Siman 95

It is stated in Berakhot (10b): One who prays must align his feet one next to the other, as it is said: "And their feet were a straight foot" – for the two feet are called one "foot" (Tosafot R.I.). And since it is so with the angels, therefore in prayer where we are as those speaking before the King – we must do so. And likewise in Kedushah where we sanctify like the angels – we also must align the feet. And there are also those who are accustomed to do so during "Barchu."

The Tur brought a Yerushalmi that one who stands in prayer must align his feet. Rabbi Levi and Rabbi Simon: one said like the ministering angels, as it is written: "And their feet were a straight foot." And one said like the kohanim, as it is written: "You shall not ascend by steps," for the kohanim would walk heel-to-toe, as if their feet were equal one next to the other. Thus far his words. And the commentators wondered why he brought this Yerushalmi, since in our Shas it says like the angels (see Beit Yosef and Bach and Perisha and Taz)? And in my humble opinion it seems that the intention of the Tur is this: first, that upon his entry to the beit knesset he should walk heel-to-toe, like the kohanim when they walked to the duchan, for prayer is in place of sacrifice. And second, that one who cannot join his feet one to the other, because of some pain or another reason, at the very least he should place the heel of his one foot next to the toe of the second. For although we hold according to the reason of resembling the angels, nevertheless, when it is impossible in that manner, he should liken himself to the kohanim. And so it appears to me as the primary halacha.

Our teacher, the Rema, wrote in the name of the Rokeach, that when one stands to pray – he should walk forward three pessi'ot, by way of approaching and drawing near to the matter that needs to be done. Thus far his words, and such is the custom. And there is an allusion to the matter: for we find in the Tanakh three instances of drawing near for prayer: "And Avraham drew near," "And Yehuda drew near," "And Eliyahu drew near" (Rokeach). And there is one who wrote that when one is standing in his place – he does not need to go backward three pessi'ot in order to walk forward. (Eliyah Rabbah). But the custom is not so. And it is proper to do so, for every matter of holiness requires preparation and invitation. And the Maharil, when he reached "Tehillot l'El Elyon," was accustomed to stand, and in Mincha when the sheliach tzibbur begins Kaddish, and likewise in Arvit.

Our sages, of blessed memory, said in Yevamot (105b): One who prays must place his eyes below and his heart above. His eyes below, as it is written: "And My eyes and My heart shall be there all the days." Rashi explained: Toward the Land of Israel, because the Shekhinah stands there. Thus far his words. That is to say: Solomon said this verse after he built the Beit HaMikdash, and so that it should not be said that after the destruction He removed His Shekhinah to the heavens. For it is not so, as it is stated in the Yerushalmi on this verse: that even after the destruction, the Shekhinah did not move from its place (Maharsha). And his heart above, toward the heavenly Sanctuary which is aligned opposite the earthly Sanctuary (ibid.). And this is what was explained in the previous siman, that he must direct his heart toward the Land of Israel, Jerusalem, and the Beit HaMikdash, and turn his face there. And this is what the Tur and the Shulchan Aruch wrote: He must bow his head slightly, so that his eyes are downward toward the earth. And he should think as if he is standing in the Beit HaMikdash, and in his heart he should direct himself above toward the heavens. Thus far their words. And this is the wording of our teacher Yonah: His eyes below and his heart above, that is to say: he should think in his heart as if he is standing in heaven, and remove from his heart all the pleasures of this world… and after he reaches this thought, he should also think as if he is standing in the Beit HaMikdash which is below, for through this his prayer will be more acceptable before the Omnipresent (Tosafot R.I. in the fifth chapter of Berakhot). And happy is the man who reaches this level, and he must close his eyes during the Shmoneh Esreh prayer. And then he will merit to see the face of the Shekhinah before his death (Knesset HaGedolah).

The Rambam wrote in chapter 5: He places his hands upon his heart clasped, the right over the left. And he stands like a servant before his master, in awe, in fear, and in dread. And he shall not place his hands upon his loins, because it is a way of arrogance. Thus far his words, and so wrote the Tur and the Shulchan Aruch. And this is not related to what I wrote in siman 91, that when there is distress in the world one should clasp his hands, but not so in a time of peace, see there. For there it is a different matter, like a person who cracks his fingers, but here it is a mere placement of the right over the left, like one standing before the king in a manner of submission, and to hint by this at the submission of the evil inclination which is on the left side (Taz subsection 3). However, this is all according to the custom of the places, how servants stand before their masters (Magen Avraham subsection 2). And some have written that when he places the right over the left—the middle joint of his two arms should be opposite the face of the one praying (ibid. in the name of the Ari, of blessed memory). And some have written to bend the thumb into the palm of the hand (ibid. in the name of the Ramak). And one should think in his heart of His exaltedness, may He be blessed, and the lowliness of man, and he should think in his heart: What am I, poor and contemptible, coming to request from the King of kings, the Holy One, blessed be He? And during the time of prayer he should cast his eyes downward, and before the Shemoneh Esrei he should cast his eyes toward the windows in the wall (Bach). And during prayer while seated, he should also sit in submission and with derech eretz. And it is good to align his feet even during the time he says Kedushah with the shaliach tzibbur, and it is proper to stand thus until after the blessing of "the Holy God" (Eliyah Rabbah). And he shall not raise his head and look upward like one looking at the roof, and one who does so, the angels mock him (Magen Avraham subsection 8 in the name of Sefer Chasidim).