not read by heart. It is forbidden [for a reader] to say even one word [without looking at the text]. [When] skipping [in this fashion, the reader] should not wait longer than it takes for the translator to translate one verse.

When the reader begins to read in the Torah, it is forbidden to speak even of a matter of halakha [law]; rather, everyone listens and remains silent, and pays attention to what he reads, as was said, "and the entire people listened to the book of the Torah" (Nehemiah 8:3). And it is forbidden to go out from the synagogue at the time that the reader reads, but permitted to go out between person and person. And whoever continuously occupies himself in Torah and Torah is his occupation: it is permitted for him to occupy himself in study of Torah at the time that the reader is reading the Torah.

From the days of Ezra it has been the practice that there would be a translator there translating for the people what the reader reads from the Torah so that they will understand the subject of the words. And the reader reads one verse only and is quiet until the translator translated it, and [then] he returns and reads a second verse. And the reader does not have permission to read for the translator more than one verse [at a time].

The reader is not permitted to raise his voice above that of the translator, nor should the translator raise his voice above that of the reader. The translator is not permitted to [begin] translating until the reader completes reading the verse, nor may the reader [begin] reading another verse until the translator has completed the translation. The translator should not lean on a beam or on a pillar. Rather, he should stand with awe and fear. He should not translate from a written text, but rather should recite the translation by heart. The reader is not permitted to assist the translator, lest people say: "The translation is written in the Torah scroll." A person of lesser stature may serve as a translator for a person of greater stature. However, it is not befitting the honor of a person of greater stature to serve as a translator for a person of lesser stature. Two people should not serve as translators simultaneously; rather, one person should read and one should translate.

Not all passages from the Torah are translated in public. All [of the following passages] should be read, but not translated: the incident involving Reuven, the priestly benediction, [the passage describing the sin] of the golden calf from "And Moses told Aharon" (Exodus 32:21 until "And Moses saw the people" (Exodus 32:25 and one other verse, "And G-d set a plague upon the people" (Exodus 32:35 . In the [description of] the incident concerning Amnon (II Samuel, Chapter 13), the verse which states, "Amnon, the son of David" (13:1) should be neither read nor translated.

The person who reads the haftarah must read from the Torah first. Even three verses [are sufficient]. He should read again the passage that had been read previously. He should not [begin] reading the haftarah until the Torah scroll has been rolled closed. He should not read fewer than twenty-one verses [as the haftarah]. However, if a concept is completed in fewer [verses] than that, he need not add more. If he read only ten verses, but the haftarah is translated, it is sufficient even if the concept is not completed. [When reading] from the prophets, one reads and even two may translate. One may skip from one concept to another. However, one should not skip from one prophet to another, except among the twelve prophets. Furthermore, [even within a book from a single prophet,] one should not skip from the conclusion of the book until its beginning. Whenever one skips, one should not wait longer than it takes the translator to complete his translation.

A person reading from the prophets may read three verses to the translator at one time, and the translator translates them one after another. If the three verses are three separate passages, [the reader] should read them to the translator only one at a time.

The person who reads the haftarah recites one blessing before [beginning his reading]: Blessed are You, G-d, our Lord, King of the universe, who chose prophets.... After [completing the reading], he recites four blessings. He concludes the first blessing: "the G-d who is faithful in all of His words." He concludes the second blessing: "who builds Jerusalem." He concludes the third blessing: "the Shield of David." He concludes the fourth blessing with the mention of the sacred aspect of the day, as he does in the Shemoneh Esreh. Similarly, if Rosh Chodesh falls on the Sabbath, the one who reads the haftarah mentions Rosh Chodesh in this blessing, as he does in the Shemoneh Esreh.

How many are these readers? On the Sabbath in the morning service, 7 read; and on the Day of Atonement, 6; and on holy days of Festivals, 5. We do not subtract from them, but we add to them. On New Moons, and on ordinary days of Festivals, 4 read. On the Sabbath and the Day of Atonement in the afternoon service, on Tuesday and Thursday of every week, Chanukkah and Purim in the morning service, and on fast days in the morning and afternoon services, 3 read. We do not subtract from this number and we do not add to them.

A woman should not read the Torah publicly, as a token of respect for the community. A minor who knows how to read and is aware of the One who is being blessed may be counted as one of the required number [of people called to the Torah]. Similarly, the one who recites the haftarah is counted as one of the required number [of people called to the Torah], because he also reads from the Torah. [However,] if the leader of the congregation interrupted [by reciting] Kaddish between the conclusion of the Torah reading and the reading of the person who recites the haftarah, [the latter] is not included as one of the required number [of people called to the Torah]. If there is only one person in the community who knows how to read [from the Torah], he should be called to the Torah, read, descend [from the platform], return and read again a second and a third time until he completes the number of aliyot designated for that day.

In every single reading from these, a priest reads first and after him a Levite, and after him an Israelite. And the common practice today is that a priest who is ignorant takes precedence to read over a great scholar who is an Israelite. And any who is greater than his fellow takes precedence to read. And the last one, who rolls the Torah scroll, receives reward equal to all, therefore even the greatest that is in the congregation goes up and completes [the reading].

If there is no priest there, an Israelite goes up, and a Levite does not go up after him, generally. If there is no Levite, the priest who was called first returns and himself reads a second time in place of a Levite. But one does not call another priest after him, for perhaps they will say: the first was invalid and therefore the other priest went up. And similarly, one does not call a Levite after a Levite, for perhaps they will say: one of the two of them is invalid.

What is the order [of the service] when the Torah is read after prayer? On a day when there is a Musaf service, after the leader of the congregation completes the morning service, he recites Kaddish and takes out the Torah scroll. He calls the members of the community, one by one, and they ascend and read from the Torah. When they have completed the reading, he returns the Torah scroll to its place, recites Kaddish, and then the [congregation] recites the Musaf service. On days when the haftarah is read and there is a Musaf service, it is customary to recite Kaddish before the person who reads the haftarah ascends [for his aliyah]. There are places where it is customary to recite Kaddish after the person who reads the haftarah [completes his Torah reading].

During the Minchah service on the Sabbath and on Yom Kippur, after the leader of the congregation completes Tehillah l'David and the order of Kedushah, he recites the Kaddish, and takes out a Torah scroll. [Those called to the Torah] ascend and read and then, [the Torah scroll] is returned [to its place. The leader of the congregation] recites Kaddish, and the [congregation] recites the Minchah service. Similarly, on a fast day, the Torah is read [before] the Minchah service. Afterwards, Kaddish is recited, and the Minchah service is recited. On festivals, it is not customary to read [the Torah] in the Minchah service.

[When the Torah is read on] a day when Musaf is not recited, after the morning Shemoneh Esreh is completed, [the leader of the congregation] recites the Kaddish and takes out a Torah scroll. [After the portion is] read from it, [the Torah scroll] is returned [to its place. The leader of the congregation] recites Tehillah l'David and the order of Kedushah, as is the practice every day. [Afterwards,] he recites the Kaddish and the people depart.

It is not proper to read from chumashim in synagogues, in honor of the congregation. A Torah scroll should not be rolled [from one portion to another portion] in the presence of the congregation, because of the burden on the congregation, forcing them to remain standing while the Torah scroll is being rolled. Therefore, if it is necessary to read two separate portions, two Torah scrolls are taken out. [However,] one person should not read one portion from two Torah scrolls, lest people say that the first scroll was invalid and, therefore, they read from the second....

When a person rolls a Torah scroll [closed], he should roll it from the outside. When he ties it, he should tie it from the inside. He should leave the stitching [in the center], so that it will not rip. In a place where a Torah scroll is taken [from the synagogue] to another room where it is kept, the congregation is not allowed to leave until the Torah scroll is taken. They should accompany it, following it to the place where it is kept.

The common practice among all Israel is that we complete the Torah in one year. We begin on the Sabbath after the Festival of Booths and read in the section of "B'reishit" ["In the Beginning"]. On the second [week], "Eileh Toldot" ["These are the generations"]. On the third week, "Vayomer, Y'Y El Avram" ["And the Lord said to Avram"]. And we go and read in this order until we complete the Torah on the Festival of Booths. And there are those who complete the Torah in three years, and this is not the common practice.

Ezra instituted the practice of having the Jews read the "curses" found in the Book of Leviticus before Shavuot, and those found in the Book of Deuteronomy before Rosh HaShanah. It is common custom to read [the sidrah,] Bemidbar Sinai before Shavuot, [the sidrah,] Va'etchanan after Tish'ah B'Av, [the sidrah,] Attem nitzavim before Rosh HaShanah, and [the sidrah,] Tzav et Aharon before Pesach in an ordinary year. Therefore, there are Sabbaths on which two sedarim are read: for example, [the sidrah,] Ishah ki tazria and [the sidrah,] Vezot tih'yeh torat hametzora [are often combined. Similarly, the sidrah,] Im bechukotai [is often combined] with [the sidrah,] Behar Sinai, so that [the reading of the Torah] will be completed in a year, and the sedarim will be read at the appropriate times.

At the point [in the Torah] where the Sabbath morning [reading] was completed, the reading [is begun] on the Sabbath afternoon, on Monday, on Thursday, and on the following Sabbath. What is implied? On the first Sabbath, we read [the sidrah,] Bereshit in the morning. In the afternoon, ten or more verses from [the sidrah,] Eleh toldot Noach are read. The same practice [is followed] on Monday and Thursday. On the coming Sabbath, we begin from Eleh toldot Noach, and read until the conclusion of the sidrah. This pattern is followed throughout the year. On each Sabbath, a haftarah is recited that reflects the Torah reading.

On Rosh Chodesh, the first reader reads three verses from the passage (Numbers 28:1-15) Tzav. The second reader reads the third verse which was read by the first reader, and the following two verses, so that three verses will remain in the passage. The third reader reads the three verses that were left [unread] by the second reader, and the passage "And on the Sabbath day...." The fourth reader reads [the passage] "And on your new months...." If Rosh Chodesh falls on the Sabbath, two Torah scrolls are taken out in the morning. The sidrah of that particular Sabbath is read from one, and the person who concludes the reading reads [the passage] "And on your new months...." The person who reads the haftarah reads the passage concerning Rosh Chodesh, and then reads [the passage (Isaiah 66:1-24) that concludes:] "And it will be from month to month..." as the haftarah. If Rosh Chodesh Av falls on the Sabbath [the passage, Isaiah 1:14-31, beginning:] "My soul hates your new moons and your festivals" is read as the haftarah. If Rosh Chodesh falls on Sunday, on the preceding Sabbath [the passage (I Samuel 20:18-42), beginning:] "And Jonathan told him: 'Tomorrow is the new month...'” is read as the haftarah.

Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter. However, in Parashat Ha'azinu, the first [person called to the Torah] reads until Z'chor y'mot olam (Deuteronomy 32:7 . The second begins from Z'chor y'mot olam [and continues] until Yarkivehu (ibid.:13). The third [reads] from Yarkivehu until Vayar Ado-nai vayin'atz (ibid.:19). The fourth [reads] from Vayar Ado-nai vayin'atz until Lu chachmu (ibid.:29). The fifth [reads] from Lu chachmu until Ki essa el shamayim yadi (ibid.:40). The sixth [reads] from Ki essa el shamayim yadi until the conclusion of the song (ibid.:43). Why is the Torah reading ceased at these points? Because these are [verses of] rebuke, [and the intent is that] that they motivate the people to repent.

The eight verses at the conclusion of the Torah may be read in a synagogue when fewer than ten people are present. They are indeed all Torah and were related by Moses from the Almighty. However, since, on the surface, they appear to have been recited after Moses' death, the [rules governing them] are different. Therefore, it is permissible for an individual to read them.

The "curses" in Leviticus should not be interrupted. Rather, a single person should read them [in their entirety]. He should begin with the verse preceding them and conclude with the verse following them. The "curses" in Deuteronomy may be interrupted if one desires. However, the people have already adopted the custom of not interrupting [this reading]. Rather, a single person reads them [in their entirety].

[The cycle of Torah readings] is interrupted for the festivals and Yom Kippur. [On these occasions,] we read [a passage that] concerns the festival and not the sidrah of [that] Sabbath. Moses instituted [the practice that], on each festival, the Jews should read [a passage] appropriate to it. Also, it [is proper] on each festival to ask about and explain the subjects [pertinent] to that festival. Which [passages] are read? On Pesach, [we read] the passage concerning the festivals in Leviticus 23:4-44). [However,] the people have already adopted the custom of reading Mishchu uk'chu lachem (Exodus 12:21-51) on the first day. The haftarah is [the description] of the Pesach celebrated in Gilgal (Joshua 5:2-15). On the second day, we read Shor o kesev (Leviticus 22:26-23:44). The haftarah is [the description] of the Pesach celebrated by Josaiah (II Kings 1-9, 21-25). On the third day, we read Kadesh li kol b'chor (Exodus 13:1-16); on the fourth day, Im kessef talveh (Exodus 22:24-23:19); on the fifth day, P'sol lecha (Exodus 34:1-26); on the sixth day, Vaya'asu Bnei Yisrael et hapesach b'mo'ado (Numbers 9:1-14). On the final festival, [we read] from Vay'hi beshalach until the conclusion of the song [sung at Red Sea] until [the verse,] Ani Ado-nai rof'echa (Exodus 13:17-15:26). The haftarah is Vayedaber David (II Samuel 22:1-51). On the eighth day, [we read], Kol hab'chor (Deuteronomy 15:19-16:17). The haftarah is Od hayom (Isaiah 10:32-4, 11:1-16, 12:1-6).

On Shavuot, we read [the passage, containing the reading] Shiv'ah shavuot (Deuteronomy 16:9 . However, it is common custom to read [the passage,] Bachodesh hash'lishi (Exodus 19:1-20:23) on the first day of the festival. [The vision of G-d's] chariot (Ezekiel 1:1-28) is read as the haftarah. On the second day, the passage describing the festivals, Kol hab'chor (Deuteronomy 15:19-16:17) is read, and [a passage from] Chabbakuk (3:1-19) is read as the haftarah.

On Rosh HaShanah, we read [the passage including the verse]: Uvachodesh hash'vi'i b'echad lachodesh (Numbers 29:1 . However, it is common custom to read [the passage,] VAdo-nai pakad et Sarah (Genesis 21:1-33). [The passage,] Vay'hi ish echad min haramatayim (I Samuel 1:1-2:10) is read as the haftarah. On the second day, [the passage,] V'HaElo-him nisah et Avraham (Genesis 22:1-24) is read, and [the passage including the verse] Haven yakir li Efrayim (Jeremiah 31:1-19) is read as the haftarah.

On Yom Kippur, in the morning, we read [the passage,] Acharei mot (Leviticus 16:1-34) and read [the passage,] Ki koh amar ram v'nisa (Isaiah 57:14-58:14) as the haftarah. In the afternoon, [we read the passage] in Acharei mot that is concerned with forbidden sexual relations, in order that anyone who has violated one of these sins will remember, become embarrassed, and repent. The third person [who] reads from the Torah recites [the Book of] Yonah as the haftarah.

On Sukkot, on the first two days, we read the passage that concerns the festivals: Shor o kesev o eyz (Leviticus 22:26-23:44). The haftarah read on the first day is [the passage,] Hiney yom ba l'Ado-nai (Zechariah 14). On the second day, [the haftarah is the passage,] Vayikahalu el hamelech Shlomo (I Kings 8:2-21). On the final day of the festival, we read [the passage,] Kol hab'chor (Deuteronomy 15:19-16:17). For the haftarah, we read [the passage,] Vay'hi k'chalot Shlomo (I Kings 8:54-66). On the following day, we read [the sidrah,] Vezot haberachah (Deuteronomy 33-34). For the haftarah, we read [the passage,] Vaya'amod Shlomo (I Kings 8:22-53). There are those who read [the passage,] Vay'hi acharei mot Moshe (Joshua 1) as the haftarah. On the other days of Sukkot, we read [the passages that describe] the sacrifices [offered] on the festival.

What is implied? On each of the days of Chol Hamo'ed, we read two passages. [For example,] on the third day [of the festival], which is [the first day of] Chol Hamo'ed, the priest reads [the passage,] Uvayom hasheni. The Levite reads [the passage,] Uvayom hash'lishi. The Israelite repeats [the passage,] Uvayom hash'lishi, and the person called for the fourthaliyah repeats [both passages:] Uvayom hasheni and Uvayom hash'lishi. Similarly, on the fourth day [of the festival], which is the second day of Chol Hamo'ed, we read the passages Uvayom hash'lishi and Uvayom harevi'i. The same pattern is followed on all the [other] days.

In the morning [service] on each and every one of the festivals, on Yom Kippur, and during the seven days of Pesach, two [Torah] scrolls are taken out. We read the passages mentioned above from the first scroll, and from the second scroll we read the description of the sacrifices [offered on] that day, in the Book of Numbers. The person who reads the description of the sacrifices recites the haftarah from the prophets.

On any day when two or three [Torah] scrolls are taken out: if they are taken out one after the other, when the first scroll is returned, Kaddish is recited and the second scroll is taken out. When the second scroll is returned, Kaddish is also recited. We have mentioned above that the common custom is to recite Kaddish after the reader concludes the reading at all times, and then to recite the haftarah from the prophets.

When the Sabbath falls during Chol Hamo'ed - whether during Pesach or during Sukkot - [the passage,] R'ey Attah omer elai (Exodus 33:12-34:26) is read on that Sabbath. On Pesach, [the passage describing Ezekiel's vision of] the dry bones (Chapter 37) is read as the haftarah. When [the Sabbath] falls in the midst of Sukkot, [the passage,] B'yom bo Gog (Ezekiel 38:18-39:16) is read as the haftarah.

On Chanukah, [the following passages are read:] On the first day, we read from the Priestly Blessing (Numbers 6:38-42) until the conclusion of the sacrifice offered on the first day (Numbers 7:17 . On the second day, we read [the passage describing] the sacrifices of the Nasi who brought the offering on the second day. This practice is continued until the eighth day. On the eighth day, we read [the descriptions of] all the [remaining] sacrifices until the end of the portion. On the Sabbath of Chanukah, the haftarah is Zechariah's [vision of the Menorah (2:14-4:7)]. If two Sabbaths are celebrated during Chanukah, on the first Sabbath, Zechariah's [vision of the Menorah] is read as the haftarah; on the second, [the description of] Solomon's [Menorah is read as the haftarah (I Kings 7:40-50)]. The one who reads the [passage designated for] Chanukah is the one who recites the haftarah from the prophets. On Purim, [the passage,] Vayavo Amalek (Exodus 17:8-16) [is read].

On Tish'ah B'Av, in the morning, [the passage,] Ki tolid banim (Deuteronomy 4:25-40) is read, and [the passage,] Asof asifem, n'um Ado-nai (Jeremiah 8:13-9:23) is read as the haftarah. During the Minchah service, we read [the passage,] Vay'chal Moshe (Exodus 32:11-14, 34:1-10), as on other fast days. On the other days when we fast [to commemorate the bitter events] that occurred to our ancestors, we read the [above-mentioned passage,] in the morning and Minchah services [in the following manner]: The first person called to the Torah reads four verses, [beginning] Vay'chal Moshe. The second and the third read from P'sol lecha until asher ani oseh imach. On the fasts that are declared by the community because of difficulties like famine or plague, we read blessings and curses, so that the people will repent and humble their hearts when they hear them.

It is customary on the three Sabbaths before Tish'ah B'Av to read haftarot of rebuke. On the first Sabbath, we read [the passage,] Divrei Yirmiyahu (Jeremiah 1:1-2:3) as the haftarah. On the second [Sabbath], we read [the passage,] Chazon Yishayahu (Isaiah 1:1-27). On the third [Sabbath], we read [the passage,] Eichah hay'ta l'zonah (Isaiah 1:21 . Similarly, on the Sabbath after Tish'ah B'Av we read [the passage Nachamu, nachamu, ami (Isaiah 40:1-26) as the haftarah. It is the common custom in our cities to read the comforting prophecies of Isaiah as the haftarot from Tish'ah B'Av until Rosh HaShanah. On the Sabbath between Rosh HaShanah and Yom Kippur, we read [the passage,] Shuvah Yisrael as the haftarah.

When Rosh Chodesh Adar falls on the Sabbath, we read Parashat Shekalim (Exodus 30:11-16), and read as the haftarah [the passage concerning] Yehoyada, the priest (II Kings 11:17-20, 12:1-17). If Rosh Chodesh Adar falls in the middle of the week - even if it falls on Friday - Parashat Shekalim is read on the previous Sabbath. On the "second Sabbath," we read Parashat Zachor (Deuteronomy 25:17-19), and read as the haftarah, [the passage,] Pakad'ti et asher asah Amalek (I Samuel 15:1-34). What is meant by the "second Sabbath"? The Sabbath before the week in which Purim falls - even if Purim falls on Friday. On the "third Sabbath," we read [the passage describing] "the red heifer" (Numbers 19:1-22), and read as the haftarah [the passage,] V'zarakti aleichem (Ezekiel 36:16-38). Which is the "third Sabbath"? The one preceding the fourth. On the fourth Sabbath, we read [the passage,] Hachodesh hazeh lachem (Exodus 12:1-20), and read as the haftarah [the passage,] Barishon b'echad lachodesh (Ezekiel 45:16-25, 46:1-18). Which is the "fourth Sabbath"? The Sabbath of the week when Rosh Chodesh Nisan falls - even if it falls on Friday.

Thus, there will be times when there is an interruption between the first [of these] Sabbaths and the second, or between the second and the third. At times, there will be two interruptions - between the first and the second and between the second and third. However, an interruption is never made between the third and fourth [Sabbaths].

Each one of these four passages should be read from another Torah scroll, after reading the sidrah of that Sabbath from the scroll that was taken out first. If Rosh Chodesh Adar fell on the Sabbath and the sidrah to be read that week was V'attah tetzaveh, six people read from V'attah tetzaveh until V'asita kiyor nechoshet.The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet. If the sidrah to be read that week was Ki tissa itself, six people read from Ki tissa until Vayakhel. The seventh person reads from the second scroll and repeats the reading of Ki tissa until V'asita kiyor nechoshet.

[When] Rosh Chodesh Adar falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and Ki tissa is read from the third scroll. Similarly, [when] Rosh Chodesh Nisan falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll, the passage concerning Rosh Chodesh is read from the second scroll, and Hachodesh hazeh is read from the third scroll.

[Similarly, when] Rosh Chodesh Tevet falls on the Sabbath, three Torah scrolls are taken out. The sidrah of the day is read from the first scroll. The passage concerning Rosh Chodesh is read from the second scroll, and the passage for Chanukah is read from the third scroll. [When Rosh Chodesh Tevet] falls during the middle of the week, three people read from the passage concerning Rosh Chodesh, and the fourth person reads the passage for Chanukah.

Even though a person hears the entire Torah on every Sabbath with the congregation, one is obligated to read to oneself every single week the section of that Sabbath: twice in the Bible and once in [Aramaic] translation. And a verse which has not translation, one reads it three times so that one completes his portions along with the congregation.

In the morning, Musaf, and Ne'ilah services, the priests recite the priestly blessing. They do not recite the priestly blessing in the Minchah service, because, by the time of the Minchah service, all the people have eaten. The possibility exists that the priests would have drunken wine, and it is forbidden to recite the priestly blessing while intoxicated. Even on a fast day, the priestly blessings are not recited during the Minchah service. This decree [was instituted,] lest [people fail to differentiate between] the Minchah service of a fast day and the Minchah service of an ordinary day.

When does the above apply? On fast days when both Minchah and Ne'ilah are recited - i.e., Yom Kippur and communal fasts [declared because of distress]. However, on a fast day on which Ne'ilah is not recited - e.g., Tish'ah B'Av or the seventeenth of Tammuz - since the Minchah service is recited close to sunset, it resembles Ne'ilah and will not be confused with an ordinary Minchah service. Therefore, the priestly blessing is recited during it. If a priest transgressed and ascended to the platform during the Minchah service of Yom Kippur, since it is known that there is no possibility of drunkenness on that day, he may recite the priestly blessing, and he is not required to descend because of the suspicion [that might be aroused], so that people do not say, "He is of blemished lineage. Therefore, they forced him to descend."

How is the priestly blessing recited outside the Temple? When the leader of the congregation reaches the blessing R'tzey, when he recites the word R'tzey all the priests in the synagogue leave their places, proceed forward, and ascend the duchan. They stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the leader of the congregation completes the blessing Modim. [Then,] they turn their faces to the people, spread out their fingers, lift up their hands shoulder high, and begin reciting, Y'varechecha.... The leader of the congregation reads [the blessing] to them, word for word, and they respond after him [as can be inferred from Numbers 6:23: "This is how you should bless the children of Israel:] 'Say to them...;’” [i.e., the priests do not bless until one] "says to them." When [the priests] conclude the first verse, all the people answer "Amen." The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. The people respond "Amen." The same applies regarding the third verse.

When the priests conclude the recitation of [these] three verses, the leader of the congregation begins the final blessing of the Shemoneh Esreh, Sim shalom. The priests turn their faces to the ark and close their fingers. They remain standing on the duchan until the leader of the congregation concludes the blessing, [and then] return to their places.

The person who calls the priests is not permitted to call to the priests until the Amen of the community is no longer heard. The priests are not permitted to begin reciting the blessing until the statement of the person who calls the priests is no longer heard. The congregation should not respond "Amen" until the blessing of the priests is no longer heard. The priests may not begin another blessing until the Amen of the community is no longer heard. The leader of the congregation is not allowed to recite Amen to the priests' blessings like the rest of the people, lest he become confused and not realize which blessing to recite to them, whether the second blessing or the third blessing.

The priests are not permitted to turn their faces away from the congregation until the leader of the congregation begins [the blessing] Sim shalom. Neither may the priests leave their places until the leader of the congregation concludes [the blessing] Sim shalom, nor may they close their fingers until they turn their faces from the community. One of the measures ordained by Ezra is that the priests should not ascend to the duchan wearing sandals. Rather, they should stand barefoot.

When the priests bless the people, they should not look at them or divert their attention. Rather, their eyes should be directed towards the earth like one standing in prayer. A person should not look at the priests' faces while they are blessing the people, lest they divert their attention. Rather, all the people should listen attentively to the blessing; they should [stand] face to face with the priests, without looking at their faces.

If only one priest is blessing the people, he should begin reciting the blessing alone. [Afterwards,] the leader of the congregation reads [the blessings] to him, word for word, as mentioned. If there are two or more [priests blessing the people], they do not begin reciting the blessing until the leader of the congregation calls them, saying "Kohanim." They answer and respond Y'varechecha, and then he reads [the blessings] to them, word for word, in the manner described above.

How is the priestly blessing recited in the Temple? The priests ascend to the duchan after the priests have completed the service associated with the morning sacrifice offered daily. They lift their hands above their heads with their fingers extended, except the High Priest. He does not lift his hands above the tzitz. One person reads [the blessings] to them, word for word, in the same manner as outside the Temple, until they complete the three verses. The people do not respond ["Amen"] after each verse. Instead, in the Temple, [the priestly blessings] are read as a single blessing. When [the priests] conclude, all the people respond, "Blessed be G-d, the Lord, the Lord of Israel to all eternity."

They recite [G-d's] name - i.e., the name י-ה-ו-ה , as it is written. This is what is referred to as the "explicit name" in all sources. In the country, it is read [using another one of G-d's names]: אדני, for only in the Temple is this name [of G-d] recited as it is written. After Shimon HaTzaddik died, the priests ceased reciting the [priestly] blessing using G-d's explicit name even in the Temple, lest it be learned by a person lacking proper stature and moral conduct. The Sages of the early generations would teach [this name] once in seven years, only to their students and sons [who had proven] their moral conduct. All this is in reverence for His great and awesome name.

Wherever the priestly blessing is recited, it is recited only in the holy tongue, as [implied by Numbers 6:23]: "This is how you should bless the children of Israel." We have learned the following [instructions] from the tradition [passed on] from Moses, our teacher, may he rest in peace: "This is how you should bless" - while standing. "This is how you should bless" - raising your hands. "This is how you should bless" - in the holy tongue. "This is how you should bless" - face to face. "This is how you should bless" - in a loud voice. "This is how you should bless" - mentioning [G-d's] explicit name; the latter [applying only] when one is in the Temple, as explained.

Wherever [they recite the blessing], the priests are not permitted to add other blessings - e.g., "May G-d, Lord of your fathers, increase your numbers a thousandfold" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. [These additions may not be made] either silently or out loud, as [Deuteronomy 4:2] states: "Do not add to the matter." While a priest is ascending to the duchan, he recites [the following prayer] when he leaves his place to ascend: May it be Your will, G-d, our Lord and Lord of our fathers, that this blessing which You have commanded us to bless Your people, Israel, be a perfect blessing, that it not be marred by obstacles or iniquity, from now until eternity. Before he turns to bless the community, [a priest] should recite the blessing: Blessed are You, G-d, our Lord, King of the universe, who has sanctified us with the holiness of Aharon, and commanded us to bless His people Israel with love. Afterwards, he turns his face to the community and begins reciting the priestly blessings. When he turns his face from the community after completing [the recitation] of the blessings, he recites [the following]: We have carried out that which You have decreed upon us. Deal with us as You have promised us: Look down from Your abode, from the heavens, and bless Your people, Israel.

When the priests turn their faces to the community to bless them, and when they turn their faces from the community after blessing [them], they should turn only to the right. Similarly, any turns which a person makes should always be to the right.

In the Temple, the priestly blessing would be recited once a day, after the [offering of] the morning sacrifice. [The priests] come and stand on the steps to the Ulam and recite the blessing, as mentioned above. However, outside the Temple, it is recited after every prayer service, except Minchah, as explained. In all places, an effort is made that the person who reads the blessing to the priests should be an Israelite, as [implied by Numbers 6:23]: "Say to them." This implies that the one who reads the blessing to them is not one of them.

There are six factors that prevent [a priest] from reciting the priestly blessings: [an inability] to pronounce [the blessings properly], physical deformities, transgressions, [lack of] maturity, intoxication, and the ritual impurity of [the priest's] hands. [An inability] to pronounce [the blessings properly]: What is implied? Those who cannot articulate the letters properly - e.g., those who read an aleph as an ayin and an ayin as an aleph, or who pronounce shibbolet as sibbolet and the like - should not recite the priestly blessings. Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite the priestly blessing.

Physical deformities: What is implied? A priest should not recite the priestly blessings if he has blemishes on his face, hands, or feet - for example, his fingers are bent over, crooked, or covered with white spots - for they will attract the people's attention. A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings. However, if such a person was well known in his city and everyone was familiar with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention. Similarly, a person whose hands were colored purple or scarlet should not recite the priestly blessings. If the majority of the city's population is involved in such a profession, he is permitted, for this does not attract the people's attention.

Transgressions: What is implied? A priest who killed someone should never recite the priestly blessings, even if he repents, as [implied by Isaiah 1:15 which] states: "Your hands are full of blood," and states: "When you spread out your hands, I will hide My eyes from you." A priest who served false gods, even if he was compelled to do so or did so inadvertently - though he has repented - may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: "However, the priests of the high places shall not ascend [to G-d's altar in Jerusalem]." [The recitation of the priestly] blessings is equated to service [in the Temple], as [Deuteronomy 10:8] states: "to serve Him and to bless in His name." Similarly, a priest who converted to the worship of false gods - even though he repents - may never recite the priestly blessing. Other transgressions do not prevent [a priest from blessing the people].

[Lack of] maturity: What is implied? A young priest should not recite the priestly blessings until he grows a full beard. Intoxication: What is implied? A [priest] who drank a revi'it of wine at one time should not recite the priestly blessings until the effects of the wine wear off. [This restriction was imposed] because an association was established between [reciting the priestly] blessing and service [in the Temple]. Should [a priest] drink a revi'it of wine on two different occasions or mix a small amount of water in it, he is permitted [to recite the priestly blessings]. If he drank more than a revi'it, even though it was mixed with water or even though he drank it intermittently, he should not recite the priestly blessings until the effects of the wine wear off. How much is a revi'it? [The volume of an area] two fingerbreadths by two fingerbreadths and two and seven tenths of a fingerbreadth high. Whenever the term "finger" is mentioned as a measure throughout the entire Torah, it refers to a thumbbreadth. The thumb is called bohen yad [in the Torah].

The ritual impurity of [the priest's] hands: What is implied? A priest who did not wash his hands should not recite the priestly blessing. Rather, he should wash his hands to the wrist, as is done when sanctifying the hands for the service in the Temple, as [Psalms 134:2] states: "Raise up your hands [in] holiness and bless G-d." A challal does not recite the priestly blessing, for he is not a priest.

A priest who does not have any of the factors which hinder the recitation of the priestly blessings mentioned above should recite the priestly blessing, even though he is not a wise man or careful in his observance of the mitzvot. [This applies] even though the people spread unwholesome gossip about him, or his business dealings are not ethical. He should not be prevented from [reciting the priestly blessings] because [reciting these blessings] is a positive mitzvah incumbent on each priest who is fit to recite them. We do not tell a wicked person: Increase your wickedness [by] failing to perform mitzvot.

Do not wonder: "What good will come from the blessing of this simple person?" for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He, as [Numbers 6:27] states: "And they shall set My name upon the children of Israel, and I shall bless them." The priests perform the mitzvah with which they were commanded, and G-d, in His mercies, will bless Israel as He desires.

The people standing behind the priests are not included in the blessing. Those standing at their sides are included in the blessing. [Even] if there is a partition - even an iron wall - between the priests and the people who are being blessed, since they are facing the priests, they are included in the blessing.

The priestly blessing is recited [only] when ten people [are present]. The priests can be included in that number. If [the congregation in a particular] synagogue are all priests, they should all recite the priestly blessing. Who should they bless? Their brethren in the north and the south. Who will respond "Amen" to their [blessings]? The women and the children. If more than ten priests remain besides those who ascend to the duchan, these ten [priests] respond "Amen" and the remainder of the priests recite the blessings.

When there is no priest in the community other than the leader of the congregation, he should not recite the priestly blessings. If he is sure that he can recite the priestly blessings and return to his prayers [without becoming confused], he may [recite the priestly blessing]. If there are no priests present at all, when the leader of the congregation reaches [the blessing] Sim shalom, he recites [the following prayer]: Our G-d and G-d of our fathers, bless us with the threefold blessing written in the Torah by Moses, Your servant, and recited by Aharon and his sons, the priests, Your consecrated people, as it is said: May G-d bless you and keep you. May G-d shine His countenance upon you and be gracious to you. May G-d turn His countenance to you and grant you peace. And they shall set My name upon the children of Israel and I will bless them. The people do not respond "Amen" to these blessings. He [resumes his recitation of the Shemoneh Esreh], beginning the recitation of [the blessing] Sim shalom.

A priest who recited the priestly blessings and went to another synagogue and found the congregation in the midst of prayer, before the [recitation of] the priestly blessings, should bless them. [He may recite the priestly blessings] several times during the day. A priest who does not move from his place to ascend to the duchan when the leader of the congregation recites [the blessing] R'tzey should not ascend [to the duchan] during that prayer service. However, if he moved [from his place], even though he did not reach the duchan until after the [conclusion of the blessing R'tzey], he may ascend [the duchan] and bless [the people].

Any priest who does not ascend to the duchan - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: "This is how you shall bless the children of Israel," "Say to them," "And you shall set My name..." Any priest who does not recite the priestly blessing will not be blessed, and any priest who blesses [the people] will be blessed, as [Genesis 12:3] states: "And I will bless those who bless you."