Conference taveng::bagels

The list is fairly long.  If you want to be more comprehensive, you should
get a siddur with complete instructions (ie: ARTscroll).

When reciting Ashrei:
Touch your arm tefillin while reciting "You open Your hand."
(Poteach et yadecha).  And the head tefillin while reciting "and satisfy
the desire of every living thing."  (u'masbiach l'chal chai ratzon).

When reciting Sh'ma:
Hold the 4 tzitzit between the fourth and fifth fingers of the left hand from
just before the end of the last blessing before the Shema until "and to all
eternity"  (u'lol'mei l'olamim) in the paragraph after the Shema.

While reciting the 1st and 2nd paragraphs, touch your arm tefillin at "Bind
them..." (u'k'shartem...) and the head tefillin at "and let them be
frontlets..." (v'hayu l'totaphot...) then kiss your fingertips.

While reciting the 3rd paragraph, take the tzitzit in the right hand also
and kiss them each time the word tzitzit is recited (3 times) and at the end
of the paragraph.  Pass them in front of your eyes at "that you may see it"
(u'ritem oto).

When reciting the Shemoneh Esrei:
Shortly before starting stand and take 3 small steps back. (Customs vary as to
exactly when to stand and it also varies depending on which service you are
at).  Immediately before starting take 3 small steps forward.

At the beginning, at the blessing "...Shield of Abraham (...Magen Avraham)
and at the blessing "...Your Name is the 'Beneficent One' and to You it is
fitting to give thanks" (...ha'tov shimcha u'l'cha na'eh l'hodot) bend your
knees at "Blessed" (Baruch), bow at "You" (Atah) and straighten back up
at HaShem.

In the paragraph beginning "Forgive us, our Father..." (S'lach) strick the
left side of the chest with the right fist while reciting the words "erred"
(phashanu) and "sinned" (chatanu).

In the paragraph beginning "We gratefully thank You,..." (Modim anachnu
lach...) bow from the beginning of the paragraph until rectiting HaShem.

At the end of 2nd to last paragraph (last in some Conservative siddurim)
before reciting "He who makes peace..." (Oseh shalom...) bow and take 3 steps
back then bow left when you say "He who makes peace", bow right when you say
"may he make peace" (hu ya'aseh) and bow forward when you say "and upon all
Israel...Amen" (v'al cal Y'srael...Amen).  (This does not apply at Ma'ariv
when the Full Kaddish is recited immediately after Shemoneh Esrei).

During the Chazzan's repetition:
During the Kedushah section, when saying the words "Holy, Holy, Holy"
(Kadosh, Kadosh, Kadosh), "Blessed" (Baruch) and "HaShem shall reigh" (yimloch)
you should rise on your toes.

During recitation of Kaddish:
The paragraph describing what to do while reciting "Oseh shalom" during
the Shemoneh Esrei applies to the recitation during Kaddish.

During recitation of Aleinu:
Bow while reciting "We bend our knees and bow" (Anachnu korim u'mishtachavim).
(Some bend their knees and then bow here).

This is not a complete list but it should do for starters.

L'hit,
Gavriel

It is traditional to cover your eyes with your right hand while reciting
the first sentence of the Shma.

Many people sway slightly while davening, either for and aft or turning
left and right.  As far as I can tell there is no specific requirement to
do this.  Anybody have an info. to the contrary.

Gavriel

Re: .2

>Many people sway slightly while davening, either for and aft or turning
>left and right.  As far as I can tell there is no specific requirement to
>do this.  Anybody have an info. to the contrary.

No requirement, just an *asmachta*, a verse casually associated with the
custom: "kol atzmotai tomarna Hashem mi chamocha", may all my bones proclaim
'G-d who is like unto Thee', from the book of Psalms. The main requirement,
however is proper *kavana*, intention in prayers, irrespective of 
superficialities.

Jem

>The main requirement,
>however is proper *kavana*, intention in prayers, irrespective of 
>superficialities.


How interesting to read this. Are these non-verbal conducts asociated with
prayer, considered superficial? Are they considered by traditional observants
as prescindible if superficial?

Would this challenge the definition that what matters is "Maasim", actions,
and not intentions "Kavanot"?

Thanks
 
Juan-Carlos

As far as exaggerated motions and facial expressions that have become
very common and accepted, it is worth remembering the way Rambam
(Maimonides) required prayer-- standing still with eyes down, not
up, and hands folded one over the other and clasped in front of one's
heart. (Don't have the reference handy, presumably in Hilchot Tfillah).
The rabbi in our synagogue prays that way and I find it very inspiring to
watch (which I shouldn't be doing but...) As I recall, Rabbi
Soloveitchik shlita also prays in that way. Quite different from the
usual shtik.
-ZAITCH

Re: .4

I think Zaitch really answered your questions in .5, but the language of 
your note somewhat troubles me.

>Would this challenge the definition that what matters is "Maasim", actions,
>and not intentions "Kavanot"?

It almost sounds like a Christological reference: Works vs. Faith (maybe it's
just the Jews for Judaism meeting I was at last night, which I will I.Y.H.
give a summary of a little later...) No, I was not really addressing this
question at all; I was simply saying that the *custom* that some people have
of swaying during the *Amida* (the Silent Prayer said while standing), and
other *tefillot* is not essential... only concentration is. 

Jem