1. Five things prevent one from praying, even though the time [for prayer] has arrived:

1) the purification of one's hands;

2) the covering of nakedness;

3) the purity of the place of prayer;

4) things that might bother and distract one; and

5) the proper intention of one's heart.

2. The purification of one's hands - What does this imply? One must wash his hands in water until the joint. [Only] afterwards may he pray.

[The following rules apply when] a person is travelling on the road when the time for prayer arrives: If he has no water, but is within four millin - i.e., 8000 cubits - of a source of water, he should proceed to it, wash his hands, and then pray. If the distance to the water is greater than this, he should clean his hands with pebbles, earth, or a beam, and pray.

3. When does this apply? [When the water is] ahead of him. However, if the place with water is behind him, we do not obligate him to retrace his steps more than one mil. However, if he has passed further beyond the water, he is not obligated to return. Rather, he should clean his hands and pray.

When do the above statements requiring one to purify merely his hands alone for prayer apply? To the other services, but not for the Morning Prayer. For the Morning Prayer, one should wash his face, hands, and feet, and only afterwards, may he pray. If he is far from water, he may clean his hands only and then pray.

4. All the ritually impure need only wash their hands in order to pray, just like those not in such a state. Even if they are able to immerse themselves [in a mikveh] and ascend from their impure state, this immersion is not required [for prayer].

We have already explained that Ezra decreed that only one who has had a seminal emission is prohibited from Torah study until he has immersed himself. The Rabbinical Court [that existed afterwards] decreed that [this applies] even to prayer, i.e., such a person alone should not pray until he immerses himself.

These decrees were not put into effect because of questions of ritual purity and impurity, but rather to ensure that the Torah scholars would not overindulge in marital intimacy with their wives. Therefore, they instituted ritual immersion only for one who has a seminal emission, thereby excepting him from the other ritually impure.

5. Therefore, at the time of this decree, it was said that even a זב who had a seminal emission, a menstruating woman who emitted semen, and a woman who saw traces of menstrual blood after relations, required immersion to recite the Shema and to pray because of the seminal emission, despite [the fact that they remained] ritually impure.

This is reasonable, since this immersion was not a matter of purity, but a result of the decree so that they would not constantly be with their wives.

This decree regarding prayer was also abolished, since it was not universally accepted by the Jewish people, and the community at large was unable to observe it.

6. It is widespread custom in Shin'ar and Spain that one who has had a seminal emission does not pray until he has washed his whole body in water, [based on the command]: "Prepare to meet your God, Israel" (Amos 4:12 .

To whom does this refer? To a healthy person or to a sick person who engaged in intimacy, but a sick person who has had an accidental emission is exempt from bathing and there is no such custom regarding this matter. Similarly, there is no such custom regarding a זב who has a seminal emission and a menstruating woman who emits semen. Rather, they should clean themselves, wash their hands, and pray.

7. The proper covering of one's nakedness: What is implied?

Even if one covers his genitalia in the fashion necessary for the recital of the Shema, he may not pray until he covers his heart. If one did not - or was unable to - cover his heart, as long as he covered his nakedness when he prayed, he has fulfilled his obligation. However, a priori, he should not do so.

8. The purity of the place of prayer: What is implied?

One should not pray in a place of filth, a bathhouse, a latrine or garbage heap. [Similarly, one should not pray] in a place that is not presumed to be clean until he checks it.

The general rule is that one should not pray in any place in which one would not recite the Shema. [Thus,] just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh.

9. [The following rules apply] when one finds excreta in his place [of prayer.] Since he transgressed by not checking the place before he began to pray, he must pray again in a clean place.

[The following rules apply] when one finds excreta while he is in the midst of prayer: If he can walk forwards such that [the feces] will be left four cubits behind him, he should do so. If not, he should move to the side. If he is unable [to do the latter], he should stop praying.

The great Sages would refrain from praying in a house in which there was beer or brine at the time of its foaming because of the foul odor, even though it was a clean place.

10. Things that might bother and distract him: What is implied?

One who must relieve himself should not pray. Whenever anyone who must relieve himself prays, his prayer is an abomination and he must pray again after he relieves himself.

If a person can restrain himself for the length of time that it takes to walk a parsah, his prayer is considered prayer.

Nevertheless, a priori, one should not pray until he has checked himself very well, checked his intestines, rid himself of phlegm and mucus and any [other] bothersome thing. [Only] afterwards should he pray.

11. [The following rules apply to] one who burps, yawns, or sneezes during prayer: Should a person do so voluntarily, it is deprecating. [However,] if the person checked himself before he prayed and did so against his will, it is of no consequence.

If saliva comes up during prayer, one should cause it to be absorbed into his tallit or clothes. If he is bothered by this, he may throw it behind him with his hand in order that he not be bothered during his prayer and be distracted.

If one passes gas unwittingly during prayer, he should wait until the gas subsides and return to his prayer.

12. One who desires to pass gas from below and is bothered exceedingly, to the extent that he cannot restrain himself, should walk back four cubits, [expel the gas], and then wait until the gas subsides. He should say:

Master of all the world, You created us with many orifices and ducts. Our shame and disgrace is apparent and known before You. Shame and disgrace during our life, worm-eaten and decaying in our death.

He then returns to his place and prays.

13. When urine flows on a person's legs during Shemoneh Esreh, he should wait until the flow ceases, and return to the place at which he stopped. If he waited the time necessary to complete his Shemoneh Esreh, he should return to the beginning.

14. Similarly, one who urinates should wait the length of time it takes to walk four cubits, and then pray. After one has prayed, he should wait this length of time before urinating, in order to make a distinction following the words of prayer.

15. Proper intention: What is implied?

Any prayer that is not [recited] with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.

One who is in a confused or troubled state may not pray until he composes himself. Therefore, one who comes in from a journey and is tired or irritated is forbidden to pray until he composes himself. Our Sages taught that one should wait three days until he is rested and his mind is settled, and then he may pray.

16. What is meant by [proper] intention?

One should clear his mind from all thoughts and envision himself as standing before the Divine Presence. Therefore, one must sit a short while before praying in order to focus his attention and then pray in a pleasant and supplicatory fashion.

One should not pray as one carrying a burden who throws it off and walks away. Therefore, one must sit a short while after praying, and then withdraw.

The pious ones of the previous generations would wait an hour before praying and an hour after praying. They would [also] extend their prayers for an hour.

17. A person who is drunk should not pray, because he cannot have proper intention. If he does pray, his prayer is an abomination. Therefore, he must pray again when he is clear of his drunkenness. One who is slightly inebriated should not pray, [but] if he prays, his prayer is prayer.

When is a person considered as drunk? When he is unable to speak before a king. [In contrast,] a person who is slightly inebriated is able to speak before a king without becoming confused. Nevertheless, since he drank a revi'it of wine, he should not pray until his wine has passed from him.

18. Similarly, one should not stand to pray in the midst of laughter or irreverent behavior, nor in the midst of a conversation, argument or anger, but rather in the midst of words of Torah.

[However, one should not stand to pray] in the midst of a judgment or a [difficult] halachic issue, even though these are words of Torah, lest one's mind be distracted by the halachah in question. Rather, [one should pray] in the midst of words of Torah that do not require deep concentration, e.g., laws that have already been accepted.

19. Before reciting occasional prayers, e.g., the Musaf Prayer of Rosh Chodesh or the prayers of the festivals, one must review his prayers lest he make mistakes in them.

A person walking in a dangerous place, e.g., a place frequented by wild animals or bandits, when the time of the Amidah arrives, should recite [only] a single blessing:

The needs of Your people, Israel, are great and their knowledge is limited. May it be Your will, O God, our Lord, that You will provide each and every one with a sufficient livelihood, and give to each individual all that he lacks. And that which is good in Your eyes, You should do. Blessed are You, God, the One who hears prayer.

He may recite it as he walks on the road. [However,] if he is able to stop [to recite it], he should. When he arrives at a settlement and his mind is composed, he should recite a proper Amidah of 19 blessings.