Hilchot Tefilla - Gravity and Direction

GEMARA: We learned in the mishna that prayer should be undertaken in an atmosphere of gravity. The Gemara asks: From where are these matters derived? ...

Rabbi Yehoshua ben Levi said, it can be derived from here, from this verse that David said, not about his own worship, but about worship of God in general: “Give, unto the Lord, the honor of His name, bow to the Lord in the beauty of holiness [behadrat kodesh]” (Psalms 29:2). Do not read: In the beauty of [behadrat] holiness. Rather read: In trembling of [beḥerdat] holiness; one must enter into prayer from an atmosphere of gravity engendered by sanctity.

The Gemara rejects this: From what does that conclusion ensue? Perhaps, actually I would say to you that it should be read as it is written: Specifically, “in the beauty,” and it means that one should pray in beautiful clothing, as in the case of Rav Yehuda who would adorn himself and then pray. Rav Yehuda believed that one who comes before the King must wear his most beautiful clothing. The Gemara has yet to find a source for the halakha that one must approach prayer from an atmosphere of gravity. Rather, Rav Naḥman bar Yitzḥak said it can be derived from here, from this verse: “Serve the Lord in fear and rejoice with trembling” (Psalms 2:11).

(15) Concentration of the mind—how is this condition [to be fulfilled?] Any prayer uttered without mental concentration is not prayer. If a service has been recited without such concentration, it must be recited again devoutly. A person finds that his thoughts are confused and his mind is distracted: He may not pray till he has recovered his mental composure. Hence, on returning from a journey or if one is weary or distressed, it is forbidden to pray till his mind is composed. The sages said that he should wait three days till he is rested and his mind is calm, and then he recites the prayers.

(16) What is to be understood by concentration of the mind? The mind should be freed from all extraneous thoughts and the one who prays should realize that he is standing before the Divine Presence. He should therefore sit awhile before beginning his prayers, so as to concentrate his mind, and then pray in gentle tones, beseechingly, and not regard the service as a burden which he is carrying and which he will cast off and proceed on his way. He should, accordingly, also sit awhile, after concluding the prayers, and then leave. The ancient saints were wont to pause and meditate one hour before the service, one hour after the service and take one hour in its recital.

Adjustment of the dress. Before beginning the Service, the dress should first be adjusted and the personal appearance made trim and neat, as it is said, "O worship the Lord in the beauty of holiness" (Psalms 96:9). One should not stand in prayer wearing a moneybelt, nor bareheaded, nor barefoot, where the local custom is not to stand in the presence of the great, without shoes... The practice of all the sages and their disciples is not to pray unless their heads are wrapped in the Talith (praying shawl).

Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn’t the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes God. He displays contempt for hallel by not reserving it for days on which miracles occurred. The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise [pesukei dezimra], recited during the morning service, not to hallel (Psalms 113–118) recited on special days.

Anyone who recites: “A Psalm of David” (Psalms 145) three times every day is assured of a place in the World-to-Come... because it contains praise for God’s provision of sustenance to all of creation: “You open Your hand and satisfy every living thing with favor” (Psalms 145:16)

The early generations of pious men would wait one hour in order to achieve the solemn frame of mind appropriate for prayer. From where are these matters derived? Rabbi Yehoshua ben Levi said: This is alluded to when the verse states: “Happy are those who dwell in Your House” (Psalms 84:5)

The Sages praised those who recite songs from the Book of Psalms every day; from "A song of praise by David... (Tehillah l'David)" (Psalms 145) until the end of the Book [of Psalms]. It has become customary to read verses before and after them.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., and a blessing after [concluding] them, Yishtabach. Afterwards, one recites the blessings for Kri'at Shema and recites the Shema.