As noted, Amidah literally means “standing.” But why do we stand? Note, in contrast, that we sit during the Shema (which is no slouch of a prayer). So why are we on our feet (and for such a long time!)? One answer is that we are meant to be like the angels standing and praying before G-d in the heavenly court. Another is that standing is meant to get us to focus. By standing, we use our posture to enhance our concentration (our kavannah) while we are praying. In fact, concentration/kavannah is so important that the rishonim—the early halachic masters—declared that the first blessing, and arguably the blessing of thanks (the second to last blessing) must be recited with concentration/kavannah. If they are not, they must be repeated.
A sad testament to the state of Judaism in modern times is that of Rabbi Moses Isserles, (known as the Rema), one of the first towering later masters (achronim), who said that such repetition is no longer necessary because “in our time…even in the repetition of the Amidah it is likely he will not have kavannah.”
Seen from that perspective, we can add a third reason to stand during the Amidah. Although it is not a direct biblical commandment, it is so important that it is found inscribed above the ark in synagogues around the world: Da lifnei mi atah omed. “Know before Whom you stand.”
If the Rema were living in our time, he would call us all a bunch of couch potatoes, sprawled out before our TV or computer or phone screens, mindlessly observing while being bombarded by endless amounts of useless infotainment. This is a reality that is reflected in the epidemic of teen mental illness and suicidal ideation, in the degradation of our civic life, and in the current collapse of intellectual integrity. “Know before what you slouch,” would be the modern watchword, inscribed above every flat screen TV.
The Amidah thus offers us the opportunity not just to focus, but to refocus—to focus our thoughts on our prayers, and to refocus on the Eternal Source of all life and blessing. It goes without saying that the proto-Zionist content of the ancient Amidah is a necessary corrective to duplicitous modern efforts to sever the connection between the People of Israel and the Land of Israel. But the very choreography of the Amidah—the standing, the bowing, etc.—serves as a necessary corrective to the spiritual malaise observed by the Rema.
In our time, with appropriate effort and devotion, we can still daven the Amidah with the proper kavannah—or at least strive to, and that will be enough.