The Chisdai Letters: Rabbi Chisdai ibn Shaprut (c. 915-c.990)
Rabbi Chisdai was one of the most important and influential Jews
of the Tenth Century. On prostration method, he had the following
to say:

I bow (prostrate) my face to the ground in his Presence and
prostrate (bow) myself facing the lofty King's dwelling place
of far away.."

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"Hoter ben Shlomo" (Mansur bin Sulayman al-Ghamari)
TESTIMONY FROM THE 1400s (ce) - YEMEN:



After reviewing all of the correspondence on this subject (for many years),
it all boils down to the final following 12 steps, which represent our conclusion.
Any correspondence that appears afterwards was used to help us reach this
conclusion. Many many experts were consulted. Many thanks to all the scholars
and rabbonim that participated, but most of all... thanks to Michael ben Avraham,
me he merit to live many long years of life and to observe many festivals in the
land of Israel. If anyone has aspects of the bat kol, it is this pure and righteous
brother. This study was meticulously conducted by interviewing old Yemenite
rabbonim, in addition to Saadia Gaon & rMb"M scholars, in order to avoid
potential accusations of innovation, from historical (or just plain naive)
revisionists. In the end, we did not entirely endorse the Yemenite version of Nefillath
Apayim, that is currently described by Mori Qafahh as coming from the Geonim. See
below for more details on this topic. We also scrutinized the many references which
are found in the basic texts of the Tanakh (Bible) itself. Of course, historical testimonies
are also included in this study.

1) lift head from final right bow (of Amidha)
2) move to a different spot if stone is before you or its nasty or there is not enough room
or a better spot could be had. This is because the pasuq prohibits prostrating on stone in "YOUR LAND"
"YOUR LAND" excludes the Temple - Land, which is "HIS LAND."
It is best to use a small rug or carpet. Many prefer one that sends a Jewish message-
i.e.:Jewish symbols
3) once in place facing the miqdash (standing) drop Tallith from being draped over arms
to hang from over the head loosely
4) pull Tallith over the head the edge comes over the face so that nose is pressed
to the ground the Tallith will be between the ground and the face. Don't be scared to
use a rug (which is actually better). If the floor is stone, you MUST use a rug/or intervening
material.
5) drop to knees and sit on legs Japanese style-- rMb"M says "al birkayyim, qida":
which means 'on the knees' (Hlk Tefillah 5:14). This is our interpretation of the punctuation
in this verse. This accords with the ancient version described by our Prophets, which clearly
calls for sitting on the knees. This also accords with historical testimony out of Yemen.
This is what we call the SITTING position referred to as yoshEYv la'araS. Although
we admit that sitting on the knees may not be a legal requirement for starting qidah, as it
is for prostration. One other important consideration is as follows: Try going into a qida
(#6 below) while sitting on your rear end and then falling forward. It is almost impossible,
unless you are a gymnast. And even if we are wrong about the punctuation, it doesn't
exclude qida as "upon the knees". Either way, we believe it was the most ancient, authentic
and certainly legal ways, based on all the historical testimony that appears on this page.

ABOVE: Ribbi Kneeling on Ceramic Tiles (NOT STONE)

6) while keeping the body in the same position from the waist down, from the waist up
stretch out completely on the ground forward with palms face down and nose pressed
against the ground (see note below)... the arms should be extended.
7) step 6 is qidda, if there is enough room to do hishtaHawayya then now stretch out
also in the opposite direction the legs straight back with feet tops flat on the ground ..
the body should appear like this ==@= with top of head towards the miqdash

NOTE: CERAMIC TILE FLOOR BELOW (not stone)

  
Some have a hard time laying their hands flat on the ground
in the leaning position. The gentleman (above) picture is a lefty,
so he leaned on his right arm.

8) say in a hushed tone taHanunim (supplication prayer) while in the qidda or hishtaHawayya
position with nose pressed to the ground. Here, the rMb"M does mention falling to
the ground (in the midst of a congregation) while leaning "a bit" in (Hilk Tefilah 9:5). The
straightforward explanation is to allow people to say TaHanun in a natural way. In other
words, it is very hard to say the supplications while your face is pressed into the ground.
9) after finishing the hushed taHanunim, move back into the original position of step 5
10) while in the position from step 5, hold hands in supplication position like when one
says potheyaH 'ath yadhakha umasbiya` lakhol Hay raSon during the 'ashrey
11) while in this position, say taHanunim outloud...in a loud voice as one would while
saying the 'ashrei or such
12) one may say whatever one likes, which can be nothing at all. For the quiet supplications, I say
whatever I feel. When your face is on the ground, this is the quiet part.
I say what is in the siddur as the suggested text for the next part (out loud) . So sometimes,
I hold the siddur during the 2nd part of naphillath apayim to read that out loud.

PICTURES OF JEWS DOING FULL PROSTRATION: SHOWS THE THREE STEPS

נהגנו להתחנן בנפילת פנים בדברים ובפסוקי : רמבם

CLARIFICATION ABOUT STONE AND IMPORTANCE OF PERSON

Someone who is an important person, who FEELS that he is not as righteous as
Yohoshua`, should not press his face to the ground in public. rMb"M DOES
NOT say an important person should not do hishtahhawayya, he says he must (or qidah).
However, if he feels he is not as righteous as Yohoshua` bin nun, he should AVOID
pressing his face to the ground in public, NOT avoid hishtahhawayya altogether! This
differs with the Yemenite masorah, which claims to understand Rambam
in a slightly different way.

And no... being an observant Jew who is serious about Torah does not make
one an Ish Hashuv. An 'ish Hashuv' basically is a community Torah leader.
It is someone who everyone looks to for learned guidance above everyone else.

IN PRIVATE: Everyone should push (some say mash: I think as a joke) his face into the
ground, whether doing a full prostration (histahhawaya) or qida (whether they are important
or not. In my Mori's opinion, hishtahhawayya is preferred and qidda should only be done for
lack of room. It comes down to this, if you're not 'ish Hashuv and there's no stone,
your face should be on the ground PERIOD. It doesn't say he just can't mash is face in...
it says he can't fall on his face period. Ask yourself this question.

ARE YOU MORE SCARED OF WHAT PEOPLE THINK?
OR DOES YOUR FEAR LIE WITH HASHEM

NOTE: By the way, even an 'ish Hashuv (important person) need not avoid pressing his face
to the ground if he feels he IS as righteous or more as Yohoshua` bin nun. And certainly
in private prostration or qida, all must press their face to ground (to start with) .

ON STONE:
One can (must) also lay on one's left (or right) side to avoid pressing one's face to stone.
While laying on the left side (Hilk Avodath haKokhavim 6), slightly bend the left leg and
lay the right leg on the left leg and lay the head on the left arm. LEFT LEANING: get in
hishtaHawayya position, and just roll over on your left side from that, then slightly bend your left leg,
and bend your right elbow and place your right hand with palm pronated on the ground. This is all
clearly shown in the pictures above. This has nothing to do with the importance of a person.

The important thing is starting from yosheyv la'araS .. which we define as sitting (on
the knees).

This version of Hishtahhawaya appears to be the same one reported by
Yaqov Sapir, as a result of his journey described in "Eben Sappir" (Lyck,
1866;  Mayence, 1874), in which he gave the history, and a vivid description
 of the condition, of the Jews in the above-mentioned countries. But I
still need to verify this.

TWO NOTES : We have not read Avraham ben harMb"M's long description
of prostration yet. Anyone with access to this extremely hard to find work
is requested to write in with a description. This is not the first volume of
HaMispiq la'ovdei HaShem. Rather, it is the second volume.

In addition, we see that the Gamara speaks of the fire juggling Shimeon ben
Gamli'eyl as someone who did a "qiddah" by lowering himself solely with his
thumbs, kissing the ground, and then raising himself up. This was considered
a feat that no other man could do.  (B. Suk 53a).

Thus, if this is to be taken seriously, then (being on the knees for qidah) may not
have always been be a legal requirement (at least for qida). Although r. Gamli'eyl
lived at a DIFFERENT time period. At the least, it verifies the rMb"M's testimony
of two valid types of falling (on our faces): qida and histaHawaya, with both require
the face touching the ground (when there is no stone).

POST-SINAI KNEELING (ON THE KNEES) IS SUPPORTED THROUGHOUT
THE TANAKH / BIBLE:

CIRCUMSTANTIAL EVIDENCE?
ANCIENT RELIEF OF KING JEHU
Bowing Before Shalmanesar III (Close Up)

ABOVE: IN PROCESS KING JEHU GOING FROM A SEATED POSITION (ie: ON HIS KNEES - # 5 ABOVE) INTO EITHER A FULL PROSTRATION (with arms and legs fully extended) OR QIDAH (with arms fully extended but legs remaining in place). Either way, his head comes close to ground (not touching). But for people like me, the nose is mashed into the ground without any breakage -because I am totally unimportant. Perhaps the King (in this pic) was refusing to touch his nose all the way to the ground because he was being forced to bow to a pagan King.

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ARCHIVED NOTES &

Correspondence...
For reference only
Please do not draw any conclusions from the following
correspondence, which took place over many years.
Some of this is email correspondence that may be
INCORRECT. Much of it contradicts itself. This is only a collection of mixed correspondence on the subject. Reading this could confuse you.

Two ways: hishtahawaya (falling on face) or qida (falling on nostrils) during tahanun.
Both referred to as nafillath hapanim/apayim now.

Friend says:: naphillath panim must be done with the face on the ground doing either
hishtahawaya or qida. Those are the two ways to do it. I do qida myself. A friend of
mine's grandfather, who is head rabbi of Hodh HashSharon does full hishtahawaya:
during tahanun.

Site Admin.: Please explain each way for our readers.

Nefilath Apayim (with no specification of whether QIDA or HISTAHHAWAYA is being described):
In Rabbi Arussi's Kollel where I study, we make an effort once a week to interview (on video) some of the older members of the community (70+). Not just any older members but in particular learned ones. Several months back we asked questions regarding Tahanun and had someone demonstrate to us how they positioned themselves during tahanun. Everyone seemed to agree that this was the position they remembered. One lies half on his side and half on the stomach. The upper leg is bent slightly at the knee and the knee is placed over the rested lower leg. The head is then placed on the (left) arm or fist which is bent at the elbow. All of these elders all from different areas of Yemen (some from South & some from North). It was quite unlike what Muslimim do. Everyone in Yemen sat on the floor (on carpets of course) during the course of prayer. What I have described is simply bowing to one side and stretching out one's body a bit. In fact Rabbi Kafih describes exactly what I was describing.

1) so you are saying that this picture (see stone relief below) is the beginning of QIDAH, which eventually leads into laying on the left side with leg slightly bent 

 

No I am saying that this is a picture of Keria'a (Lichroa'a Berech). Each of these terms is mutually exclusive. Perhaps when speaking of the passage "...Korei'im U'Mishtahavim" one might lead into the other.

2) I thought qidda is putting the face/or nostrils to the ground from the kari`a position, as described by rMb"M in Hil Tef 5:14:
                                                                                                                                           על ברכיים; קידה, על אפיים

 

No... once again, I described Qidda in my original email several months ago quoted below and quoted again below these words... It is irrelevant which position one goes to Qidda from although in reality one would generally rise from a simple Keria'a (the two little bows and one upward swoop taken at the end of the A'Amidah) and then fall to a Qidda.

[Site Admin. comment: Going into a qidah from a non-knee position may be possible, in light of the Gamara about Shimeon ben Gamli'eyl doing it from his thumbs (in Sukka 53), if we can take that seriously. But this is clearly not the case for prostration. See above - for our arguments about why the knees are required for prostration, and most probably were required for qidah in Biblical times (at the very least). Also, try going into a qidah while sitting on your rear end. If you can do it, we'll call Guinness for you. Gymnasts need not apply]

 

This issue is somewhat confusing since the rMb"M seems to use the term "Keria'a" for the simple neck bows done in the course of the A'Amidah as well as for a bow done on ones knees. This has led to a great deal of different interpretations including the popular one mentioned in the Shulhan A'aruch.

Regarding the verses in the Yad that refer to the bows of Amidhah as related to kneeling
one one's knees-- one Mori writes: My opinion is that that is NOT correct at all, let
alone technically.  The rMb"M just copied the rather vague wording of the Bavli
here, and relied on the common understanding of the matter, which can be seen
in how Jews normally pray.  The Yerushalmi says shoHeh (bow, NOT get down on the
knees), just as everybody does.  While it is true that "korea`" normally
means on the knees, but when you stride backwards three paces when in
"korea`" you obviously are on your feet (on you knees would be zoHel, not
korea` here).

That is why I say that while korea` does mean on the knees generally, HERE
that cannot be; so what all us Jews do in public is ok in this regard (and
that is, as I said, exactly what the clear Yerushalmi says, though the
Bavli puts in unclearly, which is what RMBM copied into Mishneh Torah
without clarification, depending on local textual context and social
context).

We must learn in such a way that all of the pieces fit together like a
puzzle, not piece by piece by piece, as so many do these days, God forbid.

Site Admin: [Easy to say but hard to do in this type of subject. My puzzle includes
historical and Biblical sources]

Regarding falling on our faces.. The Moreh writes: We do need to fall on our
faces and have a place where that can be done without feeling like idiots
(as was the case here in Beyt Israel 30 years ago!!!).  But meanwhile, the
face falling may be done elsewhere, not just in the b"k, so no problem, really.

Site Admin: [When will see stop hiding? When our fear of G-D outweighs our fear of men.]

The rMb"M does not really describe the Qidda however Rabbi Sa'adiah Gaon did. What RSG describes is the same way as Tahanun was recited in Yemen. It is quite likely that this is what the rMb"M had in mind. I have seen a different description in another work from North Africa from between the time of RSG and the rMb"M so that it is not certain that this is exactly what the rMb"M had in mind. I will check this source again and see if it is indeed that different.

Site Admin: [Actually, depending on how you punctuate the verse, he really does describe it: על ברכיים; קידה, על אפיים . So it either means:
"On the knees-Qida".... OR ... "Qida, on the face"... Either way, this is not Yemenite described by Mori Qafahh or Mahari's
nor did it appear to be the practice of the Saadia ZS"L or Geonim.]

 

In any event, Tahanun in Yemen was recited in the following position and was referred to as Qidda. The rMb"M states that an Adam Hashuv (lit. Important Person) should not do Hishtahavaah unless he sees himself as righteous as Yehoshua'a Bin Nun. 

Site Admin: [We strongly object to this. He said not to touch your face... not to avoid HistaHawaya altogether... ]

This term "Adam Hashuv" requires further understanding, but if we are to understand it based on the term mentioned in the final chapters of Hametz Umatza "Isha Hashuva" then just as the "Isha Hashuva" is a woman who is diligent about fulfilling all of her religious obligations in a serious fashion, then so to the "Adam Hashuv" (who in essence represents the community and prays for them). In any case based on the rMb"M's words in Chap 9 Halacha 5 it seems that the rMb"M is speaking of Qidda and not Hishtahavaah since he expressly states YESHEV (to sit) VeYipol A'al Panav (Fall to his face) VeYate Mea'at (turn his head slightly. This makes it seem as a half seated position and not a full prostration.

   

Nephilath Panim is a term used for what is done (a position) during Tahanun this has become synonymous with the word Tahanun.

 

To summarize:

 

Keria'a - the little head bows done during the A'Amidah (and only during the A'Amidah) or a bow taken when one is on one's knees. (This point could use further clarification).

 

Qidda - a half seated bow (almost on one's side)  with the head dropping to the floor in front. Due to the decree of not bowing one's head to a stone floor (and subsequently the recommendation to any type floor) one tips the head slightly or puts an arm or fist below the forehead. This is really quite similar to the way Ashkenazim do Tahanun (when done correctly) only that they will do it from a seated position in a chair.

 

As Rabbi Kafih explained there is no requirement to do Qidda today as was done in Yemen on the floor. One may simply sit in one's seat and put their head in there hand (etc...) and thus do Nephilat Panim. (This is not a so called "second best").

 

Hishtahavaah - Full prostration with arms and legs spread (again, the head should be tipped).
 

Nostrils in hebrew would be Nehiraim as far as I know? A'afa'apayim are eyelids, and  Apayim is simply the face.

 

Both are falling on the face, one is called Qidda because of the Pasuk "Vatikod Bat Sheva'a Apayim Aretz" (Kings 1 - 1)

 

and the other Hishtahavaa due to the Pasuk "Hava Navo ani Imecha VeAhicha LeHishtahavot Lecha Artza"  (Bereshit 37)

 

This is mentioned several times in talmud (see Kafih MT, Tefilla 5' 15' note 43)  Basically, the Rabbis saw  the first passage as hinting to bowing of the head to the ground and the other of full prostration on the ground. 

 

The rMb"M's terminology and use of certain words here is indicative of his style of quoting (be it Mishna Tosefta or Gemara) perhaps to give the reader an idea of the source so that he may research it himself. It does not seem to me that he is trying to hint to some profound "diyuk" precise meaning. Let us remember that many words have taken on new meanings over the years and can cause much confusion. My thought is that he is using both Biblical terms here as well as "slang" (for lack of a better word) terms here.

HISTAHHAWAYA: you lay face down and spread out. rMb"M says that important people should not push their face totally to the ground but should (instead) go almost to the ground and turn slightly to the left. This is so people will not judge the person if the tefilla isn't answered. Regarding today's current practice, I talked to the teymanim about this and asked them why a lot of teymanim sit in chairs instead of putting the face on the ground like the halakha says. They told me it is because our generation is weak spiritually and has been affected by the west.

Site Admin.: So right at the start of tahanun...you do it?

Friend says:: Right after the Amidhah...and half way through you lift up your head off the ground. The part that says lifting of the head

The fall is started from a position of sitting on your knees.

Friend says:: people always used to bring and use rugs. Two reasons for this-- place may be dirty (which prevents prayer) and/ or there may be stone.

Site Admin.: This is good stuff.: Do you wear shoes while you pray?

Friend says:: I do not, unless the place has a filthy ground. In other words, if everyone else is wearing shoes, I wear shoes...except on yom kippur and tisha baav, I never wear shoes at all except to walk in the street. By the way, we don't do naphillath panim on rosh hashshana or during aleynu or musaf of yom kippur.

The rule for YOM KIPUR (al fi ha Rambam) is this: we do nefilath panim throughout (after) every Amidah in the viduim (widuim). On Eruv, we drop and fall after reciting our individual Amidah. On Shakharith, Musaf, Minkha and Aravith, we drop after the hazan recites the repetition.  Sidenote: Absolutely no washing of any kind for Yom Kipur unless you come in contact with mud /feces, etc, or a hand that must feed a small child.

RABBI YAISH (Temani Rav)
In the response to the question on Tahanun, I note that my grandfather, zs"l, used to bow (kneel) down on his entire left side, but on his talith (which he wore to every tefillah).  At the time, he lived in Rosh Haayin, Israel.  I doubt many, if any, still do that today.

Talmid of Rabbi Arusi: 

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Is King Jehu doing the old Qida in the above picture?

"What is the Yemenite custom as regards Nefilat Panim?"

Technically, it should be noted that the term Nefilat Panim is different from that of Tahanun. The former being a physical act and the latter being a more mental/prayer act.

The Shulhan Aruch states that one does the act of "Nefilat Panim" when reciting Tahanun much the same as the rMb"M does. In fact, the wording if I remember correctly, is quite similar. The Rama suggested that it is customary not to do Nefilat Panim in a venue that lacks an Aron Kodesh and Sefer Torah. This custom is based on the Rokeah who is sited by the Beit Yosef (Rabbi Josef Caro). His claim, (the Rokeah), is that this custom of refraining is based on the Passuk from Joshua "VaYipol A'al Panav Lifnei Aron HaShem" ("and he bowed before the Ark of God"). In other words, in the absence of the Mikdash one may bow only in the presence of a Sefer Torah and not elsewhere. The Beit Yosef seems to disagree with this custom and others seem to cast doubts upon its
validity as an authentic custom even though the source might be as early as the Geonic period. The Beit Yosef goes further and says that it is permissible to do Nefilat Panim in one's home alone, even on certain days where the established custom of not saying Tahanun exists.

(Just as a side bar, I would like to say that the cleverness of the custom as sited by the Rokeah is quite apparent. Many people were probably quite unaware that outside of the Beit Hamikdash one is not allowed to bow (ones head) on a stone floor due to reasons of resemblance to A'avodah Zarah, thus this custom would require them to be in the presence of a Sefer Torah which on the one hand might put them in the presence of someone knowledgeable of this Din, or perhaps some equating the Synagogue with a Mikdash Mea'at might have permitted bowing on a stone floor. I tend to think the former and not latter is correct).

Not all Ashkenazim follow the Rama regarding the above custom and Sephardim do not either. Most Sephardim and E'edot Hamizrah today (certainly all the ones that I have seen) have a custom of never doing Nefilat Panim when reciting Tahanun. This custom developed as a result of a passage in the Zohar (I believe end of Parashat BaMidbar) which states that "the lack of Kavanah during Nefilat Panim has the potential to shorten ones days and years". Due to the gravity of such a threat, people ceased to say Tahanun "BeNefilat Panim" and will recite it in a seated position instead. This custom is also mentioned in the Beit Yosef (but not in the Shulhan Aruch).

>From this we can see that the source for the Ashkenazic custom and that of the Sephardic are quite different and even contrary to one another. However, they seem to appear coordinated with one another in a venue that lacks a Sefer Torah.

The Yemenite custom (central Yemen) is as follows. The Mahari"tz disregards all of the customs mentioned in the Beit Yosef and Rama even though he makes mention of them. He follows the words of the Shulhan Aruch /rMb"M verbatim in this case. The Shetilei Zeitim also follows the words of the Shulhan Aruch and requires Nefilat Panim in a place without a Sefer Torah as well.

Maimonides makes no mention of any such customs and simply states the Halacha as he ruled it from the Talmud. As you can see, the passage from the Mishne Torah (Tefilla 5:14) has nothing to do with this issue. The rMb"M in this Halacha and subsequently the Lehem Mishne are simply trying to convey that one may move from his place after the A'Amidah (or repetition of the A'Amidah) in order to do Nefilat Panim in a more convenient location (for instance, where the stone floor might be carpeted). This Halacha becomes necessary due to the rMb"M's strict approach to Tefilla (A'Amidah) and its repetition, that being, that one is required to stand in one place for the duration of the prayers (disregarding for a moment the three steps backward and optional three forward
at the end of the silent prayer and subsequent Kedushah). One might think that since the Nefilat Panim happens immediately following Amidhah, one would be required to stay in the same exact place for Nefilat Panim as well. This is not the case as is evidenced by the example of Rav. However, It must be done immediately because it says "When uttering the SUPPLICATION after the Amidah" (Tef 5:14)... Practically, the rMb"M was clear that an interuption in today's times would be impossible. Would you leave a minyon at that exact point "in order to offer your supplication in another place" ? IE: You would have to leave the shul to offer it somewhere else according to the rMb"M. Otherwise, you have to do it there and then! Why all the excuses? Of course he says you can offer a supplication somewhere else. But the conditions of transferring are clear in other places..."If a person was pressured, confronted by circumstances beyond his control or transgresses and does not do one of them (qida or prostration), they are not of absolute necessity".  It surely seems that rMb"M wanted us to do either QIDA or Prostration RIGHT AFTER Amidhah.

I would like to end with my usual disclaimer from Masechet Derech Eretz "Lo Ya'amod Ben HaYoshevim, VeLo Yeshev be HaO'omedim". In other words one should always act in accordance with the congregation that one is in with regards to prayers recited aloud and blatant physical actions. This was expressed not only by Rabbi Moshe Feinstein but by Rabbi Yosef Kafih as well as others. [Site Admin. COMMENT: As long as it doesn't go against halakha or the spirit of the law] (AUTHOR OF CHAYAS OBVIOUSLY DISAGREES WITH THIS... BUT WHO AM I?)

Regarding your practice at home: Yes, absolutely -- it is no problem to do a qida or full prostration (or even symbolic prostration -as was done by Mori in the Kanis)-at home. You have no problem according to the HarMb"M, Maharitz and Shetilei Zeitim. I think it was me that suggested placing the forehead in the hand? This Mori did it in a seated position while covering his face with his tallit. When this is done on the floor (ie: Prostration), one lies half on his side and half on the stomach. The upper leg is bent slightly at the knee and the knee is placed over (rested on) the lower leg. The head is then placed on the (left) arm or fist which is bent at the elbow.
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Regarding the alternate prostration mentioned above...one source for this custom is the incident where Yehoshua prostrated himself in prayer after the military debacle at Ai (Yehoshua 7:6). The Jemara explains that Yehoshua was sure that HaShem would answer his prayer and tell him to arise, but for any lesser person to completely prostrate himself would show an unwarranted certainty that HaShem would answer him. (Megilla 22b). Like the story of Hhoni who practically demanded that haShem answer his prayer for rain, stating that he would not leave his circle beforehand. This would have been improper for anyone else as the Mishna states (Taani 3:8).  This may be the basis for not actually touching your face to the ground during hishtahawaya; however, he still requires one's head to be within inches of the ground according to this same opinion.

Either way, the Temanim have retained aspects of qidda and /or prostration-hishyahhawayya. And this appears to coincide with the stone relief of sidhqiyahu, which shows him doing qidda. Naphillath Panim is always done from sitting on your legs on the ground. When supplication starts, you go right to a position of sitting on your knees. You always start in that position. Just some sit in a chair instead and never make it to the ground. But this is not correct. According to what I've learned, you can do the qida in a different place (see also Hilkhoth Tefillah 5:14), but according to a friend (the Jamara says) you must do it immediately. And since you have to do N"P immediately after Amidah, any delay in time between the two would only be allowed to change your location or to put a rug down....you cannot move the prayer to a different place while doing other things in-between. For example, you cannot SKIP it and do it LATER after doing other things in between and then fall to knees on ground, sit on legs, bend forward and touch face to ground. However, I have not confirmed this in the yad. After doing the first half (sitting on your knees and touching head to the ground) you lift your head up so you back it straight up and you do the 2nd half seated. First half with face on ground, 2nd half just seated.

Regarding recent comments that suggest confession can only be done where a sefer Torah is present, I offer the following: "One may pray in one place and offer his supplication in another place." The Lechem Mishneh (although we don't specifically hold by this--the reasoning is solid) maintains that this can be derived from the following narrative in Megillah. Rav came to Synagogue in Babylonia, but did not fall to the ground after Shemone Esreh as they did. One of the explanations offered by the Talmud for his behavior is that there was a stone floor in front of Rav, but not in front of the other congregants. The Talmud asks: "Why didn't Rav move to their place?", obviously implying that one may offer this supplication in a place other than one's place of Prayer.

Side Note: As mentioned above, it should be pointed out that the rMb"M says that one may postpone proper qida or prostration for different reasons (such as cement floors). I personally abstain from proper qida because some of the Ashkenazim spit on the floor by "aleinu" and there is no space. So I consider the floor to be a filthy place that can not be used for full qida. rMb"M mentions that illness and pressure may cause a person to skip qida--even though this is forbidden to begin with. However, Chapter 5, Hikoth Tefilla says the following: "If a person was pressured, confronted by circumstances beyond his control or transgresses and does not do one of them (qida or prostration), they are not of absolute necessity". 

Mahari"s Baladi Take: Kaf – Aleph – Kisur Shulhhan Orakh – Rasabi

And so we have no custom of falling on our faces in the Minhha of Arvei Shabatoth and Yomim Tovim, and not in Rosh Hodash and not in the 15^th of Av and not on the 15^th in Shvat and not in the 8 days of Hhanukah and not in the Purim Jathol and not Purim Qaton and not in the 14^th of Iyar and not on the 33^rd day of the omer and not in all the month of Nisan (and for a concept of Tisha b’Av) and not Erev Rosh HaShana (and in Ashmeroth Noflim) and not Erev Kipurim (also in Ashmeroth), (and concept of Yom Kippurim) and not after Yom Kipurim until the end of Tishrei and not from Rosh Hhodash Sivan until the 12^th . And in all that no falling also during minhha before them.  We need to say the confession in Amidhah and with a bending to the floor. But it is not our tradition to say confession during Minhha, although in Shami we are saying confession in the morning prayer all day like the aforementioned page כ"א Section אי . And study questions and answers Olath Yishhaq. And one who prays with the congregation has traditions to confess then, can study in the commentaries that appear in the siddur or laws, and more good to consider with the concept of confession, the same as in Amidhah, but we are not saying with them on our faces.  Except from Erev Rosh haShanah and Erev Yom Kipurim falling during Minhha on our faces.

What about bowing "kneeling" during Amidhah: It was pointed out by someone that every place where bowing (ie: kneeling) is mentioned by the rMb"M (including the Amidah), that some kind of beginning qida position (falling to the floor in a kneeling position) is meant. This implies that at one time, we may have been falling to our face 4 times during the Amidah and once at the end. This certainly would have amounted to more than today's bow during the Amidhah. If this is true, then even the Temanim have already lost the qida of the Amidhah (at least in terms of during the Amidhah). I just wanted to mention this point. But I have not had it clarified by a Temani expert to date.

Most Sephardim and E'edot Hamizrah today (certainly all the ones that I have seen) have a custom of never doing Nefilat Panim when reciting Tahanun. This custom developed as a result of a passage in the Zohar (I believe end of Parashat BaMidbar) which states that "the lack of Kavanah during Nefilat Panim has the potential to shorten ones days and years". Due to the gravity of such a threat, people ceased to say Tahanun "BeNefilat Panim" and will recite it in a seated position instead.

DIFFERENT READING OF PROCEDURE for 5th BOW:

-- Imagine this.
-- You are standing.
-- You have feet together, hands on chest, right over left, and are look at the ground.
-- you drop to your knees, you bow forward while keeping your hands on your chest.
-- you stay bowed over while getting to your feet, so now you are in an 'L' shape
-- you take your 3 steps back while still bowed over in this L shape and do your "bow-out"
-- Then you lift your head but standning up straight.
-- Then you drop to your knees again, but this time you place your hands on the floor in preparation to do qidda or hishtahhawaya
-- if hishtahhawayya, you stretch completely out.
-- knees and elbows locked so arms and legs are straight.
-- legs straight back and arms straight forward
-- not to sides.
-- if qidda, you only do this with the top part of your body and the bottom half stays seating kneeling.
-- kneeling.
-- basically sitting on your legs

SUGGESTED CORRECTION TO ABOVE: PERHAPS after we end the Amidhah, we go into a sitting position as stated in the Yad (Chap 5: Halach 13). So than, one would go into Qida or Histahh from a sitting position.

ONE rMb"MIST COMMENTS:

The rMb"M just copied the rather vague wording of the Bavli
here, and relied on the common understanding of the matter, which can be seen
in how Jews normally pray.  The Yerushalmi says shoHeh (bow, NOT get down on the
knees), just as everybody does.  While it is true that "korea`" normally
means on the knees, but when you stride backwards three paces when in
"korea`" you obviously are on your feet (on you knees would be zoHel, not
korea` here).

That is why I say that while korea` does mean on the knees generally, HERE
that cannot be; so what all us Jews do in public is ok in this regard (and
that is, as I said, exactly what the clear Yerushalmi says, though the
Bavli puts in unclearly, which is what RMBM copied into Mishneh Torah
without clarification, depending on local textual context and social
context).

No.  It seems mostly off point, from my approach, as he is talking about
what we must do AFTER the 3 steps back.  The question in my mind is what
we are supposed to do inside the prayer until after the 3 steps, and
whether the lack of genuflecting is ok by the Law; my understanding is that
we are supposed to do what we do as a community on this point, and the
genuflecting is a misunderstanding of the text as part of the "standing
prayer" procedure up to after we have taken the 3 steps backward.  Period.
 He seems to be dealing with another World, from my viewpoint, and so is
hardly interesting.

He also totally misunderstood what RMBM says about who is not permitted to
fall on his face, in the manner of Sh"`A:  Guys like us should fall on the
face on the floor, quite literally; but if we do one of the lesser things,
that is at least a "bowing" to rabbinical authority and not a rebellion. 
On the other hand, the Rav and such should be careful about that,
and may feel justified in not falling on the face at all.  I generally do
it in private, and very rarely in public, as it is permitted to do it in a
place other than the house of prayer.

הלכות ביאת המקדש

ג,כ  [כג] לא החזיר פניו, אלא השתחווה דרך יציאתו כלפי חוץ--פטור, אלא אם כן שהה כשיעור.  וכמה שיעור שהייתו:  כדי לקרות "ויכרעו אפיים ארצה על הריצפה, וישתחוו

סדר התפילה

  נהגנו להתחנן בנפילת פנים בדברים ובפסוקים אלו--פעמים בכולן, ופעמים במקצתן:

לפניך, אני כורע ומשתחווה ומתחנן--אדון העולם, אלוהי האלוהים ואדוני האדונים:  כי לא על-צדקותינו, אנחנו מפילים תחנונינו לפניך--כי, על-רחמיך הרבים.  מה-נאמר לה', מה-נדבר, ומה-נצטדק.  חטאנו ועווינו, והרשענו ומרדנו; וסור ממצוותיך, וממשפטיך.  לך ה' הצדקה, ולנו בושת הפנים.  הושחרו פנינו מפני אשמתנו, ונכפפה קומתנו מפני עוונותינו; אין לנו פה להשיב, ולא מצח להרים ראש.  אלוהיי בושתי ונכלמתי--להרים אלוהיי פניי, אליך:  כי עוונותינו רבו למעלה ראש, ואשמתנו גדלה עד לשמיים.  אין בנו מעשים.  עשה עימנו צדקה למען שמך, כמו שהבטחתנו על ידי נביאיך:  למען שמי אאריך אפי, ותהילתי אחטום-לך--לבלתי, הכריתך.  לא למענכם אני עושה, בית ישראל:  כי אם-לשם-קודשי.  לא לנו ה', לא-לנו:  כי-לשמך, תן כבוד--על-חסדך, על-אמיתך.  למה, יאמרו הגויים:  איה-נא, אלוהיהם.  אנא ה', אל-תפן, אל-קשי העם הזה, ואל-רשעו, ואל-חטאתו.  סלח-נא, לעוון העם הזה--כגודל חסדך; וכאשר נשאת לעם הזה, ממצריים ועד-הנה.  למען-שמך ה'; וסלחת לעווני, כי רב-הוא.  ה' שמעה, ה' סלחה, ה' הקשיבה ועשה, אל-תאחר:  למענך אלוהיי--כי-שמך נקרא, על-עירך ועל-עמך.

לב  נהגו העם להתחנן אחר נפילת פנים, כשמגביה פניו מן הקרקע; בפסוקים אלו, אומר:

ואנחנו, לא נדע מה-נעשה--כי עליך, עינינו.  זכור-רחמיך ה', וחסדיך:  כי מעולם המה.  אל-תזכור-לנו, עוונות ראשונים:  מהר, יקדמונו רחמיך--כי דלונו מאוד.  קומה, עזרתה לנו; ופדנו, למען חסדך.  יהי-חסדך ה' עלינו:  כאשר, ייחלנו לך.  אם-עוונות תשמור-יה--ה', מי יעמוד.  כי-עימך הסליחה--למען, תיוורא.  ה' הושיעה:  המלך, יעננו ביום-קוראנו.  כי-הוא, ידע יצרנו; זכור, כי-עפר אנחנו.  עוזרנו, אלוהי ישענו--על-דבר כבוד-שמך; והצילנו וכפר על-חטאותינו, למען שמך.

לג  וכן נהגו העם להתחנן אחר סדר היום תמיד, בתחנונים אלו:

ה', אלוהי אברהם יצחק וישראל אבותינו, שומרה-זאת לעולם, ליצר מחשבות לבב עמך; והכן לבבם, אליך.  והוא רחום, יכפר עוון--ולא-ישחית:  והרבה, להשיב אפו; ולא-יעיר, כל-חמתו.  כי-אתה ה', טוב וסלח; ורב-חסד, לכל-קוראיך.  צדקתך צדק לעולם; ותורתך אמת.  מי-אל כמוך, נושא עוון ועובר על-פשע, לשארית, נחלתו:  לא-החזיק לעד אפו, כי-חפץ חסד הוא.  ישוב ירחמנו, יכבוש עוונותינו; ותשליך במצולות ים, כל-חטאותם.  תיתן אמת ליעקוב, חסד לאברהם, אשר-נשבעת לאבותינו, מימי קדם.  ברוך ה', יום יום:  יעמוס-לנו--האל ישועתנו סלה.  ה' צבאות עימנו; משגב-לנו אלוהי יעקוב סלה.  ה' צבאות--אשרי אדם, בוטח בך.  ברוך אלוהינו ברוך אדונינו, ברוך בוראנו שבראנו לכבודו, שהבדילנו מן התועים ונתן לנו תורת אמת על ידי משה רבנו, חיי עולם נטעה בתוכנו.  הרחמן יפתח ליבנו לתלמוד תורתו, וייתן בליבנו אהבתו ויראתו, לעשות רצונו כרצונו, ולעובדו בלבב שלם ובנפש חפצה--למען לא ניגע לריק, ולא נלד לבהלה.  כן יהי רצון ורחמים מלפניך ה' אלוהינו, שנחיה לשמור חוקיך בעולם הזה ולימות המשיח, כדי שנזכה ונירש טוב לחיי העולם הבא.  למען, יזמרך כבוד--ולא יידום:  ה' אלוהיי, לעולם אודך.  יהיו לרצון אמרי-פי . . .

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R. Gafeh zs"l

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