241. The first three berachos of Sh'mona Esrei are "Sh'vach" - praise of Hashem, and therefore one may not request personal needs in those berachos.
Shulchan Aruch w/Mishna Brurah 112:1
 
242. The Mishna Brurah quotes the Tur who permits adding requests on behalf of the tzibbur, however, the accepted minhag is to refrain from any additions in the first three berachos except for those added by chazal (for example: additions during aseres y'mei tshuvah, etc.)
Shulchan Aruch w/Mishna Brurah 112:1,2, Piskei Tshuvos 112
 
243. The last three berachos of Sh'mona Esrei are thanks to Hashem, and one may not add any personal requests in these berachos. Shulchan Aruch w/Mishna Brurah 112:1
 
244. However, during the middle berachos of Sh'mona Esrei (after Attoh Kodosh and before Ri'tzay) one may add personal requests to the berachos. {We will I"yh discuss further details when we reach Siman 119 in a few weeks}. Shulchan Aruch w/Mishna Brurah 112:1
 
245. When bowing in Sh'mona Esrei one should bow enough so that the vertebrae of the spine protrude, and one should bow the head down as well. However, one should not bow his head past the waist. Shulchan Aruch w/Mishna Brurah 113:4,5
 
246. One who is old or sick and therefore is unable to bow fully, may simply bow the head slightly and is yotze by showing the desire to bow although not able to do so properly.
Shulchan Aruch w/Mishna Brurah 113:5
 
247. The minhag Ashkenazim is to bend the knees at "Boruch", and to bow the body and head at "Attoh", and then be straightened up before saying the name of Hashem. However, some Sefardim, and others, follow the minhag of the Arizal and bow the body at "Boruch" and bow the head at "Attoh". Shulchan Aruch w/Mishna Brurah 113:4,5,7, see Be'er Haitaiv 5
 
248. When bowing in Sh'mona Esrei one should bow quickly in one movement, but when straightening up one should move slowly to show that the bowing is not a burden.
Shulchan Aruch w/Mishna Brurah 113:6
 
249. One is prohibited to daven on one's knees, (or spread out on the floor). Although at the time of the Avos Hakedoshim this was common practice, according to chazal it is now "hated by Hashem" because this has become the practice of non-jews who practive Avodah Zoroh.
Mishnah Brurah 98:MB4, Toras Chaim Sofer 98:1 citing R' Akiva Eiger and Be'er Sheva
 
250. We are strict about bending down on one's knees even when not davening, and even small children should be taught to avoid this position.
S'V Halachos Ketanos 1:54 cited by the MB, Leket Hakemach Hachodosh 98:5
 
251. The minhag is that the chazzan bows by Borchu, and the tzibbur bows when answering to Borchu. However, those who follow the minhag of the G'ra do not bow, and some Sefardim have the minhag that only the chazzan bows; not the tzibbur.
Bi'ur Halacha 113:3, Da'as Torah 57:1, Shulchan Hatohor 57:1, S'V Ohr L'Tziyon 2:5:13
 
252. Regardless of one's personal minhag is, if one is davening with a tzibbur that bows at Borchu one must bow with the tzibbur and not change from the minhag of the tzibbur.
Piskei Tshuvos 57:1, Shulchan Aruch Harav 109:2
 
253. The generally accepted minhag is to bow the body and head by Mo'dim, without bending the knees. Shulchan Aruch w/Mishnah Brurah 113:7, Piskei Tshuvos 113:4
 
254. When saying "Va'anachnu Kor'im U'mishtachavim" in Aleinu one should bow as he does by Mo'dim. Shulchan Aruch w/Mishnah Brurah 113:3, 132:MB9
 
255. L'chatchilah one should not daven in a room or even a building with Avodah Zoroh, or even symbols of Avodah Zoroh, (ie. a cross or a bible).
Shulchan Aruch w/Mishna Brurah 113:8, Da'as Torah 94:9 citing The Shelah
I
256. If one is unable to find another location to daven one may, Bi'dieved, daven in the building or even the room, but one must not face towards the symbol of Avodah Zoroh.
Shulchan Aruch w/Mishna Brurah 94:9, Piskei Tshuvos 94:9
 
257. If one is c"v ill and in a hospital room that has a symbol of Avodah Zoroh on the wall, and is  unable to leave the room to daven; one should face away from the symbol, even if this means that one will not be facing Mizrach - East.
Shulchan Aruch w/Mishna Brurah 94:9, Piskei Tshuvos 94:9
 
258.Furthermore, if one is unable (due to his illness) to turn away from the symbol, then one should close his eyes, (or daven from the siddur), but one may not bow (even the head) during Sh'mona Esrei.
Shulchan Aruch w/Mishna Brurah 113:8, Shiarim Hametzuyanim Bhalacha 18:107

259. "Attah Chonen" is the first of the middle berachos of Sh'mona Esrei because: a) Man is greater than all creations on the world because Hashem gave Man the power to think and understand, and, b) the request from Hashem for Da'as and Binah, to be able to discern between right and wrong, is the most important of all the bakoshos we have of Hashem;.
Shulchan Aruch w/Mishnah Brurah 115:1
 
260. On Motzai Shabbos Havdalah is added to the beracha of "Attah Chonen" because it is the ability to think that allows a person to be mavdil - to discern the differences between one thing and another. Shulchan Aruch w/Mishnah Brurah 115:1, see Be'er Haitaiv
 
{A remez that Havdalah is said in Attah Chonen; the letters of the hebrew word "Binah" represent: Bisamim, Yayin, Ner, Havdalah. Be'er Haitaiv citing the Taz}
 
261. The main kavannah one should have by "Attah Chonen" is to have understanding to be able to know Hashem and the way to serve him by being properly mikayaim all the Mitzvos.
Siddur Rav Yaakov Emdin
 
262. The root of the word "Chonen" is "chain" - "endowment", as in "Matnas Chinam", an undeserved gift. Hashem gives knowledge to man ("Adam") even if he does not deserve it, even if he is wicked and does not deserve the honorable name "Adam".
Rav Shimon Schwab on Prayer citing R' Samson R. Hirsch
 
263. "Umilamed Le'enosh Binah": Enosh (meaning "sickness") was the grandson of Adam HaRishon, whose generation had sunk to a much lower level than his forbears. We state here that even under these circumstances Hashem grants understanding to Man.
Rav Shimon Schwab on Prayer citing Rambam Hilchos Avodah Zarah 1:1
 
264. This undeserved gift is the source for what is known as "the development of civilization". Hashem has granted each subsequent generation new knowledge, unknown by the previous generation, permitting new discovery by Man in the forces of nature. the opposite is true with regard to Torah knowledge. Therefore we must request of Hashem to grant us the gift of knowledge of Torah. Rav Shimon Schwab on Prayer
 
Extra. Human beings have been endowed by Hashem with Binah (knowledge) regardless of their moral standing. One can be on the lowest possible level of human depravity and still be endowed by Hashem with enormous knowledge. Rav Shimon Schwab on Prayer
 
Extra. Therefore, we ask Hashem to grant us understanding of his Torah, which requires a special endowment from Hashem. "Haskail" means practical, applied wisdom; the intelligent ability to apply Torah knowledge to one's practical life, behavior and character, to fulfill the will of Hashem in any situation that may arise. Rav Shimon Schwab on Prayer
 
265. On Shabbos the request for knowledge is included in the words "V'sain Chelkainu Be'sorosecho", as the wisdom of Torah encompasses all knowledge in the world.
Eishel Avraham Bi'tshetsh citing R' Moshe Leib Sassover
 
266. One (or one's child) who has difficulty in learning should express a request to Hashem for assistance in understanding Torah while davening "Attah Chonen".
Rashi Avodah Zarah 8a
 
267. The main kavannah of the beracha of "Hashevaynu" is to ask Hashem to weaken the  command one's evil inclination has, to enable him to achieve sincere Teshuvah. This beracha follows "Attah Chonen" because one needs the gift of knowledge to recognize and focus on his sins. Shulchan Aruch with Mishnah Brurah 115:1
 
268. "Selach Lanu" follows; because after Tshuvah one must focus on the sins themselves, and ask Hashem for forgiveness.
Shulchan Aruch with Mishnah Brurah 115:1
 
269. The reason that only in the berachos of "Hashevaynu Avinu" and "Selach Lanu Avinu" we refer to Hashem as "Avinu" - our father, is because a father is obligated to teach his son, therefore we ask Hashem to teach us to do Teshuvah in "Hashevaynu".
Shulchan Aruch w/Mishnah Brurah 115:1
 
270. Furthermore, a father will have mercy on a son; therefore in "Selach Lanu" we ask Hashem, our father,  to have mercy on us and forgive our sins. Shulchan Aruch w/Mishnah Brurah 115:1
 
271. The minhag is that one should "klap" upon the left side of his chest with his right hand when saying each of the words "Chatanu" and "Fashanu" in the beracha of "Selach Lanu", as we do when saying "viduy". {The source of this minhag is a Midrash in Koheles}.
Piskei Tshuvos 115:2 citing Mekor Chaim  OC 115
 
272. According to the psak of R' Shlomo Zalman Auerbach (and as written in the siddur of Rav Yaakov Emeden in the name of the Shelah) one does not klap in "Selach Lanu" on a day that Tachnun is omitted. However, other poskim hold that one should always klap by "Selach Lanu". Piskei Tshuvos 115:2, Halichos Shlomo 11:45
 
{Some also have the minhag not to klap by Maariv}.
 
273. The beracha of "Refa'aynu" (healing) follows the beracha "Geulah" (redemption) because so long as a person is in Tzaar - (ie. spiritual pain), it is difficult to be completely healed from physical illness. Therefore we first ask for spiritual redemption and then follow with a request for healing from physical illnesses. Shulchan Aruch w/Mishnah Brurah 115:1
 
274. The main kavannah one should have by the beracha of "Refa'aynu" is a request from Hashem that we should be healthy and strong in order to be able to learn Torah and observe all the Mitzvos. Shulchan Aruch w/Mishnah Brurah 115:1
 
275. In the beracha of "Refa'aynu" one may add a special tefillah for a sick person(s), and one should mention the person's name and the name of his/her mother, {because a woman does not have the sin of bittul Torah - Ben Yehoyadah Berachos 55b}.
Shulchan Aruch w/Mishnah Brurah 116:1, Mes. Shabbos 66b, Mes. Berachos 55b
 
276. If one is unsure of the name of the sick person's mother it is acceptable to mention the father's name, or if that is also not known, just the name of the sick person.
Orchos Rabbeinu 1:64 citing the Chazon Ish
 
277. When one is davening for a sick person in his/her presence, one need not mention the person's name because the Shechinah is present at the bedside of the sick person.
Shulchan Aruch w/Mishnah Brurah 116:1, (see also SA YD 365:4)
 
278. Furthermore, when davening in the presence of the sick person one may daven in any language, but out of the sick person's presence one should daven for him in "Loshon Hakodesh". Shulchan Aruch Yoreh De'ah 365:4, Taz 5
 
279. When adding a request in the beracha of Refa'aynu on behalf of a sick person one should use the person's given Hebrew name(s) even if the person is generally called by a nickname. However, according to R' Shlomo Zalman Auerbach, in an instance where someone is always called by a nickname, and the given name is never used, one should use the person's nickname. Halichos Shlomo 8:13
 
280. One should never give up hope for a sick person, despite any pessimistic prognosis given by doctors. The health of a Jew is solely in the hands of Hashem, and Jews who are Shomrei Torah U'mitzvos can be healed in a supernatural manner because they do not eat non-kosher insects & creatures, and because they worry over the proper performance of mitzvos.
Chasam Sofer Mes. Avodah Zorah 31b
 
281. Some have the minhag that they add a request on behalf of a sick relative in the beracha of Refa'aynu, and requests for others in the beracha of Sh'ma Koleinu. This was the custom of Rav Sholomo Zalman Auerbach.
Halichos Shlomo 8:60, S'V Ohr L'Tziyon 2:7:33 (based on Mes. Avodah Zorah 8a)
 
282. One should not add the same request to every Sh'mona Esrei on a constant basis because this appears as if he is adding to the nusach ha'tefillah established by Chazal. Rather one should skip the request, or daven for a different person, at least once a week.
Taz 122:2, Shulchan Hatohor 116:3
 
283. The beracha of "Baraich Aleinu", requesting parnassah (sustenance), follows "Refa'aynu" because so long as one is physically ill, he does not request parnassah as his mind is occupied with his health. Once he is well, he requests parnassah to strengthen himself fully.
Shulchan Aruch w/Mishnah Brurah 115:1
 
284. During the beracha of "Baraich Aleinu" one should have in mind a request that one should be able to earn his parnassah pleasantly, without aggravation; and permissibly, and not in any illegal or improper manner. Shulchan Aruch w/Mishnah Brurah 115:1
 
285. In the beracha of "Es Tzemach Dovid" one should have kavanna with the words "Lishuascha Kivinu Kol Hayom U'mitzapim L'yeshuah" (for your salvation we hope every day, and we long for the Redemption) to fulfill one's obligation to long for the coming of Moshiach, {which is one of the first questions one will be asked by the heavenly court after death}.
Shulchan Aruch w/Shaarei Tshuvah 118:1
 
286. Personal requests relating to the particular idea of any of the middle berachos of Sh'mona Esrei may be added, and should preferably be said in Loshon Hakodesh (Hebrew) because that is the language spoken by Mal'achim.
Shulchan Aruch w/Mishna Brurah 119:1, Ya'aros Devash Drush 1
 
287. Personal requests may not be added at the beginning or end of a beracha of Sh'mona Esrei. Rather, they must be added in the middle, followed by the last phrase of the regular wording and then followed by the beracha itself.
Shulchan Aruch w/Mishnah Brurah 119:1, Piskei Tshuvos 119:1
 
288. In the beracha of Sh'ma Koleinu one may add any personal requests, of any nature. However, one should not be lengthy with these requests. Rather, anything lengthy should be added at the end of Sh'mona Esrei at Elokei N'tzor, so that one will be able to answer to Kedusha and Kaddish. Shulchan Aruch w/Mishna Brurah 119:1,2, 122:MB8
 
We are returning to Hilchos Tefillah
442. Personal requests added in the middle berachos of Sh'mona Esrei are the most potent because the beracha speaks about the same idea as the personal request.
 
443. Requests made in Sh'ma Koleinu have the advantage of being surrounded by the first three berachos and last three berachos of Sh'mona Esrei.
 
444. Additions made in Elokei N'tzor however, permit one to speak at length and in any language. Piskei Tshuvos 119:1, Yaaros Devash Drush 1
 
445. When adding personal requests to the berachos of Sh'mona Esrei on must be especially careful to have kavanna at the other berachos so that in Shomayim it is not said that one thinks he only needs help with this one particular matter.
Sefer Hachasidim 158
 
446. If one c"v has committed a new sin, one should mention his regret in Sh'mona Esrei at the first opportunity; and he should be careful to daven humbly and in a crying tone to demonstrate his regret, and accept upon himself to not repeat the sin again; For if one does not do so, c"v the sin may cause one to be judged harshly in Shomayim.
Shulchan Aruch w/Mishnah Brurah 119:1 MB4
 
447. According to the opinion of some Rishonim, (Mordechai and Talmidei Rabbeinu Yonah) when one adds a personal request in Sh'mona Esrei on should be brief. However, all agree that when adding a personal request at the end of Sh'mona Esrei - in Elokai N'tzor one may be lengthy. Shulchan Aruch w/Mishnah Brurah 119:2 MB12
 
448. One should not daven Sh'mona Esrei by heart because if one skips a beracha of Sh'mona Esrei (and realizes while still in middle of SE) one must go back to the place where missed a beracha and repeat any berachos that he may have already said.
Shulchan Aruch w/Mishnah Brurah 119:3 MB15
 
449. If one does not have a siddur, (and does not know Sh'mona Esrei by heart) and will miss zman tefillah; one should daven the berachos of Sh'mona Esrei that he knows by heart, even if he is sure that he is skipping certain berachos. He will at least be yotze tefillah on the Torah level. Shulchan Aruch w/Mishnah Brurah 593:1 MB2, 119:3
 
450. If one later does obtain a siddur and has not yet missed zman tefillah, one must repeat the entire Sh'mona Esrei.
Shulchan Aruch w/Mishnah Brurah 593:1 MB2, 119:3, Piskei Tshuvos 119:3
 
451. If one ended the beracha of Re'ay (nah) Vianyainu erroneously saying "Go'al Yisroel" instead of "Go'ayl Yisroel" (and did not correct the error immediately), one must repeat the beracha. S'U Kinyan Torah 5:9, S'U Rivivos Efraim 5:51
 
452. If one ended the beracha of Refo'aynu erroneously saying "Rofay chol basar umafli la'asos" instead of "Rofay cholay amoi Yisroel" (and did not correct the error immediately), one must repeat the beracha. Halichos Shlomo L'Rav Shloma Zalman Auerbach 8:16
 
453. If one ended the beracha of Attah Kadosh erroneously saying "Hamelech Hakodosh" instead of "Ha'ayl Hakodosh" (and did not correct the error immediately), one need not repeat the beracha.
Shulchan Aruch w/Mishnah Brurah 118:1, Piskei Tshuvos 119:7
 
454. If one ended the beracha of Hoshevah Shoftaynu erroneously saying "Hamelech Hamishpat" instead of "Melech ohayv tzedakah umishpat" (and did not correct the error immediately), one need not repeat the beracha. Shulchan Aruch w/Mishnah Brurah 118:1
 
455. If one (or the chazzan) erroneously said Modim D'Rabonon instead of the the regular beracha of Modim one need not repeat the beracha as long as he ended the beracha correctly with "Boruch attah hashem Hatov Shimcha U'lecho no'eh lehodos".
Halichos Shlomo L'Rav Shloma Zalman Auerbach 8:28, S'U Mahari Alagazi 16, S'U Levushay Mordechai 2:153, 3:6
 
456. However, if one has not yet ended the beracha and realizes his mistake, he should go back to the beginning of the beracha and say the correct Modim.
Piskei Tshuvos 119:7:46
 
457. If one erroneously said "Sholom Rov" instead of "Sim Sholom" (or vice versa) one need not repeat the beracha. Shulchan Aruch w/Mishnah Brurah 127:2, see Biur Halacha dh "Aval"
 
458. However, if one has not yet ended the beracha and realizes his mistake; if at Shachris one should go back and say "Sim Sholom"; if at a tefillah where one should have said "Sholom Rov", one need not go back because the longer "Sim Sholom" contains more than "Sholom Rov". Shulchan Aruch w/Mishnah Brurah 127:2, see Biur Halacha dh "Aval"
 
459. One should be careful to bow when saying "Modim". The Gemara in Berachos says that the spine of one who does not bow at "Modim" will become a snake after seven years (after death). Shulchan Aruch w/Mishnah Brurah 120:1
 
460. One bows at the beginning of the beracha of "Modim" and straightens up when saying
"Ado-noy Elokainu", and then bows again when saying "Boruch Attah" at the end of the beracha. Shulchan Aruch w/Mishnah Brurah 120:1
 
461. The fourth word of "Modim" is pronounced as "Shaw-atta" with a "komatz" under the "shin", not as "She-attah" with a "segol" under the "shin". (Likewise in Birchas Hamozon when saying "Shaw-attah Zon" at the end of the second paragraph known as "Nodeh Lecho").
Shulchan Aruch w/Mishnah Brurah 187:2 MB2, Sha'ar Hakolel 7:18, see Shoftim 6:17 (w/Radak & Minchas Shai), Siddur Sha'ar Hashamayim
 
462. However, Sefardim have the minhag to say it with a "segol" in accordance with the opinion of the Chida. Kaf Hachaim 127:7, Birkei Yosef 127 Shiurei Beracha 2
 
463. At the end of Sh'mona Esrei one should say "Yihiyu L'rotzon" once before Elokai N'tzor and again after Elokai N'tzor (after one has completed any additional personal requests).
Shulchan Aruch w/Mishnah Brurah 122:3 MB3, Be'er Haitaiv 122:1, Kaf Hachaim 122:2
 
464. Once one has at least said the first "Yihiyu L'rotzon", even if one is still in middle of "Elokai N'tzor" one should answer to Kaddish, Kedusha, and Borchu, and all Amen's, but not "Boruch Hu U'voruch Shemo". (However, there are opinions that Sefardim should only answer to Kaddish, Kedusha & Borchu).
Shulchan Aruch w/Mishnah Brurah 122:1, Piskei Tshuvos 122:1, Kitzur Shulchan Aruch 18:15
 
465. While in middle of "Elokai N'tzor" one should not interrupt to say the 13 Middos in Tachnun, B'rich Shimay when the Torah is taken out, Aleinu L'Shabeach, or Vayechulu on Friday night.  S'U Vayevorech Dovid 1:23, S'U Rivivos Efraim 3:172 
 
466. If one has completed the beracha of Sim Sholom but has not yet said even the first "Yihiyu L'rotzon and he is faced with a Kaddish, Kedusha, Borchu or any Amen, one should quickly say "Yihiyu L'rotzon" and then answer to Kaddish etc. (However, Sefardim should not respond at all). Shulchan Aruch w/Mishnah Brurah 122:1, Shulchan Hatohor 122:1, Piskei Tshuvos 122:1
 
467. If one has completed the second Yihiyu L'rotzon but is unable to take three steps back because someone is in middle of Sh'mona Esrei behind him, one may even answer "Boruch Hu U'voruch Shemo", and continue davening with the tzibbur.
Shulchan Aruch w/Mishnah Brurah 122:1, Halichos Shlomo L'Rav Shloma Zalman Auerbach 8:31
 
468. According to many opinions, in the above circumstance one may even say Tehillim or learn Torah. However Rav Shloma Zalman Auerbach disagreed.
Keser Rosh 33 citing R' Chaim Volozhin, Orchos Rabbeinu 3:pg209 citing the Chazon Ish, S"U Oz Nidbiru 3:46, Halichos Shlomo 8:31
 
 
469. The possuk of Yihiyu L'rotzon said at the end of Shmona Esrei has great secrets and power connected to it. Therefore, one should say it slowly, with concentration, and this will help greatly for all one's tefillos to be accepted and answered.
Shulchan Aruch w/Mishnah Brurah 122:2
 
470. It is correct and proper for every person to daven each day for his personal needs, parnassah, that Torah should never leave his children and grandchildren, all his progeny shall be true servants of Hashem, and anything else that one needs, (this can be said in any language). Shulchan Aruch w/Mishnah Brurah 122:2
 
471. It is preferable to add one's personal needs at the end of Shmona Esrei, rather than in Shema Koleinu, in order that one should be able to answer to Kedusha and Kaddish etc. once he has at least said the first Yihyu L'rotzon.
Shulchan Aruch w/Mishnah Brurah 122:2
 
472. Elokai N'tzor was added to Shmona Esrei because it includes many foundations of Yiddishkeit including; loshon hora, machlokes, Bittul Torah, anger, yetzer hora etc.
Sefer Hacharedim
 
473. Some have the minhag to say Tehillim perek 121 - Shir L'amaalos Esoh Einay before Elokei N'tzor. By doing so one will be loved in Shomayim and on this world (if one says it with great fear). The Chavas Yair says that this is also a segulah to find one's zivug.
Kaf Hachaim 122:6 citing The Chidah, Mkor Chaim 123:4
 
474. If one is in middle of Elokei N'tzor and he is faced with another Mitzvah that will pass him by if not done right then, or it is Mitzvah for the Rabbim, such as if one is called to the Torah, or he is a Kohen and it is time to Duchan, then one may interrupt Elokei N'tzor for the other Mitzvah. Shulchan Aruch w/Mishnah Brurah 104:7 MB29
 
475. There is a minhag for one to say a possuk that begins with the first letter of one's name(s) and ends with the last letter of one's name(s) before saying the second Yihyu L'rotzon at the end of Shmona Esrei. (These pissukim can be found in most siddurim).
Eliyahu Rabbah 122:3, Chofetz Chaim Shmiras Haloshon 2:Chap.7Note
 
476. One reason for this minhag is; one will be saved from Gehinnom. Another reason is brought by the Shelah; it is a segulah that one should not forget his own name when standing in front of the Beis Din Shel Maa'lah on the Yom Hadin.
Hosafos Rashi Micha 6:9, Kitzur Ha'Shelah, Zohar Chodosh Ruth 4
 
477. Upon completion of Elokai N'tzor and the 2nd Yihiyu L'rotzon one should bow, then take three steps backwards (while still bowing), and then say O'yseh Sholom while bowed. O'yseh Sholom should not be said will stepping back.
Shulchan Aruch w/Mishnah Brurah 123:1
 
478. Nebuchadnezzar was able to destroy the Beis Hamikdash in the merit of the three steps forward that he took in honor of Hashem, Therefore, we take three steps back and pray for the rebuilding of the Beis Hamikdash. Shulchan Aruch w/Mishnah Brurah 123:1