Explanation #1: Rabeinu Tam explains that this applied to them, since their Shuls tended to be situated in the fields. Consequently, we too should wait at nighttime.

Explanation #2: The Ri however, used to draw out his Tefilah until they had all gone. And if, in the meantime anyone would arrive in Shul, he would look at a Seifer until he had finished Davening.

Conclusion: And it is correct for us to be strict, too.

Clarification: A sort of ditch that runs round the rows (of crops), like we say at the beginning of Nedarim (6b) 'This "Ugya" should be Pe'ah!'

Clarification: This means together with the other, but in a Seifer on its own it is written ...

Proof: As it says in the second Perek of Pirkei Avos 'And all your (bad) deeds are recorded in the book ...

Proof (cont.): How much more so the good ones!

Explanation #1: Rashi explains 'Because they contain the majority of the Name of Hash-m - since the 'Shiyn' is 'written' in the fold of the Batim, and the 'Daled', in the straps'.

Question #1: This is difficult however, from the Gemara in Shabbos (28b), which requires the Tefilin to be manufactured from something that one is permitted to eat from "Toras Hash-m be'Ficha", but it does notlearn the straps from there (See Maharshal)?

Question #2: Furthermore, in the last Perek of Megilah (26:) the Gemara refers to the straps merely as 'Tashmishei Kedushah' (and not 'Kedushah', like the Tefilin themselves)?

Explanation #2: The reason that he says 'Tefilin she'be'Rosh' therefore is - because they are high on the head and are open, visible for all to see, thereby conforming with the word "ve'Ra'u"...

Explanation #2 (cont.): As opposed to the Tefilin shel Yad, which are covered, as the Torah writes (in Sh'mos 13) "For you a sign on your arm" - "for you a sign", 'and not for others a sign'.

Comment: And this is what the Paytan is referring to when he writes (in a Piyut for the first day of Pesach) 'A frontlet (Tefilin) they plaited into a Crown'.

Explanation #1: Rashi explains that all the entrances of their Shuls were on the east side, with the back of the Shul on the west. Consequently, someone who Davens behind the Shul and does not turn his face towards the Shul conveys the impression that he denies the One before Whom the community is Davening.

Refutation: This does appear correct however, since on the contrary, by turning his face towards the Shul, it looks as if there are two Reshu'yos (Chas ve'Sholom), since the community are facing the west, whereas he is facing the east.

Explanation #2: It therefore seems that 'behind the Shul' means that he is standing behind the people on the east (facing eastwards), whilst the people are bowing towards the west.

Explanation #2 (cont.): And that explains why the Gemara says 'and he does not turn his face (in the same direction as they are facing).

Observation: This is confined however, to them (the B'nei Bavel), since it was their custom to Daven towards the west.)

Observation (cont.): Whereas we face towards the east when we Daven, since we live (in Europe, which is) west of Eretz Yisrael, as the Torah writes in Melachim "And they shall Daven towards You by way of their land"

Conclusion: It therefore would seem that just as the Gemara explained regarding them towards the west, we will explain towards the east.