Translation:Shulchan Aruch/Orach Chaim/90
90: The Place which is Appropriate to Pray. And to Pray with the Congregation and the Law of One Who Travels. Contains 27 s'ifim.
1 One who prays should not stand on a bed, nor on a chair, nor on a bench, and even if they are not tall 3 [Beit Yosef in the name of Mahariy"a], and not on top of a high place, except if one was old or sick, or if one's intent was to make the congregation hear.
2 The measure of a high place is three hand-breadths. If it is tall three, 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 by four, it is permissible to pray upon it, for its height is not recognized since its domain is separated.
3
The laborers that do labor for the house-owner may pray on the top of the olive tree and at the top of the fig tree, and 'One should not stand on a high place and pray' does not apply in this case; for since they have ascended to do their labor, they are like someone who ascended to the second story of a house. And with regard to other trees, it is necessary to descend. And the reason that the olive tree is different from other trees is because they have many more branches than other trees and it is a great hardship to ascend them and descend them, and they will be interrupted from their work. And therefore, they said that they should pray there. But other trees, which do not cause interruption, they should descend. And the house-owner, even at the top of the olive or date tree, must descend to pray, for he is not indebted to labor, in that he is on his own property. And if they were lenient regarding workers because of breaks from work, they were not lenient regarding the house-owner.
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.
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.
6 And not in a ruin, because of suspicion, and because of a collapse, and because of the demons.
7 And neither behind a synagogue, if one does not face the synagogue. And behind a synagogue means the side of its opening, and that is opposite the side that the community faces when they pray. And there are commentators that take an opposing view, 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. And all of this applies when it is evident that he is turning his back to the synagogue, but if he prays in a house attached to a synagogue and turns his face toward the Land of Israel, as is proper, and his back faces the wall of his house which is the wall of the synagogue – this is permitted, because it is not evident as if he is turning his face away from the synagogue.
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 he is a heretic since he does not enter to pray. And if he is carrying a burden or wearing tefillin or there is another synagogue in the city, or this synagogue has another entrance, [or he is riding on an animal], it is permitted [Beit Yosef in the name of Ri"v].
9 A person should make an effort to pray in the synagogue with the congregation, and if he is in 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. [And this also applies to people who live in small settlements and they do not have a minyan – nevertheless, they should pray in the morning and evening during the time that the congregation is praying – Sefer Mitzvot Gadol]. 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.
10 When one stands with the congregation, it is forbidden to advance/accelerate one's prayer ahead of the prayer of the congregation, unless the time is passing and the congregation is not praying since they are delaying with liturgical poems or some other reason. [But, if the time is not passing, he should pray the liturgical poems and the pleas with the congregation and should not separate from the congregation, even to involve himself in words of Torah – and see above, Siman 68].
11 One who has a synagogue in his city and does not enter it to pray is called a bad neighbor and causes exile for himself and for his children.
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.
13 It is permitted to spit in a synagogue, and one rubs it with his foot or covers it in reed grass.
14 One should get up early to synagogue in order to be counted with the first ten.
15 If a single individual remains praying in synagogue that is 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 get mixed up in his prayer. (And there are those who are strict even during the day and in our synagogues which are in the city) (The Tur and Mordechai in the name of R"i; and the R"i, first chapter of Berachot). And if he is lengthening with requests and supplications, he is not obligated to wait for him.
16
One who travels and reached 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, one needs to go there. And behind him, he needs to go back up to a mil, in order to pray with 10.
17
There is an opinion who says that certainly, a person should not get up early to go from a city where they pray with 10 if it's possible to arrive at his destination while there is still much left of the day and as long as he wouldn't have to go alone after the prayer.
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 with 10. [Gloss: 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 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].
19 One should establish a place for his prayer and not change it unless for a need. And it is not enough to establish a synagogue for himself in which to pray, rather he must also have an established place within the established synagogue.
20 One should enter the distance of two doorways, and after that pray. There are those who explain "the distance of two doorways", that 8 handbreadths he should enter inside so as not to sit next to the door, since that would appear like it was a burden to be dwelling in synagogue. And according to this, if one has a set place next to the doorway, it does not matter. And there are those who explain that the reason is because one looks outside and cannot focus one's thoughts. And according this, if the doorway is not open to a public space, it does not matter. And there are those who explain that he should not be quick to pray immediately upon entering, but should wait the amount of two doorways. And it is proper to be concerned for all of the interpretations.
21 There should not be anything interposing between one and the wall. And a fixed thing such as an Ark or a platform – they do not count as interpositions. And it is not considered an interposition unless it is a large thing that's height is 10 and that's width is 4, 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. Gloss: And to me it appears that animals are interpositions, and a human being is not an interposition, and this appears to be the reasoning of the authorities, and it is possible that an error has fallen into the books.
22 And there is an opinion who says that one should be careful not to pray behind any person, and it is good to be concerned with his words.
23 The illustrated garments, even though it does not protrude, it is not proper to pray in front of them. And if one happens to pray in front of an illustrated garment or wall, he should close his eyes. Gloss: And therefore, it is also forbidden to illustrate prayer books, so that people should not become distracted [Mordechai, beginning of chapter "Kol haTz'lamim"]. 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].
24 One should not pray beside his rabbi/teacher; and not behind his rabbi/teacher; and not in front of him. [There are those who say that all of this only applies regarding to pray alone, but with the congregation, if such is the arrangement of his seat, one does not need to be concerned if he prays in front of him or behind him [Beit Yosef in the name of Mahary"a and Ohel Mo-ed]. And even though it is good to be stringent, the custom is to be lenient. If one distanced himself four cubits, it is permitted. And see Yoreh Deah, Siman 242, Paragraph 16.
25 A student who is a colleague is allowed to pray behind his rabbi/teacher.
26 Any place in which we may not read the Reading of the Sh'ma, we may not pray there. And just as we distance from feces and urine and a putrid smell, and from a corpse, and from the sights of nakedness, for the Reading of the Sh'ma, so too, we distance for prayer.
27 If one was standing in prayer and a young child urinated in the synagogue, he should be silent until they will bring water to pour over the urine, or he should walk four cubits in front of it or to the sides of it, or he should go out from the synagogue, and finish his prayer. Gloss: And it is better to go to a different place rather than be silent, lest he delay as long as is required to finish all of it and would be required to return to the beginning [Beit Yosef in the name of Rokeach, Siman 224. And see above, Siman 79].