Taking Three Steps Back at the end of the Amidah
The Gemara[1] teaches that after concluding Shemoneh Esrei one should take three paces backwards and offer “Shalom” i.e. greeting. This is like taking leave of the King and saying farewell[2]. We leave the place of holiness where the Shechina rested on the person davening to return to the mundane[3].
Rabbi Yehoshua ben Levi adds about one who does not do so that it would be better had they not davened.
The Gemara continues that we should first offer “Shalom” to the right i.e. bowing, and then to the left. The Gemara qualifies that this does not mean the right and left side of the person davening, but rather the right and left of the Shechina before him. Therefore one bows first to their left and then to the right.
Shulchan Aruch[4] brings this Lehalacha, writing that at the end of Shemoneh Esrei one should bow their head down and take three steps back. After completing the three steps while still bowing, they turn to the left and say Oseh Shalom Bimromav. Then turning to the left they say Hu Yaaseh Shalom Aleinu. When saying Veal Kol Yisroel Veimru Amen one should bow forward[5].
The Beis Yosef brings many reasons for why we take three steps. Rav Hai Gaon writes that when we finish davening we are like a Kohen descending the Mizbeach after offering a Korban who would pass over 3 rows of stone between the Mizbeach and the ramp[6].
Rabbeinu Manoch derives the 3 steps from a verse in the Vision of Yechezkel describing the angels which refers to 3 legs; “and their legs were a straight leg.” (Legs in plural is a minimum of two).
Additionally our sages teach that Nevuchadnezzar was able to destroy the Beis Hamikdosh because he took three steps in honour of Hashem[7].
When Moshe ascended Har Sinai he entered through three Heavenly veils – a darkness, cloud and opaque darkness[8]. When he descended from before Hashem, he emerged through the same three veils. Our three steps represent our descent from before Hashem[9].
They also correspond to the three Mil (a Talmudic measure) which Bnei Yisroel moved away from Har Sinai at Matan Torah on hearing the sound of Hashem giving the Torah[10].
One should not take more than three steps back as this would appear as showing off[11] by giving more honour to the Shechina than others are doing[12].
How Do We Take the Steps
When taking the three steps backwards we begin with the left foot[13]. Magen Avraham explains that when one starts with their left foot it shows that it is difficult for one to take leave of the Shechina and does so reluctantly with the weaker foot[14]. The Ta”z writes that we begin with the left foot which is the right side of the Shechina in front of us.
The Nafka Mina would be for a left footed person. According to the Magen Avraham they would step back starting with their right foot. According to the Ta”z[15] they would step back with the left foot like anyone else. The Halacha is like the Magen Avraham[16].
Mishna Berura[17] writes that the first step is taken by bringing the left foot behind the right foot. The second step the right foot is brought behind the left foot. The final step brings the left foot in line with the right foot (figure a). Others write that the final step should bring the left foot behind the right foot (figure b). Another opinion writes that we add a final 4th step with the right foot to bring it in line with the left foot[18] (figure c).
There is an opinion[19] that says we should take six steps backwards because each pace must involve moving both feet i.e. left-right-left-right-left-right (figure d). The additional three steps are alluded to in Yechezkel in a subsequent Posuk “the foot of their legs was like the foot of the leg of a calf”. Many great Tzaddikim would follow this opinion taking six steps back, bringing each foot in line with the other after each step.
Avudraham writes that the additional three steps are made by moving forward[20] after the three steps moving backwards. According to this opinion one is obligated to return back to their place. This is in contrast with Kesef Mishna[21] who writes that after taking three paces backwards does not need to return to their place and can remain there or move elsewhere. Halachic practise follows the Avudraham.
Based on this, there are those who are makpid not to allow anyone to pass in front of them between they take the three steps forward[22] so as not to interrupt the six steps. The Poskim warn that one should not hurry to return to their place to ensure that no one crosses before them[23] because they will not be waiting the minimum time (discussed below). Rather they should signal that others not pass in front of them[24].
Yehi Ratzon
After Oseh Shalom it is customary to say Yehi Ratzon… Sheyibaneh Beis Hamikdosh. Since davening is in place of the Korbanos, we ask for the rebuilding of the Beis Hamikdosh so that we can have the actual Avodah[25]. We also allude that In the merit of our three steps we should have the rebuilding of the Temple which was destroyed by Nevuchadnezzar on account of his three steps[26].
How big do the paces have to be?
Beis Yosef writes that the paces should be at least spaced so that the toe of the front foot is brought in line to the heel of the back foot גודל בצד עקב. This is like the steps used by the Kohanim in the Beis Hamikdosh which were slow and respectful. One should not take large strides as this would appear that one is “running away” from the King[27].
Rashb”a writes that there is no measure for these paces. Magen Avraham explains that this Rashb”a is only explaining that the steps do not need to be an Amah (the average sized step - approx. half a metre) and he would agree that the minimum to be considered a pace is גודל בצד עקב.
In a Shul which is full or if there is no room to take the full-sized steps due to furniture etc. Bach writes that we can take minimal steps, relying on the Rashb”a that there is no minimum[28] size required. The Alter Rebbe[29] and Magen Avraham would disagree as they rule that any less than גודל בצד עקב is not considered a pace at all. According to some Poskim[30] one can also take the steps to the side if there is not sufficient room to step backwards. This is preferable to taking smaller steps. Before starting Shemoneh Esrei one should ensure that they have ample space to take the paces at the end.
After taking the three steps backwards they should not return immediately[31]. To do so would appear like one is running away.
Ri”f and Rosh rule like the opinion that one should wait until the Chazzan begins the repetition. Rabbeinu Yerucham rules that it is sufficient to wait the time it would take to walk 4 Amos (approx. 2 metres). Rambam[32] rules that one should wait until the Chazzan reaches the Kedusha. This is the practise[33]. One should certainly not return before the Chazzan begins the repetition[34].
In Maariv one should wait at least until the Chazzan begins Kaddish. On Friday night one may return to their place when the Chazzan begins Vayechulu[35].
The Chazzan need not wait and may return to their place immediately to begin the repetition[36]. It is customary for the Chazzan to wait 4 Amos[37].
If one concludes their Amidah as the Chazzan reaches Kedusha, they may return immediately and need not wait[38].
On days like the Yomim Noraim where Piyutim are added to the repetition before the Kedusha one can return to their place as soon as the repetition begins[39]. Aruch Hashulchan[40] writes that one should wait until the Chazzan reaches the Piyutim.
One who is davening without a minyan must still wait the amount of time it would take the Chazzan to reach Kedusha[41]. Ram”o writes that it is sufficient to wait 4 Amos.
Where one is required to daven a second Shemoneh Esrei straight away e.g. if they forgot Yaaleh Veyavo or when making up for a missed Tefillah, need only wait the amount it would take to walk 4 Amos[42].
There is no basis for the custom many have to bounce on their toes after returning to their place[43].
After taking three steps back and waiting for the Chazzan to begin the repetition, one should not turn around and face the other Mispallelim. Two reasons are brough for this Halacha. Firstly, so that others do not suspect that they finished Shemoneh Esreir before others because they skipped words[44]. Alternatively doing so would disturb the Kavanah of others who are still davening[45]. One should remain standing in place with their legs together[46].
NOTE: If someone behind you is still daveneing Shemoneh Esrei one is forbidden to take their three steps backwards as this would disturb their Kavanah. They should wait in place and only take their steps back after the person behind them has concluded their Shemoneh Esrie. One should check behind them before stepping back.
At the conclusion of the Chazoras Hashat”z, the Chazzan does not need to take three paces back and rely of the three paces they will take at the conclusion of the Kaddish Shalem[47]. Tachanun, Krias Hatorah, Ashrei and Hallel are not considered a Hefsek. However the Chazzan should not make unnecessary interruptions or talking before the end of Kaddish[48]. Based on this many have the custom that the one who recites Chazzoras Hashatz should also say the final Kaddish[49].
______________________________
[1] Yoma 53b
[2] Ritva Yoma 53b
[3] Shibolei haleket
[4] Orach Chaim 123
[5] Beer Heitev. This bowing should be lower than when bowing to the sides (Likutei Mahari”ch). See annotated Siddur that Minhag Harabi was to bow left while saying Oseh, right when saying Shalom and forward when saying Bimromav.
[6] Many question this rationale because the gap between the ramp and Mizbeach was a hair-breadth.
[7] See Midrash Rabbah Shir Hashirim3:6
[8] Devarim 4:11
[9] Beis Yosef in the name of Orchos Chaim
[10] Shabbos 88b. Quoted by Beis Yosef in the name of Orchos Chaim
[11] Shibolei Haleket. Shulchan Aruch 123:4
[12] Shulchan Aruch Harav 123:2
[13] Hagahos Maimonis Hilchos Tefillah 5:60 based on Midrash Shocher Tov Tehillim 35. In contrast Mahar”I Abuhav rules that one should begin with the right foot as our sages teach that one should always turn to the right.
[14] 123:10
[15] 123:6
[16] Shulchan Aruch Harav 123:5
[17] 123:13. This is also the opinion of Birkei Yosef 123:6 and Chayei Adam 24:28 and Kaf Hachaim 123:24
[18] An allusion to the additional 4th step is found in a version of the Gemara that Nevuchadnezzar took four steps in honour of the shechina.
[19] See Beis Yosef.
[20] Magen Avraham 6, Shulchan Aruch Harav 4
[21] Tefillah 9:4
[22] Magen Avraham 123:6
[23] Pri Megadim Eshel Avraham. Shulchan Aruch Harav 123:4 quoting Lechem Chamudos
[24] Machatzis Hashekel 123:6. The one who passes in front after being warned is at fault and will bear their sin. See Beer Moshe (7:16) that those who ask the person to pass back in front of them are mistaken as this is even worse.
[25] Ram”o 123:1
[26] Magen Avraham 123:1
[27] Darkei Moshe. Shulchan Aruch Harav 123:6
[28] See also Kaf Hachaim 123:25 and Ben Ish Chai Beshalach.
[29] 123:6
[30] Aruch Hashulchan 123:4
[31] Yoma 53b
[32] Tefillah 9:4
[33] Darkei Moshe, Shulchan Aruch 123:4
[34] Bach
[35] Mishna Halachos 8:85. Many wait until before Magen Avos.
[36] Rashba Teshuva 1:436. Magen Avraham 123:6
[37] Ram”o 123:2
[38] Mishna Berura 123:9
[39] Shulchan Aruch Harav 123:3
[40] 123:3
[41] Beis Yosef quoting the Raava”d. Magen Avraham 123:8
[42] Magen Avraham ibid. Shulchan Aruch Harav ibid.
[43] Piskei Teshuvos
[44] Magen Avraham 123:9 quoting Levush. Levush also explains that while others are still davening, the Shechina is before them and one would be turning their back tow the Shechina.
[45] Ta”z 123:5
[46] Shulchan Aruch HArav 123:4
[47] Magen Avraham 123:11. If the Chazzan did not daven a quiet Shemoneh Esrei and instead recited their Shemoneh Esrei aloud, they are required to take the three paces back at the conclusion (Ram”o).
[48] Pri Megadim MZ 123:9
[49] If not, at least the one saying Kaddish Shalem should have been present during Chazoras Hashat”z (Toras Chaim Sofer).
Rabbi Yehoshua ben Levi adds about one who does not do so that it would be better had they not davened.
The Gemara continues that we should first offer “Shalom” to the right i.e. bowing, and then to the left. The Gemara qualifies that this does not mean the right and left side of the person davening, but rather the right and left of the Shechina before him. Therefore one bows first to their left and then to the right.
Shulchan Aruch[4] brings this Lehalacha, writing that at the end of Shemoneh Esrei one should bow their head down and take three steps back. After completing the three steps while still bowing, they turn to the left and say Oseh Shalom Bimromav. Then turning to the left they say Hu Yaaseh Shalom Aleinu. When saying Veal Kol Yisroel Veimru Amen one should bow forward[5].
The Beis Yosef brings many reasons for why we take three steps. Rav Hai Gaon writes that when we finish davening we are like a Kohen descending the Mizbeach after offering a Korban who would pass over 3 rows of stone between the Mizbeach and the ramp[6].
Rabbeinu Manoch derives the 3 steps from a verse in the Vision of Yechezkel describing the angels which refers to 3 legs; “and their legs were a straight leg.” (Legs in plural is a minimum of two).
Additionally our sages teach that Nevuchadnezzar was able to destroy the Beis Hamikdosh because he took three steps in honour of Hashem[7].
When Moshe ascended Har Sinai he entered through three Heavenly veils – a darkness, cloud and opaque darkness[8]. When he descended from before Hashem, he emerged through the same three veils. Our three steps represent our descent from before Hashem[9].
They also correspond to the three Mil (a Talmudic measure) which Bnei Yisroel moved away from Har Sinai at Matan Torah on hearing the sound of Hashem giving the Torah[10].
One should not take more than three steps back as this would appear as showing off[11] by giving more honour to the Shechina than others are doing[12].
How Do We Take the Steps
When taking the three steps backwards we begin with the left foot[13]. Magen Avraham explains that when one starts with their left foot it shows that it is difficult for one to take leave of the Shechina and does so reluctantly with the weaker foot[14]. The Ta”z writes that we begin with the left foot which is the right side of the Shechina in front of us.
The Nafka Mina would be for a left footed person. According to the Magen Avraham they would step back starting with their right foot. According to the Ta”z[15] they would step back with the left foot like anyone else. The Halacha is like the Magen Avraham[16].
Mishna Berura[17] writes that the first step is taken by bringing the left foot behind the right foot. The second step the right foot is brought behind the left foot. The final step brings the left foot in line with the right foot (figure a). Others write that the final step should bring the left foot behind the right foot (figure b). Another opinion writes that we add a final 4th step with the right foot to bring it in line with the left foot[18] (figure c).
There is an opinion[19] that says we should take six steps backwards because each pace must involve moving both feet i.e. left-right-left-right-left-right (figure d). The additional three steps are alluded to in Yechezkel in a subsequent Posuk “the foot of their legs was like the foot of the leg of a calf”. Many great Tzaddikim would follow this opinion taking six steps back, bringing each foot in line with the other after each step.
Avudraham writes that the additional three steps are made by moving forward[20] after the three steps moving backwards. According to this opinion one is obligated to return back to their place. This is in contrast with Kesef Mishna[21] who writes that after taking three paces backwards does not need to return to their place and can remain there or move elsewhere. Halachic practise follows the Avudraham.
Based on this, there are those who are makpid not to allow anyone to pass in front of them between they take the three steps forward[22] so as not to interrupt the six steps. The Poskim warn that one should not hurry to return to their place to ensure that no one crosses before them[23] because they will not be waiting the minimum time (discussed below). Rather they should signal that others not pass in front of them[24].
Yehi Ratzon
After Oseh Shalom it is customary to say Yehi Ratzon… Sheyibaneh Beis Hamikdosh. Since davening is in place of the Korbanos, we ask for the rebuilding of the Beis Hamikdosh so that we can have the actual Avodah[25]. We also allude that In the merit of our three steps we should have the rebuilding of the Temple which was destroyed by Nevuchadnezzar on account of his three steps[26].
How big do the paces have to be?
Beis Yosef writes that the paces should be at least spaced so that the toe of the front foot is brought in line to the heel of the back foot גודל בצד עקב. This is like the steps used by the Kohanim in the Beis Hamikdosh which were slow and respectful. One should not take large strides as this would appear that one is “running away” from the King[27].
Rashb”a writes that there is no measure for these paces. Magen Avraham explains that this Rashb”a is only explaining that the steps do not need to be an Amah (the average sized step - approx. half a metre) and he would agree that the minimum to be considered a pace is גודל בצד עקב.
In a Shul which is full or if there is no room to take the full-sized steps due to furniture etc. Bach writes that we can take minimal steps, relying on the Rashb”a that there is no minimum[28] size required. The Alter Rebbe[29] and Magen Avraham would disagree as they rule that any less than גודל בצד עקב is not considered a pace at all. According to some Poskim[30] one can also take the steps to the side if there is not sufficient room to step backwards. This is preferable to taking smaller steps. Before starting Shemoneh Esrei one should ensure that they have ample space to take the paces at the end.
After taking the three steps backwards they should not return immediately[31]. To do so would appear like one is running away.
Ri”f and Rosh rule like the opinion that one should wait until the Chazzan begins the repetition. Rabbeinu Yerucham rules that it is sufficient to wait the time it would take to walk 4 Amos (approx. 2 metres). Rambam[32] rules that one should wait until the Chazzan reaches the Kedusha. This is the practise[33]. One should certainly not return before the Chazzan begins the repetition[34].
In Maariv one should wait at least until the Chazzan begins Kaddish. On Friday night one may return to their place when the Chazzan begins Vayechulu[35].
The Chazzan need not wait and may return to their place immediately to begin the repetition[36]. It is customary for the Chazzan to wait 4 Amos[37].
If one concludes their Amidah as the Chazzan reaches Kedusha, they may return immediately and need not wait[38].
On days like the Yomim Noraim where Piyutim are added to the repetition before the Kedusha one can return to their place as soon as the repetition begins[39]. Aruch Hashulchan[40] writes that one should wait until the Chazzan reaches the Piyutim.
One who is davening without a minyan must still wait the amount of time it would take the Chazzan to reach Kedusha[41]. Ram”o writes that it is sufficient to wait 4 Amos.
Where one is required to daven a second Shemoneh Esrei straight away e.g. if they forgot Yaaleh Veyavo or when making up for a missed Tefillah, need only wait the amount it would take to walk 4 Amos[42].
There is no basis for the custom many have to bounce on their toes after returning to their place[43].
After taking three steps back and waiting for the Chazzan to begin the repetition, one should not turn around and face the other Mispallelim. Two reasons are brough for this Halacha. Firstly, so that others do not suspect that they finished Shemoneh Esreir before others because they skipped words[44]. Alternatively doing so would disturb the Kavanah of others who are still davening[45]. One should remain standing in place with their legs together[46].
NOTE: If someone behind you is still daveneing Shemoneh Esrei one is forbidden to take their three steps backwards as this would disturb their Kavanah. They should wait in place and only take their steps back after the person behind them has concluded their Shemoneh Esrie. One should check behind them before stepping back.
At the conclusion of the Chazoras Hashat”z, the Chazzan does not need to take three paces back and rely of the three paces they will take at the conclusion of the Kaddish Shalem[47]. Tachanun, Krias Hatorah, Ashrei and Hallel are not considered a Hefsek. However the Chazzan should not make unnecessary interruptions or talking before the end of Kaddish[48]. Based on this many have the custom that the one who recites Chazzoras Hashatz should also say the final Kaddish[49].
______________________________
[1] Yoma 53b
[2] Ritva Yoma 53b
[3] Shibolei haleket
[4] Orach Chaim 123
[5] Beer Heitev. This bowing should be lower than when bowing to the sides (Likutei Mahari”ch). See annotated Siddur that Minhag Harabi was to bow left while saying Oseh, right when saying Shalom and forward when saying Bimromav.
[6] Many question this rationale because the gap between the ramp and Mizbeach was a hair-breadth.
[7] See Midrash Rabbah Shir Hashirim3:6
[8] Devarim 4:11
[9] Beis Yosef in the name of Orchos Chaim
[10] Shabbos 88b. Quoted by Beis Yosef in the name of Orchos Chaim
[11] Shibolei Haleket. Shulchan Aruch 123:4
[12] Shulchan Aruch Harav 123:2
[13] Hagahos Maimonis Hilchos Tefillah 5:60 based on Midrash Shocher Tov Tehillim 35. In contrast Mahar”I Abuhav rules that one should begin with the right foot as our sages teach that one should always turn to the right.
[14] 123:10
[15] 123:6
[16] Shulchan Aruch Harav 123:5
[17] 123:13. This is also the opinion of Birkei Yosef 123:6 and Chayei Adam 24:28 and Kaf Hachaim 123:24
[18] An allusion to the additional 4th step is found in a version of the Gemara that Nevuchadnezzar took four steps in honour of the shechina.
[19] See Beis Yosef.
[20] Magen Avraham 6, Shulchan Aruch Harav 4
[21] Tefillah 9:4
[22] Magen Avraham 123:6
[23] Pri Megadim Eshel Avraham. Shulchan Aruch Harav 123:4 quoting Lechem Chamudos
[24] Machatzis Hashekel 123:6. The one who passes in front after being warned is at fault and will bear their sin. See Beer Moshe (7:16) that those who ask the person to pass back in front of them are mistaken as this is even worse.
[25] Ram”o 123:1
[26] Magen Avraham 123:1
[27] Darkei Moshe. Shulchan Aruch Harav 123:6
[28] See also Kaf Hachaim 123:25 and Ben Ish Chai Beshalach.
[29] 123:6
[30] Aruch Hashulchan 123:4
[31] Yoma 53b
[32] Tefillah 9:4
[33] Darkei Moshe, Shulchan Aruch 123:4
[34] Bach
[35] Mishna Halachos 8:85. Many wait until before Magen Avos.
[36] Rashba Teshuva 1:436. Magen Avraham 123:6
[37] Ram”o 123:2
[38] Mishna Berura 123:9
[39] Shulchan Aruch Harav 123:3
[40] 123:3
[41] Beis Yosef quoting the Raava”d. Magen Avraham 123:8
[42] Magen Avraham ibid. Shulchan Aruch Harav ibid.
[43] Piskei Teshuvos
[44] Magen Avraham 123:9 quoting Levush. Levush also explains that while others are still davening, the Shechina is before them and one would be turning their back tow the Shechina.
[45] Ta”z 123:5
[46] Shulchan Aruch HArav 123:4
[47] Magen Avraham 123:11. If the Chazzan did not daven a quiet Shemoneh Esrei and instead recited their Shemoneh Esrei aloud, they are required to take the three paces back at the conclusion (Ram”o).
[48] Pri Megadim MZ 123:9
[49] If not, at least the one saying Kaddish Shalem should have been present during Chazoras Hashat”z (Toras Chaim Sofer).