Home vs Synagogue - Limmud Berlin 2019

As for lighting a Channukah candle in the synagogue, it seems to me that this was instituted for guests who did not have their own home to light a candle in, just as Kiddush was instituted in the synagogues for those guests who ate and drank in the synagogue. This is the reason given by the Kolbo, who also brought another reason: in order to publicise the miracle before the entire people, and to recite the blessings together. This is an enormous public declaration for the Holy One, and a sanctification of God's name, to be blessed in large groups. The Rivash added: the custom to light candles in the synagogue is ancient, because of publicising the miracle, and because we were not able to light individually at home as a result of the oppression of the gentiles... However, this lighting in the synagogue isn't a fulfilment of the mitzvah, and each person should go and light at home.

In all communities, it has become the custom that the leader makes Kiddush in the synagogue. I am amazed how this custom could have spread, since [we have an established principle that Kiddush is only made in the place of eating, which is the home.] If it was for the sake of guests, today we have no guests who eat in the synagogue... the leader shouldn't taste the wine himself, but should give it to young children... [some say the Kiddush has medicinal powers for eyesight, and we are concerned for those who have no wine at home]... still, this makes no sense when there are no such guests. If I had the strength, I would stop this tradition.

When one awakens, she recites:

My God, the soul You have placed within me is pure, etc.

Upon hearing the sound of the rooster, one should recite: Blessed…Who gave the heart [sekhvi] understanding to distinguish between day and night.

Upon opening their eyes, one should recite: Blessed…Who gives sight to the blind.

Upon sitting up straight, one should recite: Blessed…Who sets captives free.

Upon dressing, one should recite: Blessed…Who clothes the naked.

Upon standing up straight, one should recite: Blessed…Who raises those bowed down.

Upon descending from one’s bed to the ground, one should recite: Blessed…Who spreads the earth above the waters.

Upon walking, one should recite: Blessed…Who makes firm the steps of man.

Upon putting on his shoes, one should recite: Blessed…Who has provided me with all I need.

Upon putting on his belt, one should recite: Blessed…Who girds Israel with strength.

Upon spreading a shawl upon his head, one should recite: Blessed…Who crowns Israel with glory. [...]

Upon washing his face, one recites: Blessed…Who removes the bands of sleep from my eyes and slumber from my eyelids.

In Talmudic times, each person would say all the morning blessings in their home, since they were holy and scrupulous even in their sleep not to let their hands touch their intimate places. But now it is impossible to recite these blessings at home individually, since our hands are unclean. It is possible, of course, to clean our hands by wiping them on the wall or something else as soon as we awake - but since many people are ignorant of this, and don't even know the blessings - it is customary to recite them all at the synagogue and have the people answer Amen! after each one. We, however, say these blessings at home after netilat yadayim, and after the appropriate cleansing. But we do not say each blessing in its place, for a number of reasons.

[Rashi and Rabeinu Tam argued on this point, one saying that the Shema at home was more important, and one saying that earlier in the synagogue was better, and both of their answers are problematic.] And this matter was asked about in the time of Rav Hai Gaon, about a community who would say the Shema early and nobody protested. They asked whether it is better to pray early as a community or later alone. He answered that in the land of Israel the custom was to pray as a community early and say the Shema later at home, and it would be better to say the Shema twice. We see from his answer that praying early with a community is more important than praying properly alone. And this is our practice too...

[This issue has been discussed in many places,] and the author of Terumat Hadeshen wrote that in the summer [in Germany] people would pray the evening prayers three or four hours before it got dark, and he struggled to find a reason for it. Rabeinu Yonah suggested [to say the Shema and pray in the synagogue, and go home and say the Shema and pray again.]

This was quoted by the Kolbo, who said that doing so requires tremendous kavannah to pray both in the syangogue and at home... The Mordechi wrote that someone who repeats these prayers at home looks like they are showing off, and anyone who does something they are not required to do is called an idiot, unless they are particularly pious. Nonetheless, the correct thing to do is to say the Shema at the right time, despite what the synagogue decides to do.

Rabbi Yitzḥak said to Rav Naḥman: Why did the Master not come to the synagogue to pray? Rav Naḥman said to him: I was weak and unable to come. Rabbi Yitzḥak said to him: Let the Master gather ten individuals at your home and pray. Rav Naḥman said to him: It is difficult for me. Rabbi Yitzḥak suggested: The Master should tell the congregation to send a messenger when the congregation is praying to come and inform the Master so you may pray at the same time. He asked: What is the reason for all this fuss? Rabbi Yitzḥak said to him: As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “But as for me, let my prayer be unto You, Lord, in a time of favour” (Psalms 69:14)? When is a time of favour? It is at the time when the congregation is praying. Reish Lakish said: One who has a synagogue nearby in his city but does not enter to pray there is called an evil neighbor, ... and causes himself and his children to go into exile.

[There is a debate about what to learn from the Talmudic story of Rav Nahman.] The Tur understands from this that one should pray with the community in the synagogue, but only with a minyan. But the Tosafot and the Geonim understand that even without a minyan, it is better to pray in a synagogue.

Abaye said: At first I studied in the house and prayed in the synagogue. Once I heard what Rabbi Ḥiyya bar Ami said in the name of Ulla: Since the day the Temple was destroyed, the Holy One, Blessed be He, has only one place in His world, only the four cubits of halakha alone, I pray only where I study. Similarly, Rabbi Ami and Rabbi Asi, despite having had thirteen synagogues in Tiberias, would only pray between the pillars where they studied.