Siman 90

The Rambam wrote at the beginning of the fifth chapter: There are eight things a person who prays must be careful regarding and perform. But if he was pressed or under duress, or if he transgressed and did not perform them—they do not invalidate. And these are they: standing, facing the Sanctuary, preparation of the body, preparation of the garments, preparation of the place, leveling the voice, bowing, and prostrating. Thus far his words. And from his words we have learned that all these laws do not invalidate post facto. Even if he prayed sitting intentionally when he was able to stand, or not toward the east, nevertheless he does not need to repeat the prayer. And in this siman, the preparation of the place and the preparation of the body will be explained.

Preparation of the place, how so? Thus the sages said (10b): A person should not stand on a chair, nor on a stool, nor in a high place and pray. For there is no haughtiness before the Omnipresent, as it is said: "From the depths I called You, O Lord." And it is written: "A prayer of the afflicted when he is faint." And we learned in the Tosefta of Berakhot (chapter three) that if he was elderly or ill—it is permitted. And likewise, if he needs to make his voice heard to the many, and if he stands in a low place the congregation will not hear—he is permitted to stand in a high place. The Rambam wrote that the measure of "height" is three tefachim, for less than this is not called "height." For anything less than three is like the solid ground. And there is one who says that on a vessel such as a bed, chair, or bench—it is forbidden even if they are not three tefachim high for another reason: because the place is narrow and he fears lest he fall, and he will not be able to have kavanah. And this is the opinion of our teacher, the Rema, who wrote so, see there. And some disagree on this (Bach and Taz, and so it implies is the opinion of the Magen Avraham). And now there are some synagogues where the place where the shaliach tzibbur stands is lower than the entire floor of the synagogue, based on "From the depths I called You, O Lord." And perhaps this is the meaning of the phrase "descends before the ark" found throughout the Shas. (Magen Avraham subsection 3. However, the Beit Yosef in siman 150 explained in the name of the Ri ibn Habib that "descends before the ark" means: that he descends from his place to go before the ark, see there.)

A high place that they forbade—this is when it is not a domain unto itself, such as when it does not have four cubits by four cubits. But when it has four cubits by four cubits, it is a domain unto itself, and even if it does not have partitions around it, it is like an upper chamber and it is permitted to stand upon it. And so too if it was surrounded by partitions, even if it does not have four cubits by four cubits—it is like a domain unto itself and it is permitted to pray in it, for its height is not noticeable since it is a separate domain. Therefore, if the one praying stands on the bimah—it is permitted, for it is like a domain unto itself. And specifically that it be surrounded by partitions, or that it have four cubits by four cubits, but without this—it is forbidden. And it appears that even if it is not surrounded by partitions except from two sides—it is also permitted, for it appears as a place unto itself.

Artisans who are performing labor for a homeowner may pray at the top of an olive tree or at the top of a fig tree, and there is no concern in this regarding "one may not stand upon a high place." He may pray, because since they ascended to perform their labor, it is as if they ascended to an upper story. However, in other trees, they must descend and pray. And the reason that "olive and fig" were distinguished from all other trees is because they have many more branches than other trees, and there is great exertion in their ascent and their descent, and they would be idle from their labor. Therefore, the sages said that they should pray there (16a). But in other trees where there is no idleness, they must descend. And the homeowner must descend even from the top of the olive and the fig, for he is not indentured to others, and he is his own master. When they were lenient regarding laborers, they were only lenient because of idleness from the labor of others, and regarding a homeowner, this is not applicable. And so too with our artisans when they perform labor on roofs, or on other high places that do not constitute a distinct domain, and there is exertion to descend and ascend, if he is a laborer, he is permitted to stand there and pray. And if he is a homeowner, he must descend. And if it constitutes a distinct domain, such as if the place is four amot by four amot, or if it is surrounded by partitions, in any case it is permitted. And the measure of four amot is three "arshin" of our country Russia, and this is a "sazhen," which is a known measure.

Our sages, of blessed memory, said at the end of the chapter "Ein Omdin" (31a): A person should only pray in a house that has windows, as it is said: "And he had windows open in his upper chamber toward Jerusalem." Rashi explained that windows cause him to direct his heart, for he looks toward heaven and his heart is humbled. Thus far his words. And even though one who prays must have his eyes downward, as I wrote in siman 95, nevertheless, in a passing manner, if he looks toward heaven his heart will be humbled (Beit Yosef there). According to this, the windows must be on the side toward which he prays. Therefore, he brought proof from the verse regarding Daniel, whose windows were open toward Jerusalem because he prayed toward Jerusalem.

According to Rashi, it must be said that regarding that which is written "toward Jerusalem"—the intention is not only that he should remember Jerusalem, but that he should look toward heaven. However, from the wording of the Rambam it does not appear so, for he wrote in chapter five, law 6: And one must open windows or doorways toward Jerusalem in order to pray toward them, as it is said: "And he had windows open...". Thus far his words. It is clear that the intention is only because of Jerusalem. And perhaps it is all one, for when he looks toward heaven toward Jerusalem—he will have more kavanah and his heart will be humbled. And so it is implied from the words of the students of our teacher Yonah, who wrote and this is their wording: It is possible to say that the reason is because through seeing the light his mind will be more settled, and he will be able to have kavanah properly. Alternatively: it means to say that the windows should be open toward the east, as it is found in the verse "toward Jerusalem," because through this promise he will direct his heart in his prayer toward the place more, and his prayer will be desired and accepted. Thus far his words.

However, in any event, it appears that according to all interpretations one must pray specifically facing the windows. Yet we have not seen anyone who is meticulous in this. On the contrary, for the most part they choose to pray at a wall that is not facing the window, and the place of the Rav everywhere is near the aron kodesh where there is no window, for facing the window causes a distraction of the mind from those walking before the window. And it appears in my humble opinion that the world holds that since the Shas did not say "facing the window" but rather "in a house that has windows," it implies that the requirement is only that there be windows in the house, but not that he pray specifically facing the window. And the words of our teachers who said "so that he may look" — this can be even if he does not stand exactly facing the window. And so it is explained from the language of the Zohar "Pekudei" (page 251), which wrote, and this is its wording: And because of this, any beit knesset that does not have windows in it is not a place to pray in. For the beit knesset below corresponds to the beit knesset above, which has twelve upper windows. And here too below… Thus far its words. Behold, it was not meticulous except that there should be windows in it, and that there should be twelve windows. And so is the custom to be meticulous regarding twelve windows when possible, and it is a mitzvah to heed the words of the Zohar. And so wrote our teacher, the Beit Yosef, in section 4, that it is good that there be twelve windows, see there. (See Magen Avraham, subsection 4. And I do not know why he did not write the words of the Beit Yosef that we brought.)

One should not pray except in a house, and not in an open place such as in a field or in a valley, unless he is on a journey. And when there are trees there—it is good that he should stand among the trees. And a house that has no windows—it is better than an open place. And likewise, one should not pray in a courtyard. And the reason: for when he is in a place of privacy, the awe of the King falls upon him, and his heart is broken. And if there is filth or pigs in the house—he should pray in the courtyard in a clean place. For according to one resolution in the Tosafot at the end of the chapter "Ein Omdin," there is no prohibition except in a place where there is a concern that wayfarers will interrupt him. (And even though the Beit Yosef rejected their resolution, nevertheless the Taz, subsection 2, and the Magen Avraham, subsection 6, settled it with good reason, see there. Only from the Zohar it is implied otherwise, see there.)

When one is traveling on the road, he should not enter a ruin to pray, because of suspicion, so that they do not say he has a harlot there; and because of collapse, that it should not fall and he be harmed; and because of harmful spirits. And if the ruin stands in a field—there is no suspicion, for a harlot is not commonly found in a field. And if it is a sound and strong ruin—there is no concern of collapse. And if two people enter it—there is no concern for harmful spirits, for we maintain that to one person the harmful spirit appears and harms, to two it appears but does not harm, and to three it does not appear at all, unless it is in a place where it is known that harmful spirits are common. And the same law applies that with two people there is also no suspicion, unless they are licentious people (Gemara, beginning of Berakhot). And if he has a torch in his hand—he himself is like two. And if the moon is shining—it is like three. And according to this, in a field and a strong ruin, and with two people or a torch—it is permitted to enter it. And it is better than praying on the road even though it is not roofed, for we are not concerned about a roof. And if he is afraid that wayfarers will interrupt him—he should pray the "Hevinenu" prayer, and it will be explained in siman 110.

Our sages, of blessed memory, said (6b): Anyone who prays behind the beit kenset is called "wicked," as it is said: "The wicked walk on every side." And we only said this when he does not turn his face toward the beit kenset, but if he turns his face toward the beit kenset, we have no concern with it. There are those who explain that "behind the beit kenset" refers to the western side where the entrance is, and therefore when he does not turn his face toward the beit kenset and his back is to the beit kenset, he is called "wicked" because he appears like a heretic, for all the people prostrate to the east and he prostrates to the west, and it appears like two authorities, Heaven forbid. But when he turns his face toward the beit kenset, behold, he also prostrates to the east. And if he was behind the eastern wall, he should specifically turn his back to the beit kenset, so that he may prostrate to the east. And there is no concern in that he turns his back to the beit kenset, for this is not a Sefer Torah.

But there are those who interpret specifically so, that he stands behind the eastern wall, and it is forbidden for him to turn his back to the beit knesset even if he bows to the east like the rest of the congregation. Rather, he should turn his face to the beit knesset and bow to the west, for the primary concern is regarding his back to the beit knesset. But in that he bows to the west—there is no concern, since he bows toward the wall of the beit knesset. And according to this, it is forbidden in any case to stand on the eastern side, for if he turns his face toward the east—it is forbidden according to the second interpretation. And if he turns his face toward the west—it is forbidden according to the first interpretation. And to satisfy both opinions, there is no permission except to stand on the western side and turn his face to the beit knesset. And on the north and south sides there is certainly no concern, for he turns his face to the east and his back to the west like the rest of the congregation. And even when he stands outside, it is called praying with the congregation. However, it is a mitzvah of the highest order to pray in the beit knesset itself. And know that standing on the eastern side, which is forbidden with his back to the beit knesset according to the second interpretation—this is when he stands in the street. But when there is a building before the eastern wall, such that the eastern wall serves the building as well, even according to this interpretation, one standing in the building may bow toward the east, even though his back is to the eastern wall of the beit knesset. For it is not noticeable that he turns his back to the beit knesset, since he stands in a separate domain.

It is forbidden to pass outside the beit knesset by the entrance of the beit knesset at the time that the congregation is praying and the entrance is open. For this appears like one who casts off the yoke, as he passes by the entrance at the time of prayer and does not enter. And this is specifically when there is no other beit knesset in the city, but when there is another beit knesset—there is no concern, for the observer will say that he is going to the other beit knesset. And it is not specifically another beit knesset, but rather if there is even just another place where the congregation prays—he may pass. And so it appears to me that if they pray in the beit knesset in two minyanim or more one after the other—it is also permitted, for the observer will say that he already prayed or will pray afterwards. And so if he is carrying a burden on his head or on his body, or is riding on a horse or traveling in a carriage, and anything similar to this—it is permitted, for everyone sees that he is occupied with this. And so if he is walking with a non-Jew—they see that he is occupied with him. And so if he is wearing tefillin—it is permitted, for one does not suspect him of casting off the yoke since he is wearing tefillin. And it appears to me that the same law applies to a tallit. And it appears more likely that even if he is only carrying the tallit and tefillin in his hand—it is permitted, for we see that he is not among those who cast off the yoke. And so if there are two entrances to the beit knesset—it is permitted, as they will say that he will enter through the other entrance. And it appears to me specifically when they are on two sides. But on one side—they see that he is not entering through the second entrance either. (And a proof for this is from Shabbat 23a, see there. And be precise and you will find it easy.) And they said (61a): Behind an idolater and not behind a beit knesset...

The prayer that is most accepted and the greatest mitzvah is to pray in the beit knesset with the tzibbur, as it is written: "Behold, G-d is mighty and does not despise." And the merit of the many is very great, and they do not scrutinize a prayer of a tzibbur from Above as much as they do a prayer of an individual. And if it is impossible for him to go to the beit knesset, if it is easily within his power to gather a minyan in his home, such that there is not much burden upon him in this and not much burden upon the men (see Magen Avraham subsection 17 in the name of the Smag) – he should do so. And if there is a burden in this and he prays individually in his home, nevertheless he should strive to pray at the same time that the tzibbur prays. And so too people who dwell in settlements and do not have a minyan – it is proper that they pray at the time that the tzibbur prays in the city. Unless the tzibbur delays very late – it is better not to look at this and to pray in its proper time individually. And if it is within his power to pray at the sunrise – how good and how pleasant. And it is obvious that when the tzibbur prays Maariv while it is still day and he prays in his home, that he should not pay heed to the tzibbur and should pray in its proper time, and so too anything similar to this. And so too it is a mitzvah to pray in the beit knesset even when he missed the prayer of the tzibbur and prays individually, for a prayer in the beit knesset is heard more than what is in his home, for there is great holiness there. (See Yerushalmi at the beginning of the fifth chapter, and it requires further study.) And that which we said, that he should strive to pray at the time that the tzibbur prays – this is specifically when they are praying that same prayer, as this is also called "praying with the tzibbur." But if he is praying Shacharit and the tzibbur is praying Musaf, or vice versa – it is not called praying with the tzibbur. (Ibid. And regarding that which the Magen Avraham was uncertain about in the words of the Tosafot – I do not know why. For it is obvious that one who prays in his home at the time of the prayer of the tzibbur, this is not comparable to one who prays with the tzibbur literally, for he does not join with them at all. And what was the Magen Avraham's difficulty to establish this specifically during a time of Divine wrath? And it requires further study.)

When one stands with the congregation – it is forbidden for him to precede his prayer to the prayer of the congregation. And even if he wishes to go outside of the beit knesset, unless the time is passing and the congregation is not praying because they are lengthening with piyyutim or for another reason. And even this is better that he should go to his home and pray, unless the time is pressed, for by the time he goes to his home the time will pass, for then he should pray in the beit knesset by himself before the congregation (Bach). And some say that even if there is time to go to his home – he may pray in the beit knesset (Magen Avraham subsection 21 in the name of Tosafot Ri), for they only forbade praying in the beit knesset before the congregation when they are praying during the time of the Kriat Shema and the prayer, and not when they delay the time. And know that a person who has a weakness of the heart – may always pray in his home before the congregation, even when they pray in their time, because he cannot wait as he needs to eat. But in the beit knesset it is forbidden for him to precede his prayer to the prayer of the congregation even in such a case. And if he is ill or has another constraint – he may precede even in the beit knesset (ibid.). And the reason: for his illness proves regarding him why he precedes, and so too his constraint proves, which is not the case with weakness of the heart – it is not recognizable to all.

The Rambam wrote at the beginning of the eighth chapter: The prayer of the community is always heard. And even if there were sinners among them – the Holy One, Blessed be He, does not despise the prayer of the many. Therefore, a person must join himself with the community, and he should not pray alone as long as he is able to pray with the community. And a person should always arrive early and stay late at the beit knesset, for his prayer is not heard at all times except in the beit knesset. And anyone who has a beit knesset in his city and does not enter it to pray is called a "bad neighbor," as it is written: "Thus says Hashem regarding all my bad neighbors... behold, I will pluck them up from their land, and cause exile for him and his children." So said our sages, of blessed memory, in Berakhot (5a), and it is measure for measure: he did not want to walk a short distance – he shall walk a long distance. And if there are two batei knesset in the city – there is more reward for the one who goes to the distant one, for they pay him the reward for his steps (Sotah 22a). And in a place where there are more people, it is more of a mitzvah, for "in a multitude of people is the King's glory." However, if they speak there during the time of prayer – it is better to pray in a small minyan in a place where they do not speak. (See Be'er Heitev subsection 11 in the name of the Radbaz, that one who sits in prison and they gave him permission one time to pray with the community – he should not let the mitzvah sour and should pray immediately, see there. And such is the primary ruling. And the Chakham Tzevi raised a difficulty against him and it is not a difficulty, see there. Examine carefully and you will find it simple.)

It is a mitzvah to run to the beit knesset, for in this one shows that he performs the mitzvah with desire and vigorous will. And so too for any matter of a mitzvah, as it is said: "Let us pursue to know the Lord." And he should only run until the entrance of the beit knesset. For once he enters the beit knesset he should not run, for this is not the way of derech eretz, but rather he should walk with awe and fear like one walking before the King. And even on Shabbat and Yom Tov it is a mitzvah to run in his walking to the beit knesset. And even though it is forbidden to take a large stride on Shabbat, and also on a weekday it takes away one five-hundredth of the light of his eyes, nevertheless for the sake of a mitzvah it is permitted. And "he who keeps a mitzvah shall know no evil thing." And conversely, upon his exit from the beit knesset he should not run, and also he should not walk with a large stride. For it appears that he rejoices in his exit, and that his stay in the beit knesset was a burden upon him. Rather, he should walk slowly to show that his separation from the beit knesset is difficult for him. And if he is walking in order to return to the beit knesset—he may run, for it is evident to all that he runs in order to return quickly. And so too when he exits from the beit knesset to the beit midrash—it is a mitzvah to run, for the sanctity of the beit midrash is greater than the sanctity of the beit knesset (Megillah 27a).

It is permitted to spit in the beit din. Even though in the Mikdash it is forbidden to spit even in this time, nevertheless in the beit knesset it is permitted. Just as a shoe is forbidden in the Mikdash, as it is written: "Remove your shoe...", and in the beit knesset it is permitted (Berakhot 62b). And specifically when it is not during the time of prayer. But during the time of prayer – he shall not spit. And how he should act if spit happens to come to him will be explained in siman 97. And there is one who says that just as it will be explained there that it is forbidden to spit to his right or in front of him, but rather to his left or behind him – here too, when it is not during the time of prayer, it is so (Magen Avraham, subsection 27, in the name of Or Zarua). But it does not imply this from the plain meaning of the wording of the Shas and the poskim. However, it is certainly so that he should spit gently, not to a distance in a manner of arrogance. And he treads upon the spit with his foot, or covers it with sand or with reeds. And this is a great obligation in every place, so that another will not be disgusted by it, as we say in Chagigah (5a): "'For God shall bring every hidden thing into judgment' – this refers to one who spits in the presence of his fellow and he is disgusted by it," see there. And they wrote a segulah so that he will not spit: to chew licorice before he goes to the beit knesset. And on the eve of Yom Kippur and on the eve of Tisha B'Av it is forbidden, so that the sweetness does not remain in his mouth, and when he swallows the spit he will swallow the sweetness on Yom Kippur and Tisha B'Av. (And swallowing spit is permitted on Tisha B'Av and Yom Kippur, as the Magen Avraham wrote at the end of siman 566, not like the Bach, see there.)

A person should always rise early to come to the beit knesset so that he may be among the first ten, for then even if a hundred come afterward – he receives a reward equal to all of them (47b). And the reason is: since whenever there are ten the Shekhinah dwells, and the Shekhinah arrives beforehand (6a). And since the Shekhinah came because of him – he is worthy of receiving a reward equal to all those who come after him. And this is specifically if he prays with them. And in the Zohar it is implied that all ten should come at once. And even one who is unable to be among the first ten due to the exertion of cleansing and the like, nevertheless, he should strive to come as early as he possibly can, for everyone who comes earlier – is closer to the drawing of holiness than those who come afterward (see further Turei Zahav).

If a person remains alone in the beit knesset after the prayer, at Arvit or even at Shacharit when the beit knesset is outside the city, and if he remains alone he will be afraid and confused in his prayer—there is an obligation upon the other person found there not to leave the beit knesset until after the prayer of this one, even though he has finished his prayer. For just as a person is obligated to perform gemilut chasadim with his money, so too is he obligated to perform gemilut chasadim with his body. And you have no gemilut chasadim greater than this, that his fellow should not be afraid and not be confused in his prayer. And if he waited, our sages, of blessed memory, said (6a) that there shall be fulfilled in him that which is written in Isaiah: "Then your peace would be like a river, and your righteousness like the waves of the sea; your offspring would be like the sand..." Therefore, the one praying should not lengthen his supplications, but rather should pray the fixed prayer alone. And if he lengthens his supplications—one is not obligated to wait for him. And there are those who are stringent even in a beit knesset that is in the city and at Shacharit, because a person's heart is dejected when he remains alone. And there is one who wrote that all this is when the one praying came together with the congregation but an accident occurred and he was forced to pray after the congregation, for then there is an obligation to wait. But if he came at the time the congregation is standing to finish their prayer—there is no obligation to wait for him, for he has revealed his mind that he is not afraid to remain alone (Magen Avraham, subsection 29, in the name of Tosafot Ri). And so it implies from the language of the Shas there, which said: Two who entered to pray, see there. Nevertheless, the Ri, of blessed memory, would wait even in such a case (ibid.), for it is no less than other gemilut chasadim.

One who is traveling on a road and arrives at an inn while it is still day and wishes to sleep there: if there is a place ahead of him on the path he must travel, within a distance of four mil, where they pray with ten, and he is able to arrive there while it is still day, and he would not need to travel alone at night—he must go there to pray in a tzibbur. Beyond four mil, the sages did not burden him, even though he must travel this path. But when he must return behind him or to the sides—he is only obligated to go up to a mil, and not including it. Similarly, one who lives in a settlement within a mil of a place where they pray with ten—he is obligated to go every day, morning and evening, to pray in a tzibbur. The measure of a mil is a Russian parsa, which they call a verst. And it is obvious that a person should not rise early to travel on the road for a voluntary matter from a city where there is a beit knesset, even if he goes before the light of morning. And that which we are not careful in this is because we travel on the road for our livelihood. This is considered a matter of a mitzvah, for it is a mitzvah to provide for one's wife and offspring. For his wife, it is an obligation to provide for her; and regarding his sons and daughters, our sages, of blessed memory, said that regarding this it is stated: "Who perform charity at all times" (Ketubot 50a, and it is also implied in Moed Katan at the beginning of the third chapter, see there). Furthermore: this is specifically when he can arrive at his destination while it is still day, as was written in the Shulchan Aruch, section 17.

And the reason for this is: that prayer in a tzibbur, even though it is rabbinic—it is a great mitzvah. For aside from prayer in a tzibbur, there is also within it Kedushah, and Kaddish, and "Barechu." For behold, it is permitted to free a slave in order to pray with ten, as is explained in Yoreh Deah siman 267. However, this applies to a person who does not engage in Torah study constantly, but only sets fixed times for Torah. But a talmid chakham who learns always—Torah study is greater than all the mitzvot. And if he will have through this much nullification of Torah—he should pray in private and engage in Torah. Nevertheless, the talmid chakham should not habituate himself to this, because of the common people, so that the matter of prayer in a tzibbur should not be light in their eyes. Therefore, a talmid chakham should not engage in Torah at the time when the tzibbur says Selichot and Tachanunim. And a talmid chakham who is able to gather ten to his house to pray in a tzibbur—it is better that he do so than to go to the beit knesset, when he will have through this a bit of nullification of Torah. But he should not pray in private in the city even if he will be nullified a bit through this, for if he does so, he will cause this mitzvah to be weakened in the eyes of the people.

And if there is in the city a beit knesset and a beit midrash where they study, and he is a talmid chacham and studies in the beit midrash—it is more of a mitzvah that he pray in the beit midrash in the place where he studies than that he pray in the beit knesset, even though there is a multitude of people in the beit knesset, as it is written: "The Lord loves the gates of Zion more than all the dwellings of Jacob." And "the gates of Zion" are the gates distinguished in halacha. And we hold that the holiness of a beit midrash is greater than the holiness of a beit knesset, and therefore this is preferable to the virtue of "in a multitude of people." And this applies to a talmid chacham. But one who is not a talmid chacham—it is better that he pray in the beit knesset. First: because of "a multitude of people." And furthermore: because it is the place designated for prayer, and the virtue of the beit midrash is only for a talmid chacham (it seems to me).

A person should always establish a fixed place for his prayer, meaning that he should always pray in one place. That is to say: both regarding the building, that he should always pray in this beit knesset or this beit midrash, and not once in this one and once in that one; and regarding the specific place within that building where he prays—he should always pray in a specific place, and not once in the east and once in the south and the like. And even when he prays in his house—he should always pray in one place. And all four amot are considered like one place, as it is impossible to be exact. And Abraham our forefather established a place for his prayer, as it is written: "to the place where he had stood..." Therefore, he should not change his place except for a great need, or when he is forced to do so. And there are some among the Rishonim who said that in the beit knesset there is no difference in which place, since the whole of it is a place of prayer (Tosafot of Rabbi Yitzchak, first chapter). But in the Yerushalmi, fourth chapter of Berakhot, it is explained otherwise, as we learn there: Rabbi Tanchum said: A person must designate for himself a place in the beit knesset, as it is written: "And it was when David came to the summit, where he would prostrate himself there." "He prostrated" is not said, but rather "he would prostrate," for he would regularly prostrate himself there. And so ruled the Tur and the Shulchan Aruch, section 19.

It is stated in Berakhot (8a): A person should always enter the distance of two doorways and afterward pray. Rashi explained: When he enters the beit knesset, he should not sit adjacent to the doorway, for it appears to him as a burden and that he is ready to leave. Thus far his words. The measure of two doorways is eight amot. In the Yerushalmi, in the chapter "Ein Omdin," it is derived from that which is written: "To watch at my doors" – two doors. According to this reason, if he has a designated place near the doorway, there is no concern in this, for it is evident to all that he is sitting in his designated place. Nevertheless, according to the reason of the Yerushalmi, it implies that one always requires two doors (see Beit Yosef and Magen Avraham, subsection 35). It appears that for this reason it is customary to make a room before the beit knesset which is called a "vorhaus," and it is like a gatehouse so that he may enter through two doors.

And there are those who explain that this is only when the entrance is open to the public domain, for the reason is so that he will not look outside and will be unable to focus in his prayer (the Tur in the name of the Maharam). And according to this, if it is not open to the public domain—it is of no consequence. And there are those who explain that it refers to a delay of time, meaning: that he should not rush to pray immediately upon entering, but rather should wait the duration of two entrances. And this explanation was written by the Rosh. And it is proper to be concerned for all the explanations. Therefore, if there is a room before the synagogue as I have written, and his place is designated near the entrance, and it is not open to the public domain, and he waits the duration of two entrances—it is permitted according to all opinions.

There must be nothing intervening between him and the wall, as it is said: "And Hezekiah turned his face to the wall and prayed" (5b). And it is not called an "interposition" unless it is an object ten tefachim high and four tefachim wide. But with less than this, we have no concern regarding it. Animals also do not interpose, and likewise a person does not interpose. Our teacher, the Rema, ruled that a person does not interpose but animals do interpose. However, some say that one should not pray behind any person. And it is good to be concerned for his words, as it appears like one bowing to him. And likewise with animals. And as for that which they pray in the synagogue one behind the other, it is because it is impossible otherwise, and it is apparent to all that this is the way of those who pray.

And so too a thing that stands permanently, such as a closet or a chest—they do not constitute an interposition, for they are like the wall itself. However, a bed constitutes an interposition (Tosafot ibid.). And some say that our beds, which are for lying upon, do not constitute an interposition because they always stand in one place (Beit Yosef). And some say they do constitute an interposition (Bach), but it is not compelling (see Magen Avraham subsection 36). And anything that is for the need of prayer—it does not constitute an interposition. Therefore, the shtender upon which one places the siddur—it does not constitute an interposition (Taz subsection 5). And there is one who hesitates regarding this (Magen Avraham ibid.). And it appears that according to what the Rambam wrote in a responsum, that the reason is so that one should not look here and there, and for this reason he forbade there when colored garments are hanging on the wall so that one should not look at them and be distracted in his prayer (see Beit Yosef)—there is no concern at all regarding the shtender. Furthermore: is this matter an absolute requirement? It is only for the performance of the mitzvah in the most choice manner (Taz ibid.). And the advice for this is to close his eyes (ibid.), and he will not look here and there. Therefore, regarding the shtender there is no concern at all. And also in the Responsa of the Rashba (siman 96) it is implied that anything that is for the need of the prayer and the beit knesset—it does not constitute an interposition, see there.

Regarding decorated garments, even if the decorations are not embossed—it is not proper to pray facing them, so that they do not distract him. And if it happens that he must pray facing a decorated garment or wall—he should close his eyes. And similarly, on the walls of the beit knesset it is forbidden to draw decorations facing the front of the worshippers. Rather, they should be above the height of people, which is to say above three amot, as this is the height of a man. And similarly, one should not draw decorations in the siddurim from which one prays, so that the kavanah is not nullified. And items upon which matters of frivolity are decorated—it is forbidden even to sit upon them in the beit knesset, and even in his home he should distance himself from them. And in general, it is proper to abolish all decorations of animals and birds, and all the more so decorations of man, that they make on the walls of the battei knesset. And in general, one should distance oneself from all decorations even in the home. And the truth is that the most appropriate prayer is when the wall is smooth, and there is nothing before him, great or small. And we show honor at the entrance of the beit knesset such that the elder enters first (Berakhot 47a).

A person should never pray next to his teacher, for this appears as if he is equal to his teacher. Nor behind his teacher, for this also appears like arrogance (Rashi 27b). Furthermore: for it appears as if he is prostrating to his teacher (Tosafot ibid.). Nor before his teacher, for this is certainly a disgrace, as he turns his back to his teacher. Rather, he should distance himself four amot from him, for this is like another domain, and even before him it is permitted. And there is one who says that behind him one requires four amot and three steps (Pri Megadim), because some say the reason that behind him is forbidden is so that his teacher will not be distressed when he finishes his prayer and he has not yet finished, such that his teacher would not be able to walk the three steps, because it is forbidden to pass in front of one who is praying. And this reasoning is found in the Yerushalmi. Therefore, he requires a distance of four amot and three steps.

And all this applies to one's primary teacher, or the leader of the generation whose law is like that of a primary teacher, as I wrote in Yoreh Deah siman 242. But with a teacher who is not one's primary teacher or a colleague-disciple—it is permitted to pray at his side, in front of him, or behind him. And some prohibit in front of him (Magen Avraham subsection 39), and such is the primary view, for this is a greater disgrace. Our teacher, the Rema, wrote in section 24 that some say all this only refers to one who prays in private. But in a congregation, if such is the order of their seating—one need not be concerned if he prays in front of him or behind him. And even though it is good to be stringent—the custom is to be lenient. Thus far his words. And it is proper to be stringent in practice (see Levush and Eliyah Rabbah). And on the bimah it is permitted.

Any place where one may not recite Kriyat Shema, one may not pray there. And just as one must distance oneself from excrement, urine, a foul odor, a corpse, and from seeing nakedness for Kriyat Shema—so too must one distance oneself for prayer. And so too for any sacred matter and the study of Torah—one must distance oneself. If one was standing in prayer and a child urinated in the beit knesset—he should remain silent until they bring water to pour into the urine, and even on Shabbat it is permitted to pour water. Or he should walk four amot forward or to the sides or leave the beit knesset, and finish his prayer. It is better to leave the beit knesset for another place and not to interrupt with silence, for perhaps he will tarry long enough to finish the entire prayer and will be required to return to the beginning. However, with speech he may not interrupt under any circumstances. And if it is impossible to go to another place, and there is also no water—he may rely on the Rashba who permits praying in the presence of urine when he is already standing in prayer, because urine is a rabbinic prohibition. But regarding excrement, the prohibition of which is from the Torah—it is necessary to act according to what has been explained. There is one who permits interrupting with speech regarding excrement, but it does not seem correct to me. Rather, he should go to another place, and signal to the entire congregation that they should leave or clear the excrement, and they should wait until the odor dissipates. These laws have already been explained in the laws of Kriyat Shema.