In this week’s parsha we learn (Bereishis 25:21):ויעתר יצחק לה' לנכח אשתו כי עקרה הוא ויעתר לו ה' ותהר רבקה אשתו - “And Yitzchak prayed to Hashem opposite his wife because she was barren, and Hashem accepted his prayer, and Rivka his wife conceived.” Only after Yitzchak and Rivka davened to Hashem were they blessed with a child. Since tefillah plays an important role in this week’s parsha, I would like to discuss a topic related to Tefillah, and I would like to discuss a topic which I think many people slightly undermine nowadays – especially Bnei Torah.
If you ask your average kollel yungerman for a break-down of the time and place he davened Shacharis over the past week, he is likely to tell you that he doesn’t remember. If he does, he may tell you something like: “On Sunday I davened in the 8:00 minyan in shteibal 1, and on Monday the 7:30 minyan in shteibal 2, and on Tuesday the 7:45 minyan in shteibal 3, and Wednesday it was back to shteibal 1 for the 7:00 minyan, and Wednesday night was a difficult night and I only made it to the 8:30 minyan in the chassidishe shul across the road, and Thursday I had to take care of something before going to kollel so I davened in the 6:00 minyan for ba’al habatim [working people].”
Therefore, I would like to discuss the topic of having a fixed shul and fixed davening spot. What is included in designating a fixed spot for davening, and what is the reason for it? How does having a fixed spot for davening make our tefillos that much more powerful? How is a designated spot for davening connected to Avraham Avinu? Is it enough to daven in the same shul every day, or does the exact seat also have to be the same? Should people have a designated corner for davening at home -- for ladies, or for a man in case of an emergency? Does the obligation of having a regular seat include davening at the same set time and with the same minyan? How should one react when one comes to shul too find his regular seat occupied? When the regular seat is uncomfortable – due to too weak or too strong air conditioning for example -- can one change his seat? When should a shul be split into two, and when is it recommended to leave it as one big congregation? When should one change shuls? Can one decide to use one shul for part of the year and another for the rest? Of this and more below.
A Parable from the Arizal
As an introduction to the ensuing topic, I would like to start with the words of the Arizal. The Arizal writes: When the Beis HaMikdosh stood in Yerusholayim, tefillos ascended through it. Today, since it has sadly been destroyed, there is an iron wall preventing tefillos from ascending, and there are spiritual prosecutors standing in the way. Concentrated effort is necessary to break through the barrier, but the tefillos of one who davens in a regular spot ascend without effort, and prosecutors cannot prevent them from being answered. The Arizal compares it to one who tries to break through a wall. If he knocks on the wall on a different spot every day, the wall will never break. But one who knocks on the wall at the same spot every day will eventually be able to break through the wall. Then, he’ll be able to pass through at that point whenever he wishes. (see Piskei Teshuvos, siman 90, footnote 263).
The Reward for Fixing a Designated Davening Spot
The Gemara in Berachos (6b,7b) says: “One who designates a regular spot for davening, merits innumerable blessings: his foes fall before him, and after his death the ministering angels search for him, calling him humble, pious and a disciple of Avraham Avinu.”
We see that davening in a regular spot is very potent and one receives great reward for doing so, but why is it so potent?
Two Kinds of Tefillos
Tefillah is an umbrella term which actually includes two very different things, although we tend to mix them up. One is the regular tefillos, we say three times a day, which follows the text composed by the Anshei Knesses HaGedolah. The other is personal tefillos, recited every time a person finds himself in need. The difference can be illustrated with a fable:
A man comes to the rabbi and asks him if he can smoke during davening. The rabbi is obviously aghast at the preposterous question and the answer is self-understood -- of course smoking during davening is forbidden and inappropriate! But then the same man asks the same question differently: “When I go out to smoke, I think about myself and my family, and then I ask Hashem to please protect them and give them everything they need. Is that permitted?” To this question, the answer is obviously in the affirmative – of course one can daven to Hashem every single moment of his life.
There are designated times for formal tefillah in which we stand before Hashem the King of the universe and conduct ourselves accordingly. These times are set, and the text we recite is that composed by the Anshei Knesses HaGedolah. This tefillah should preferably be recited in a shul with a minyan, in a regular spot, and this is what helps us maintain a regular connection with Hashem.
Then there is another type of tefillah. This type is an ongoing conversation with Hashem which upon every difficulty, even a minor one, one should connect with Hashem and ask for help and salvation. With this form of tefillah we form a real connection with Hashem and internalize His protection and assistance in every step we take.
Many times people might say they have a hard time with the regular three tefillos a day, but reassure themselves saying they’re constantly talking to Hashem in their own words. While maintaining this form of tefillah is praiseworthy, the first form is imperative.
Then there are those who suffer from the same malady, but in reverse: they have no problem showing up for davening three times a day, but never do they turn to Hashem for assistance in their everyday difficulties. These people, like the previous ones, miss out on a focal element of our human connection with Hashem. While both are called tefillah, they are essentially two separate activities, and one cannot be considered spiritually alive without both.
To understand the difference between the two we can compare it to the mitzvah of Talmud Torah. The mitzvah includes two obligations: קביעת עיתים – setting aside regular times to learn every day, and: והגית בו יומם ולילה - “...You shall meditate therein day and night”, Torah study must take up our entire lives, all day long.
After this introduction, we will explain why designating a regular spot for davening is important, and how the Gemara’s promises are related to it.
Regular Prayer Virtues
The Zohar (Tikkunei Zohar 6:21a) explains that one who designates a spot for Torah learning and davening creates a place where his neshomah connects with Hashem. This gives the Shechinah a physical resting place in this world. Davening and learning that occur in random, irregular spots, do not accomplish this.
Similarly, the Maharal writes (Nesivos Olam, Nesiv Ha’avodah chapter 4): Tefillah is essentially connecting with Hashem and this d’veikus [devotion] must be continuous, not random in order to become permanent. Designating a spot for davening shows that all one’s tefillos are connected – they are united as part of an ongoing dedication and devotion to Hashem. Then, every time one davens, it is not a fleeting, passing occurrence, but rather part of a regular, ongoing connection.
This, explains the Maharal, is the connection of one who designated a fixed spot to Avraham Avinu. Avraham Avinu exemplified pure and utter devotion to Hashem, and his whole life was dedicated to doing Hashem’s Will. Hashem, in turn, responded in kind, describing Himself as the “G-d of Avraham”. The Gemara describes one who designates a regular spot for tefillah as “a humble pious man” -- he is wholly devoted to his Creator who merits having “G-d of Avraham with him” at all times, and “his foes fall before him”. However, one who appears in shul only occasionally, and not three times a day as part of a relationship, calls for every tefillah to be judged on in its own merit, if it should be accepted or not.
The Shevus Yaakov (Iyun Yaakov, Berachos 6b) brings out a different point. He writes that tefillah must not be a job or item on one’s to-do list that needs to be checked off and taken care of. Rather, tefillah should be a privilege, an opportunity to be relished to connect with Hashem. One who davens in random occasional places expresses his desire to daven and be finished with the tefillas as soon as possible. But one who makes the effort to go to his regular spot shows that tefillah is part of his life, not a burden to finish with. This expression of regularity shows a connection to tefillah and to Hashem.
Holy Site
Many Achronim (Mabit – Beis Elokim Sha’ar HaTefillah 5; Tzlach – Berachos 6b; Sefas Emes) explain that designating a spot for tefillah connects yesterday’s tefillos with today’s. The physical material world prevents our tefillos from ascending. Davening in a spot consecrates it, allowing tefillos to pass through the physical with more ease. This is why we direct our tefillos to the Makom HaMikdash and face that direction.
There’s Only One Source
The Akeidas Yitzchok (Bamidbar, Sha’ar 72, pg. 5) explains that before Avraham Avinu taught the world about the Ribbono Shel Olam, each person who wanted something would “daven” to whichever god he thought could assist him. The god of war was called upon before going to war; the god of prosperity -- before doing business. In their tefillos they expected to have their wishes granted, an ATM machine of sorts – push the prayer, grant a wish.
Avraham Avinu taught the world that all our desires must be directed to only One Source, because it all comes from Him. Furthermore, he taught them that tefillah to the Ribbono Shel Olam is not a means for receiving what we want – it is a means for creating a living connection with Hashem that allows us to fulfil our mission in the world. In our tefillos we ask Hashem to bless us with the energies and ability to realize our potential. We direct our tefillos to only One Entity, and our tefillos must be in only one place.
Davening Is Instead of Korbonos
The Shulchan Aruch (98:4) mentions another reason for designating a set place for davening: Nowadays, our tefillos are in place of bringing korbonos [sacrifices]. Just as korbonos must be offered in a very specific, prearranged spot and manner, so too our tefillos should be regular, designated, and structured.
Before the Beis HaMikdash was built in Yerusholayim anyone could build his own makeshift bomah [alter] and offer his personal korbonos – korbonos could take on any form one wished. But the ultimate service of Hashem is in the Beis HaMikdosh: “But only to the place which the Hashem your G-d shall choose from all your tribes, to set His Name there; you shall inquire after His dwelling and come there” (Devorim 12:5). And there, service had a set, prearranged, and well-coordinated structure.
Since we aim to subordinate our own desires to those of the Ribbono Shel Olam, also in serving Him our actions must be according to His specifications, not our own. This also explains why tefillah should preferably be in a predesigned spot, not in a random, inspiring-as-it-may-be spot.
Less Distractions
The Rashbah (Pirushei HaHagados) writes that this halachah has hidden reasons, but the revealed one is simple -- a regular spot is conducive for better concentration, while in a random spot one easily becomes distracted.
Obviously, turning one’s phone off, or even better -- leaving it outside shul – is included in this halachah.
Practical Halachah
Rabbeinu Yonah (Berachos 6b) maintains that if one davens in a shul and one time sits here, and one time sits there, that’s already considered having a designated spot for davening, and no further action is necessary to invoke this merit. When davening at home, then one should designate a regular spot for davening. The Rosh (1:7) however, disagrees and maintains that even in shul one should have a regular seat.
The Shulchan Aruch rules (Orach Chaim 90:19) in accordance with the Rosh and writes: “One should fix a place for his davening, and it shouldn’t be changed unless there is a big need. Choosing a fixed shul to daven in isn’t enough, and one must choose a fix sit as well.”
The Magen Avraham (90:33) and Mishnah Berurah (90:59) add that at home, too, one should have a regular spot for davening should he need to daven at home (in case of emergency). The home setting makes concentrating difficult, therefore having a set spot for tefillah is of double importance.
The Pri Megodim (Orach Chaim 90:33) discusses a congregation that davens in the winter in one place, and in the summer in another. He refers to a Gemara (Bava Basra 4a) which mentions a similar scenario -- a congregation that used one building during the winter because it had more insulation, and another, an airy and open one, for the summer. The Gemara rules that both are considered a regular shul and a set place for davening. Therefore, one who is used to davening part of the year in one spot and the rest of the year in another, may continue doing so.
The Yalkut Yosef instructs ladies to preferably have a regular spot for davening (at home or in shul) as well.
Singing Pesukei Dezimra in a Side-Room
There are people who like to sing pesukei dezimra slowly and out loud. If one is concerned about disturbing his fellow congregants and he wants to sing in a side-room, joining the congregation from yishtabach and on, does one lose out on the merit of having a fixed spot for davening?
The Toras Chaim (90:20) and Ben Ish Chai (Year 1, Mikeitz 4) write that this halachah of having a regular spot for davening refers exclusively to the shemonah esrei. This is also the opinion of the Rivevos Efraim (1:67). Therefore, going to another spot for pesukei dezimra is not detrimental at all -- on the contrary – one is rewarded for doing so. One who feels he might be mocked or interrupt others and goes to sing Hashem’s praises in a side room is laudable.
Regular Spot – Definition
The Magen Avraham (s.k. 34) and Mishnah Berurah (s.k. 60) write that anywhere within 4 amos (2.4 meters) of one’s regular seat is considered the same spot, and there is no need to sit in exactly the same seat. Therefore, if the regular spot is occupied or otherwise inaccessible, standing within 4 amos of it is fine.
Regular Congregation
Rav Moshe Sternbuch shlita (Teshuvos V’Hanhagos 5:43) adds that davening with the same crowd every day is even more important than davening in one’s regular spot where the congregants are random passersby, or davening in the same spot, but at different times (see inside for proofs).
Occupied Seat
Rav Yitzchok Zilberstein (Chashukei Chemed, Berachos 7b) was presented with the following question: What should one do when he comes to shul and finds his regular spot occupied by a guest? What is preferable -- to insist the guest vacate the spot (the question was asked in wartime, when the petitioner wanted the extra protection afforded by a regular seat – “his enemies fall before him”) or forgo the merit for the mitzvah of welcoming a guest?
Rav Zilberstein quotes the Sefer HaChinuch (Mitzvah 431) – The mitzvah of Loving a Convert. This mitzvah teaches that a stranger in town is like a convert and is therefore included in this mitzvah. The Torah cautions us in thirty-six places to treat a convert properly (Bava Metzia 59b). One who shows a stranger mercy and treats him kindly, Hashem will treat him likewise, and Hashem’s blessings will be bestowed on him.
Therefore, explains Rav Yitzchok Zilberstein, if one’s seat is taken it is preferable to welcome the guest kindly and quietly look for another seat, rather than give another person the feeling he is unwanted. In merit of this mitzvah, Hashem will assist him, his tefillos will be answered, and Hashem will show him mercy. The Yalkut Yosef (Orach Chaim 90:30) adds that this is called a necessary situation in which changing one seat is called for. Besides for this, often one can find a place within four amos of his regular seat and thus will treat the guest properly and yet still have the advantage of davening in his usual place.
Rav Tzvi Pesach Frank (Toldos Ze’ev, Berachos 6b, Tzitz Eliezer 18:63) makes an interesting point: The Gemara writes that when eulogizing a person who had a regular place for davening, the malochim [angels] cry out “Where is the pious, humble one?” While pious is understandable – one who was careful to fulfill the mitzvah of davening properly is certainly pious, humble remains to be explained. What’s the connection between having a regular spot for davening and humility?
Rav Tzvi Pesach explains that one who has a regular spot for davening must be humble. Shul is a place where people meet each other and since “two people have three opinions” it naturally invites disagreements. When meeting with adversary, a proud person will simply move away to get out of the uncomfortable situation. One who managed to go through life in the same seat proves that he was humble enough to get along with his fellow congregants, and doesn’t get angry or argue. Rav Moshe Sternbuch adds (Teshuvos V’Hanhagos 5:43) that a humble person is one who is not proud or sure of his piety. He is not sure his tefillos will be accepted on his own merit, so he utilizes other means to ensure his tefillos are accepted.
What If One’s Fixed Seat Is Uncomfortable?
Often one can come to shul and find his seat uncomfortable (i.e. to hot/cold). Should one make an effort to daven in his regular spot despite the discomfort at the price of compromised concentration, or should he rather find a different spot?
In general, concentration in davening takes precedence. Therefore, it is preferable to find a comfortable seat instead of remaining in one's uncomfortable regular seat. If it is possible to find one in close proximity to the regular spot, sitting there is preferable (Kaf HaChaim 11:10), and if not – one should find another spot for himself.
If one’s concentration will be compromised equally from the interruption or the change of seat, one should prefer his regular spot over changing it.
Regular Spot
Rabbi Ezra Piggo (Bina L’ittim 61) tells of an occasion in which davening in a regular spot was life threatening. When Daryavesh king of Persia outlawed tefillah, Doniel endangered his life and davened in his usual spot. As a result, he was thrown into the lion’s den and miraculously saved.
Why did Doniel endanger himself to daven in public? Couldn’t he have davened just the same in a secluded spot? Since Doniel’s regular davening spot was near a window, he did not want to change it and remained there despite the danger. (Why he was permitted to endanger himself to daven in his regular spot is a topic for further discussion. Our mention here is to illustrate the importance of designating a regular spot for davening.)
Rented Shul
The Beis She’arim (Orach Chaim 62) was presented with an interesting question: In Hungary there were three towns located adjacent one to the other: Szentendre, Benszallas, and Ozd. The first two had three and four Jews each, while Ozd, the last in the line, had a full minyan. The people of all three towns agreed to meet in the middle town, Benszallas, every week for davening on Shabbos. This way, residents of two towns walked halfway, and met in the middle town for their minyan. The shul, however, was merely a rented space, and every so often they would be forced to move.
Eventually, the residents of Ozd decided they wanted a regular shul in a permanent location. The residents of Benszallas didn’t argue, since the town was pretty close to them, but those from Szentendre disagreed – the distance was too great for them to walk every Shabbos, and building the shul in Ozd would prevent them from davening with a minyan. They demanded the rented shul in Benszallas remain.
The Beis She’arim ruled that having a permanent spot for davening takes precedence over convenience. Therefore, the locals of Ozd should proceed with building a regular shul, and doing so is permitted even at the price of closing the previous one. A new shul building need not be in the same location as the old one, and the residents of Ozd are not responsible for those of Szentendre. Rather, it is the latter's responsibility to make the extra effort to walk to shul.
Fixed Spot for Torah Learning – Alternative Girsa in The Gemara
In our version of the Gemara in Berachos (7b), the Gemara says:כל הקובע מקום לתפלתו אויביו נופלים תחתיו – “Anyone who fixes a place for davening, his enemies fall before him”. However, the Rif has a girsa [textual version]: כל הקובע מקום לתורתו אויביו נופלים תחתיו - “Anyone who fixes a place for learning, his enemies fall before him”.
The Kav HaYashar (24:12), when listing reasons why a house is sometimes destroyed, mentions a home in which there is no permanent spot for Torah learning. One should have a designated spot for learning at home if one does not learn in a beis hamedrash. And the Kav HaYashar ends: “Praiseworthy is he who chooses a nice place to study Torah, for Hashem is present where Torah is studied...”.
The Tiferes Yisroel (Avos 1:15) explains the Mishnah: “Make your [study of the] Torah a fixed practice”: One must be careful not to change the way he studies. He should learn one topic or two, and even when doing so, try to stick to one publication, remain in the same room, etc., because consistency in these matters, even in the small things, helps internalize the Torah that he learns. Additionally, Torah should not be studied in a lazy manner such as lying down or while eating or engaging in other activities.
The Shevet HaLevi (10:135) was asked if it would be possible to move to a new house during inappropriate times (the Nine Days, for example). He answers that if the new house will have a seforim room, or a corner designated for davening and the present one does not, moving is being done for a mitzvah and there is no problem in doing so despite the period.
(This week’s write-up is based on a number of different write-ups from Torah and Hora’ah)
