## Kitzur Shulchan Arukh Siman 12

###### Kitzur Shulchan Arukh 12:1
[Kitzur Shulchan Arukh 12:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:1)

כְּתִיב, הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְֹרָאֵל, פֵּרוּשׁ שֶׁיָּכִין אֶת עַצְמוֹ לִפְנֵי הַשֵּׁם יִתְבָּרַךְ, שֶׁיַּלְבִּישׁ אֶת עַצְמוֹ בְּמַלְבּוּשֵׁי כָבוֹד כְּשֶׁהוֹלֵךְ לְהִתְפַּלֵּל כְּמִי שֶׁהוֹלֵךְ לִפְנֵי שַׂר נִכְבָּד. וַאֲפִלּוּ אִם מִתְפַּלֵּל בְּבֵיתוֹ בִּיחִידוּת יַלְבִּישׁ אֶת עַצְמוֹ כָּרָאוּי. וּבִמְקוֹמוֹת שֶׁנּוֹהֲגִין לֵילֵךְ בַּחֲגוֹרָה, אָסוּר לְהִתְפַּלֵּל עַד שֶׁיַּחְגֹּר אֶת עַצְמוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is written: "Prepare to meet your God, O Israel."¹ Preparing yourself before Hashem, Blessed is He, means that you should dress yourself in the same type of respectful clothing when you pray, as you would when meeting a high official. Even if you pray privately in your home you should dress properly. In those places where the custom is to wear a special sash [during prayers], it is forbidden to pray until you gird yourself [with such a sash].

footnotes:
¹ Amos 4:12.


###### Kitzur Shulchan Arukh 12:2
[Kitzur Shulchan Arukh 12:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:2)

טוֹב לִתֵּן צְדָקָה קֹדֶם הַתְּפִלָּה, שֶׁנֶּאֱמַר אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ. גַּם יְקַבֵּל עָלָיו קֹדֶם כָּל תְּפִלָּה מִצְוַת וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, וִיכַוֵּן לֶאֱהֹב אֶת כָּל אֶחָד מִיִשְֹרָאֵל כְּנַפְשׁוֹ, כִּי אִם חַס וְשָׁלוֹם יֵשׁ פֵּרוּד לְבָבוֹת יִשְֹרָאֵל לְמַטָּה אֲזַי גַּם לְמַעְלָה אֵין הִתְאַחֲדוּת אֲבָל הִתְאַחֲדוּת בְּגוּפֵיהֶם שֶׁלְּמַטָּה גּוֹרֵם הִתְאַחֲדוּת וּדְבֵקוּת נַפְשׁוֹתֵיהֶם לְמַעְלָה, וְעַל יְדֵי זֶה גַּם תְּפִלּוֹתֵיהֶם מִתְאַחֲדוֹת. וְאָז בִּהְיוֹת תְּפִלּוֹתֵיהֶם כְּלוּלוֹת יַחַד, הִיא רְצוּיָה לְפָנָיו יִתְבָּרַךְ שְׁמוֹ (סִימָן צ"ב ובסידור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is good to give charity before praying, as it is said: "As for me, with righteousness I will behold Your Presence."² You should also resolve before each prayer to fulfill the mitzvah to "Love your neighbor as yourself."³ You must determine to love every Jew as yourself, because if there is, God forbid, dissension within Israel in this world, there is no harmony in the world above. However, when there is unity in this world it causes spiritual unity of our souls in the world above, and as a result, our prayers are unified; and when our prayers are unified, they are accepted favorably before Him, Blessed is His Name.

footnotes:
² Psalms 17:15. The word בְּצֶדֶק is similar to צְדָקָה, charity.
³ Leviticus 19:18.


###### Kitzur Shulchan Arukh 12:3
[Kitzur Shulchan Arukh 12:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:3)

כְּתִיב, שְׁמֹר רַגְלֶיךָ כַּאֲֹשֶר תֵּלֵךְ אֶל בֵּית הָאֱלֹהִים, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּרַגְלֶיךָ הַיְנוּ הַנְּקָבִים שֶׁאֵצֶל הָרַגְלַיִם. וְלָכֵן צָרִיךְ לִבְדֹּק אֶת עַצְמוֹ קֹדֶם הַתְּפִלָּה אִם אֵינוֹ צָרִיךְ לַעֲשׂוֹת צְרָכָיו. וְאִם מַרְגִּישׁ עַצְמוֹ אֲפִלּוּ קְצָת הַרְגָּשָׁה לִצְרָכָיו, אָסוּר לוֹ לְהִתְפַּלֵּל. וַאֲפִלּוּ בְּדִבְרֵי תוֹרָה אָסוּר כָּל זְמַן שֶׁגּוּפוֹ מְשֻׁקָּץ עַד שֶׁיְּנַקֶּה אֶת עַצְמוֹ. וּבְדִיעֲבַד אִם הִתְפַּלֵּל כְּשֶׁהוּא נִצְרָךְ לִנְקָבָיו, אִם הוּא מְשַׁעֵר בְּעַצְמוֹ שֶׁהָיָה יָכוֹל לְהַעֲמִיד אֶת עַצְמוֹ שִׁעוּר הִלּוּךְ פַּרְסָה (שָׁעָה וָחֹמֶשׁ), תְּפִלָּתוֹ תְפִלָּה. וְאִם לָאו, אֲפִלּוּ בְּדִיעֲבַד אִם הִתְפַּלֵּל, תְּפִלָּתוֹ תוֹעֵבָה וְצָרִיךְ לַחֲזֹר וּלְהִתְפַּלֵּל. וְיֵשׁ אוֹמְרִים שֶׁאִם יָכוֹל לְהַעֲמִיד אֶת עַצְמוֹ שִׁעוּר פַּרְסָה, אֲפִלּוּ לְכַתְּחִלָּה מֻתָּר לוֹ לְהִתְפַּלֵּל. וְיֵשׁ לִסְמֹךְ עַל זֶה אִם הוּא בְּעִנְיָן שֶׁבְּעוֹד שֶׁיִּפָּנֶה יַעֲבֹר זְמַן תְּפִלָּה. וְעַיֵּן לְקַמָּן סִימָן י"ח סָעִיף ט"ז (סִימָּן צ"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is written: "Guard your feet when you walk to the house of God."⁴ Our Sages, of blessed memory, explain that "your feet," refers to the openings that are near the legs.⁵ Therefore, before praying you must check if you need to relieve yourself. If you feel even the slightest urge for relief, you are forbidden to pray. It is even forbidden to study Torah when the body is feculent until you relieve yourself. If, however, you prayed when you had the urge to relieve yourself, if you approximated that you could have restrained yourself the length of time it takes to walk a *parsah* (an hour and a fifth) your prayer is valid. If you could not have restrained yourself even though you have already prayed, your prayer is an abomination and you must pray again.⁶ Some authorities hold that if you can restrain yourself for the period of a *parsah*, you may even begin praying in this condition. You may rely on this opinion in a situation where if you relieve yourself the time limit for prayer will elapse. See chapter 18, paragraph 16.

footnotes:
⁴ Ecclesiastes 4:7.
⁵ Maseches Berachos 23.
⁶ This does not apply if you only had the need to urinate. See Magen Avraham 92:1.


###### Kitzur Shulchan Arukh 12:4
[Kitzur Shulchan Arukh 12:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:4)

מִי שֶׁבָּרִי לוֹ שֶׁאֵינוֹ יָכוֹל לַעֲמֹד עַל עַצְמוֹ מִלְּהָפִיחַ עַד שֶׁיִּגְמֹר קְרִיאַת שְׁמַע וּתְפִלָּה, מוּטָב שֶׁיַּעֲבֹר זְמַן קְרִיאַת שְׁמַע וּתְפִלָּה מִמַּה שֶׁיִּתְפַּלֵּל בְּלֹא גוּף נָקִי. וְאִם עָבַר זְמַן תְּפִלָּה, אָנוּס הוּא (וּמַשְׁלִים אַחַר כָּךְ כְּדִלְקַמָּן סִימָן כ"א). וְאִם יֵרָאֵה לוֹ שֶׁיָּכוֹל לַעֲמֹד עַל עַצְמוֹ בִּשְׁעַת קְרִיאַת שְׁמַע, יַנִּיחַ תְּפִלִּין בֵּין הַבּוֹחֵר בְּעַמּוֹ יִשְֹרָאֵל בְּאַהֲבָה לִקְרִיאַת שְׁמַע וּמְבָרֵךְ עֲלֵיהֶן (וְעַיֵּן פרמ"ג סִימָן פ').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you are sure that you cannot restrain yourself from flatulating until after completing the *Shema* and the *Amidah* it is preferable to let the period of *Shema* and the *Amidah* elapse rather than pray with an unclean body.⁷ agree that you should recite *Shema* and say the *Amidah* in their proper time, but without tefillin. See Chapter 18:17. If the prayer period then elapses, you are considered a victim of circumstance (and you may pray later as is explained further in Chapter 21). If you feel that you can restrain yourself during the reading of *Shema* you should put on the tefillin between the blessing of *habocheir be'amo Yisraeil be'ahavah*⁸. and the *Shema* and recite the berachah upon them.

footnotes:
⁷ However the later poskim
⁸ The blessing immediately preceeding the shema


###### Kitzur Shulchan Arukh 12:5
[Kitzur Shulchan Arukh 12:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:5)

צָרִיךְ לִרְחֹץ אֶת יָדָיו בַּמַּיִם עַד הַפֶּרֶק (רמב"ם) קֹדֶם הַתְּפִלָּה. וְלָכֵן אַף עַל פִּי שֶׁרָחַץ אֶת יָדָיו בַּבֹּקֶר (כדלעיל סִימָן ב'), אִם נָגַע אַחַר כָּךְ בְּיָדָיו בְּאֵיזֶה מָקוֹם מְטֻנָּף דְּהַיְנוּ בִּמְקוֹמוֹת הַמְּכֻסִּים בָּאָדָם שֶׁיֵּשׁ שָׁם מִלְמוּלֵי זֵעָה אוֹ שֶׁחִכֵּךְ בְּרֹאשׁוֹ אוֹ שֶׁלֹּא רְחָצָן בַּבֹּקֶר עַד הַפֶּרֶק, צָרִיךְ לַחֲזֹר וּלְרָחְצָן קֹדֶם הַתְּפִלָּה. וְאִם אֵין לוֹ מַיִם, צָרִיךְ לַחֲזֹר אַחֲרֵיהֶם לָלֶכֶת לְפָנָיו אַרְבָּעָה מִילִין אוֹ לְאַחֲרָיו מִיל. וְאִם מִתְיָרֵא שֶׁמִּתּוֹךְ כָּךְ יַעֲבֹר זְמַן תְּפִלָּה, מְנַקֶּה יָדָיו בִּצְרוֹר אוֹ בֶּעָפָר אוֹ בְּכָל מִדִּי דִמְנַקֵּי וּמִתְפַּלֵּל, דִּכְתִיב, אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וְגוֹ', אֶרְחַץ בַּמַּיִם אִם אֶפְשָׁר. וְאִם לָאו, בְּנִקָּיוֹן, בְּכָל מִדִּי דִמְנַקֵּי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The hands must be washed with water until the wrist, before praying. Therefore, even though you washed your hands in the morning, if your hands touched an unclean spot i. e., parts of the body that are normally covered, where there is an accumulation of sweat, or if you scratched your head, or if you did not wash them until the wrist [in the morning], you must wash them again before praying. If there is no water available you must attempt to acquire some; even traveling four *mil* (72 minutes)⁹ is a distance of 2000 *amos* (cubits). This applies to one on a journey, but when not on a journey, you need not go more than a *mil* in searching for water. or backward one *mil*. If you are afraid that meanwhile the time limit for prayer will elapse, you may clean your hands on a rock or earth or with any other substance that cleans and then pray, as it is written: "I will wash my hands in purity etc."¹⁰ "I will wash," with water if possible, and if not "with *nikayon,"*¹¹ with any substance that cleanses.

footnotes:
⁹ A mil
¹⁰ Psalms 26:6.
¹¹ See Maseches Berachos 15.


###### Kitzur Shulchan Arukh 12:6
[Kitzur Shulchan Arukh 12:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:6)

וְאִם רָחַץ יָדָיו בַּבֹּקֶר כָּרָאוּי וְאֵין יָדוּעַ לוֹ שֶׁנִּתְלַכְלְכוּ יָדָיו בְּאֵיזֶה דָבָר, מִכָּל מָקוֹם כֵּיוָן שֶׁהִסִּיחַ דַּעְתּוֹ בֵּינְתַיִם, וַאֲפִלּוּ לָמַד בֵּינְתַיִם גַּם כֵּן הֲוֵי הֶסַּח הַדַּעַת, וְצָרִיךְ גַּם כֵּן לְרָחְצָם בַּמַּיִם לְצֹרֶךְ תְּפִלָּה. אַךְ בָּזֶה אֵינוֹ צָרִיךְ לַחֲזֹר אַחַר הַמַּיִם דַּוְקָא. שֶׁאִם אֵין לוֹ מִים מְזֻמָּנִים, וּבְאִם יַחֲזֹר עֲלֵיהֶם יְאַחֵר תְּפִלַּת הַצִּבּוּר, לֹא יַחֲזֹר עֲלֵיהֶם אֶלָּא מְנַקֶּה יָדָיו בְּכָל מִדִּי דִמְנַקֵּי וּמִתְפַּלֵּל עִם הַצִּבּוּר (עַיֵּן באר היטב סִימָן רל"ג סָעִיף קטן ז) (צ"ב רל"ג).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you washed your hands in the morning correctly, but you do not know if they became soiled, nevertheless, because your mind was diverted in the interim, even if you had studied Torah in the interim, this too constitutes a diversion, and you are obligated to wash them again in preparation for prayer. However, in this case, you are not required to search exclusively for water; for if there is no water available and by searching for water you will be late for *tefilah betzibur*,¹², of ten men. you need not search for water but should clean your hands with anything that cleanses and pray with the congregation.

footnotes:
¹² I.e. praying with a minyan


###### Kitzur Shulchan Arukh 12:7
[Kitzur Shulchan Arukh 12:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:7)

יִשְׁתַּדֵּל וְיִתְאַמֵּץ לְהִתְפַּלֵּל עִם הַצִּבּוּר, דִּכְתִיב, וַאֲנִי תְפִלָּתִי לְךָ ה' עֵת רָצוֹן. אֵימָתַי עֵת רָצוֹן, בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין. וּכְתִיב, כֹּה אָמַר ה' בְּעֵת רָצוֹן עֲנִיתִיךָ. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹאֵס בִּתְפִלָּתָן שֶׁל רַבִּים. וַאֲפִלּוּ יֵשׁ בָּהֶם חוֹטְאִים, דִּכְתִיב, הֵן אֵל כַּבִּיר (פֵּרוּשׁ, רַבִּים) וְלֹא יִמְאָס. וּכְתִיב, פָּדָה בְּשָׁלוֹם נַפְשִׁי מִקְּרָב לִי כִּי בְרַבִּים הָיוּ עִמָּדִי (נ"ב צ').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should make a serious effort to pray with a congregation, as it is written; "As for me, may my prayer to You Hashem be at a favorable time."¹³ When is the time favorable? When the congregation prays together. It is [also] written: "Thus said Hashem; at a favorable time I have answered you."¹⁴ The Holy One blessed is He never disdains the prayer of the multitude even though there are sinners in their midst, as it is written: "Behold, Hashem is mighty, (meaning He is the God of the multitude) yet He does not despise anyone."¹⁵ also means many. It is [also] written: "He has redeemed my soul in peace from impending battle for the sake of the many that were with me."¹⁶

footnotes:
¹³ Psalms 69:14.
¹⁴ Isaiah 49:8.
¹⁵ Job 36:5. In Hebrew, kabbir
¹⁶ Psalms 55:19.


###### Kitzur Shulchan Arukh 12:8
[Kitzur Shulchan Arukh 12:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:8)

הַהוֹלֵךְ בַּדֶּרֶךְ וְהִגִּיעַ לְמָקוֹם שֶׁהוּא רוֹצֶה לָלוּן שָׁם, אִם יֵשׁ לְפָנָיו עַד אַרְבָּעָה מִילִין מָקוֹם שֶׁמִּתְפַּלְּלִין בַּצִּבּוּר, אִם יוּכַל לָבוֹא שָׁמָּה בְּעוֹד יוֹם שֶׁלֹּא יִצְטָרֵךְ לָלֶכֶת יְחִידִי בַּלַּיְלָה, צָרִיךְ לֵילֵךְ אִרְבָּעָה מִילִין לְפָנָיו כְּדֵי שֶׁיִּתְפַּלֵּל בַּצִּבּוּר. וּלְאַחֲרָיו צָרִיךְ לַחֲזֹר מִיל כְּדֵי לְהִתְפַּלֵּל בַּצִּבּוּר. וּמִכָּל שֶׁכֵּן שֶׁלֹּא יֵלֵךְ מִמָּקוֹם שֶׁמִּתְפַּלְּלִין שָׁם בַּצִּבּוּר אִם יָכוֹל לָבוֹא לִמְחוֹז חֶפְצוֹ בְּעוֹד יוֹם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you are traveling and reach the place where you wish to lodge, and ahead of you within a distance of four *mil*¹⁷ is 2,000 *amos* (cubits). In terms of time, it is reckoned as eighteen minutes. Thus, four *mil* are equal to 72 minutes. there is a place where a congregation prays, and you are able to reach that place while it is daylight so you will not have to travel alone at night, you must go four *mil* ahead in order to pray with the congregation.¹⁸, you are only obliged to go four *mil* to pray with the congregation for the morning *Shacharis* but not at night. You must also go back one *mil* in order to pray with the congregation. Needless to say that you should not depart from a place where a congregation prays if you will be able to reach your desired destination while there is still daylight.

footnotes:
¹⁷ A mil
¹⁸ According to Mishnah Berurah


###### Kitzur Shulchan Arukh 12:9
[Kitzur Shulchan Arukh 12:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:9)

מִצְוָה גְדוֹלָה לְהִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת אוֹ בְּבֵית הַמִּדְרָשׁ שֶׁהֵם מְקוֹמוֹת מְקֻדָּשִׁים, וַאֲפִלּוּ אִם לִפְעָמִים מִתְבַּטֵּל, שֶׁאֵין שָׁם מִנְיָן, מִכָּל מָקוֹם מִצְוָה לְהִתְפַּלֵּל שָׁם בִּיחִידוּת, כֵּיוָן שֶׁהֵן מְקוֹמוֹת מְקֻדָּשִׁים. וּמִי שֶׁדַּרְכּוֹ לִלְמֹד בְּבֵית הַמִּדְרָשׁ, יִתְפַּלֵּל גַּם כֵּן שֶׁמָּה בַּעֲשָׂרָה אַף עַל פִּי שֶׁיֵּשׁ בְּעִירוֹ גַם בֵּית הַכְּנֶסֶת. אֲבָל מִי שֶׁאֵין דַּרְכּוֹ לִלְמֹד בְּבֵית הַמִדְרָשׁ, יִתְפַּלֵּל בְּבֵית הַכְּנֶסֶת שֶׁיֵּשׁ בּוֹ רֹב עָם, וּבְרָב עָם הַדְרַת מֶלֶךְ. וְאִם יֵשׁ בְּעִירוֹ שְׁנֵי בָתֵּי כְנֵסִיּוֹת, יֵלֵךְ לְהָרָחוֹק, שֶׁיִהְיֶה לוֹ שְׂכַר פְּסִיעוֹת. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לְעוֹלָם יַשְׁכִּים אָדָם לְבֵית הַכְּנֶסֶת כְּדֵי שֶׁיִּמָּנֶה עִם עֲשָׂרָה הָרִאשׁוֹנִים, שֶׁאֲפִלּוּ מֵאָה בָּאִים אַחֲרָיו, נוֹטֵל שָׂכָר כְּנֶגֶד כֻּלָּם. עוֹד אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כָּל מִי שֶׁהוֹלֵךְ שַׁחֶרִית וְעַרְבִית לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ בִּזְמַן הָרָאוּי, וּמִתְאַחֵר שָׁם כָּרָאוּי, וּמִתְנַהֵג שָׁם בִּקְדֻשָּׁה כָּרָאוּי, זוֹכֶה לַאֲרִיכוּת יָמִים, דִּכְתִיב, אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם לִשְׁמֹר מְזוּזֹת פְּתָחַי. וּכְתִיב בַּתְרֵהּ, כִּי מֹצְאִי מָצָא חַיִּים.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a great mitzvah to pray in a synagogue or in a *Beis Midrash*¹⁹ because these are sacred places. Even if it happens that there is no *minyan*,²⁰ rather than in a synagogue without a *minyan*. it is nevertheless a mitzvah to pray there even when praying alone, because these are holy places. If you usually study in a *Beis Midrash* you should also pray there, with ten people, even though in your city there is also a synagogue. However, if you are not accustomed to study in a *Beis Midrash*, you should pray in a synagogue where there is a multitude of people, for "In the multitude of people is the glory of the king."²¹ If there are two synagogues in your city, you should go to the more distant one, in order to earn a reward for the added steps. Said *Rabbi Yehoshua ben Levi:* "A person should always awaken early and go to a synagogue in order to be counted among the first ten people, because even if a hundred come after him, he receives a reward equal to all of them."²² Our Sages, of blessed memory, have also said: "Whoever goes morning and evening to the synagogue or to the *Beis Midrash* in the proper time, and remains there the proper amount of time, and conducts himself there with proper sanctity, will merit long life, as it is written: 'Fortunate is the man who listens to Me, watching daily at My gates, waiting at the posts of My door.'²³ And it is written following this: 'For whoever finds Me finds life.'"²⁴,²⁵

footnotes:
¹⁹ House of Study.
²⁰ Ten people which form the quorum necessary for congregational prayer. Nevertheless it is better to pray in a house with a minyan
²¹ Proverbs 14:28.
²² Maseches Berachos 47b.
²³ Proverbs 8:34.
²⁴ Proverbs 8:35.
²⁵ Maseches Berachos 8a.


###### Kitzur Shulchan Arukh 12:10
[Kitzur Shulchan Arukh 12:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:10)

יֵשׁ לוֹ לָאָדָם לִקְבֹּעַ לוֹ בֵּית הַכְּנֶסֶת אוֹ בֵּית הַמִּדְרָשׁ שֶׁיִּתְפַּלֵּל שָׁם בִּקְבִיעוּת, וְגַם יִקְבַּע לוֹ שָׁם מָקוֹם מְיֻחָד לִתְפִלָּתוֹ. וְכָל תּוֹךְ אַרְבַּע אַמּוֹת, כְּחַד מָקוֹם חָשׁוּב. וְטוֹב אִם יָכוֹל לִקְבֹּעַ לוֹ מָקוֹם אֵצֶל הַקִּיר, כִּדְמָצִינוּ בְּחִזְקִיָּה הַמֶּלֶךְ, דִּכְתִיב, ַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וְגוֹ'. וְלֹא יַעֲמֹד וְלֹא יֵשֵׁב בִּתְפִלָּה אֵצֶל רָשָׁע. וּכְשֶׁמִּתְפַּלֵּל בְּבֵיתוֹ, יִקְבַּע לוֹ גַּם כֵּן מָקוֹם שֶׁלֹּא יְבַלְבְּלוּהוּ בְּנֵי בֵיתוֹ (צ).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should select a synagogue or a *Beis Midrash* in which to pray regularly. You also should designate for yourself a specific place for prayer.²⁶. The area within a radius of four *amos*²⁷ is [still] considered "your" place. It is preferable to designate a place near a wall, [if possible], as did King Chizkiyahu, as it is written: "And Chizkiyahu turned his face to the wall etc."²⁸ When praying, you should not stand or sit near an evil person. When you pray in your house [privately] you should also designate a place for yourself so that you will not be disturbed by the members of the family.

footnotes:
²⁶ I.e. within the synagogue or Beis Midrash
²⁷ I.e., of your designated spot.
²⁸ Isaiah 38:2.


###### Kitzur Shulchan Arukh 12:11
[Kitzur Shulchan Arukh 12:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:11)

מִצְוָה לָרוּץ כְּשֶׁהוֹלֵךְ לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ אוֹ לִשְׁאָר מִצְוֹת, שֶׁנֶּאֱמַר נִרְדְּפָה לָדַעַת אֶת ה'. וכְתִיב, דֶּרֶךְ מִצְוֹתֶיךָ אָרוּץ. וְלָכֵן אֲפִלוּ בַּשַׁבָּת מֻתָּר לָרוּץ לִדְבַר מִצְוָה, אֲבָל בְּתוֹךְ בֵּית הַכְּנֶסֶת וּבְתוֹךְ בֵּית הַמִּדְרָשׁ, אָסוּר לָרוץ וּבְבוֹאוֹ לִפְנֵי הַפֶּתַח, יִשְׁהֶה מְעַט שֶׁלֹּא יִכָּנֵס בְּפֶתַע פִּתְאֹם, וְיֵרָתַע וְיִפְחַד מֵהֲדַר גְּאוֹנוֹ יִתְבָּרַךְ שְׁמוֹ, וְיֹאמַר הַפָּסוּק וַאֲנִי בְּרֹב חַסְדְּךָ וְגוֹ', שֶׁהוּא כְּמוֹ נְטִילַת רְשׁוּת, וְאַחַר כָּךְ יִכָּנֵס וְיֵלֵךְ בְּאֵימָה וּבְיִרְאָה כְּהוֹלֵךְ לִפְנֵי מֶלֶךְ. בַּקְּהִלּוֹת שֶׁיֵּשׁ לַיְּהוּדִים רְחוֹבוֹת בִּפְנֵי עַצְמָן, מִצְוָה לְהִתְעַטֵּף בַּצִּיצִית וּלְהַנִּיחַ תְּפִלִּין בְּבֵיתוֹ, וְיֵלֵךְ כָּךְ לְבֵית הַכְּנֶסֶת וּבִמְקוֹם שֶׁדָּרִים בֵּין הָאֻמּוֹת אוֹ שֶׁצָּרִיךְ לַעֲבֹר דֶּרֶךְ מְבוֹאוֹת מְטֻנָּפוֹת, יֵשׁ לְהִתְעַטֵּף בַּצִּיצִית וּלְהַנִּיחַ תְּפִלִּין בַּפְּרוֹזְדוֹר שֶׁל בֵּית הַכְּנֶסֶת, כִּי הוּא עִנְיָן גָּדוֹל לִכָּנֵס לְבֵית הַכְּנֶסֶת מְעֻטָּף בַּצִּיצִית וּמֻכְתָּר בַּתְּפִלִּין (צ' ובסידור).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is a mitzvah to rush when going to the synagogue, or to the *Beis Midrash*, or to perform any other mitzvah as it is said: "Let us run to know God."²⁹ It is also written: "In the way of Your commandments I will run."³⁰ Therefore, even on Shabbos³¹ it is permissable to run in order to do a mitzvah. However, in the synagogue or in the *Beis Midrash*, it is forbidden to run. Upon arriving at the entrance (of the synagogue), it is proper to pause slightly in order not to enter suddenly. You should tremble with awe before the splendor of His glory, Blessed be His Name, and recite the verse: "As for me, through Your abundant kindness etc.³² which is like a request for permission to enter; and then you should enter and walk with reverence and fear as one who walks before a king. In those communities where the Jewish people have their own streets, it is a mitzvah to put on the tzitzis [talis] and tefillin at home, and proceed to the synagogue [in that attire.] In a place where they reside among the gentiles, or if a person must walk through filthy alleys, it is preferable to put on the tzitzis and tefillin in the corridor of the synagogue, because it is of great merit to enter the synagogue enwrapped in tzitzis and crowned with tefillin.

footnotes:
²⁹ Hosea 6:3.
³⁰ Psalms 119:32.
³¹ It is not proper to run on Shabbos except as mentioned here.
³² Psalms 5:8. The verse concludes with the words, “I shall enter your house.”


###### Kitzur Shulchan Arukh 12:12
[Kitzur Shulchan Arukh 12:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:12)

אִם מֵחֲמַת אֵיזֶה אֹנֶס אֵינוֹ יָכוֹל לֵילֵךְ לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ, וַאֲפִלּוּ לִשְׁאָר מִנְיָן קָבוּעַ יֵשׁ לוֹ אֵיזֶה מְנִיעָה מִלָּלֶכֶת, יִתְאַמֵּץ לְקַבֵּץ עֲשָׂרָה אֲנָשִׁים שֶׁיִּתְפַּלֵּל עַל כָּל פָּנִים בְּבֵיתוֹ בַצִּבּוּר. וְאִם אִי אֶפְשָׁר לוֹ, יִתְפַּלֵּל עַל כָּל פָּנִים בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין, שֶׁאָז הִיא עֵת רָצוֹן. וְכֵן מִי שֶׁהוּא דָר בְּמָקוֹם שֶׁאֵין שָׁם מִנְיָן, יִתְפַּלֵּל בְּשָׁעָה שֶׁהַצִּבּוּר מִתְפַּלְּלִין בַּעֲיָרוֹת. אַךְ אִם צָרִיךְ לִלְמֹד אוֹ לַעֲסֹק בִּמְלַאכְתּוֹ הַנְּחוּצָה לוֹ, וְנִתְבָּאֵר לְעֵיל סִימָן ח' דְּאָסוּר לְהַתְחִיל קֹדֶם הַתְּפִלָּה, עַל כֵּן יָכוֹל לְהַקְדִּים עַצְמוֹ וּלְהִתְפַּלֵּל תֵּכֶף מִשֶּׁתָּנֵץ הַחַמָּה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If because of some emergency you cannot attend the synagogue or the *Beis Midrash;* or any other regular *minyan*, you should make an effort to gather ten men to pray in your own home with a *minyan*. If this too is impossible you should at least pray at the same hour that the congregation prays, because that is a time of Divine favor. Similarly, if you live in a place where there is no *minyan*, you should pray at the time that the congregations pray in the city. However, if you must study Torah or do work which you are prohibited to begin before praying as it is explained in Chapter 8, you are permitted to begin early and pray immediately after sunrise.


###### Kitzur Shulchan Arukh 12:13
[Kitzur Shulchan Arukh 12:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:13)

וְכֵן מִי שֶׁחָלַשׁ לִבּוֹ, וְקָשֶׁה עָלָיו לְהַמְתִּין מִלֶּאֱכֹל עַד לְאַחַר גְּמַר תְּפִלַּת הַצִּבּוּר, מֻתָּר לוֹ לְהַקְדִּים תְּפִלָּתוֹ בְּבֵיתוֹ כְּדֵי לֶאֱכֹל מִיָּד (כדלעיל סִימָן ח' סָעִיף ב'). וְדַוְקָא בְּבֵיתוֹ מֻתָּר לוֹ לְהַקְדִּים תְּפִלָּתוֹ לִתְפִלַּת הַצִּבּוּר. וַאֲפִלּוּ אִם רוֹצֶה לָצֵאת חוּץ לְבֵית הַכְּנֶסֶת לְהִתְפַּלֵּל קֹדֶם הַצִּבּוּר, אָסוּר, אֶלָּא אִם כֵּן רוֹאֶה שֶׁהַצִּבּוּר מִתְאַחֲרִין מִלְּהִתְפַּלֵּל, יִתְפַּלֵּל הוּא בִּפְנֵי עַצְמוֹ כְּדֵי שֶׁלֹּא יַעֲבֹר הַזְּמָן. וְכֵן אִם הוּא חוֹלֶה אוֹ שֶׁיֵּשׁ לוֹ אֹנֶס אַחֵר, מֻתָר לְהַקְדִּים תְּפִלָּתוֹ אֲפִלּוּ בְּבֵית הַכְּנֶסֶת. וְיוֹתֵר טוֹב שֶׁיֵּלֵךְ לְבֵיתוֹ לְהִתְפַּלֵּל (צ').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Similarly, if you are weak and find it difficult to wait until the congregation's prayer is completed before eating it is permissible to pray earlier, in your home, in order to eat immediately (as stated previously in Chapter 8 par. 2). However, it is only in your home that you are permitted to pray earlier in this manner, but if you come to the synagogue in which a congregation is present, it is forbidden to pray before the congregation prays. Even if you want to leave the synagogue to pray before the congregation starts, it is forbidden,³³ unless you see that the congregation is delayed in prayer, then in order to pray before the time of prayer elapses, you may pray alone. Similarly, if you are sick or are in some other unavoidable circumstance, you are permitted to pray earlier even in the synagogue. [In such a case] it is even better to go home and pray.

footnotes:
³³ Other authorities disagree with this decision. If one has to leave on a trip, he may leave and pray at home.


###### Kitzur Shulchan Arukh 12:14
[Kitzur Shulchan Arukh 12:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:14)

יֵשׁ אוֹמְרִים שֶׁאִים הִתְפַּלְּלוּ צִבּוּר בְּבֵית הַכְּנֶסֶת וְאַחַר כָּךְ בָּאוּ צִבּוּר אַחֵר לְהִתְפַּלֵּל שָׁם, אֵין לַשְּׁלִיחַ צִבּוּר הַשֵּׁנִי לַעֲמֹד בַּמָּקוֹם שֶׁעָמַד הָרִאשׁוֹן, מִשּׁוּם דַּהֲוֵי גְּנַאי לְהָרִאשׁוֹנִים, אִם לֹא שֶׁכְּבָר יָצְאוּ הָרִאשׁוֹנִים מִבֵּית הַכְּנֶסֶת. וְאִם הָרִאשׁוֹנִים הוֹצִיאוּ סֵפֶר תּוֹרָה וְקָרְאוּ בוֹ, אֵין לְהָאַחֲרוֹנִים לְהוֹצִיא שֵׁנִית סֵפֶר תּוֹרָה לִקְרוֹת בְּאוֹתוֹ בֵּית הַכְּנֶסֶת. אֲבָל בְּהַרְבֵּה קְהִלּוֹת אֵין מַקְפִּידִין בְאֵלּוּ דְבָרִים, וְהַכֹּל כְּמִנְהַג הַקְּהִלָּה (מג"א סִימָן ס"ט ובר"י שָׁם וסִימָן קמ"ד).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some *poskim*³⁴ maintain that if one *minyan* prayed in the synagogue and another *minyan* comes to pray there, the second Chazzan should not stand in the place where the first stood, because this is considered an affront to the first *minyan*, unless the first *minyan* had already left the synagogue.³⁵ praying, one following the other, this law does not apply. If the first *minyan* took out a *Seifer Torah* and read from it, the second *minyan* should not take out the *Seifer Torah* again to read from it in that synagogue. However, in many communities they are not mindful of these protocols, and these matters are governed by local custom.

footnotes:
³⁴ I.e. Halachic authorities.
³⁵ In those synagogues where there are many minyanim


###### Kitzur Shulchan Arukh 12:15
[Kitzur Shulchan Arukh 12:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/12:15)

כּוֹפִין בְּנֵי הַעִיר זֶה אֶת זֶה לִבְנוֹת בֵּית הַכְּנֶסֶת אוֹ בֵּית הַמִּדְרָשׁ וְלִקְנוֹת סְפָרִים לִלְמֹד בָּהֶם. וּבִמְקוֹם שֶׁאֵין מִנְיָן תָּמִיד, כּוֹפִין זֶה אֶת זֶה בִּקְנָסוֹת שֶׁיָּבוֹאוּ תָמִיד לַמִּנְיָן, שֶׁלֹּא יִתְבַּטֵּל הַתָּמִיד. וַאֲפִלּוּ הַלּוֹמְדִים שֶׁעַל יְדֵי זֶה יִתְבַּטְּלוּ מִלִּמּוּדָם, כּוֹפִין אוֹתָם שֶׁיָּבֹאוּ לַמִּנְיָן, דִּזְמַן תּוֹרָה לְחוֹד וּזְמַן תְּפִלָּה לְחוֹד.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The inhabitants of a city can force each other to build a synagogue or *Beis Midrash* and to buy books in which to study. In a place where there is no regular *minyan* the people can force each other by imposing fines to assemble regularly for a *minyan*, so that there be no interruption of the daily service. Even those who are preoccupied with Torah study, and will thus be prevented from studying Torah can be forced to attend the *minyan*, because there is a time for study and a separate time for prayer.