Siman 91

We have already written at the beginning of siman 90 in the name of the Rambam, that among the eight things one must be careful about during the prayer is the arrangement of the garments, see there. That is to say: we are not speaking of things that are also forbidden during the recitation of Shema, such as his heart seeing the nakedness, and certainly when he is naked. Rather, even a matter that is permitted during the recitation of Shema is nevertheless forbidden during prayer, because during prayer it is like standing before the King—one must be dressed appropriately. And for this reason they said in Shabbat (10a) that Rabba bar Rav Huna would put on his stockings and pray. And Rashi explained: he puts important footwear on his feet, because it is said: "Prepare to meet your God, O Israel."

They further said there: Rava Ashi said: I saw Rav Kahana, when there was general distress—he would cast off his cloak. That is to say: he threw his mantle off of him, so that he would not appear as a person of importance (Rashi). When there was general peace—he would dress, cover himself, wrap himself, and pray. He said: "Prepare to meet your God, O Israel." And in a time of distress he would cast off his mantle, and clasp his hands with his fingers like a person who is distressed by the awe of his master (ibid.). Therefore, there are those who are meticulous now, since there is general distress, not to pray Mincha and Maariv on a weekday in an overgarment. But on Shabbat and Yom Tov they pray in an overgarment, for one should not mention distress on Shabbat and Yom Tov. And the shaliach tzibbur also on a weekday wears an overgarment, or he wears the tallit. And such is the simple custom in these lands. And also when ascending to the Torah they wear an overgarment because of the honor of the Torah, and likewise during the lifting of the Torah.

Therefore, even if he had a garment girded around his loins to cover him from his loins and below, such that his heart does not see the nakedness—for in such a case regarding the recitation of Shema it is permitted even though he is naked above his loins, as I wrote in siman 74—nevertheless, regarding prayer it is forbidden until he covers his heart and his entire body from his front and from his back. However, post facto, if he did not cover his heart, or if he was under duress and has nothing with which to cover himself, since he covered his nakedness and prayed—he has fulfilled his obligation, for the Rambam already wrote there that these matters are not indispensable post facto. And even regarding his heart seeing the nakedness, we explained in siman 74 that he does not need to repeat the prayer, since this is only rabbinic. But if his nakedness was revealed—he must repeat the prayer, for this is from the Torah. And there is one who wishes to say even regarding his heart seeing the nakedness that he must repeat the prayer (see Chayei Adam and Mishnah Berurah), but it does not appear so to me. And so it is explicitly clear from the wording of the Rambam in the fourth chapter and from the wording of the Tur and Shulchan Aruch, section 1, who wrote: Since he covered his nakedness—he has fulfilled his obligation. Thus far their words. This implies explicitly that only the covering of nakedness is indispensable.

And so too it is a mitzvah to gird a belt, which they call a "gartel," at the time of prayer; even if he has trousers with a waistband and his heart does not see the nakedness, nevertheless he should gird a belt because of "Prepare...". And one who goes all day without a belt—he does not need one even at the time of prayer (Magen Avraham, subsection 1). And there are those among the meticulous who gird a belt at the time of prayer even though all day they go without a belt, and this is only for the Shemoneh Esrei prayer. But the recitation of Shema and all the blessings—it is permitted ab initio without a belt, since he has trousers, and his heart does not see the nakedness. And even if he does not have trousers, if his garments are placed directly upon his stomach such that they separate between his heart and the nakedness—it is perfectly fine, as I wrote in siman 74. And know that I saw one who wrote that when he has nothing with which to cover his heart ab initio—he should not pray at all. And I wonder at this, for we have a general rule in hand that anything which is permitted ex post facto—if he does not have the item, it is like an ex post facto situation. And in several laws we rule accordingly, and if so, why should the law change here? Therefore, it seems clear to me as I have written. (The Mishnah Berurah wrote that he should not pray. And to me it seems as I have written.)

The Rambam wrote in chapter five, law 5: How is the preparation of the garments? One prepares his garments first, and adorns himself and beautifies, as it is said: "Prostrate yourselves to Hashem in the beauty of holiness." And one should not stand in prayer in his afundah (a hollow belt in which one places coins), nor with a bare head, nor with bare feet if it is the way of the people of the place not to stand before great men except in footwear. Thus far his words. And in a place where it is the way to stand before great men without footwear—it is permitted according to the Rambam. And there are those who forbid even in such a case, as it is brought in Chagigah that it is not the way of the land to uncover the feet before one's Master, see there. And it appears to me that they do not disagree: for certainly being barefoot is forbidden even according to the Rambam, but he is dealing with a case where one leaves the stockings on his feet which are called socks. However, regarding the uncovering of the head, it is explicitly explained from his words that it does not depend on the custom of the place. And even in a place where it is the way to stand before great men with the uncovering of the head—it is forbidden at the time of prayer. And even though it is forbidden throughout the entire day, as I wrote in siman 2, yet that is from the measure of piety. But here it is by the law (Magen Avraham, subsection 3).

And in our countries, one should not pray even when the head is covered with a small covering, but rather we require a hat such as people wear in the street. And also in a short garment called a "kaptel" – one should not pray in it, for one does not go out in it to the street. And regarding the uncovering of the head, it is of no avail even if he covers it with his hands, unless he pulls the sleeve of the shirt or of his garment over the hand and covers with it, for this is effective. And likewise, if another person places his hand on the head of this one – it is also effective. And hats woven from straw – are considered a covering. And it is forbidden to utter a Mention of God from his mouth with an uncovered head. And regarding garments: the general rule of the matter is that one must pray in garments in which he goes out to the street. Therefore, in a house garment called a "stub-halat," if it is impossible to go out in it to the street – one should not pray in it. (The Magen Avraham cited a distinction between stockings of wool and those of linen. And among us, the difference between them is not known.) And in "valikes" during the winter days, it seems to me that he may pray, for people go in them then to the street.

Our teachers, the authors of the Shulchan Aruch, wrote in section 6: It is the way of the sages and their students not to pray except when they are wrapped. And in a time of wrath, one should clasp the hands during the prayer like a servant before his master. And in a time of peace, one should adorn oneself with beautiful garments to pray. Thus far his words, and we have already written of this. And "clasping the hands" means that he clasps the fingers of his hands one within the other, like a person who cracks his fingers when he is in pain. And there were some of the sages who would do so even in a time of peace (Rava in Shabbat 10a). Nevertheless, one should be careful not to clasp his fingers in a time of peace, for by this he brings judgment upon himself. Rather, he should place his hands one upon the other, bound (the HaGra"z). And the natures of human beings are not equal in this. And there are those for whom it is difficult to pray in this manner, but rather they place the hands on the "stender" or on the board attached to the wall. And there is no fixed rule in this, and each one should do according to what is best for him to pray in that manner. And one should not pray in hand-houses (gloves).