Shulchan Aruch: Chapter 90 - Laws Relating to a Fit Place for Prayer and to Praying while Traveling

SECTION 90 Laws Relating to a Fit Place for Prayer and to Praying while Traveling. (1-25)

1 A person [who is about to pray] should prepare a fit place to pray and should also prepare his clothing,1 his body,2 and his thoughts3 for prayer.

What is meant by [an appropriate] place [for prayer]? One should not stand on a bed, a chair, a bench, or on any elevated place and pray.4 Rather, [one should pray] in a low place, for loftiness is out of place before the Omnipresent, as [implied by] the verse,5 “From out of the depths I call to You, O G‑d.”

If one is elderly or sick and has difficulty in climbing down from [his] bed, he may stand on it if it is possible for him to stand.6 Similarly, a sheliach tzibbur7 who must make [his prayers] heard by the congregation is permitted to stand on a high place, even on a chair or a bench. This height gives no cause for concern, since his intent is to make his prayers heard by the congregation.

In the present era, it is customary that the place where the sheliach tzibbur stands is lower than the remainder of the synagogue, in the spirit of the verse, “From out of the depths I call to You, O G‑d.” This is why the sheliach tzibbur is universally referred to as “the one who descends before the ark.”8

2 The height of the elevated place spoken of is [at least] three handbreadths,9 for anything lower is not distinctly high. If [that place] was [at least] three handbreadths high, but was four cubits by four cubits in area, it is like a loft and one may pray while standing there. Similarly, if [a surface] was surrounded by barriers, one may pray while standing on it even if its area is less than four cubits by four cubits. [The rationale is] that its height is not noticeable, since it is set off as a separate domain.

3 When the time of prayer arrives, workers10 who have climbed to the top of an olive tree or a fig tree to perform work for their employer should stand and pray there.11 The prohibition that “one should not stand on an elevated place and pray” does not apply. Since they climbed there to perform their work, it is as if they climbed up to a loft. With regard to other trees, by contrast, they must climb down and pray.

Why do [the rules applying to] an olive tree and a fig tree differ from [those applying to] other trees? Because they have many more branches than other trees, climbing up and down is very burdensome and would make the workers lose time from work. Hence [the Sages] said that they should pray there.12 With other trees, by contrast, less working time is lost, so [the workers] should climb down.

An employer,11 by contrast, being independent, is not dutybound to work [at all times]. Hence, he is obligated to descend even from the top of an olive tree or a fig tree. [The rationale is that] his mind is not settled when he is standing at the top of a tree, since he is afraid that he will fall and he will not be able to concentrate thoroughly [on his prayers]. Though [the Sages] ruled leniently with regard to workers because of the loss of working time, they did not show such leniency toward an employer.

4 A synagogue should have entrances or windows facing Jerusalem so that one can face [them] while praying,13 as it is written,14 “He had open windows in his loft, in the direction of Jerusalem.” This fosters the devout intent of one’s heart,15 for one gazes heavenward and his heart is humbled. Although one should look downward when praying, as stated in sec. 95[:3], when he sees that his concentration has been distracted, he should raise his eyes heavenward to arouse his concentration.16

Similarly, when one prays in a building other than a synagogue, he should pray in a building with windows. It is desirable that a synagogue have twelve windows.17 They need not all be in the east;18 it is preferable that there be openings on all sides.

5 One should only pray within a building13 and not in an open place such as a field, unless he is on a journey, because when he is in a private place, the awe of the King will fall upon him and his heart will be humbled.

Nevertheless, he should not enter a ruin in order to pray in a private place,19 lest suspicion be aroused that he has a prostitute posted there, or lest [the building] collapse, or lest demons [beset him]. If the ruin is located in a field, there is no need to be concerned about suspicion being aroused, for it is not common for a prostitute to be in a field. If the ruin is sturdy and strong, one need not be concerned about its possible collapse. And if two people enter [at once], there is no need to be concerned about demons — for demons may appear to one person and cause harm; to two, they may appear, but will do no harm; and to three, they will not appear at all,20 except in a place which demons are known to frequent. When [one carries] a torch, it is as if two people are present, and if the moon [is shining], it is as if three are present.21

Accordingly, if there are two people, they may enter [a ruin] that is sturdy and strong and located in a field. If that is not the case, it is preferable to pray on the road than to enter [the ruin]. If one is afraid lest passersby interrupt him, he should recite the encapsulated Shemoneh Esreh, i.e., the blessing that begins Havineinu,19 as will be explained in sec. 110[:1].

6 [The Sages teach:} One who recites She­moneh Esreh “behind a synagogue” and does not turn around to face it is termed “wicked.”22

There are those who explain that “behind a synagogue” means [“with his back to the rear of the synagogue,” which is] the side at which the entrance is located, i.e., the west.18 Thus when one prays on that side outside the synagogue and turns his back to the synagogue, he is called wicked, because it appears that he is denying the existence of the One to Whom the congregants are praying, for they are praying while facing east and he is praying while facing west. It thus appears that there are two authorities [in Heaven]. If, however, he is standing outside the eastern wall [of the synagogue] and facing east, he does not appear to be denying [G‑d] and is not called a wicked man even though his back is toward the synagogue, since he is praying eastward as the congregation does.

Others explain that “behind a synagogue” means “behind the eastern wall.” If a person stands there and faces east when praying, he is called wicked, because his back is to the synagogue. If, however, he faces the synagogue, even though he will then be praying westward while the congregation will be praying eastward, there is no difficulty since all the congregants are facing the eastern wall and he is also facing that same wall.

It is proper to respect both views and not pray outside the eastern wall, whether one faces the synagogue or whether he faces east and has his back to the synagogue. Similarly, one should not pray outside the western wall facing west with his back to the synagogue, (for such a person is considered wicked according to all opinions). If, however, he is [standing outside the synagogue’s western wall, but] facing the synagogue, all authorities agree that there is no difficulty [with his conduct] even though he is standing outside, since he is facing east as the congregation is. Nevertheless, as an initial preference, the optimal way to fulfill the mitzvah is to pray in the synagogue with the congregation, as will be explained.23

7 According to all authorities, a person standing outside [the synagogue] to its north or south [and praying] with his back to the synagogue is also called wicked, because he is not praying in the direction the congregation is praying and his back is to the synagogue. If, however, he turns to face the synagogue, all authorities agree that he is not called wicked. Even though he is not facing eastward as the congregation is praying, there is no need for concern since he is not facing westward, which would be opposite the direction the congregation is facing. Moreover, he is facing the synagogue. (Nevertheless, it is preferable that he pray facing the east as the congregation does. Though he will not be facing the synagogue, this is of no consequence since he has not turned his back on the synagogue.)

8 All of the above applies when the synagogue stands like a tower surrounded by open space and the person praying is standing next to one of its walls outside, in the synagogue’s courtyard. If he stands there with his back to the synagogue, the fact that he is facing the opposite direction is obvious and it is a sign of derision. He is [like] those of whom it was said,24 “Their backs were toward the Sanctuary of G‑d.” If, however, one prays in a building or in a courtyard next to the synagogue and he faces Eretz Yisrael as is appropriate,25 he may stand with his back to the wall of the courtyard [even though] it is the eastern wall of the synagogue. It is not noticeable that he is standing with his back to the synagogue since he is located in a separate domain.26

9 It is forbidden to pass by the open entrance of a synagogue while the congregation is praying, for it appears that he is casting off the yoke [of Heaven] and disparaging the synagogue by passing its entrance without entering.27

However, if he is wearing tefillin, [passing by the open entrance] is permitted, because it is apparent to everyone that he is not one of those who cast off the yoke [of the Torah]. [Similarly,] if he was carrying a burden he is permitted [to pass by], for his burden makes it obvious that this was the reason that he did not enter, not that he was casting off the yoke [of Heaven]. Likewise, if he was riding an animal he is permitted [to pass by], for everyone can see that the reason he does not enter is that he is busy guarding his animal.27 Thus this does not constitute a disparagement of the synagogue. Similarly, if there is another synagogue in the town or if this synagogue has another entrance, one is permitted [to walk by without entering]:27 this does not constitute a disparagement [of the synagogue], because an observer will assume that [the passerby] will enter another synagogue or enter this synagogue through another entrance.

Even though some may not make this assumption, this is of no consequence, for the prohibition was not instituted [to avert] suspicion, but [to avert] disparagement of the synagogue. As long as it is not obvious and apparent to anyone who sees [this person] pass by that he does not want to enter the synagogue at all, he is not [considered to be] showing disrespect to the synagogue in their presence, for it is possible that he will enter another synagogue or [enter this one] through another entrance.

10 One should always endeavor to pray in a synagogue together with a congregation even though he can pray in his own home with [a quorum of] ten,28 for “the King’s glory abides amidst a multitude.”29 Moreover, “a person’s prayers are heeded only in the synagogue,”30 as [implied by] the verse,31 “to listen to the songs of praise and prayer.” [For from the juxtaposition of “song” and “prayer” the Sages taught:32] “Prayer should be [recited] in a place of songs of praise” — i.e., “in a synagogue, where the congregation sings songs and praises in sweet and pleasant tones.”32 It is there that prayer will be heeded.

If one is prevented from coming to the synagogue by forces beyond his control — e.g., he is weak, even though he is not sick — should he be unable to gather ten people [in his home],33 he should aim to pray at the time the congregation is praying in the synagogue.34 For that is a time of [Divine] favor35 and his prayer will not be rejected, though it will not be received with [the same degree of] favor as [it would have been had it been offered] in the synagogue together with the congregation.

One who recites Mussaf when the congregation is reciting Shacharis or vice versa is not considered as [praying] at the time the congregation is praying.

Similarly, people who live in [outlying] settlements where there are no minyanim should recite the Morning and Afternoon Prayers at the time that other Jewish congregations pray. They must, however, wait until the appearance of the stars36 to recite the Evening Service.37 The leniency of allowing [that service] to be recited before nightfall38 was granted only in consideration of communal difficulty: that it would be impossible to assemble [the congregation] again for the Evening Service at night if they would go their own ways after the Afternoon Service, as will be explained in sec. 235.39 Those who pray alone,40 by contrast, must recite that service at its appropriate time.

The same applies to the Morning Service which a congregation may delay in the summer41 — although they do not delay beyond the time for the Shema and She­moneh Esreh.42 Since one who prays alone is forbidden [to do anything,] even to study, until he prays, as stated in sec. 89[:7], he should not wait at all for the time the congregation prays in the synagogue. Instead, he should pray immediately at sunrise.

A person who is located in a town and due to forces beyond his control did not pray with the congregation, but instead, prays by himself after the entire congregation completed their prayers in the synagogue, should nonetheless pray in the synagogue, because it is established and designated as a place for communal prayer, and “a person’s prayers are heeded” there, as stated above. Also, “the Holy One, blessed be He, is to be found in the synagogue,”30 as [implied] by the verse,43 “G‑d stands in the congregation of the Almighty,” i.e., in the meeting place in which people congregate before Him.44

11 Although one who is weak and cannot come to the synagogue should aim [to] pray at the time the congregation is praying, that is [not an indispensable requirement, but] merely the optimum way to perform the mitzvah,45 for this is a time of [Divine] favor. If he wishes to pray earlier than the congregation, there is no prohibition according to law. Therefore, if his constitution is weak and it is difficult for him to delay eating until after the communal prayers have ended, it is permitted for him to pray earlier at home so that he can eat immediately.46

A person who came to the synagogue, by contrast, is forbidden to pray before the prayers of the congregation,46 whether [he remains] in the synagogue or desires to leave it. Instead, he should wait to pray with the congregation — for the prayers of the multitude are more desirable before the Omnipresent — unless he sees that the time for prayer is passing and the congregation is not reciting Shemoneh Esreh because they are reciting lyrical hymns47 at length or for another reason. In such a situation, he should pray individually so that he can recite She­moneh Esreh at the proper time. If, however, the time for Shemoneh Esreh is not passing, one should not pray before the congregation even though they are taking their time over the recitation of lyrical hymns. Instead, he should follow the guidelines set out in sec. 68[:1].48

If one is ill or under pressure due to other factors beyond his control and cannot wait for the congregation to pray, he may pray earlier, even in the synagogue. If, however, he is not ill, it is merely that his constitution is weak and he needs to eat, he is permitted [to pray] earlier only if he remained home (and did not come to the synagogue at all. If he did come, he is forbidden [to pray earlier] even if he desires to leave the synagogue and pray before the congregation does).

12 When there is a synagogue located in a person’s town and he does not enter it to pray, he is considered as a “wicked neighbor” and brings exile upon himself and his children,49 as it is written,50 “So says G‑d: ‘With regard to all My wicked neighbors who touch the inheritance that I have given as a heritage to My nation... behold, I shall uproot them from their land.’ ”

[Conversely,] anyone who comes to the synagogue early and leaves late will merit long life,49 as it is written,51 “Fortunate is the man who listens to Me, who diligently attends My doors.... He who finds Me has found life.”

If there are two synagogues in a town, it is preferable to go to the more distant one, because one is rewarded for the [additional] paces.52

13 It is a mitzvah to run to the synagogue and to any other activity involving a mitzvah,22 as it is written,53 “Let us run in pursuit of the knowledge of G‑d.”54 Nevertheless, one should run only as far as the entrance of the synagogue. In the synagogue itself, by contrast, one should proceed with awe and fear. Even on Shabbos, when it is forbidden to take large strides,55 and also during the week, when taking large strides causes one to lose 1/500th of his sight,56 one should nevertheless run to any matter connected with a mitzvah.

By contrast, when one leaves the synagogue, it is forbidden to run or to take large steps, because this implies that tarrying in the synagogue is a burden for him. When does the above apply? When he is going to his business concerns. If, however, he is departing and intends to return, it is a mitzvah for him to run so that he will return speedily. The same applies when one leaves the synagogue to go to the house of study.

14 It is permitted to spit in the synagogue,57 even though it was forbidden to do so in the Mikdash.58 However, out of reverence for the synagogue, one must rub away the spittle with his shoe so that it will not be left exposed there. If there are straw or reeds [covering the floor] in the synagogue, one may spit on them; then it is unnecessary to rub away the spittle, for the reeds cover it. Whether or not it is permitted to spit in the midst of Shemoneh Esreh will be spoken of in sec. 97[:2].

A person who desires to refrain from constantly spitting in the synagogue should chew a sweet root (licorice) before entering. On the eve of Yom Kippur and the eve of Tishah BeAv, however, this is forbidden [lest] the sweetness remain in his mouth59 and when he swallows his saliva, he will swallow this sweetness. (Swallowing saliva itself is not forbidden [on a fast day], as will be explained in sec. 567.60)

15 One should always rise early to attend the synagogue so that he will merit being one of the first ten [to arrive],61 provided he prays there together with them. [If that is the case,] even when a hundred men come afterwards, he is granted a reward equivalent to the reward of them all.

It is desirable that ten men gather together and come to the synagogue as a group.62

16 When two people remained alone as the last ones in the synagogue and one of them hurried and completed his prayers before the other, he is required to perform a kindness for his friend and wait for him63 if [(a)] the synagogue is located in the fields [outside a town], where there is a concern that demons will harm [an isolated individual],64 or even if [(b)] it is located in a town, but they recited the Evening Service at night, and his friend will be afraid to remain there alone and this will distract him while he is praying.

If, however, his friend entered the synagogue alone and began to pray at a time at which it would be impossible for him to finish his prayers together with the congregation, he has made it apparent that he does not fear to remain there alone. Therefore, according to law, there is no necessity to wait for him. Nevertheless, it is pious conduct65 to wait for him, even in such a situation, even when the synagogue is located in a town, and even after the Morning and Afternoon Services.

The above applies when one’s friend prolongs the recitation of the prayers that are commonly recited by the entire congregation. If, however, he prolongs [his prayers by reciting additional] requests and supplications, there is no necessity to wait for him.

17 [The following rules apply if one] is traveling on a journey and, while it is still day, he reaches an inn where he desires to spend the night. If there is a place where ten people pray together [as a minyan] within four mils66 ahead [on his route], he must proceed to that place and spend the night there, provided he will be able to arrive there while there is still ample time during the day and he will not have to travel alone.67 (The Sages) did not, however, trouble him to travel more than four mils.

If it would be necessary for him to retrace his steps, he is required to return no more than a mil in order to pray with [a quorum of] ten. (Similarly, a person who lives in a residential area within a mil of a place where ten people pray [as a quorum] is obligated to go there every morning and evening to pray with [a quorum of] ten.)

It goes without saying that one should not rise early in order to travel from a town where they pray with [a quorum of] ten [to deal with] a private concern68 if it is possible after prayer for him to reach his destination while there is still ample time during the day and he would not have to travel alone. ([This applies] even if he desires to rise early and set out before the time for prayer arrives.)

[The rationale is that] the status of communal prayer, although it is a Rabbinic commandment,69 surpasses that of a positive Scriptural commandment,70 since [in such prayer] G‑d’s name is sanctified in public.71 [This is reflected by the fact that] it is permitted to violate a positive Scriptural commandment and free one’s bondman to enable [a quorum of] ten to be formed,72 as explained in Yoreh Deah, sec. 267.73

Nevertheless, Torah study is greater than all [of the mitzvos]. (Thus the Sages included concentration during prayer among the many [praiseworthy deeds] for which a person derives benefit in This World and the principal remains for him in the World to Come. They nevertheless said that “Torah study is equivalent to all [these activities].”)74 Accordingly, one whose Torah study is his [continuous] occupation without ceasing (except to [obtain] the necessities for his physical needs and his studies) should not suspend his studies and go to the synagogue to pray. Instead, he should pray at home with [a quorum of] ten. If he cannot find ten [among whom he can pray], it is preferable that he pray alone [at home] rather than suspend his study while he is walking to the synagogue.

Nevertheless, one should not accustom himself to such conduct, lest the common people learn from him and neglect [their attendance of] the synagogue, for they will not give him the benefit of the doubt [and assume] that it was for the sake of his studies that he did not come to the synagogue.75 For this reason, too, [a Torah scholar] should not engage in study in a synagogue while the congregation is reciting prayers for atonement or supplications (or during the Reading of the Torah). See sec. 146.76

If, however, he can gather ten people to his home, it is a greater mitzvah for him to pray in the place established for study in his home than for him to leave off his studies and go to the synagogue — even though more people are present there, [thus enhancing] the glory of the King.77 Needless to say, [there is a preference that one pray in] a house of study designated for the public, for its holiness exceeds that of a synagogue, (as will be explained in sec. 153).78 It is a mitzvah (even for someone whose Torah study is not his constant occupation to pray there rather than in a synagogue, even if there are not as many people [praying there] as in the synagogue, provided he prays there with [a quorum of] ten).79

18 One should determine a fixed place in which to pray, and not change it80 unless there is a great necessity. Indeed, “whoever establishes a fixed place for prayer will have the G‑d of Avraham assist him.”22 Thus we find that Avraham established a fixed place for prayer, as it is written, “And Avraham rose early in the morning, [going] to the place where he stood.”81

It is not sufficient that one designate a specific synagogue in the town in which to pray; within that regular synagogue he must also have a fixed place. Anywhere within a radius of four cubits is considered as one place,82 for it is impossible to be exact.

Even when one prays at home he should designate a fixed place [for prayer], where the members of his household will not disturb him.

19 One should always enter the synagogue as far as “the width of two entrances” and then pray,49 as [implied by] the phrase,83 “to watch the doorposts of My entrances.”

There are some who interpret “the width of two entrances” as meaning that one should proceed inward a space of eight handbreadths and not sit directly near the entrance, because this makes it appear that he regards [the time spent] tarrying in the synagogue as a burden and he [seeks] to be close to the door, ready to depart. Nowadays, according to this interpretation, when everyone “knows his place”84 [in the synagogue], it is of no consequence if one has a fixed place near the entrance, for it is known that he is sitting there only because this is his seat.85

Others explain that the reason [for the above directive] is that [a person sitting by the entrance] will look outside and will not be able to concentrate. According to this [explanation], if [the entrance] is not open to the public domain,86 there is no difficulty.

Yet others interpret [the directive to mean] that one should not hurry and begin to pray immediately after he enters. Instead, he should pause for as long as it takes to walk “the width of two entrances,” i.e., eight handbreadths. It is appropriate to take all the above interpretations into consideration.

Some authorities87 maintain that one who prays should enter through two doorways, as implied by [the plural form of] the phrase,88 “who diligently attends My doors.” This is why a synagogue customarily has a foyer.

20 Nothing may intervene89 between a person reciting Shemoneh Esreh and the wall [in front of him],90 as [indicated by] the verse,91 “And Chizkiyahu92 turned his face to the wall and prayed.” An object that is fixed in place, e.g., a large ark or a small ark, is not considered as intervening. Similarly, the beds in our era, which are made to lie upon and are not normally moved about,93 are considered as fixtures and do not intervene.

Only an object as high as ten handbreadths and as wide as four handbreadths square is considered as intervening; a small object is not considered as intervening between [the worshiper] and the wall. Moreover, any object that is needed for prayer — even if it is very large, such as a table at home on which a Siddur is placed — is not considered as intervening. It has therefore become common for every congregant in the synagogue to have in front of him a small table (a shtender) on which Siddurim are placed, even though it may be ten handbreadths high and four handbreadths wide.

All of the above represents the optimum manner in which to perform the mitzvah. If, however, it is not easy to pray communally without having an object [of these dimensions] interposing between oneself and the wall — such as sometimes, when ten men are praying in a room, and it is impossible for every man to stand without something interposing between himself and the wall — one should not refrain from praying communally for this reason, for no prohibition is entailed when this situation is dictated by crowded conditions. Nevertheless, one should close his eyes or pray from a Siddur94 and not look outside it so that his concentration will not be distracted by the intervening object in front of him.

21 Animals are considered as intervening entities; people are not, for they are of the same type as [the worshiper himself].95 There is an authority who maintains that one should not pray behind any person. It is proper to give weight to his words, but according to law, it is only forbidden to pray behind one’s mentor,96 as will be explained below.97

22 According to law, tapestries that are hung on synagogue walls as decorations are not considered as intervening objects. [Nevertheless,] it is not proper to pray in front of them, lest one gaze at their design and not focus his attention on his prayers. If it happens that one is praying in front of [such tapestries], he should close his eyes. Likewise, if the synagogue walls are [to be] decorated with drawings, it is proper that they should not be painted at eye level, but over a man’s height. For this reason, it is also not right to have pictures in prayer books, lest they distract one’s attention.

Tapestries that depict nonsensical images98 are forbidden — even to be sat upon — in the synagogue. Instead, they should be removed, so that no trace of them remains in the synagogue — for why should we leave something that is designated for their99 rites in our synagogue? (Outside a synagogue, by contrast, even if forbidden images are depicted upon them as explained in Yoreh Deah, sec. 141,100 they can be made permissible for use by means of bittul, as explained in Yoreh Deah, sec. 139 and 146.101)

23 One should not pray beside his mentor102 or behind his mentor unless he moves four cubits away, because by standing in prayer beside [him] he is creating the impression that they are of equal status, and [standing directly] behind [him] is also an expression of conceit. It goes without saying that one should not pray [while standing] in front of one’s teacher, with one’s back toward him, unless he distances himself by four cubits.

Some authorities maintain that all [the above] applies [only] when they are praying without a quorum.103 In a synagogue, by contrast, if this is the manner in which they are seated, there is no need for concern if one prays while standing before or behind [his teacher]. Although it is desirable to be stringent, the custom is to be lenient. At the very least, one should be careful to distance oneself behind one’s mentor so that he will be able to step back three steps [after completing She­moneh Esreh]104 without having to wait for him to finish his own prayers, for this would inconvenience and delay his mentor.

If one is both a colleague and a student [of a mentor], it is permitted [to pray while standing behind him],105 but it is forbidden to pray in front of him even [in such a situation] unless [one distances himself], as explained above.

24 Shemoneh Esreh may not be recited in any place in which it is forbidden to recite the Shema.106 Just as for the recitation of the Shema one must distance oneself from feces,107 urine,108 a foul odor,109 a corpse,110 and the sight of nakedness,111 so too, must one distance himself for the recitation of Shemoneh Esreh.

25 If a person was standing and reciting Shemoneh Esreh and a child urinated in the synagogue,112 he should remain silent until someone brings water to pour over the urine.113 Alternatively, [while in the midst of Shemoneh Esreh,] he should either walk forward until the urine is four cubits behind him, or walk to the side if he cannot walk forward, or leave the synagogue, and complete Shemoneh Esreh.

It is better to move than to remain silent [until water is brought], for he may have to wait the amount of time it takes to complete [She­moneh Esreh] in its entirety, [in which instance] he would be required to begin it anew.114 Thus, [by waiting,] he would be bringing about the unnecessary recitation of a blessing.