Tosefta sur Berakhot 4:8

I would have thought that a person can pray [Shemoneh Esreh] all day long. [However] it explains in Daniel, “… and three times a day he prayed on his knees …” (Daniel 6:11) I would have thought that [a person] can pray facing any direction he wants. [However] the verse teaches us, “… where in the attic he had windows facing Yerushalayim …” (ibid.) I would have thought that [Daniel] only began to pray after he was exiled. [However] the verse teaches us, “… just as he had always done.” (ibid.)

[If a person] was walking in a dangerous place or [where there are] robbers [present and it came the time to pray Shmoneh Esreh] he [should] pray a short prayer [of Shmoneh Esreh instead of the regular Shmoneh Esreh]. What is a short prayer [of Shmoneh Esreh]? Rebbi Elazar says, “Do Your will in heaven above, and give pleasure to those that fear you on earth, and do what is good in your eyes. Blessed the One that hears prayer.” Rebbi Yossi says, “Hear the voice of the prayer of your nation Israel and fulfill their requests quickly. Blessed the One that hears prayer.” Rebbi Elazar Bar Tzadok says, “Hear the voice of the cry of your nation Israel and fulfill their requests quickly. Blessed the One that hears prayer.” Others say, “Your nation Israel has many needs, but they are short minded. May it be your will Hashem our God that You may give to each one all of his needs and to each creature so that they should not lack. Blessed the One that hears prayer.” Rebbi Elazar Bar Tzadok says, “My father used to pray a short prayer [of Shmoneh Esreh] on Shabbat nights: ‘And from your love Hashem our God that you love Your nation Israel, and from Your compassion, our King, that you had on the children of Your covenant, you have given us, Hashem our God, this great and holy Seventh day, with love.’” And over the cup [of Kiddush (sanctification)] he says, “Who has sanctified the day of Shabbat” and he does not seal off [the Beracha (blessing)].

Any [holiday] on which there is no Mussaf [prayer] for example, Chanukah and Purim, on Shacharit and Mincha he prays [the Shmoneh Esreh with] eighteen [Berachot (blessings)] and he says [the paragraph] about the occasion in [the Beracha of] Hodaah (Thanks). And if he did not say [the paragraph] about the occasion, he does not have to go back [to the beginning of Shmoneh Esreh]. And any [holiday] which has on it [the] Mussaf [prayer], for example Rosh Chodesh (New Month), and Chol Hamoed (the intermediate days of Sukkot and Pesach), on Shacharit and Mincha10 he would pray [the prayer of Shmoneh Esreh with] eighteen [Berachot] and he says [the paragraph] about the holiness of the day11 in [the Beracha of] Avodah (Temple Service).12 Rebbi Eliezer says, “[he says the paragraph about the holiness of the day] in [the Beracha of] Hodaah, and if he did not say it then he has to go back [to the beginning of Shmoneh Esreh].” In [the] Mussaf [prayer] he prays [the Shmoneh Esreh consisting of] seven [Berachot] and he says [the paragraph about the] holiness of the day in the middle [Beracha]. [On] Shabbat that fell out on Rosh Chodesh or on Chol Hamoed, during Shacharit and during Mincha he prays [the Shmoneh Esreh prayer that consists of] seven [Berachot] and he says [the paragraph about the] occasion in [the Beracha of] Avodah. Rebbi Eliezer says, “[He says the paragraph about the holiness of the day] in [the Beracha of] Hodaah, and if he did not say it then he has to go back [to the beginning of Shmoneh Esreh].” In [the] Mussaf [prayer] he prays [the Shmoneh Esreh consisting of] seven [Berachot] and he says [the paragraph about the] holiness of the day in the middle [Beracha]. On Shabbat, on Yom Tov (Pesach, Shavuot and Sukkot), and on Yom Kippur] he prays [the Shmoneh Esreh consisting of] seven [Berachot] and he says [the paragraph about the] holiness of the day in the middle [Beracha]. Rabban Shimon Ben Gamliel and Rebbi Yishmael the son of Rebbi Yochanan Ben Beroka say, “Any time that he is supposed to say seven [Berachot in Shmoneh Esreh] he says [the paragraph about the] holiness of the day in the middle [Beracha].”

[On] Yom Tov of Rosh Hashana which falls out to be on Shabbat, Bet Shamai say, “He prays ten [Berachot (blessings) in the Mussaf Shmoneh Esreh]. And he says [the Beracha] for Shabbat by itself and [the Beracha] for Yom Tov by itself, and he says [the Beracha] for Shabbat first.” And Bet Hillel say, “He prays nine [Berachot in the Mussaf Shmoneh Esreh].” [On any other] Yom Tov that falls out to be on Shabbat, Bet Shamai say, “He prays eight [Berachot in the Mussaf Shmoneh Esreh]. And he says [the Beracha] for Shabbat by itself and [the Beracha] for Yom Tov by itself, and he says [the Beracha] for Shabbat first.” And Bet Hillel say, “He prays seven [Berachot in the Mussaf Shmoneh Esreh]. He begins with [the Beracha about] Shabbat and ends with [the Beracha about] Shabbat and he says [the paragraph about] the holiness of the day in the middle [of the middle Beracha].” Rebbi Natan says, “He even seals [the middle Beracha with] Baruch [Ata Hashem] Mekadesh Hashabbat Veyisrael Vehazmanim (Blessed are You Hashem who sanctifies Shabbat, and Israel and the seasons).”

A blind person and someone who cannot recognize the directions, [should] direct their hearts towards God, and [only then] pray, as it is said, “And they should pray to Hashem…” (I Kings 8:44)4 Those that are standing outside of the Land of Israel [should] direct their hearts5 towards the Land of Israel, and [only then] pray, as it is said, “And those that pray to You by the way of their land…” (I Kings 8:48) Those that are standing in the Land of Israel [should] direct their hearts towards Yerushalayim, and [only then] pray, as it is said, “And they will pray to Hashem by the way of the city that You have chosen…” (I Kings 8:44) Those that are standing in Yerushalayim [should] direct their hearts towards Bet Hamikdash (Temple), as it is said, “…and they should pray towards this house.” (II Chronicles 6:32) Those that are standing inside the Bet Hamikdash [should] direct their hearts towards the Holy of Holies and [only then] pray, as it is said, “… they will pray towards this place.” (I Kings 8:30) It comes out that [all of those] standing in the north will be facing the south, [all of those] standing in the south will be facing the north, [all of those] standing in the east will be facing the west, [and all of those] standing in the west will be facing the east. And it will come out that all of the Jewish people will be praying towards one place.

A blind person and someone who cannot recognize the directions, [should] direct their hearts towards God, and [only then] pray, as it is said, “And they should pray to Hashem…” (I Kings 8:44)4 Those that are standing outside of the Land of Israel [should] direct their hearts5 towards the Land of Israel, and [only then] pray, as it is said, “And those that pray to You by the way of their land…” (I Kings 8:48) Those that are standing in the Land of Israel [should] direct their hearts towards Yerushalayim, and [only then] pray, as it is said, “And they will pray to Hashem by the way of the city that You have chosen…” (I Kings 8:44) Those that are standing in Yerushalayim [should] direct their hearts towards Bet Hamikdash (Temple), as it is said, “…and they should pray towards this house.” (II Chronicles 6:32) Those that are standing inside the Bet Hamikdash [should] direct their hearts towards the Holy of Holies and [only then] pray, as it is said, “… they will pray towards this place.” (I Kings 8:30) It comes out that [all of those] standing in the north will be facing the south, [all of those] standing in the south will be facing the north, [all of those] standing in the east will be facing the west, [and all of those] standing in the west will be facing the east. And it will come out that all of the Jewish people will be praying towards one place.

A person should not stand on top of a bed, and not on top of a chair, and not on top of a bench, and not on top of [any] high place and pray [Shmoneh Esreh], because there are no high places in front of God, as it is said, “From the depth I called out to You Hashem.” (Psalms 130:1) [However,] if he was an elderly person or sick then it is permitted [to pray Shmoneh Esreh on top of a high place]

[If a person] was riding on top of a donkey [and it came time to pray Shmoneh Esreh], if there is someone there who can hold his donkey, he should get down and [only then] pray [Shemoneh Esreh], and if not [then] he [should] sit in his place [on the donkey] and pray [Shmoneh Esreh that way]. Rebbi says, “Either way he should pray [Shmoneh Esreh while sitting] in his place [on top of the donkey], as long as he will be paying attention.”

A person in rags may lead the responsive reading of the Shema, and may translate [the Torah reading into Aramaic] (Meg. 4:6). Rabban Shimon ben Gamaliel says, he should be careful that he does not expose himself. A blind man may lead the responsive reading of the Shema and may translate. Rabbi Yehuda says, anyone who never saw light in all his days may not lead the responsive reading of the Shema. They said to him, many [Sages] have expounded upon the Divine Chariot (Ezek. 1) even though they never saw it. A Kohen that has a [disqualifying] blemish on his face, on his hands, or on his feet, behold, he may not lift up his hands [for the Priestly Blessing] because the people will look at him. But if there was a quorum of ten (chaver ir, see Ber. 4:7), behold, it is permitted. Behold, if he had on an otef (a type of cloak), or a smock, or a traveling cloak, he has no dignity such as to read [from the Torah]] or translate or pass before the Ark, or to lift his hands [for the Priestly Blessing].

[If a person] woke up early to go on a journey, he [should] take the Shofar and blow it [at dawn], [or he should take] the Lulav and shake it [at dawn], [or he should take] the Megillah and read it [at dawn], [or he should] pray [Shemoneh Esreh at dawn], and when it will come time to read the Shema, he should read it [then]. [If] he woke up to [travel while] sitting in a coach or on a ship he should pray [Shemoneh Esreh first at dawn], and when it will come time to read the Shema he [should] read [it then]. Rebbi Shimon Ben Elazar says, “Either way, he [should] read the Shema [first] and [only then] pray [Shemoneh Esreh].”

[If a person] woke up early to go on a journey, he [should] take the Shofar and blow it [at dawn], [or he should take] the Lulav and shake it [at dawn], [or he should take] the Megillah and read it [at dawn], [or he should] pray [Shemoneh Esreh at dawn], and when it will come time to read the Shema, he should read it [then]. [If] he woke up to [travel while] sitting in a coach or on a ship he should pray [Shemoneh Esreh first at dawn], and when it will come time to read the Shema he [should] read [it then]. Rebbi Shimon Ben Elazar says, “Either way, he [should] read the Shema [first] and [only then] pray [Shemoneh Esreh].”

Eighteen Berachot (blessings) that the Sages have established [for the prayer of Shemoneh Esreh have been established] corresponding to eighteen mentionings [of God’s name] that are in [the chapter of Tehillim that begins with] “Ascribe to God, children of princes…” (Tehillim 29) And [a person] should include [the Beracha against] the heretics into [the Beracha] for the Rabbinical Jews, and [the Beracha] for the converts into [the Beracha] for the elders, and [the Beracha] for [King] David into [the Beracha] for [the rebuilding of] Jerusalem. But if he said each one of them separately he has fulfilled his obligation [of praying Shemoneh Esreh].