Berachot 10

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 Rabbi Yossi bar Chanina cited Rabbi Eliezer ben Yaakov: How do we know that when one prays he should not pray from a high place? Since it states in Tehillim 130:1:

א שִׁיר הַמַּעֲלוֹת: מִמַּעֲמַקִּים קְרָאתִיךָ ה.

1 A Song of Ascents.{N} Out of the depths have I called Thee, O LORD.

A brayta also says this: How do we know that one who prays should not stand on a chair or a bench and not on a high place and pray? Since there is no loftiness before Hashem. And even though there is no proof to the matter, there is a reference to the matter, as it says (in Tehillim 130:1): מִמַּעֲמַקִּים קְרָאתִיךָ ה - "Out of the depthshave I called Thee, O LORD."

and it says in Tehillim 102:1:

א תְּפִלָּה, לְעָנִי כִי-יַעֲטֹף-- וְלִפְנֵי יְהוָה, יִשְׁפֹּךְ שִׂיחוֹ.

1 A Prayer of the afflicted, when he fainteth, and poureth out his complaint before the LORD.

And Rabbi Yossi ben Chanina cites Rabbi Eliezer ben Yaakov: one who prays {Shemoneh Esrei} needs to put together his legs, as it states in Yechezkel 1:7:

ז וְרַגְלֵיהֶם, רֶגֶל יְשָׁרָה; וְכַף רַגְלֵיהֶם, כְּכַף רֶגֶל עֵגֶל, וְנֹצְצִים, כְּעֵין נְחֹשֶׁת קָלָל.

7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot; and they sparkled like the colour of burnished brass.

{and וְרַגְלֵיהֶם = feet plural were רֶגֶל = straight foot, singular}

And Rabbi Yossi bar Chanina cited Rabbi Eliezer ben Yaakov: what is meant by (Vayikra 19:26)?

כו לֹא תֹאכְלוּ, עַל-הַדָּם; לֹא תְנַחֲשׁוּ, וְלֹא תְעוֹנֵנוּ.

26 Ye shall not eat with the blood; neither shall ye practise divination nor soothsaying.

That you should not eat until you pray for your blood {=lives}.

Rabbi Yitzchak cited Rabbi Yochanan who cited Rabbi Eliezer ben Yaakov: One who eats and drinks before he prays, upon him the Scripture states (in Melachim 1 14:9):

ט וַתָּרַע לַעֲשׂוֹת, מִכֹּל אֲשֶׁר-הָיוּ לְפָנֶיךָ; וַתֵּלֶךְ וַתַּעֲשֶׂה-לְּךָ אֱלֹהִים אֲחֵרִים וּמַסֵּכוֹת, לְהַכְעִיסֵנִי,וְאֹתִי הִשְׁלַכְתָּ, אַחֲרֵי גַוֶּךָ.

9 but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke Me, and hast cast Me behind thy back;

do not read but rather גַוֶּךָ - your back - but rather גאיך - your pride. Hashem says: after he ate and drank and made himself prideful, he is accepting upon himself the yoke of heaven?

And I found written in the name of the Ri, za'l, that if he began to eat before sunrise, once sunrise occurs he should break off. Even through we learnt [in Shabbat daf 9b] regarding the tefillah of Mincha that if they began, they do not break off, it is different here since it is supported by a verse, and there is the prohibition of לֹא תֹאכְלוּ, עַל-הַדָּם.

And Avi HaEzri za'l wrote that it is permitted to drink water in the morning before davening, for there is no pride associated with water.

"Rabbi Yehoshua says: until three hours"Rav Yehuda cited Shmuel: the halacha is in accordance with Rabbi Yehoshua.

One who reads it from then on does not lose out - like a man who reads from the Torah"

Rav Chisda cited Mar Ukva: What does it mean "he does not lose out?" He does not lose out on the blessings {of Shema}.

A brayta also says so: One who reads from then on does not lose out - like a man who reads from the Torah, but he blessses before it and after it.

There is to be in doubt whether the intent is to say until noon, just as the measure of tefillah according to the Rabanan; or until four hours, according to Rabbi Yehuda; or, even the entire day, he does not lose out.

And Rav Hai Gaon za'l wrote that even all the fourth hour, even though it is not its time, he blesses two before and one after.

The implication is specifically the fourth hour, which is the time of tefillah according to Rabbi Yehuda. But from then on, he loses the brachot. And if he blesses, he violates lo tisa {don't take my name in vain}. [See later daf 33].

MISHNAH.
BETH SHAMMAI SAY: IN THE EVENING EVERY MAN SHOULD RECLINE AND RECITE [THE SHEMA'], AND IN THE MORNING HE SHOULD STAND, AS IT SAYS, (in Devarim 6:7)

ז וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ,וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.

7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

BETH HILLEL, HOWEVER, SAY THAT EVERY MAN SHOULD RECITE IN HIS OWN WAY, AS IT SAYS (in Devarim 6:7)

ז וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָוּבְלֶכְתְּךָ בַדֶּרֶךְ,וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.

7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

WHY THEN IS IT SAID וּבְשָׁכְבְּךָ וּבְקוּמֶךָ - and when thou liest down, and when thou risest up?"
[THIS MEANS], AT THE TIME WHEN PEOPLE LIE DOWN AND AT THE TIME WHEN PEOPLE RISE UP.