Collective Memory:Intense Intents in Tents

(א) וַיְדַבֵּ֥ר יי אֶל מֹשֶׁ֥ה לֵּאמֹֽר (ב) אֱמֹ֨ר אֶל אֶלְעָזָ֜ר בֶּן אַהֲרֹ֣ן הַכֹּהֵ֗ן וְיָרֵ֤ם אֶת הַמַּחְתֹּת֙ מִבֵּ֣ין הַשְּׂרֵפָ֔ה וְאֶת הָאֵ֖שׁ זְרֵה הָ֑לְאָה כִּ֖י קָדֵֽשׁוּ (ג) אֵ֡ת מַחְתּוֹת֩ הַֽחַטָּאִ֨ים הָאֵ֜לֶּה בְּנַפְשֹׁתָ֗ם וְעָשׂ֨וּ אֹתָ֜ם רִקֻּעֵ֤י פַחִים֙ צִפּ֣וּי לַמִּזְבֵּ֔חַ כִּֽי הִקְרִיבֻ֥ם לִפְנֵֽי יי וַיִּקְדָּ֑שׁוּ וְיִֽהְי֥וּ לְא֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל (ד) וַיִּקַּ֞ח אֶלְעָזָ֣ר הַכֹּהֵ֗ן אֵ֚ת מַחְתּ֣וֹת הַנְּחֹ֔שֶׁת אֲשֶׁ֥ר הִקְרִ֖יבוּ הַשְּׂרֻפִ֑ים וַֽיְרַקְּע֖וּם צִפּ֥וּי לַמִּזְבֵּֽחַ (ה) זִכָּר֞וֹן לִבְנֵ֣י יִשְׂרָאֵ֗ל לְ֠מַעַן אֲשֶׁ֨ר לֹֽא יִקְרַ֜ב אִ֣ישׁ זָ֗ר אֲ֠שֶׁר לֹ֣א מִזֶּ֤רַע אַהֲרֹן֙ ה֔וּא לְהַקְטִ֥יר קְטֹ֖רֶת לִפְנֵ֣י יי וְלֹֽא יִהְיֶ֤ה כְקֹ֙רַח֙ וְכַ֣עֲדָת֔וֹ כַּאֲשֶׁ֨ר דִּבֶּ֧ר יי בְּיַד מֹשֶׁ֖ה לֽוֹ

Numbers 17:1-5

(1) The LORD spoke to Moses, saying: (2) Order Eleazar son of Aaron the priest to remove the fire pans—for they have become sacred—from among the charred remains; and scatter the coals abroad. (3) [Remove] the fire pans of those who have sinned at the cost of their lives, and let them be made into hammered sheets as plating for the altar—for once they have been used for offering to the LORD, they have become sacred—and let them serve as a warning to the people of Israel. (4) Eleazar the priest took the copper fire pans which had been used for offering by those who died in the fire; and they were hammered into plating for the altar, (5) as the LORD had ordered him through Moses. It was to be a reminder to the Israelites, so that no outsider—one not of Aaron’s offspring—should presume to offer incense before the LORD and suffer the fate of Korah and his band. (6) Next day the whole Israelite community railed against Moses and Aaron, saying, “You two have brought death upon the LORD’s people!” (7) But as the community gathered against them, Moses and Aaron turned toward the Tent of Meeting; the cloud had covered it and the Presence of the LORD appeared. (8) When Moses and Aaron reached the Tent of Meeting, (9) the LORD spoke to Moses, saying, (10) “Remove yourselves from this community, that I may annihilate them in an instant.” They fell on their faces. (11) Then Moses said to Aaron, “Take the fire pan, and put on it fire from the altar. Add incense and take it quickly to the community and make expiation for them. For wrath has gone forth from the LORD: the plague has begun!” (12) Aaron took it, as Moses had ordered, and ran to the midst of the congregation, where the plague had begun among the people. He put on the incense and made expiation for the people; (13) he stood between the dead and the living until the plague was checked. (14) Those who died of the plague came to fourteen thousand and seven hundred, aside from those who died on account of Korah. (15) Aaron then returned to Moses at the entrance of the Tent of Meeting, since the plague was checked. (16) The LORD spoke to Moses, saying: (17) Speak to the Israelite people and take from them—from the chieftains of their ancestral houses—one staff for each chieftain of an ancestral house: twelve staffs in all. Inscribe each man’s name on his staff, (18) there being one staff for each head of an ancestral house; also inscribe Aaron’s name on the staff of Levi. (19) Deposit them in the Tent of Meeting before the Pact, where I meet with you. (20) The staff of the man whom I choose shall sprout, and I will rid Myself of the incessant mutterings of the Israelites against you. (21) Moses spoke thus to the Israelites. Their chieftains gave him a staff for each chieftain of an ancestral house, twelve staffs in all; among these staffs was that of Aaron. (22) Moses deposited the staffs before the LORD, in the Tent of the Pact. (23) The next day Moses entered the Tent of the Pact, and there the staff of Aaron of the house of Levi had sprouted: it had brought forth sprouts, produced blossoms, and borne almonds. (24) Moses then brought out all the staffs from before the LORD to all the Israelites; each identified and recovered his staff. (25) The LORD said to Moses, “Put Aaron’s staff back before the Pact, to be kept as a lesson to rebels, so that their mutterings against Me may cease, lest they die.” (26) This Moses did; just as the LORD had commanded him, so he did. (27) But the Israelites said to Moses, “Lo, we perish! We are lost, all of us lost! (28) Everyone who so much as ventures near the LORD’s Tabernacle must die. Alas, we are doomed to perish!”

רש"י על במדבר י״ז:ג׳:ה׳

ויהיו לאות. לזכרון שיאמרו אלו היו מאותן שנחלקו על הכהונה ונשרפו:

Rashi on Numbers 17:3:5

(5) ויהיו לאות AND THEY SHALL BE AS AN אות — The word לאות is the same as לזכרון, something to be mentioned (cf. Exodus 13:9) — that people will always say: These plates were from (once belonged to) those who raised dissension about the priesthood and were burnt.

חזקוני, במדבר י״ז:ה׳:א׳

זכרון לבני ישראל למען אשר לא יקרב איש זר הא למדנו שהדבור למשה שיאמר לאהרן שיהא הרואה שואל הרי כתיב מזבח אדמה תעשה לי שהיו ממלאים את חללו עפר אם כן מה טיבו להיות לו גג מנחושת והנשאל משיב גג זה נעשה ממחתות קרח ועדתו שהיו מערערין על הכהונה וכל העם ישמעו וייראו לערער עוד.

Chizkuni, Numbers 17:5:1

(1) זכרון לבני ישראל למען אשר לא יקרב איש זר, “a reminder to the Children of Israel so that no non priest, etc.;” why was such a reminder necessary? Someone looking at the copper cover on the earthen altar (which was outside the Tabernacle) would be liable to ask: seeing that the Torah had written in Exodus 20,21 “make for Me an earthen altar,” i.e. fill the hollow with earth, what is the good of that earth if it was now going to be covered with copper sheathing?” He would be answered that this sheathing was constructed from the pans used by the rebels who had supported Korach in his rebellion against the hereditary institution of the priesthood. Seeing what had happened to the owners of these censers the people were afraid to question the institution of the priesthood in the future.

אורח חיים צ׳:א׳-כ׳

(א) המתפלל לא יעמוד לא על גבי מטה ולא על גבי כסא ולא על גבי ספסל ואפי' אינן גבוהין ג' [ב"י בשם מהרי"א] ולא על גבי מקום גבוה אלא אם כן היה זקן או חולה או שהיה כוונתו להשמיע לציבור:

(ב) שיעור מקום גבוה שאמרו ג' טפחים היה גבוה ג' ויש בו ד' אמות על ד' אמות הרי הוא כעלייה ומותר להתפלל בו וכן אם היה מוקף מחיצות אע"פ שאין בו ד' על ד' מותר להתפלל בו שאין גבהו ניכר כיון שחלק רשות:

(ד) צריך לפתוח פתחים או חלונו' כנגד ירושלים כדי להתפלל כנגדן וטוב שיהיו בב"ה י"ב חלונות:

(ה) לא יתפלל במקום פרוץ כמו בשדה מפני שכשהוא במקום צניעות חלה עליו אימת מלך ולבו נשבר:

(כ) יכנס שיעור שני פתחים ואחר כך יתפלל.

י"מ שיעור שני פתחים דהיינו ח' טפחים יכנס לפנים שלא ישב אצל הפתח שנראה כמשאו ישיבת ב"ה ולפי זה אם יש לו מקום מיוחד אצל הפתח אין בכך כלום
וי"מ שהטעם מפני שמביט לחוץ ואינו יכול לכוין ולפי זה אם אינו פתוח לרשות הרבים אין בכך כלום
וי"מ שלא ימהר להתפלל מיד כשנכנס אלא ישהה שיעור שני פתחים ונכון לחוש לכל הפירושים:

Shulchan Arukh, Orach Chayim 90:1-20

(1) One who prays, he 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 he was old or sick [and thus cannot descend], or if his intent was to make the congregation hear him [ie: a chazzan].

(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 it's height is not recognized once its domain is separated.

(3) The craftsmen doing work for the house-owner may pray at 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, for as soon as they have ascended to do their work, they are considered 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 changed from all other trees is that they have many more leaves than other trees and thus it is a hardship to climb them and descend them, and so they [the craftsmen] will take breaks from work [normally, and stay up in the tree], and therefore they said that they should pray there, but regarding the other trees, which do not have [the craftsmen taking] breaks from work [and remaining in the tree], they should descend. And the house-owner, even if he is at the top of the olive or date tree, must descend to pray, for he is not bound to his [place of] work, for he is in his own property. And even though they were lenient regarding workers because of breaks from work, they were not lenient regarding the house-owner.

(4) It is necessary to open openings or windows in facing Jerusalem, so as to pray opposite them. And it is recommended for a synagogue to have twelve windows.

(5) One should not pray in an open place, such as a field, for one someone is in an enclosed place, the fear of the king falls upon him and his heart breaks [in prayer].

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

(7) Neither should one pray behind a synagogue, if one does not face the synagogue. Behind a synagogue means the side of the opening, which is opposite the side that the community faces in prayer. There are, however, those who understand [the term 'behind'] differently, and it is fitting to heed to both opinions, and even when praying on other sides on the outside of the synagogue one should take care to face the synagogue itself. All of this applies when it seems obvious 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 doesn't appear as if one's face is turned away from the synagogue.

(8) It's forbidden to pass outside a synagogue on the side that the door opens when the community are praying, since it seems as though one is an apostate because one has not entered to pray. And if one is carrying baggage, or wearing tefillin, or there is another synagogue in the city, or the synagogue has another door, [or one is riding on an animal] it is permitted [Beit Yosef in the name of the Ri"v]

(9) A person should try to pray in the synagogue with a congregation, and if they are unable (lit. "anus", coerced) to come, they should intend to pray while the congregation is praying [This applies to people living in small setttlements, unable to pray in a minyan -- they nevertheless, should pray shaharit and arbit during the time of congregational prayer -Sma"g] If they (the person) could not pray at the time when the community pray, and is praying alone, nevertheless they should pray alone in the synagogue.

(10) When one stands in prayer with the community, it's forbidden to advance one's prayer before the prayer of the community (i.e., pray faster than them), unless if one does so the time [of prayer] will pass without the community having prayed, since they lengthen the service with poems and other things. [But, if the time [of prayer] will not have passed, one must pray the poems and the pleas with the community and not separate from them, even to learn Torah]

(11) One who has a synagogue in their city and does not enter it to pray is called a bad neighbour and one who causes exile for themself and their children.

(12) It is a mitzvah to run, when one travels to synagogue and to every other matter of a mitzvah -- even on Shabbat, when it is [otherwise] forbidden to take big steps! But when one leaves the synagogue, it is forbidden to run

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

(14) A person should get up early to go to synagogue, in order to be counted with the first ten.

(15) If an individual remains praying in a rural synagogue, or even in an urban synagogue if it is the evening prayer, their friend is obligated to wait for them until they have finished their prayer, in order that they should not be distracted in their prayer [presumably by worry about getting home safely]. (And there are those who are strict [and apply this to] the day and to our synagogues which are urban) (The Tur and the Mordechai in the name of the R"i, and the R"i on פ"ק [perek kuf??] of Brachot). And if [the individual] lengthens their prayer with additional requests and pleas, one is not obligated to wait for them.

(16) One who travels and reaches a city and wishes to spend the night there, if there is a place up to 4 mil ahead of them where the inhabitants pray in a minyan, the traveller needs to go there. And if the place is behind them, they need to go to it up to a distance of 1 mil, in order to pray in a minyan....

(18) A fixed study hall is more holy than a synagogue, and it is a mitzvah to pray in it more than in a study hall -- and this is if one can pray there in a minyan. [A note [from the Rem"a] -- and there are those that say, even without a minyan it is better to pray in a study hall that is fixed for him -- and this is specific to one whose Torah is their livelihood, and should not be wasted by not doing this [i.e. by taking time and effort to go to a synagogue]. [Tr"i, chapter 141 of Brachot] And even so, one should not accustom oneself to do so, since they should not teach the unlettered masses ("amei ha'aretz") by example to be nullified from the synagogue. [Teshuvat haRa"sh, klal 4 and the Tur] And even so, one should not learn Torah in a synagogue at the time that the community says slichot and techinot. [Hagahot Alfasi hachadashim]

(19) One should fix a place to pray and not change it if one does not need to. And this is not enough, to fix a synagogue for oneself to pray in, rather one must also fix a place within the synagogue.

(20) A person should enter the distance of two doors, and after that pray. And there are those who interpret the distance of two doors to be 8 tefachim (roughly 80cm). One should enter within, so as not to be right next to the door, since that would appear like it was a burden to be sitting in synagogue. And because of this, if one has a fixed place beside the door there is no concern for this prohibition [of sitting next to the door]. And there are those who interpret that the meaing of this is because one thinks about outside and cannot focus [one's thoughts on prayer]. And because of this, if the door is not open to a public space, there is no [concern] for this prohibition. And there are those who interpret 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 doors. And it is correct to be concerned about all these commentaries.

ברכות ל״א א:י״ט-כ״ב

א"ר חייא בר אבא, לעולם יתפלל אדם בבית שיש בו חלונות, שנאמר (דניאל ו, יא) "וכוין פתיחן ליה וגו'". יכול יתפלל אדם כל היום כלו? כבר מפורש על ידי דניאל (דניאל ו, יא) "וזמנין תלתא וגו'." יכול משבא לגולה הוחלה? כבר נאמר (דניאל ו, יא) "די הוא עבד מן קדמת דנא." יכול יתפלל אדם לכל רוח שירצה? ת"ל (דניאל ו, יא) "(לקבל) [נגד] ירושלם"

Berakhot 31a:19-22

He brought a valuable cup worth four hundred zuz and broke it before them and they became sad. The Gemara also relates: Rav Ashi made a wedding feast for his son and he saw the Sages, who were excessively joyous. He brought a cup of extremely valuable white glass and broke it before them, and they became sad. Similarly, the Gemara relates: The Sages said to Rav Hamnuna Zuti at the wedding feast of Mar, son of Ravina: Let the Master sing for us. Since he believed that the merriment had become excessive, he said to them, singing: Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? What is the chorus of the song? He said to them, you should respond: Where is Torah and where is mitzva that protect us? In a similar vein, Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, as long as we are in exile (ge’onim), as it is stated: “When the Lord returns the captivity of Zion we will be as dreamers” (Psalms 126:1). Only “then will our mouths fill with laughter and our lips with song” (Psalms 126:2). When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these” (Psalms 126:2). They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this statement from his teacher, Rabbi Yoḥanan. We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer. And the Gemara asks: What is an example of a conclusive halakha? The Gemara offers several examples: Abaye said: One like this halakha of Rabbi Zeira, as Rabbi Zeira said: The daughters of Israel were stringent with themselves; to the extent that even if they see a drop of blood corresponding to the size of a mustard seed she sits seven clean days for it. By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a zava, which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25). Citing an additional example of a conclusive halakha, Rava said: One like this halakha of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain and bring it into the courtyard in its chaff so that his animal will eat from it, and the grain is exempt from tithes. Halakha dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain. And if you wish, say instead yet another example of a conclusive halakha, which is the recommended prelude to prayer. One like this halakha of Rav Huna, as Rav Huna said that Rabbi Zeira said: One who lets blood from a consecrated animal that was consecrated as a sacrifice; deriving benefit from that blood is prohibited. Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, one misuses property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering. It is related that the Sages acted in accordance with the opinion of our mishna and rose to pray from an atmosphere of gravity; Rav Ashi acted in accordance with the opinion of the baraita and preceded his prayer with a conclusive halakha. On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva. Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation. And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him (Eliyahu Zuta). As in the incident related by the Gemara that Rav Kahana accompanied Rav Shimi bar Ashi from the town of Pum Nahara to the palm grove in Babylonia. When he arrived there, Rav Kahana said to Rav Shimi bar Ashi: Master, what is meant by that which people say: These palm trees of Babylonia have been in this place from the time of Adam the first man until now? Rav Shimi bar Ashi said to him: You reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, said, as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “In a land through which no man has passed and where no person [adam] has settled” (Jeremiah 2:6)? This verse is difficult; since it is a land through which no person has passed, how could anyone have settled there permanently? The statement that “no person has settled there” is redundant. Rather, this verse comes to teach that every land through which Adam the first man passed and decreed that it would be settled was settled, and every land through which Adam passed and decreed that it would not be settled was not settled. Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees (Me’iri). The Gemara cited an example of how one who parts from another with Torah learns something new. Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that Rav Mordekhai accompanied his mentor, Rav Shimi bar Ashi, a great distance, from the city of Hagronya to Bei Keifei; and some say that he accompanied from Hagronya to Bei Dura. Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: “The desire of the humble You have heard, Lord; direct their hearts, Your ear will listen” (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God’s ear will listen. With regard to one’s intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon). Many halakhot are derived from evoking the prayers of biblical characters. Rabbi Ḥiyya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: “And when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before” (Daniel 6:11). In the Tosefta, additional halakhot were derived from Daniel’s prayer. I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: “And three times a day he knelt upon his knees and prayed.” This teaches that there are fixed prayers. I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: “Just as he had done before.” Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is “facing Jerusalem.” Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: “Evening and morning and noon, I pray and cry aloud and He hears my voice” (Psalms 55:18). Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard” (I Samuel 1:13). Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon’s prayer at the dedication of the Holy Temple it is stated: “To hear the song and the prayer that Your servant prays before You today” (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one’s request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it. This was also stated by an amora; Rav Ḥiyya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them. Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: From that which is stated here: “And Hannah spoke in her heart,” the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: “Only her lips moved,” the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: “And her voice could not be heard,” the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: “So Eli thought her to be drunk,” the halakha that a drunk person is forbidden to pray. That is why he rebuked her. On the subject of Eli’s rebuke of Hannah, as it is stated: “And Eli said to her: How long will you remain drunk? Remove your wine from yourself” (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another

מגן אברהם צ׳:ג׳

(ג) להשמיע לצבור. ועכשיו נהגו שהמקום שהש"ץ עומד הוא עמוק משאר הב"ה משום ממעמקים קראתיך יי וכ"כ האגודה ואפשר דמשום הכי אמרי' בגמ' בכל דוכת' יורד לפני התיבה ההו' דנחית וכו' ועב"י סימן ק"ן שמפרש בע"א:

Magen Avraham 90:3

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באר היטב אורח חיים צ׳:ב׳

(ב) י''ב חלונות. וא''צ שיהיו כולם לצד מזרח אלא צריך שיהיו פתוחות לכל צד ג' עיין ט''ז ס''ק ג':

Ba'er Hetev on Shulchan Arukh, Orach Chayim 90:2

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מגן אברהם צ׳:ד׳

או חלונות. איתא בגמרא לא יתפלל אדם אלא בבית שיש בו חלונות ואף על גב דצריך שיתן עיניו למטה כמ"ש סי' צ"ה ס"ב מ"מ כשנתבטלה כוונתו ישא עיניו לשמים לעורר הכוונה:

Magen Avraham 90:4

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משנה ברורה צ׳:י׳

לא יתפלל - ובגמרא איתא דחצוף הוא מי שעובר ע"ז וכתב הפמ"ג דע"כ אם נזדמן לו בית שאין בו חלונות ובקעה טוב יותר להתפלל בבית שאין בו חלונות:

Mishnah Berurah 90:10

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תלמוד ירושלמי ברכות ה׳:א׳:י״א-י״ח

רב חסדא אמר זה שנכנס לבית הכנסת צריך להכנס לפנים משני דלתות מה טעם (משלי ח) אשרי אדם שומע לי לשקוד על דלתותי יום יום דלתותי ולא דלתי מזוזות ולא מזוזת

Jerusalem Talmud Berakhot 5:1:11-18

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ישעיהו מ׳:כ״ו

שְׂאוּ מָר֨וֹם עֵינֵיכֶ֤ם וּרְאוּ֙ מִי בָרָ֣א אֵ֔לֶּה הַמּוֹצִ֥יא בְמִסְפָּ֖ר צְבָאָ֑ם לְכֻלָּם֙ בְּשֵׁ֣ם יִקְרָ֔א מֵרֹ֤ב אוֹנִים֙ וְאַמִּ֣יץ כֹּ֔חַ אִ֖ישׁ לֹ֥א נֶעְדָּֽר

Isaiah 40:26

(26) Lift high your eyes and see: Who created these? He who sends out their host by count, Who calls them each by name: Because of His great might and vast power, Not one fails to appear.