The Tosefta on the Tefillah

3:4. He who recites the Prayer must concentrate [on his prayers].

Abba Saul says, “A [Scriptural] allusion to [the requisite act of concentration in] prayer is, You will strengthen their heart, you will incline your ear (Psalm 10:17).”

5. Said R. Judah, “When R. Akiva would pray with the congregation [in public], he would shorten [his prayer] more than all of them.

“And when he would pray by himself, one could leave him in one corner [of the room] and find him [later] in another corner, on account of his [repeated] bowing and prostration [during his lengthy prayer].”

6. One does not utter words [of private petition and supplication] after “True and firm” [the benediction recited after the shema‘, immediately before reciting the Prayer], but he may utter words [of petition] after [reciting] the Prayer [see m. Berakhot 2:2, t. Berakhot 1:2], even [if the petition is] as [long as] the order of the confession on the Day of Atonement.

7. One who was walking in a place of danger and of bandits recites a brief Prayer.

What is this brief prayer?

R. Eliezer says, “May Your will be done in the heavens above, and grant ease to those who fear you, and do what is good in Your own eyes. Praised [be You, O Lord,] who hearkens to prayer.”

R. Yosi says, “Hearken to the prayer of Your people Israel and quickly fulfill their requests. Praised [be You, O Lord,] who hearkens to prayer.”

Others say, “The needs of Your people are many and they are impatient [or, inarticulate]. May it be Your will, Lord our God, to give to each and every one according to his needs, and to each and every creature that which he lacks. Praised [be You, O Lord,] who hearkens to prayer.”

Said R. Eleazar b. R. Ṣadok, “My father used to recite a short prayer on the eve of the Sabbath: ‘And on account of the love, Lord our God, with which You have loved Your people Israel, and on account of the compassion, our King, which You have bestowed on the members of Your covenant, You have given us, Lord our God, this great and holy seventh day with love.’

“Over the cup [of wine] he would say, ‘who sanctified the Sabbath day,’ and he would not conclude [the benediction with a closing benedictory formula].” [ . . . ]

9. If one did not mention the mightiness of [God’s deeds in causing] the rains [to fall] in [the second benediction of the Prayer, which deals with] the resurrection of the dead, or if one did not petition for rainfall in the benediction for the years [that is, the ninth benediction of the Prayer, the petition for a fruitful and prosperous year], they make him begin [reciting the entire Prayer] again.

If he did not recite habdalah [“separation,” acknowledging the distinctiveness and sanctity of the people Israel and the Sabbath day] in [the fourth benediction, which concludes,] “gracious giver of knowledge,” he may recite it over a cup [of wine; see m. Berakhot 5:2].

If he did not recite it [even at that time], they make him begin [the Prayer] again. [ . . . ]

12. On the Sabbath and on festivals and on the Day of Atonement one recites seven [benedictions in the Prayer] and recites the [benediction concerning] the sanctity of the day in the middle [as the fourth benediction].

Rabban Simeon b. Gamaliel and R. Ishmael b. R. Yoḥanan b. Beroqah say, “Any time one must [recite] seven [benedictions], he recites the [benediction concerning the] sanctity of the day in the middle.”

13. [Concerning] the festival day of the New Year which fell on the Sabbath, the House of Shammai say, “One recites ten [benedictions in the Prayer],” and the House of Hillel say, “One recites nine [benedictions in the Prayer].”

[Concerning] a festival day which fell on the Sabbath—the House of Shammai say, “He recites eight [benedictions in the Prayer] and recites [the benediction] concerning the Sabbath separately and [the benediction] concerning the festival separately, and he recites [the benediction] concerning the Sabbath, first,” and the House of Hillel say, “He recites seven [benedictions in the Prayer], he begins [the fourth benediction] with [mention of] the Sabbath and concludes with [mention of] the Sabbath and mentions the sanctity of the day [i.e., the festival] in the middle.”

Rabbi says, “Also: he concludes it [the fourth benediction, with a benedictory formula:] ‘Praised [be You, O Lord,] who sanctifies the Sabbath, Israel, and the festivals.’”

14. A blind man and one with no sense of direction [both of whom cannot figure out the direction of Jerusalem] turn toward their Father in heaven and pray [see m. Berakhot 4:5–6], as it is written: And they pray to the Lord [toward the city which You have chosen and the house which I have built for Your name] (1 Kings 8:44).

15. Those who are outside the Land turn toward the Land of Israel, as Scripture states: And pray toward their land [which You gave to their fathers, the city which You have chosen, and the house which I have built for Your name] (2 Chronicles 6:38).

Those who are in the Land of Israel turn toward Jerusalem, as Scripture states: And they pray to You toward this city which You have chosen [and the house which I have built for Your name] (2 Chronicles 6:34).

16. Those who are in Jerusalem turn toward the Temple, as Scripture states: When he comes and prays toward this house   (2 Chronicles 6:32).

Those who are in the Temple turn toward the Chamber of the Holy of Holies and pray, as Scripture states: When they pray toward this place (1 Kings 8:30).

It turns out that those standing in the north face south, those in the south face north, those in the east face west, and those in the west face east. Thus all Israel turn out to be praying toward one place. [ . . . ]

21. One [does not] stand to pray while [or after] conversing, while laughing, nor out of levity, but rather after words of wisdom [m. Berakhot 5:1] and so one should not take leave of his fellow while conversing, while laughing, nor out of levity, but rather after words of wisdom, for so we find that the early prophets concluded their messages with words of praise and consolation. [ . . . ]

25. The Eighteen Benedictions which sages ordained correspond to the eighteen invocations of the Tetragrammaton in [the psalm] Ascribe to the Lord . . . (Psalm 29) [cf. m. Berakhot 4:3].

One inserts [the “blessing,” actually a curse,] for the heretics in [the “blessing,” actually a curse,] for the sectarians [prwšyn], and [the blessing] for the proselytes in [the blessing] for the elders, and [the benediction] for David [i.e., for the restoration of the Davidic monarchy, the coming of the Messiah] in [the benediction concluding] “Builder of Jerusalem.” If he recited each of them separately [as separate benedictions] he has [still] fulfilled his obligation.