Siman 94

Among the eight things we enumerated at the beginning of siman 90, we enumerated "facing the Sanctuary." And so the sages taught (30a): If one was standing outside the Land—he should direct his heart toward the Land of Israel, as it is said: "And they shall pray to You by way of their land." If he was standing in the Land of Israel—he should direct his heart toward Jerusalem, as it is said: "And they shall pray to Hashem by way of the city." If he was standing in Jerusalem—he should direct his heart toward the Beit HaMikdash, as it is said: "And they shall pray toward this House" (II Chronicles 6:32). If he was standing in the Beit HaMikdash—he should direct his heart toward the House of the Holy of Holies, as it is said: "And they shall pray toward this place..." It results that one standing in the east—turns his face to the west. In the west—he turns his face to the east. In the south—he turns his face to the north. In the north—he turns his face to the south. It results that all of Israel direct their hearts toward one place. And this is what is written: "Your neck is like the tower of David, built for talpiyot"—"the mound (tel) to which all mouths (piyot) turn." And a blind person or one who is unable to determine the directions—should direct his heart to his Father in Heaven, for this is not a requirement that invalidates if he did not pray toward Jerusalem. And similarly, one who is sitting in a wagon or on a ship—it is impossible for him to pray toward the side of Jerusalem when the wagon or the ship are not traveling toward that side, and he should direct his heart to his Father in Heaven. And more will be explained regarding this.

And it must be understood, what is the meaning of the phrase "direct his heart"? For he must turn his face toward there, as he says afterward: It follows that one standing in the east turns his face to the west… And it must be said that this is what he means: that turning the face alone is not sufficient, but rather he must direct his heart toward that holy place. And from this it appears to me that it emerged for our teacher, the Beit Yosef, who wrote in section 1: If he was standing outside of the Land—he should turn his face toward the Land of Israel, and also direct his heart toward Jerusalem, the Temple, and the House of the Holy of Holies. And so too for one standing in the Land of Israel—he turns his face toward Jerusalem, and also directs his heart toward the Temple and the Holy of Holies. And one standing in Jerusalem—turns his face toward the Temple, and also directs his heart toward the Holy of Holies. See there, and it is from the students of our teacher Yonah. And ostensibly, from where do we have this to say so? Rather, they were precise with the phrase "direction of the heart," and automatically, since he must direct his heart toward the holy place, if so, it follows automatically that he must direct it toward the most holy places. And they further said there that if he was standing behind the Kaporet, meaning in the west of the Temple behind the Holy of Holies—he turns his face toward the Kaporet. (And in section 5 another reason for the phrase "direct..." will be explained.)

Our teacher, the Beit Yosef, wrote in section 2: If one prays toward one of the other directions—he should turn his face toward the Land of Israel if he is outside the Land, and toward Jerusalem if he is in the Land of Israel, and toward the Sanctuary if he is in Jerusalem. Thus far his words. And he explained his words in his great work: that there are places where they pray toward the north and toward the south. And by law we must pray toward the east because we are to the west of the Land of Israel, as will be explained, and they do not wish to change their custom; they wrote the advice that he should turn his face toward the Land of Israel, to the east. And the proof is from what our sages, of blessed memory, said (Bava Batra 25b): He who desires to become wise—should face south. To become wealthy—should face north. And how do those who pray toward the east or toward the west act? Rather, he should turn his face by slanting toward the south or toward the north. Consequently, slanting is effective, and here too it is so (see Beit Yosef). And that which he wrote "toward one of the other directions"—the intention is not toward all directions, for one standing toward the west cannot slant his head toward the east, and likewise from east to west, for this is not slanting but turning the face. And his intention is only regarding north and south, as he wrote in his great work (Taz, subsection 1). And know that one who prays toward a different direction than that which he must pray, and remembers in the middle of the prayer, that he should not stop and return himself to the place, for he must and can slant his face toward that direction if it is possible for him to do so as I have written (ibid.).

The Tosafot and the Rosh, and the Mordechai (ibid.) and the Tur wrote that we who pray toward the east do so because we are to the west of Eretz Yisrael. And so wrote our teacher, the Rema, in section 2, and this is his wording: And we who turn our faces to the east, it is because we dwell to the west of Eretz Yisrael. It thus turns out that our faces are toward Eretz Yisrael. Thus far his words. Now, regarding our teachers, the Rishonim, who were in France and Germany, this is well-settled, as these countries stand exactly to the west of Eretz Yisrael. However, our teacher, the Rema, who was in Poland, and likewise our country of Russia which stand in the north of the world, if so, we are opposite the northwest of Eretz Yisrael. And when we stand toward the east—it is not exactly opposite Eretz Yisrael. And the great authorities have already been awakened to this (Levush and Ma'adanei Yom Tov ibid., and Taz and Magen Avraham). And they wrote that in truth, when building the beit knesset, they should place the eastern wall where the aron kodesh is inclined toward the southeast, for then it will be aligned opposite Eretz Yisrael and Jerusalem. However, it is not in our hands to build according to our will, for the buildings are made according to the permission of the government.

And according to this, the most appropriate place for this is in the southeastern corner. And likewise, all those standing at the side of the aron kodesh toward the northern wall—they are able to stand toward the east and turn toward the south. But those standing at the side of the aron kodesh toward the southern wall—it is impossible for them to turn toward the south, for if so, their backs would be toward the aron kodesh, and of necessity they must stand straight toward the east. However, at the time of the bowings, they should turn their heads toward the south. And so did one of the great ones (Ma'adanei Yom Tov ibid.).

And behold, the entirety of Israel does not do so, and they build toward the east side and stand entirely toward the east side, as is known. And it seems to me that I can offer a justification that they act according to the law. For behold, in Bava Batra (25a) we say that Rava Akiva holds the Shekhinah is in the west, and so too Rabbi Yehoshua ben Levi, and one must pray only toward the west side. And so too Rabbi Abbahu holds this, see there. And Rabbi Oshaya and Rabbi Ishmael and Rav Sheshet hold the Shekhinah is everywhere, and one may pray toward whichever direction he desires, see there. And our teachers, the authors of the Tosafot there and in Berakhot (30a), and the Rosh there and the Tur in this siman wrote that all these Tannaim and Amoraim do not hold like this baraita that one is obligated to pray toward Jerusalem, see there. And if so, the matter is puzzling: since all these disagree with it, how do we rule like this baraita? And they wrote that there in Bava Batra, Rabbi Chanina holds like this baraita, for he said to Rabbi Yoshiya: You who dwell in the north of the Land of Israel, face south, see there. And this too is a wonder, to rule like an individual against the many. And more puzzling than this: how is it possible that all these Tannaim and Amoraim do not hold so? Did not Solomon say in his prayer: "And they shall pray by way of their land, by way of the city which You have chosen, and they shall pray toward this House." And Daniel prayed toward Jerusalem.

And it appears that the matter is as follows: for in Bava Batra there, we challenge Rava Joshua ben Levi, who said the Shekhinah is in the west, yet he said that one should always face south. And it answers that he inclines sideways. Rashi explained: that he stands in the west and inclines toward the south side. The Semag in the positive commandments (19) explained the opposite; see there carefully. It is clear from this that regarding what they said to pray on this side, or toward this place—it is sufficient with a mere inclination, and we do not require that his entire body and face turn there. According to this, I say that all the Tannaim and Amoraim in Bava Batra do not disagree with that of Berakhot, and all of them hold that one must direct himself toward the Land of Israel and toward Jerusalem. And those who hold that the Shekhinah is in the west also hold that he inclines sideways, meaning: that the countries situated to the east of the Land of Israel, and its south, and its north, are able to pray toward the west side. And those to the south and north—shall pray toward the west side and incline to the south or north, or the opposite, to pray toward the south or north and incline toward the west. And the countries that are on the west side, like ours, where it is necessary not to face west—for if so, their backs would be toward the Land of Israel—they admit that it is impossible for them to pray toward the west, and they spoke regarding the majority of the world. And those who hold the Shekhinah is in every place, and one may pray toward any direction he wishes—they admit that he is obligated to incline his face toward the Land of Israel or to pray toward the Land of Israel, and he may incline his face toward any direction he wishes.

It is found according to this that standing toward the Land of Israel and Jerusalem – the intention is not "toward" literally, but rather a slight inclination toward there. And I say that for this reason we learned in the Baraita: He should direct his heart toward the Land of Israel, toward Jerusalem. And why did it not say he should stand toward the Land of Israel? Rather, because this is impossible in every place, and a mere turning is sufficient, as it concludes: he turns his face. That is to say: that turning the face is sufficient. And when we examine the prayer of Solomon: "And they shall pray to You by way of their land, and they shall pray by way of the city which You have chosen," and furthermore it is written: "And they shall pray toward this place," as is explained in Kings. And why is it not written here "by way of this place" as in "by way of their land" and "by way of the city"? However, the reason seems to me to be that "And they shall pray toward this place" deals with there when they stood in Jerusalem, and he is able to direct himself literally toward the place of the Temple. But "by way of their land" deals with there when they are exiled in the Diaspora. And "by way of the city" deals with there for those praying in all of the Land of Israel, see there. And the matter is understood that in the entire world it is impossible to pray toward the Land of Israel literally, for the width of the world is much greater than the Land of Israel, and likewise all of the Land of Israel is much greater than Jerusalem. Therefore it said "by way of their land," that is to say: some inclination toward there, and he should direct his heart. (And this is an additional reason to what I wrote in section 2.)

And according to this, that one does not need to stand exactly opposite Eretz Yisrael—our custom that we stand toward the east is well-settled. Even though we are in the northwest, nevertheless, there is a slight inclination toward the west, as is understood. And it is no worse than turning the face, since the primary factor is the intention of the heart toward Eretz Yisrael. And since we stand toward the east and direct our hearts toward Eretz Yisrael, and we incline toward Eretz Yisrael as well, for we do not stand at the edge of the north but rather in the north adjacent to the west, it follows that when standing toward the east—there is an inclination toward the west of the world where Eretz Yisrael is situated.

Our teacher, the Rema, wrote: One does not make the place of the aron and the side of prayer exactly facing the rising of the sun, for this is the way of the heretics. Rather, one directs it toward the middle of the day. And one who wishes to fulfill their statement (Bava Batra ibid.): He who wishes to become wealthy should face north, or to become wise should face south, nevertheless, he should turn his face toward the east. Thus far his words. There is one who explained that this is the explanation: Since from our lands we incline toward the north of the world, and the sun never rises for us in the middle of the east but rather toward the south side, if we place the aron and the eastern wall exactly facing the sunrise, the prayer would not be toward the east but toward the south. Rather, they should direct it according to the path of the sun in the middle of the day, for then it is between south and north in the middle, and the wall will be in the true east (Ma'adanei Yom Tov there in the fourth chapter, letter 28). According to this, it is the opposite of what I wrote in section 4, that we must place it toward the southeast. And in truth, they disagreed with him on this. (See Taz subsection 2, and Magen Avraham subsection 4, and Ma'adanei Yom Tov there, and Eliyah Rabbah subsection 3, for they all agreed with the Levush to place it in the southeast.)

And I wonder about this: For did our teacher, the Rema, not know this? And who is as wise as he in the sciences, as we see in his book "Torat HaOlah"? Furthermore: if so, why did he need to say it is because this is the way of the heretics? Rather, it seems clear to me that, on the contrary, he comes to teach us that even though according to the orientation of our countries we should have positioned it facing the sunrise, for then it would be in the south-east, nevertheless, since the heretics are meticulous in this to prostrate themselves toward the sunrise—we must not do so, and we must position it toward the middle of the east even if it will not be exactly toward the Land of Israel. And this is proof for our words in section 9. Therefore he concludes that one who wishes to be meticulous regarding "he who wishes to become wealthy..."—should turn his face toward the east. That is to say: that turning the face is sufficient. Therefore, we do not need to be meticulous to position it exactly toward the Land of Israel, as per our words in section 9. (The Gaon Rabbi Yeshaya Pick questioned him, for from Rashi it is explained that the turning is toward the south, see there. But the Semag wrote that the turning is toward the east. And the Rema intentionally wrote thus, meaning: that we do not require standing exactly to the east but merely a turning. Therefore, our custom is well-settled. Examine it and you will find it simple.)

The aron kodesh is established in the east. And even if they established it on another side, nevertheless they shall pray toward the east (Magen Avraham, subsection 3, in the name of Knesset HaGedolah). Therefore, they shall be careful not to establish it in the west, for if so, their backs would be toward the heikhal. And according to what the great authorities wrote to incline toward the south, as I wrote in section 4—one should not place it in the north either for this reason, but rather in the south. However, we have never seen this, and they always place the aron kodesh on the eastern wall. (See Bach, for it appears from his words that the words of our teacher, the Rema, are like the Levush. And it is likewise implied in Machatzit HaShekel, subsection 4, see there. And it is perplexing, as is explained from Ma'adanei Yom Tov. And it is likewise implied in the Taz, subsection 2.)

If the aron kodesh stands on the north side or on the south side, and the entire congregation prays toward that side, and an individual wishes to pray toward the east—he should not do so, for if so, they would not all prostrate toward one side, and it appears like two authorities. Rather, he should pray toward the side that the congregation prays, and tilt himself slightly toward the east (and so it is implied in the Beit Yosef). However, if he prays there alone, not at the time the congregation prays—he may pray toward the eastern wall, for then it does not appear like two authorities.

And know that according to the words of the great authorities in section 4, that for us it is necessary to establish the eastern wall in the south-east, because we are in the north-west of Eretz Yisrael—likewise, not all places are equal in this positioning, for this depends on the inclination of the central eastern point of that place relative to Yerushalayim. And this point is the place of the sun's rising for that place during the seasons of Nisan and Tishrei, and it is the meeting point of the celestial equator in that place on its horizon, for then the day and night are equal. And in the more northern countries—even during these seasons the day and night are not equal. Therefore, one must know when the day and night are equal in that place, and opposite it they shall establish the eastern wall and the aron kodesh (see the Shulchan Aruch of the Gr"z section 3).

If one was riding on a donkey – he does not need to dismount and pray, even if he has someone to hold his donkey. Rather, he prays while traveling, because when he dismounts, his mind will not be settled. And if it is within his ability to turn his face toward the Land of Israel – it is well, for this is within his ability to do even while riding on the donkey. And so too, if his spirit moves him to dismount from the donkey and pray, and he knows that his mind will be settled – a blessing shall come upon him. And such is the law for one riding on a horse; even though the horse runs fast and will cause him a lack of kavvanah, nevertheless, they did not burden him to dismount by the letter of the law. And he shall pray while he is riding.

And so too if he is sitting in a wagon or on a ship, if he is able to stand inside the wagon or the ship, such as when the wagon and the ship are moving slowly, and he stands while they are moving – he must stand, for even though they are moving, nevertheless regarding prayer it is considered standing for him (see Taz, subsection 4). And if he is unable to stand, such as when they are moving quickly and he would fall if he stood – he sits in his place and prays, and he should turn his face toward Eretz Yisrael if it is possible for him. And the sages did not burden him to stop the wagon or the ship, even though they are in his possession and he is able to stop them. And if it is his own will to stop them – a blessing shall come upon him.

And so too, if one was walking on the way on his feet – he prays while walking, even if his face is not toward the Land of Israel, even when not in a place of danger. And the sages did not trouble him to stand and pray, because the delay of his journey would be difficult in his eyes, and his heart would be preoccupied and he would be unable to have kavanah. And it appears that in this case it is impossible for him to turn his face toward the side of the Land of Israel, for one who walks is compelled to have his eyes before him. However, everything is according to the way and according to his fear and his composure, and one who is stringent in this, may a blessing come upon him. And there are those who say that he is obligated to stand for the blessing of Avot, and it is proper to be concerned for this opinion if it is not in a place of danger. And so too, one who is riding on an animal – he should stand it still for the blessing of Avot, and he does not need to descend from it. And so too, one who is traveling in a wagon when it is possible for him. But they did not practice so because it is a great burden.

How should he act regarding the bowings? If he was walking on his feet, he is certainly able to bow, and upon reaching the end of the Shemoneh Esrei, he shall step three steps backward. And when he is sitting in a wagon or in a ship, if he is able to stand there at the time of the bowings—he stands and bows. For even though they permitted him to pray sitting, nevertheless, at the time of the bowings it is certainly proper to stand on his feet if it is possible for him, and likewise for the three steps backward at the conclusion of the prayer. And if it is impossible—he shall bow while sitting, and the three steps are impossible for him to perform. And regarding one riding on an animal who is unable to stand—he does not need to. And for the three steps—he shall move the animal three steps backward and it is as if he performed this, and it is credited to him as if he stepped himself. Or he shall move himself backward upon his animal if it is possible for him to do so, and if not, he does not need to (see Magen Avraham, subsection 9).

A sick person prays even while lying on his side, and specifically when he is able to concentrate his mind. And even if he is unable to don tefillin, nevertheless he should recite Kriat Shema and pray when it is possible for him. And if he cannot concentrate his mind—he should not pray. Nevertheless, he should meditate in his heart if it is possible for him, as it is written: "Speak in your hearts upon your beds." And even though we hold that meditation is not like speech, nevertheless a sick person is different. And this is the interpretation of the verse: when you are upon your beds—then speech is achieved even through meditation. The general principle of the matter: a sick person who is of sound mind—whatever he is able to do, he should do. And even if he is only able to say a single verse—he should say "Shema Yisrael" and the rest in meditation. And if he can say the blessing of Avot with his mouth—he should say it, and the rest in meditation. And so too anything similar to this. And the wise man has his eyes in his head, to understand for himself how much is within his ability.

There are times when one sits in a house, and he is healthy and it is permitted for him to pray while sitting. For example, if gentiles are sitting near him on this side and on that side, and he is afraid that when he stands and prays they will steal his belongings from him, or they will interrupt him in his prayer – it is better that he pray while sitting and not stand, because his mind would not be settled. And he should bow while sitting. And even though one must pace three steps after the prayer – here he is exempt, since it is impossible, obviously. Therefore, one who travels on the railroad, even though there it is possible to stand, nevertheless if people who are not decent are sitting near him, and he fears they will take his belongings – it is permitted for him to pray while sitting.

One must be careful not to lean oneself against a pillar, or against his fellow, or on the stender during the time of prayer. For standing by means of leaning is not called "standing" but rather "sitting," and the Shemoneh Esrei prayer requires standing. Therefore, slight leaning, such that even if that object were removed he would be able to stand—is permitted. And there is one who says the reason is: because one must stand in awe and fear. And according to this, even in such a case it is forbidden, unless he is weak and compelled to lean, for then in all manners it is permitted. And in Choshen Mishpat siman 17 it implies that standing by means of leaning is not called "sitting," and so it implies in the Yerushalmi at the end of the seventh chapter of Sotah. And there is one who wrote that regarding any rabbinic matter, leaning is considered like standing, and since prayer is rabbinic—one could say that it is permitted to lean. (Chacham Tzevi in his glosses to the Taz in Choshen Mishpat ibid., and so it implies in the Responsa of the Rivash siman 266. And see below siman 141 and in the Magen Avraham there subsection 2 who did not write so, and it requires further study. And be precise and you will find it light.)

Our teacher, the Beit Yosef, wrote in section 9: One who was forced to pray while sitting, when he is able, he must return and pray while standing. And he does not need to add anything to it. Thus far his words. And we have never heard such a thing, that those who pray on the way while sitting should return to pray while standing. And the great authorities agreed that one should not do so, unless he wishes to pray as a voluntary prayer (Taz subsection 5 and Magen Avraham subsection 11). And nowadays it is not worthwhile to pray a voluntary prayer (Pri Megadim), for we do not concentrate properly.

One who was traveling and was near an inn and there are idols there, if he is able to turn aside from the path and pray standing in a place where passersby will not interrupt him—it is better that he pray there than pray in such a house. For Moses our teacher, peace be upon him, said: "As I go out of the city, I will spread my hands..."—and not to pray in Egypt, because it was full of idols. And if it is impossible for him to do so—he should pray in the house in a corner so that the members of the household do not confuse him, and one need not be concerned about the idols. And if it is impossible for him to turn aside from the path, and also in the house he will not find a corner where they will not confuse him—it is better for him to pray on the path while he walks, since then he can concentrate more. Nevertheless, if he knows that at the inn he will find a place to pray in the courtyard or in the garden and the like—it is better that he pray there while standing than pray on the path while he is walking (Magen Avraham, subsection 14).