Shulchan Aruch, Orach Chayim Siman 90

Siman 90

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א הַמִּתְפַּלֵּל לֹא יַעֲמֹד לֹא עַל גַּבֵּי מִטָּה, וְלֹא עַל גַּבֵּי כִּסֵא, וְלֹא עַל גַּבֵּי סַפְסָל וַאֲפִלּוּ אֵינָן גְּבוֹהִין ג' (בֵּית יוֹסֵף בְּשֵׁם מַהֲרִי"א), וְלֹא עַל גַּבֵּי מָקוֹם גָּבוֹהַּ, אֶלָּא אִם כֵּן הָיָה זָקֵן אוֹ חוֹלֶה, אוֹ שֶׁהָיָה כַּוָנָתוֹ לְהַשְׁמִיעַ לַצִּבּוּר.

1 A Place Appropriate to Pray. And to Pray with the Congregation and the Law of One Who Travels, containing 27 s'ifim One who prays should not stand on a bed, a chair, a bench even if they are not 3 [hand-breadths tall] (Beit Yosef in the name of Mahari"ya), and not on top of any high place, except if one was old or sick [and thus cannot descend], or if one's intent was to make the congregation hear one [i.e.: a chazzan].

ב שִׁעוּר מָקוֹם גָּבוֹהַּ שֶׁאָמְרוּ ג' טְפָחִים. הָיָה גָּבוֹהַּ ג' וְיֵשׁ בּוֹ ד' אַמּוֹת עַל ד' אַמּוֹת, הֲרֵי הוּא כַּעֲלִיָּה וּמֻתָּר לְהִתְפַּלֵּל בּוֹ. וְכֵן אִם הָיָה מֻקָּף מְחִצּוֹת, אַף עַל פִּי שֶׁאֵין בּוֹ ד' עַל ד' מֻתָּר לְהִתְפַּלֵּל בּוֹ, שֶׁאֵין גָּבְהוֹ נִכָּר כֵּיוָן שֶׁחָלַק רְשׁוּת.

2 The measure of a high place is three hand-breadths. If it is three [hand-breadths] tall, and it has an area of four cubits by four cubits, it is like an upper story and it is permissible to pray upon it. And so too, if it was surrounded by dividers, even if it is not an area of four [cubits] by four [cubits], it is permissible to pray upon it, for its height is not recognized once its domain is separated.

ג הָאֻמָּנִין שֶׁעוֹשִׂין מְלָאכָה לְבַעַל הַבַּיִת יְכוֹלִין לְהִתְפַּלֵּל בְּרֹאשׁ הַזַּיִת וּבְרֹאשׁ הַתְּאֵנָה, וְאֵין בָּזֶה מִשּׁוּם לֹא יַעֲמֹד עַל גַּבֵּי מָקוֹם גָּבוֹהַּ וְיִתְפַּלֵּל, דְּכֵיוָן שֶׁעָלוּ לַעֲשׂוֹת מְלַאכְתָּם, הָוֵי כְּמִי שֶׁעוֹלֶה לַעֲלִיָּה. וּבִשְׁאָר אִילָנוֹת צְרִיכִים לִירֵד, וְהַטַּעַם שֶׁנִּשְׁתַּנָּה הַזַּיִת מִשְּׁאָר אִילָנוֹת, מִפְּנֵי שֶּׁיֵּשׁ לָהֶם עֲנָפִים הַרְבֵּה יוֹתֵר מִשְּׁאָר אִילָנוֹת, וְיֵשׁ טֹרַח גָּדוֹל בַּעֲלִיָּתָם וּבְירִידָתָם, וְיִתְבַּטְּלוּ מִמְּלַאכְתָּם וּלְפִיכָךְ אָמְרוּ שֶׁיִּתְפַּלֵּל שָׁם. אֲבָל שְׁאָר אִילָנוֹת דְּלֵיכָּא בִּטּוּל, יֵרְדוּ. וּבַעַל הַבַּיִת, אֲפִלּוּ מֵרֹאשׁ הַזַּיִת וְהַתְּאֵנָה צָרִיךְ לִירֵד לְהִתְפַּלֵּל, דְּהָא אֵינוֹ מְשֻׁעְבָּד לִמְלָאכָה שֶׁהוּא בִּרְשׁוּת עַצְמוֹ. וְאִם הֵקֵלּוּ אֵצֶל פּוֹעֲלִים מִפְּנֵי בִּטּוּל מְלָאכָה, לֹא הֵקֵלּוּ אֵצֶל בַּעַל הַבַּיִת.

3 The laborers doing labor for the house-owner may pray on the top of the olive tree and at the top of the fig tree, and [the rule of] 'One should not stand on a high place and pray' does not apply in this [case]. Since they have ascended to do their labor, behold they are like someone who ascended to the second story of a house. But with regard to all other trees, it is necessary to descend. And the reason that [the rule of] the olive tree is different from all other trees is because they have many more branches than other trees and thus it is a hardship to ascend them and descend them, and they [the laborers] will be interrupted from their work. And therefore, they said that they should pray there. But regarding the other trees, which do not cause interruptions from work [due to the ease of descending and ascending], they should descend. And the house-owner (ie. the employer), even at the top of the olive or date tree, must descend to pray, for he is not indebted to [his] labor, in that he is on his own property. And even though they were lenient regarding workers because of breaks from work, they were not lenient regarding the house-owner.

ד צָרִיךְ לִפְתֹּחַ פְּתָחִים אוֹ חַלּוֹנוֹת כְּנֶגֶד יְרוּשָׁלַיִם כְּדֵי לְהִתְפַּלֵּל כְּנֶגְדָּן, וְטוֹב שֶׁיִּהְיוּ בְּבֵית הַכְּנֶסֶת י"ב חַלּוֹנוֹת:

4 It is necessary to open doorways or windows facing Jerusalem, so as to pray opposite them. And it is preferable for a synagogue to have twelve windows.

ה לֹא יִתְפַּלֵּל בְּמָקוֹם פָּרוּץ כְּמוֹ בְּשָׂדֶה, מִפְּנֵי שֶׁכְּשֶׁהוּא בִּמְקוֹם צְנִיעוּת חָלָה עָלָיו אֵימַת מֶלֶךְ, וְלִבּוֹ נִשְׁבָּר.

5 One should not pray in a breached place, like in a field, for when one is in a private place, the fear of the king falls upon him and his heart breaks [in prayer].

ו וְלֹא בְּחֻרְבָּה, מִפְּנֵי חֲשָׁד וּמִפְּנֵי הַמַּפֹּלֶת, וּמִפְּנֵי הַמַּזִּיקִים.

6 And [one should] not [pray] in a ruin, because of suspicion, because of collapses, and because of the evil spirits.

ז וְלֹא אֲחוֹרֵי בֵּית הַכְּנֶסֶת, אִם אֵינוֹ מַחֲזִיר פָּנָיו לְבֵית הַכְּנֶסֶת. וַאֲחוֹרֵי בֵּית הַכְּנֶסֶת הוּא הַצַּד שֶׁפֶּתַח פָּתוּחַ בּוֹ, וְהוּא הֵפֶךְ הַצַּד שֶׁפּוֹנִים אֵלָיו הַקָּהָל כְּשֶׁמִּתְפַּלְּלִים. וְיֵשׁ מְפָרְשִׁים בְּהֶפֶךְ, וְרָאוּי לָחוּשׁ לְדִבְרֵי שְׁנֵיהֶם, וְגַם כְּשֶׁמִּתְפַּלֵּל בִּשְׁאָר צְדָדִים חוּץ לְבֵית הַכְּנֶסֶת יֵשׁ לְהַחְמִיר שֶׁיַּחֲזִיר פָּנָיו לְבֵית הַכְּנֶסֶת, וְכָל זֶה כְּשֶׁנִּכָּר שֶׁמַּחֲזִיר אֲחוֹרָיו לְבֵית הַכְּנֶסֶת, אֲבָל אִם הוּא מִתְפַּלֵּל בְּבַיִת הַסָמוּךְ לְבֵית הַכְּנֶסֶת, וּפָנָיו כְּנֶגֶד אֶרֶץ יִשְׂרָאֵל כָּרָאוּי, וַאֲחוֹרָיו לְכֹתֶל בֵּיתוֹ שֶׁהוּא כֹּתֶל בֵּית הַכְּנֶסֶת, מֻתָּר, שֶׁאֵינוֹ נִכָּר שֶׁמַּחֲזִיר פָּנָיו מִבֵּית הַכְּנֶסֶת.

7 Neither should one pray behind a synagogue, if one does not face the synagogue. Behind a synagogue means the side of its opening, which is opposite the side that the community faces when they pray. There are commentators that take an opposing view [regarding the term 'behind'], and it is fitting to heed to both opinions, and even when praying on other sides on the outside of the synagogue, one should be strict to face the synagogue. All of this applies when it is evident that one is turning their back to the synagogue, but if one prays in a house attached to a synagogue and turns one's face toward the Land of Israel, as is proper, and one's back faces the wall of the house which is also the synagogue - this is permitted, because it is not evident as if one's face is turned away from the synagogue.

ח אָסוּר לַעֲבֹר חוּץ לְבֵית הַכְּנֶסֶת בַּצַּד שֶׁהַפֶּתַח פָּתוּחַ בּוֹ בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִים, מִפְּנֵי שֶׁנִּרְאֶה כְּכוֹפֵר, כֵּיוָן שֶׁאֵינוֹ נִכְנָס לְהִתְפַּלֵּל. וְאִם נוֹשֵׂא מַשּׂאוֹי אוֹ שֶׁלָּבוּשׁ תְּפִלִּין, אוֹ שֶׁיֵּשׁ בֵּית הַכְּנֶסֶת אַחֵר בָּעִיר, אוֹ שֶׁיֵּשׁ לְבֵית הַכְּנֶסֶת זֶה פֶּתַח אַחֵר, אוֹ שֶׁרוֹכֵב עַל הַבְּהֵמָה מֻתָּר (בֵּית יוֹסֵף בְּשֵׁם רי"ו).

8 It is forbidden to pass outside a synagogue on the side on which the entrance opens at the time when the congregation is praying since it seems as though one is a heretic since one has not entered to pray. And if one is carrying a burden or wearing tefillin or there is another synagogue in the city, or the synagogue has another entrance, [or one is riding on an animal] it is permitted [Beit Yosef in the name of the Ri"v]

ט יִשְׁתַּדֵּל אָדָם לְהִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת עִם הַצִּבּוּר, וְאִם הוּא אָנוּס שֶׁאֵינוֹ יָכֹל לָבוֹא לְבֵית הַכְּנֶסֶת, יְכַוֵּן לְהִתְפַּלֵּל בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין. וְה"ה בְּנֵי אָדָם הַדָּרִים בְּיִשּׁוּבִים, וְאֵין לָהֶם מִנְיָן, מִכָּל מָקוֹם יִתְפַּלְּלוּ שַׁחֲרִית וְעַרְבִית בִּזְמַן שֶׁהַצִּבּוּר מִתְפַּלְּלִים (סְמַ"ג) וְכֵן אִם נֶאֱנַס וְלֹא הִתְפַּלֵּל בְּשָׁעָה שֶׁהִתְפַּלְּלוּ הַצִּבּוּר, וְהוּא מִתְפַּלֵּל בְּיָחִיד, אַף עַל פִּי כֵן יִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת.

9 A person should make an effort to pray in the synagogue with a congregation, and if he is unable to due to an extenuating circumstance [such] that he is not able to come to the synagogue, he should intend to pray at the time that the congregation is praying [This also applies to people living in small settlements, that do not have a minyan - nevertheless, they should pray Shacharit and Aravit during the time that the congregation is praying - Sefer Mitzvot haGadol] And similarly if one had an extenuating circumstance and did not pray at the time when the community prayed, and he is praying alone, despite this, he should pray in the synagogue.

י כְּשֶׁעוֹמֵד עִם הַצִּבּוּר, אָסוּר לוֹ לְהַקְדִּים תְּפִלָּתוֹ לִתְפִלַּת צִבּוּר, אֶלָּא אִם כֵּן הַשָּׁעָה עוֹבֶרֶת, וְאֵין הַצִּבּוּר מִתְפַּלְּלִים, לְפִי שֶׁמַּאֲרִיכִים בְּפִיּוּטִים אוֹ לְסִבָּה אַחֶרֶת: אֲבָל בְּלֹא שָׁעָה עוֹבֶרֶת, יִתְפַּלֵּל הַפִּיּוּטִים וְהַתְּחִנּוֹת עִם הַצִּבּוּר, וְלֹא יִפְרֹשׁ מִן הַצִּבּוּר, אֲפִלּוּ לַעֲסֹק בְּדִבְרֵי תּוֹרָה וְעַיֵּן לְעֵיל סי' ס"ח.

10 When one stands [in prayer] with the congregation, it is forbidden to advance/accelerate one's prayer [i.e. Amidah] [ahead of] the prayer of the congregation, unless the time [of prayer] is passing and the congregation is not praying [in time] since they are delaying with liturgical poems or some other reason. [But, if the time [of prayer] is not passing, one must pray the liturgical poems and the pleas with the congregation and not separate from the congregation, even to involve oneself in words of Torah - and see above, Siman 68]

יא מִי שֶׁיֵּשׁ לוֹ בֵּית הַכְּנֶסֶת בְּעִירוֹ, וְאֵינוֹ נִכְנָס בּוֹ לְהִתְפַּלֵּל, נִקְרָא שָׁכֵן רַע, וְגוֹרֵם גָּלוּת לוֹ וּלְבָנָיו.

11 One who has a synagogue in their city and does not enter it to pray is called a bad neighbor and causes exile for himself and his children.

יב מִצְוָה לָרוּץ כְּשֶׁהוֹלֵךְ לְבֵית הַכְּנֶסֶת, וְכֵן לְכָל דְּבַר מִצְוָה, אֲפִלּוּ בְּשַׁבָּת שֶׁאָסוּר לִפְסֹעַ פְּסִיעָה גַּסָה. אֲבָל כְּשֶׁיּוֹצֵא מִבֵּית הַכְּנֶסֶת אָסוּר לָרוּץ.

12 It is a mitzvah to run when one goes to synagogue and for everything that is a mitzvah -- even on Shabbat, when it is forbidden to take long strides. But when one goes out from the synagogue, it is forbidden to run.

יג מֻתָּר לָרֹק בְּבֵית הַכְּנֶסֶת, וְדוֹרְסוֹ בְּרַגְלוֹ, אוֹ מְכַסֶהוּ בְּגֶמִי.

13 It is permitted to spit in a synagogue, and one should rub it with one's foot or cover it in dirt.

יד יַשְׁכִּים אָדָם לְבֵית הַכְּנֶסֶת, כְּדֵי שֶׁיִּמָּנֶה עִם הַי' הָרִאשׁוֹנִים.

14 One should get up early to go to synagogue in order to be counted with the first ten.

טו אִם נִשְׁאַר אָדָם יְחִידִי, מִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת שֶׁבַּשָּׂדוֹת, אוֹ אֲפִלּוּ בְּבֵית הַכְּנֶסֶת שֶׁבָּעִיר, אִם הִיא תְּפִלַּת עַרְבִית שֶׁמִּתְפַּלְּלִין בַּלַּיְלָה חַיָּב חֲבֵרוֹ לְהַמְתִּין לוֹ עַד שֶׁיְּסַיֵּם תְּפִלָּתוֹ, כְּדֵי, שֶׁלֹּא יִתְבַּלְבֵּל בִּתְפִלָּתוֹ. וְיֵשׁ מַחְמִירִין אֲפִלּוּ בַּיּוֹם, וּבְבָתֵּי הַכְּנֶסֶת שֶׁלָּנוּ שֶׁהֵם בָּעִיר (הַטּוּר וּמָרְדְּכַי בְּשֵׁם ר"י וְהָר"י פ"ק דִּבְרָכוֹת) וְאִם מַאֲרִיךְ בְּבַקָּשׁוֹת וְתַחֲנוּנִים, אֵינוֹ חַיָּב לְהַמְתִּין לוֹ.

15 If a single individual remains praying in synagogue in the fields or even in a synagogue that is in the city - if it is the evening prayer (that is prayed at night), his fellow is obligated to wait for him until he finishes his prayer, in order that he should not mix up his prayer. (And there are those who are strict [and apply this] even during the day and to our synagogues which are in the city) (The Tur and the Mordechai in the name of the R"i, and the R"i on the first chapter of Berachot). And if [the individual] lengthens his prayer with additional requests and supplications, one is not obligated to wait for him.

טז הַהוֹלֵךְ בַּדֶּרֶךְ, וְהִגִּיעַ לָעִיר וְרוֹצֶה לָלוּן בָּהּ, אִם לְפָנָיו עַד ד' מִילִין מָקוֹם שֶׁמִּתְפַּלְּלִים בְּי', צָרִיךְ לֵילֵךְ שָׁם וּלְאַחֲרָיו צָרִיךְ לַחֲזֹר עַד מִיל כְּדֵי לְהִתְפַּלֵּל בְּי'.

16 One who travels and reaches a city and wishes to spend the night there - if there is a place within 4 mil ahead of him where they pray with 10 [men], one needs to go there. And behind him, he needs to go back up to a distance of 1 mil, in order to pray in with 10.

יז יֵשׁ מִי שֶׁאוֹמֵר שֶׁמִּכָּל שֶׁכֵּן שֶׁלֹּא יַשְׁכִּים אָדָם לֵילֵךְ מֵעִיר שֶׁמִּתְפַּלְּלִים בָּהּ בְּי', אִם יָכוֹל לָבוֹא לִמְחוֹז חֶפְצוֹ בְּעוֹד הַיּוֹם גָּדוֹל, וְשֶׁלֹּא יְהֵא צָרִיךְ לָלֶכֶת יְחִידִי אַחַר הַתְּפִלָּה.

17 There is an opinion who holds that certainly, a person should not get up early to go from a city where they pray with 10 [and miss praying with them] if it's possible to arrive at his destination while there is still much left of the day (ie. if he would have prayed back at his hometown with the minyan, there still would have been plenty of time to reach his destination) and that [as long as] he wouldn't have to go alone after the prayer.

יח בֵּית הַמִּדְרָשׁ קָבוּעַ קָדוֹשׁ יוֹתֵר מִבֵּית הַכְּנֶסֶת, וּמִצְוָה לְהִתְפַּלֵּל בּוֹ יוֹתֵר מִבֵּית הַכְּנֶסֶת, וְהוּא שֶׁיִּתְפַּלֵּל בְּי': הַגָּה: וְיֵשׁ אוֹמְרִים דַּאֲפִילוּ בְּלֹא י' עָדִיף לְהִתְפַּלֵּל בְּבֵית הַמִּדְרָשׁ הַקָּבוּעַ לוֹ, וְדַוְקָא מִי שֶׁתּוֹרָתוֹ אֻמָּנוּתוֹ וְאֵינוֹ מִתְבַּטֵּל בְּלָאו הָכֵי (תר"י פֶּרֶק קַמָּא דִּבְרָכוֹת) וַאֲפִלּוּ הָכֵי לֹא יַרְגִּיל עַצְמוֹ לַעֲשׂוֹת כֵּן, שֶׁלֹּא יִלְמְדוּ עַמֵּי הָאָרֶץ מִמֶּנּוּ, וְיִתְבַּטְּלוּ מִבֵּית הַכְּנֶסֶת (תְּשׁוּבַת הָרֹא"שׁ כְּלָל ד' וְהַטּוּר) וְכָל שֶׁכֵּן שֶׁלֹּא יַעֲסֹק בַּתּוֹרָה בְּבֵית הַכְּנֶסֶת בִּזְמַן שֶׁהַצִּבּוּר אוֹמְרִים סְלִיחוֹת וּתְחִנּוֹת (הַגָּהוֹת אַלְפָסִי הַחֲדָשִׁים).

18 A permanent study hall is more holy than a synagogue, and it is a mitzvah to pray in it more so than in a synagogue -- and this is as long as he will pray there with 10. Rema: And there are those that say that even without 10, it is preferable to pray in his permanent study hall -- and this is specifically [regarding] one whose Torah is his livelihood and he doesn't engage in other activities outside of that. [Talmidei Rabbeinu Yonah, first chapter of B'rachot] And even so, one should not accustom himself to do so in order that the common people ("amei ha'aretz") not learn from him and come to ignore the synagogue. [Teshuvat haRosh, Klal 4 and the Tur] And certainly, one should not occupy oneself with Torah in a synagogue at the time that the community is saying forgiveness-prayers and supplications. [Hagahot Alfasi haChadashim]

יט יִקְבַּע מָקוֹם לִתְפִלָּתוֹ, שֶׁלֹּא יְשַׁנֶּהוּ אִם לֹא לְצֹרֶךְ. וְאֵין דַּי לוֹ בְּמַה שֶּׁיִּקְבַּע לוֹ בֵּית הַכְּנֶסֶת לְהִתְפַּלֵּל, אֶלָּא גַּם בְּבֵית הַכְּנֶסֶת שֶׁקָּבוּעַ בָּהּ צָרִיךְ שֶׁיִּהְיֶה לוֹ מָקוֹם קָבוּעַ.

19 One should establish a place for one's prayer and not change it unless there is a need. And it is not enough to establish a synagogue for oneself in which to pray, rather one must also have an established place within the established synagogue.

כ יִכָּנֵס שִׁעוּר שְׁנֵי פְּתָחִים, וְאַחַר כָּךְ יִתְפַּלֵּל. יֵשׁ מְפָרְשִׁים שִׁעוּר שְׁנֵי פְּתָחִים, דְּהַיְנוּ ח' טְפָחִים. יִכָּנֵס לְפָנִים שֶׁלֹּא יֵשֵׁב אֵצֶל הַפֶּתַח, שֶׁנִּרְאֶה כְּמַשָּׂאוֹ יְשִׁיבַת בֵּית הַכְּנֶסֶת, וּלְפִי זֶה אִם יֵשׁ לוֹ מָקוֹם מְיֻחָד אֵצֶל הַפֶּתַח, אֵין בְּכָךְ כְּלוּם. וְיֵשׁ מְפָרְשִׁים שֶׁהַטַּעַם מִפְּנֵי שֶׁמַּבִּיט לַחוּץ, וְאֵינוֹ יָכוֹל לְכַוֵּן. וּלְפִי זֶה אִם אֵינוֹ פָּתוּחַ לִרְשׁוּת הָרַבִּים, אֵין בְּכָךְ כְּלוּם. וְיֵשׁ מְפָרְשִׁים שֶׁלֹּא יְמַהֵר לְהִתְפַּלֵּל מִיָּד כְּשֶׁנִּכְנָס, אֶלָּא יִשְׁהֶה שִׁעוּר שְׁנֵי פְּתָחִים, וְנָכוֹן לָחוּשׁ לְכָל הַפֵּרוּשִׁים.

20 One should enter [into the synagogue] the distance of two doorways, and after that pray. There are those who explain [this to mean] that one should enter the distance of two doorways, which is 8 t'fachim (handbreaths - roughly 80 cm total), so as not to sit [right] next to the door, since that would appear like it was a burden to be dwelling in synagogue. And according to this [opinion], if one has a set place next to the doorway, there is no concern. And there are those who explain that the reason for this is because one looks outside and cannot focus [one's thoughts on prayer]. And according this [opinion], if the doorway is not open to a public space, there is no concern. And there are those who explain that one should not be quick to begin praying immediately upon entering the synagogue, but should rather wait the amount of time it takes to enter two doorways. And it is proper to be concerned for all these interpretations.

כא צָרִיךְ שֶׁלֹּא יְהֵא דָּבָר חוֹצֵץ בֵּינוֹ וּבֵין הַקִּיר, וְדָבָר קָבוּעַ כְּגוֹן אָרוֹן וְתֵבָה, אֵינָם חוֹצְצִים. וְלֹא חָשִׁיב חֲצִיצָה רַק בְּדָבָר גָּדוֹל שֶׁגָּבְהוֹ י' וְרָחְבּוֹ ד', אֲבָל דָּבָר קָטָן לֹא חָשִׁיב הֶפְסֵק (אַבּוּדַרְהַם וְאָרְחוֹת חַיִּים בְּשֵׁם הָרַאֲבָ"ד) וְכֵן בַּעֲלֵי חַיִּים אֵינָם חוֹצְצִים, וַאֲפִלּוּ אָדָם אֵינוֹ חוֹצֵץ: הַגָּה: וְלִי נִרְאֶה דְּבַעֲלֵי חַיִּים חוֹצְצִים וְאָדָם אֵינוֹ חוֹצֵץ, וְכֵן נִרְאֶה סְבָרַת הַפּוֹסְקִים, וְאֶפְשָׁר דְּנָפַל טָעוּת בַּסְּפָרִים.

21 There may not be anything interposing between one and the wall [while praying]. And a fixed thing such as an Ark or a leader's platform - they do not count as interpositions. And it is not considered an interposition unless it is a large thing which is higher than 10 [t'fachim (handbreadths)] and wider than 4 [t'fachim], but a small thing is not considered an interruption [Abudraham and Orchot Chayim in the name of the Ra-avad]. And so too, living creatures are not interpositions, even a human being is not an interposition. Rema: and it appears to me that animals are interpositions, and a human being is not an interposition, and this appears to be the reasoning of the rabbinic authorities, and it is possible that a [publishing] error has fallen into the books [which caused that incorrect ruling])

כב וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁיֵּשׁ לִזָּהֵר מִלְּהִתְפַּלֵּל אֲחוֹרֵי שׁוּם אָדָם, וְטוֹב לָחוּשׁ לִדְבָרָיו.

22 There is an opinion who holds that one should be careful not to pray behind any [other] person, and it is good to be concerned with that opinion.

כג הַבְּגָדִים הַמְצֻיָּרִים, אַף עַל פִּי שֶׁאֵינָן בּוֹלְטוֹת, אֵין נָכוֹן לְהִתְפַּלֵּל כְּנֶגְדָּם, וְאִם יִקְרֶה לוֹ לְהִתְפַּלֵּל כְּנֶגֶד בֶּגֶד אוֹ כֹּתֶל מְצֻיָּר, יַעֲלִים עֵינָיו: הַגָּה: וְלָכֵן אָסוּר גַּם כֵּן לָצוּר צִיּוּרִים בַּסְּפָרִים שֶׁמִּתְפַּלְּלִים מֵהֶם, שֶׁלֹּא תִּתְבַּטֵּל הַכַּוָּנָה (מָרְדְּכַי רֵישׁ פֶּרֶק כָּל הַצְלָמִים) אֲבָל בְּגָדִים שֶׁמְּצֻיָּר עֲלֵיהֶם דִּבְרֵי תְּפִלּוֹת, אֲפִלּוּ לֵישֵׁב עֲלֵיהֶם בְּבֵית הַכְּנֶסֶת אָסוּר (תְּשׁוּבַת הָרֹא"שׁ סִימָן ב' כְּלָל ה').

23 [Regarding] illustrated garments, even though [the image] does not protrude (ie. like an embroidered garment), it is not proper to pray in front of them. And if one happens to pray (ie. he has no choice) in front of an illustrated garment or wall, he should close his eyes. Rema: And therefore, it is also forbidden to illustrate prayerbooks, so that [people's] should not become distracted [Mordechi, beginning of chapter "Kol haTz'lamim" (chapter 3 of Masechet Avodah Zarah)]. But clothes which have indecent matters illustrated on them, even to sit on them in synagogue is forbidden [Responsum of the Rosh, Siman 2, klal 5]

כד לֹא יִתְפַּלֵּל בְּצַד רַבּוֹ, וְלֹא אֲחוֹרֵי רַבּוֹ, וְלֹא לְפָנָיו. יֵשׁ אוֹמְרִים דְּכָל זֶה לֹא מַיְרֵי אֶלָּא לְהִתְפַּלֵּל בְּיָחִיד, אֲבָל בְּצִבּוּר אִם כָּךְ הוּא סֵדֶר יְשִׁיבָתוֹ, אֵין לָחוּשׁ אִם מִתְפַּלֵּל לְפָנָיו אוֹ אֲחוֹרָיו (בֵּית יוֹסֵף בְּשֵׁם מהרי"א וְאֹהֶל מוֹעֵד) וְאַף עַל פִּי שֶׁטּוֹב לְהַחְמִיר, הַמִּנְהָג לְהָקֵל. אִם הִרְחִיק ד' אַמּוֹת מֻתָּר וְעַיֵּן בְּיוֹרֵה דֵּעָה סִימָן רמ"ב סָעִיף ט"ז.

24 One should not pray beside their rabbi/teacher or behind their rabbi/teacher or in front of them. [And there are those who say that all of this only applies when one prays alone [with his rabbi], but [when praying] with the congregation, if such is the arrangement of seats, there is no concern if one prays in front of or behind him (ie. one's rabbi/teacher) (Beit Yosef in the name of the Mahary"a and Ohel Mo-ed). And even though it is good to be stringent, the custom is to be lenient If one distances oneself [from one's rabbi/teacher] four cubits, it is permitted. [And see Yoreh Deah 242:16]

כה תַּלְמִיד חָבֵר מֻתָּר לְהִתְפַּלֵּל אֲחוֹרִי רַבּוֹ.

25 A student who is a colleague [of his rabbi/teacher] is allowed to pray behind his rabbi/teacher.

כו כָּל מָקוֹם שֶׁאֵין קוֹרִין בּוֹ קְרִיאַת שְׁמַע, אֵין מִתְפַּלְּלִים בּוֹ, וּכְשֵׁם שֶׁמַּרְחִיקִים מִצּוֹאָה וּמֵי רַגְלַיִם וְרֵיחַ רַע, וּמִן הַמֵּת וּמֵרְאִיַּת הָעֶרְוָה לִקְרִיאַת שְׁמַע, כָּךְ מַרְחִיקִין לִתְפִלָּה.

26 Any place in which we may not recite the Recitation of the Sh'ma, we may not pray [i.e. recite the Amidah] there. And just as we distance from feces, urine, a putrid smell, a corpse, and from the sight of nakedness for the Recitation of the Sh'ma, so too we distance for prayer.

כז הָיָה עוֹמֵד בִּתְפִלָּה וְהִשְׁתִּין תִּינוֹק בְּבֵית הַכְּנֶסֶת, יִשְׁתֹּק עַד שֶׁיָּבִיאוּ מַיִם לְהָטִיל עַל הַמֵּי רַגְלַיִם, אוֹ יְהַלֵּךְ לְפָנָיו ד' אַמּוֹת, אוֹ לִצְדָדָיו, אוֹ יֵצֵא מִבֵּית הַכְּנֶסֶת וְיִגְמֹר תְּפִלָּתוֹ: הַגָּה: וְיוֹתֵר טוֹב לֵילֵךְ לְמָקוֹם אַחֵר וְלֹא לִשְׁתֹּק, שֶׁמָּא יִשְׁהֶה כְּדֵי לִגְמֹר אֶת כֻּלָּהּ, וְיִצְטָרֵךְ לַחֲזֹר לְרֹאשׁ (בֵּית יוֹסֵף בְּשֵׁם רוֹקֵחַ סִימָן רכ"ד) וְעַיֵּן לְעֵיל סִימָן ע"ט:

27 If one was standing in prayer [i.e. Amidah] and a young child urinated in the synagogue, he should remain silent [i.e. stop praying] until they bring water to pour over the urine [thus 'removing' it], or he should walk four cubits in front of it or to the side of it, or he should go out from the synagogue and finish his prayer. Rema: And it is better to go to a different place rather than be silent [and wait], lest one delay as long as [the time required] to finish all of it (i.e. the Amidah) and would [then] be required to return to the beginning (Beit Yosef in the name of the Rokeach, Siman 224. And see above Siman 79).

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