Chapter 9: Where to pray[1]

1. Davening in a Shul:[2]

Davening in a Shul even when a Minyan is available at home: One is to strive to always pray with a Minyan in a Shul even if he has a Minyan available in his house, as one’s prayers is more acceptable in a synagogue, as explained next, as well as due to that Berov Am Hadras Melech. 

Davening in a Shul even when there is no Minyan available:[3] Even when there is no Minyan available in Shul, it is better that one Daven privately in a Shul than to Daven privately in one’s home.

Prayers are more acceptable on high when done in a shul: The prayer of a person is most acceptable within a synagogue, which is a house designated by the community for praising G-d, as the verse states El Harina Viel Hatefila [that G-d listens to the praise and to the prayers in the area designated for praise and prayer].

Cannot concentrate in Shul:[4] If one cannot concentrate in shul due to disturbances that exist there as a result of the crowd, then it is better that he Daven at home with a minyan, then Daven in the Shuls Minyan.

Where to Daven if there are two Shuls in one’s city:[5] If there are two Shuls within one’s city, it is better for one to Daven at the more distanced Shul, as he receives reward for his walking to shul and the more he walks the greater the reward.

Davening in a Beis Midrash versus a Shul:[6] It is a greater Mitzvah for one to Daven with a Minyan in a Beis Hamidrash where people study Torah than in a Shul that is only used for prayer. This applies even if there are more people who Daven in the Shul than in the Beis Hamidrash. [Nevertheless, today this law is no longer applicable as all Shuls have the status of a Beis Hamidrash, being that they contain Sefarim which people learn from.]

2. Davening outside a Shul:[7]

One who Davens outside a Shul with his back facing it is considered a Rasha. There is dispute as to whether this means that one’s back is facing the wall of the Shul, or whether one’s back is facing the direction of which everyone else is praying towards [meaning that he is praying in the opposite direction of the congregation].  Practically we are stringent like both opinions. Therefore one may never Daven in front of a Shul, whether his back is in front of the wall, or he is facing the wall. Likewise one may never Daven in back or side of the shul with his back facing the wall. It is, however, permitted to Daven in back of a Shul facing the wall, or on the side of a Shul facing East, or facing the wall. In all cases, it is a Mitzvah Min Hamuvchar for one to enter the Shul and not Daven outside.

Davening in a house or courtyard which is in front of Shul: The above prohibition of Davening with one’s back facing the front of the shul only applies by an open shul that does not have an external courtyard. It is permitted however to Daven facing east within a Shul courtyard, or a house which is in front of the Shul, despite the fact that one’s back faces the front of the Shul.

3. Having a set place for Davening:[8]

A set Shul: One is to establish for himself a set Shul in which he prays in.

A set area in Shul: One is to establish for himself a set area in the Shul in which he Davens. One should not Daven out of this set area unless it is a case of great need.

A set area at home: Likewise, at the times that one is unable to go to Shul and thereby prays at home, he should establish a set place in which he Davens, in an area which is distanced from the disturbances of his household. One should not Daven out of this set area unless it is a case of great need.

Within four cubits of one’s set space: The four cubits which surround one’s set place are defined as an extension of that place and one may thus initially Daven anywhere within that 4-cubit circumference.

Within four cubits of door of Shul: One is not to sit in a Shul within four Tefachim [i.e. 32 cm] from the Shul’s entrance unless that is his set seat and the Shul’s entrance is not open to a public area but rather to a courtyard and the like.

 

4. Open area & In Field:[9]

One is not to Daven in an exposed area, such as a field, unless one is traveling on the road, as one only feels the awe of the King and has a broken heart in a conspicuous setting.

5. Within a room that is enclosed within two entrances:[10]

One is required to Daven within a room that is enclosed within two entrances. Therefore, the custom has become to build a hallway in front of the main sanctuary of a Shul so that the actual Shul is enclosed within its own entrance as well as the main entrance which enters into the hallway.

6. Destroyed building-Churva:[11]

One is not to Daven in a destroyed home due to various suspicions, including a suspicion that the house may cave in, or that there are evil spirits harboring in the area.

7. Area with windows:[12]

At home: When praying at home, one is to specifically do so in a room which contains windows in order so one be able to re-arouse his concentration by looking at the heavens, in case he loses his train of proper thought. 

In Shul-Building windows in a Shul: A shul is required to have windows facing Jerusalem [east] in order so when praying Shemoneh Esrei one faces the window. This window is necessary in order to be able to re-arouse his concentration during Shemoneh Esrei by looking at the heavens, in case he loses his train of proper thought.

8. Davening on top of an item, such as a bench or stool:[13]

One is not to daven Shemoneh Esrei on top of an elevated surface, such as a bench or stool with exception to certain cases, as explained in Chapter 26 Halacha 5D. However, all the paragraphs that are said before and after Shemoneh Esrei, may be recited even on an elevated surface.

9. Chatzitza-Not Davening in front of an item:[14]

One is not to Daven Shemoneh Esrei with an interval between himself and the wall with exception to certain cases, as explained in Chapter 26 Halacha 5E. However, all the paragraphs that are said before and after Shemoneh Esrei, may be recited even with an interval between himself and the wall.

10. Davening behind a person:[15]

From the letter of the law, one may Daven behind a person, although when possible, it is proper to avoid Davening Shemoneh Esrei behind a person. However, all the paragraphs that are said before and after Shemoneh Esrei, may be recited even behind a person.

11. Davening next to one’s Rebbe [front, behind, or side]:[16]

It is forbidden for one to Daven Shemoneh Esrei within four cubits [192 cm] of his Rebbe, whether in front of him, or behind him, or to the side of him. However, all the paragraphs that are said before and after Shemoneh Esrei, may be recited even behind one’s Rebbe. Furthermore, if the seats of the Shul are positioned within four cubits of his Rebbe, then the custom is to permit to Daven there during the time of a Minyan. Nevertheless it is best for one to be stringent even in such a case.

Davening in back of one’s Rebbe: In all cases that one is Davening in back of his Rebbe, he is to distance himself from his Rebbe to the point that his Rebbe can take three steps back after Shemoneh Esrei without causing him to wait until he finishes Shemoneh Esrei. [Hence one is to distance himself  a distance of three steps and 4 cubits from the back of his Rebbe.]

12. Davening next to one’s father [front, behind, or side]:[17]

Some Poskim rule that it is forbidden for one to Daven Shemoneh Esrei directly in front of or behind or to the side of his father within four cubits just as it is forbidden for one to pray behind his Rebbe. Other Poskim, however rule that it is permitted to do so, and that this prohibition only applies to ones Rebbe. Even according to the former opinion, a child may certainly sit next to his father for the sake of his education, and as requested by the father. Likewise, all the paragraphs that are said before and after Shemoneh Esrei, may be recited even behind one’s father.

13. Not to Daven opposite an Erva:

It is forbidden for one to Daven or learn within view of Erva, as explained in chapter 10 in length. This applies to all the paragraphs of the prayer, and not just Shemoneh Esrei.

14. Not to Daven opposite Tzoa:

It is forbidden for one to Daven or learn within view or close approximation, of feces, as explained in chapter 11 in length. This applies to all the paragraphs of the prayer, and not just Shemoneh Esrei.

15. Not to Daven opposite pictures and drawings:[18]

One is not to Daven facing a picture or painting, especially by Shemoneh Esrei, unless the picture is above the height of his head and cannot be seen when looking down, or there is no other area to face by Davening, in which case he may Daven with closed eyes or with his eyes in his Siddur. [Although this law was mentioned mainly regarding Shemoneh Esrei, nonetheless, the spirit of the law applies throughout davening.]

Picture of a person: One is certainly not to Daven opposite the picture of a person. Nonetheless, from the letter of the law, if there is no other place to face during Davening, one may Daven facing the picture if he closes his eyes, or if it is above his head. 

In Shul: Although pictures and portraits may be placed on the wall of a shul and are not considered an interval between oneself and the wall, nevertheless one is to avoid Davening [Shemoneh Esrei] opposite them so that they do not distract his concentration. For the above-mentioned reason, it is proper that all pictures and portraits in a Shul be situated above the average height of a person. For this reason, publishers of Siddurim should not enter any pictures into the Siddur.

16. Mirror-Davening opposite a mirror:[19]

One may not Daven opposite a mirror. [Although this law was mentioned mainly in regard to Shemoneh Esrei, nonetheless, the spirit of the law applies throughout Davening.]

17. The direction of prayer-Facing Eretz Yisrael:[20]

One is to daven Shemoneh Esrei towards the direction of Eretz Yisrael, as explained in Chapter 26 Halacha 6. However, all the paragraphs that are said before and after Shemoneh Esrei, may be said towards any direction.

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[1] See Admur 90; Ketzos Hashulchan 13; Isheiy Yisrael 8-9; Tefila Kehilchasa 2

[2] See Admur 90:10; Ketzos Hashulchan 13:3

[3] Admur 90:10; Ketzos Hashulchan 13:3

[4] Shaareiy Teshuvah 90:2; Ketzos Hashulchan 13 footnote 5

[5] See Admur 90:12; Ketzos Hashulchan 13:4

[6] See Admur 90:17; Ketzos Hashulchan 13:4

[7] See Admur 90:6-8

[8] See Admur 90:18; Ketzos Hashulchan 13:4

[9] See Admur 90:5; Ketzos Hashulchan 20:4

[10] Admur 90

[11] Admur 90

[12] Admur 90:4; Ketzos Hashulchan 20:4

[13] Admur 90:1-2; 614:4; Ketzos Hashulchan 20:4

[14] Admur 90:20-21; Ketzos Hashulchan 20:5

[15] Admur 90:20-21; Ketzos Hashulchan 20:5

[16] See Admur 90:23; M”B 90:73

[17] See Pesakim Uteshuvos 240:6; 242:23; Encyclopedia Talmudit Erech Morah Av Vaeim Vol. 42 p. 583 footnotes 227-228; Ishei Yisrael 9 footnote 68

[18] Admur 90:22; Ketzos Hashulchan 20:5; Kaf Hachaim 90:137; Piskeiy Teshuvos 90:28

[19] Machtazi Hashekel; Ketzos Hashulchan 20:5

[20] Admur 94:1-2; Ketzos Hashulchan 20:6