A person should establish a makom kavua, a designated place in the synagogue at which to pray.[1] The source for having a makom kavua is attributed to Avraham Avinu who established a designated place where he would pray, as it says, “And Avraham arose early the next morning and returned to the place where he stood before God.”[2] King David was also particular to pray in a set place.[3]
It is not enough for one to simply belong to a specific synagogue in which one prays, one is required to have a specific seat in the synagogue, as well.[4] The Talmud teaches that one who designates for himself an exclusive place for prayer will "…have his prayers answered by the God of Avraham, and when he dies they will say of him, ’what a humble and righteous man! A student of Avraham Avinu!’"[5] It is also taught that one who establishes a set place for prayer “will have his enemies fall before him."[6]
One is permitted to have a number of mekomot kavua, and one may even change one's makom kavua should circumstances so warrant. For example, one may designate a makom kavua for the winter months and a different makom kavua for the summer months.[7] Similarly, one may have a makom kavua in multiple synagogues, such as a makom kavua for weekdays, and another makom kavua for Shabbat.[8] One may even have a separate makom kavua for reciting each of the three daily prayers.[9]
One should also have a place in one's home that is designated specifically for prayer. This should preferably be in a location where one will not be disturbed by the other members of one's household.[10] In fact, a place for prayer should be the first room or area in one’s home to be designated and set up when first moving in.[11]
One of the reasons that it is important to have a makom kavua for prayer is to recall the close association between prayer and korbanot, the offerings in the Beit Hamikdash.[12] Every person would designate for himself a makom kavua, a specific place in the Beit Hamikdash where he would slaughter his korbanot and offer its blood. Since our daily prayers are reminiscent to the service in the Beit Hamikdash, one should have a designated place for reciting them, just as if one had offered a korban.[13]
The place that one designates for one's prayers becomes sanctified and, by extension, better assists in having one's prayers being accepted.[14] It is also taught that when one enters the synagogue and proceeds to one's makom kavua, it demonstrates that prayer is a pleasure rather than a burden.[15] Praying in familiar surroundings is conducive to being able to better concentrate on one’s prayers.[16] There are other interpretations on the importance of having a makom kavua, as well.[17] One may use ma'aser money to purchase a makom kavua for oneself in the synagogue.[18]
The Arizal uses a parable to convey the importance of a makom kavua, comparing a makom kavua with warfare. [19] When an army wants to break through a heavily fortified position they aim their firepower at a specific point in the armor or protective wall in order to weaken and destroy it. This is because it would take much longer to destroy such a wall if they were to merely shoot the target at random points. Similarly, we are taught that since the Beit Hamikdash was destroyed, a barrier of sorts was placed between God and the Jewish people. Prayer is the ammunition that can destroy this barrier. Therefore, by consistently reciting one’s prayers from a makom kavua one better ensures that one’s prayers will penetrate this barrier and be favorably received by God. It is also taught that one should endeavor to pray in a place where tzadikim, and even one's own ancestors, were known to have prayed, as this too is said to better assist in having one’s prayers received more favorably.[20]
A number of authorities are not particular or overly insistent on the requirement to have a makom kavua. According to this approach, having a makom kavua is a "mitzva"[21] or a "proper thing to do" but it is not an outright obligation.[22] Even according to these authorities, however, one should have a makom kavua at home for when one prays there.[23]
In the event that one is unable to pray in one’s makom kavua, such as if someone else innocently sat there first, then one should pray in the immediate area of that spot. This is based on the halachic principle that the immediate area (within dalet amot, approximately eight feet) of something is considered a part of that place, as well.[24] So too, there is a view that the entire synagogue has the status of a makom kavua[25] and, in an emergency, one may rely on this view. As such, one should never displace a guest or any other person who happens to sit in one's makom kavua, as sitting adjacent or even across from it is perfectly acceptable, as well. Indeed, one must never make a scene in the synagogue or embarrass someone who may have accidentally sat in one's makom kavua.[26]
In extenuating circumstances, one may forgo praying in one's makom kavua. For example, it is preferable to pray with a minyan even if doing so means being unable to pray in one’s makom kavua.[27] Even if one is unable to recite the entire service in one's makom kavua, one should at least make an effort to recite the shemoneh esrei there.[28] All that has been discussed regarding a makom kavua applies to women, as well.[29] One is also advised to have a makom kavua for Torah study.[30]
Rabbi Nachman also addressed the issue of a makom kavua for prayer and study. He writes:
It is very good to have your own room where you can be alone and engage in Torah study, prayer, meditation and private conversation with God. Even just to sit in such a room is also highly beneficial. If you do not have your own room, you can still seclude yourself and talk to God. You can make your own room under your Tallit. Just drape your Tallit over your eyes and speak to God as much as you desire.[31]
[1] Berachot 6b,7b; Yerushalmi, Berachot 4:4; Rambam, Hilchot Tefila 5:6; OC 90:19.
[2] Bereishit 19:27.
[3] Yerushalmi, Berachot 4:4.
[4] OC 90:19.
[5] Berachot 6b.
[6] Berachot 7b. For some interpretations of these Talmudic teachings see Rivevot V’yovlot 2:125 and Hegyonei Haparsha, Vayeira.
[7] Pri Megadim, EA 90:33.
[8] There is a view that it is commendable to pray exclusively in only one synagogue. Aruch Hashulchan, OC 90:23.
[9] Halichot Shlomo 5 note 2.
[10] Magen Avraham 90:33; Aruch Hashulchan, OC 90:23; Ishei Yisrael 9 note 42; Shevet Halevi 10:135.
[11] Taamei Haminhagim p.71.
[12] Tur, OC 90.
[13] Rif to Berachot 6b; OC 98:4; Kaf Hachaim, OC 90:117.
[14] OC 98:4.
[15] Rif, Ein Yakov, Berachot 6b.
[16] Meiri, Berachot 6b.
[17] See Hegyonei Haparsha, Vayeira, for thirteen different reasons.
[18] Rivevot Ephraim 8:369; Rivevot V'yovlot 2:125.
[19] Cited in Piskei Teshuvot 90 footnote 264.
[20] Bereishit 28:17.
[21] Tzitz Eliezer 20:35.
[22] Mishpetei Uziel 3:19.
[23] Rabbeinu Yona; Shevet Halevi 10:135; Ishei Yisrael 9 note 42.
[24] Magen Avraham 90:34; Mishna Berura 90:60; Aruch Hashulchan, OC 90:23.
[25] Aruch Hashulchan, OC 90:23.
[26] See Kaf Hachaim, OC 90:18; Aleinu L’shabei’ach, Shmot.
[27] OC 90:19. See also Ishei Yisrael 9 note 40.
[28] Shaarim Hametzuyanim B'halacha 12; Ben Ish Chai, Miketz; Rivevot Ephraim 1:67.
[29] Halichot Bat Yisrael p. 36.
[30] Aruch Hashulchan, OC 155:1.
[31] Sichot Haran 274:5