(R. Aba citing R. Chiya citing R. Yochanan): One must pray in a place special for Tefilah.

What is the source? "B'Chol Makom Asher Azkir Es Shmi" - it does not say Asher Tazkir Es Shmi, rather, "b'Chol Makom Asher Azkir" (where I will put my Shechinah - ALEI TAMAR, based on Targum Yonason).

(R. Aba citing R. Chiya citing R. Yochanan): One must designate a place in the Beis ha'Keneses to pray.

What is the source? "Va'Yhi David Ba Ad ha'Rosh Asher Yishtachaveh Sham lEi'lokim zkir Es Shmi" - it does not say 'here', rather, that he will bow there to Hash-m.

(R. Yosa citing R. Chelbo citing R. BeraChiya, and some lean to say in the name of Rav Avdomah of Chaifa): One must turn his face to the wall to pray.

What is the source? "Va'yasev Chizkiyah Panav El ha'Kir."

Question: To which wall did he put his eyes?

Answer #1 (R. Yehoshua ben Levi): He put his eyes to the wall of Rachav - "Ki Beisah b'Kir ha'Chomah";

He said in front of Hash-m 'Master of the world! Rachav the Zonah saved two souls for You, see how many souls You saved for her (her entire family).

It says "va'Yavo'u ha'Ne'arim" - R. Shimon ben Yochai taught, even if her family had 200 people, and they clung to (intermarried with) 200 families, all would be saved in her merit.

My ancestors, who brought close so many converts (150,000 in the days of Shlomo, due to the Kidush Hash-m through David - see Sanhedrin 6:7), all the more so [you should save me]!

Answer #2 (R. Chinena bar Papa): He put his eyes to the wall of the Beis ha'Mikdash - b'Sitam Sipam Es Sipi u'Mezuzasam Etzel Mezuzasi veha'Kir Beini u'Veinehem" - they were great people, and they could not always ascend to pray in the Beis ha'Mikdash. Rather, they stood in their houses and prayed, and Hash-m attributed to them as if they prayed in the Beis ha'Mikdash;

Note: The verse continues to say "they were Metamei My Kodesh name with their abominations! Why are they called great people?! MAHARA FULDA, YEFE MAR'EH - initially they were great. Perhaps this is due to "Asher Mishpato Pa'alu" - where a person is judged, there his merits are mentioned (Yevamos Sof 78b, according to RASHI). (PF)

My ancestors, who made all this praise for you ((built the Beis ha'Mikdash), all the more so [that I cannot pray in the ha'Mikdash, for I am sick, You should attribute to me as if I prayed there - TOLDOS YITZCHAK]!

Answer #3 (R. Shmuel bar Nachman): He lifted his eyes to the wall of the Shunamis - "Na'aseh Na Aliyas Kir Ketanah";

He said Master of all the worlds! The Shunamis made one wall for Elisha, and You revived her son - my ancestors made all this praise for You. How much the more so You should give to me my soul!

Answer #4 (Rabanan): He put his eyes to the walls of his heart - "Me'ai Me'ai Ochilah Kiros Libi Homeh Li";

He said, Master of the worlds! I pondered the 248 limbs that You put in me, and I did not find that I angered You with one of them! How much the more so You should give to me my soul!

(Mishnah): If one was riding on a donkey, he must come down to pray. If he cannot, he turns to face [towards Yerushalayim]. If he cannot, he directs his heart to Beis Kodshei ha'Kodashim.

If one was on a ship or Asda (raft), he directs his heart to Kodshei ha'Kodashim.

(Gemara - Beraisa): If one was riding on a donkey, if he has one who can hold his donkey, he descends and prays below. If he cannot, he may pray in his place [on the donkey].

Rebbi says, in either case he may pray in his place, for so his heart is settled.

(R. Yudah bar Pazi citing R. Yehoshua ben Levi): the Halachah follows Rebbi.

(R. Yakov bar Acha): One may turn to any direction [to pray], except for east (R. SHLOMO SIRILIYO).

Source (R. Yosi bar Avin): [The Isur to face east is] like initially, "Achoreihem El Heichal Hash-m u'Fneihem Kedmah v'Hemah Mishtachavim Kedmah la'Shemesh." (We explained this like R. SHLOMO SIRILIYO.)

(Beraisa): A blind person, or one who cannot coordinate the directions, they pray (direct their intent) above - "v'Hispalelu El Hash-m."

Those who stand and pray in Chutz la'Aretz, they turn their faces towards Eretz Yisrael. What is the source? "V'Hispalelu Elecha Derech Artzam Asher Nasata la'Avosam."

Those who stand and pray in Eretz Yisrael, they turn their faces towards Yerushalayim. What is the source? "V'Hispalelu El Hash-m Derech ha'Ir Asher Bacharta Bah."

Note: We fixed the text to be like verse 44. Alternatively, it could be fixed to say "v'Hispalelu Elecha Derech... ha'Ir Asher Bacharta" (verse 48).

Those who stand and pray in Yerushalayim, they turn their faces towards Har ha'Bayis. What is the source? ["V'Hispalelu Elecha Derech...] veha'Bayis Asher Banisi Lishmecha."

Those who stand and pray in Har ha'Bayis, they turn their faces towards Beis Kodshei ha'Kodoshim. What is the source? "Asher Yispalelu El ha'Makom ha'Zeh v'Atah Tishma El Mekom Shivtecha El ha'Shamayim v'Shamata v'Salachta."

It turns out that those who stand in the north, they turn their faces to the south. Those who stand in the south, they turn their faces to the north. Those who stand in the east, they turn their faces to the west; in the west, they turn their faces to the east;

It turns out that all of Yisrael face one place, like it says "Ki Veisi Beis Tefilah Yikarei l'Chol ha'Amim."

(R. Yehoshua ben Levi): "Hu ha'Heichal Lifnai" - [we expound this like] Lifnim Heichal, the Heichal that all Panim (faces) face to it.

Question: All this is while the Mikdash stands. What is the source [to face the Mikdash] when it is destroyed?

Answer (R. Avun): "Banuy l'Salpiyos" - a Tel (mound) that all Piyos (mouths) pray for it, in Brachah (Birkas ha'Mazon, Brachos of) Keri'as Shma and Tefilah. (Tefilah is needed for it primary when it is destroyed. Also, 'mound' connotes when it is destroyed);

In Brachah (Birkas ha'Mazon) - Boneh Yerushalayim; in Tefilah - Elokei David u'Vone Yerushalayim, and in [Birkos] Keri'as Shma - Poresh Sukas Shalom Aleinu v'Al Amo Yisrael v'Al Yerushalayim. (SHA'AREI TORAS ERETZ YISRAEL - in Eretz Yisrael they said so even on weekdays.)

Note: Tosfos Rid (Ta'anis 13a) censures those who used to say Elokei David u'Vone Yerushalayim in Tefilah, like the Yerushalmi custom to combine the two Brachos, for we follow the Bavli.

Contradiction: One verse says "Elech Ashuvah El Mekomi" (Hash-m will return to His place after the Churban), and one verse says "v'Hayu Einai v'Libi Sham Kol ha'Yamim"! How can we resolve these?

Resolution: [Hash-m's] 'face' (Shechinah) is above, and His eyes and heart (Hashgachah) are below. (MAHARA FULDA)

(Mishnah): If not, he directs his heart to Beis Kodesh ha'Kodashim.

Question: Which Beis Kodesh ha'Kodashim is this (the one above, or the one below)?

Answer #1 (R. Chiya Ruba): It is facing the Kodesh ha'Kodashim above.

Answer #2 (R. Shimon ben Chalafta): It is facing Beis Kodesh ha'Kodashim below.

(R. Pinchas): They do not argue. Beis Kodesh ha'Kodashim below opposite (directly under) Beis Kodesh ha'Kodashim above - we expound "Machon l'Shivtecha" - Mekuvan k'Neged Shivtecha.

"Har ha'Moriyah" - R. Chiya Ruba and R. Yanai argued about this. One said that [it is called so because] from there, Hora'ah (rulings of the Great Sanhedrin, in Lishkas ha'Gazis) go out to the world. The other said that [it is because] from there, Yir'ah goes out to the world.

"Aron" - R. Chiya Ruba and R. Yanai argued about this. One said that [it is called so because] from there, Ohr (light) goes out to the world. The other said that from there, Arirah (curse) goes out to the world [to those who transgress His will].

"Dvir" - R. Chiya Ruba and R. Yanai argued about this. One said that from there, Dever (plague) goes out to the world (to those who transgress His will - we explained this like MAHARA FULDA). The other said that from there, [Aseres ha']Dibros go out to the world (the Luchos are there).

(Mishnah): If one was on a ship or Asda, he directs his heart towards Beis Kodshei ha'Kodashim.

Asda is Askariya (mentioned in a Beraisa about selling a ship), and it is Rafsudos (raft) - "u'Nevi'am Lecha Rafsudos El Yam Yafo."

(Mishnah - R. Eliezer ben Azaryah): Tefilas Musaf applies only in Chever Ir (a Tzibur);

Chachamim say, it applies in a Tzibur, and not in a Tzibur.

R. Yehudah says in the name of [R. Eliezer ben Azaryah], wherever there is a Tzibur, an individual is exempt from Musaf.

(Gemara - R. Bivi citing R. Chanah): The Halachah follows R. Yehudah in the name of R. Elazar ben Azaryah.

Support: Shmuel's words teach like this;

(Shmuel): All my days, I prayed Musaf only once, when the Reish Galusa's son died, and the Tzibur did not pray, and I prayed.

The words of [the following] Rabanan disagree;

(R. Yakov bar Idi citing R. Shimon Chasida): Our Mishnah discusses shepherds and Kayatzim (people who dry figs; they are normally far from settled areas);

Inference: They said only shepherds and Kayatzim [are exempt], but everyone else is obligated.

Support: R. Yochanan holds like this;

(R. Yochanan): I saw R. Yanai stand and pray in the market of Tziporin, and he went four Amos and prayed Musaf.

Is there no Tzibur in Tziporin?! (Surely there is, and even so he prayed.)

Inferences: You learn three matters from this;

You learn that the market of Tziporin is like Tziporin (even though it was outside the city. We explained this like R. SHLOMO SIRILIYO);

You learn that [Chachamim] argue with R. Yehudah in the name of R. Elazar ben Azaryah (and R. Yanai holds like Chachamim);

You learn that a person prays, and goes four Amos and prays Musaf. (He must interrupt between them.)

(R. Aba): It is not only if he walks four Amos, rather, even if he delays in order to walk four Amos.

(Rav): One must be Mechadesh something in [Musaf on Shabbos and Yom Tov, for then also Shacharis was only seven Brachos - MEICHAL HA'MAYIM.]

(Shmuel): One need not be Mechadesh anything in it.

Question (R. Ze'ira, to R. Yosi): Must one be Mechadesh something in it?

Answer (R. Yosi): Even if he said 'we will do in front of You our obligations, Temidim of the day and Korban Musaf', he was Yotzei.

(R. Shila citing Rav): If one prayed [alone] and found 10 praying, he prays with them.

R. Ze'ira and Rav Nachman bar Yakov were sitting after praying. Tefilah b'Tzibur came; Rav Nachman bar Yakov rose and prayed.

R. Ze'ira: Did we not already pray?!

Rav Nachman bar Yakov: I prayed, and returned and prayed;

(R. Shila citing Rav): If one prayed and found 10 praying, he prays with them.

(R. Acha citing R. Yonah citing R. Ze'ira): If one prayed Shacharis and found [a Tzibur] praying Musaf, he prays with them;

If he did not pray Shacharis and found them praying Musaf - if he knows that he will begin and finish before the Shali'ach Tzibur begins, so he can answer Amen after him, he prays [Shacharis]. If not, he does not pray. (MAHARA FULDA (3:2) - 'before the Shali'ach Tzibur begins' is not precise; it suffices if he will be able to answer Amen.)

Question: Which Amen did they say [that he must answer]?

Answer: Two Amora'im [argued about this]. One said that it is the Amen of ha'Kel ha'Kadosh, and the other said that it is the Amen of Shome'a Tefilah.

(R. Pinchas): They do not argue]. The one who said the Amen of ha'Kel ha'Kadosh discusses on Shabbos; the one who said Amen of Shome'a Tefilah discusses a weekday. (PNEI MOSHE - this was brought above (3:2), not regarding Musaf. All permit to start only if he will answer to ha'Kel ha'Kadosh, and on a weekday, he may start after that Amen only if he will answer to Shome'a Tefilah - HA'GAON RAV C. KANIEVSKY, SHLITA).

(Mishnah - R. Gamliel): A Shali'ach Tzibur is Motzi the Rabim of their obligation.

(Rav Huna Ruba of Tziporin citing R. Yochanan): The Halachah follows R. Gamliel regarding [Musaf of Rosh Hashanah and Yom Kipur of Yovel, with which we sound] these Teki'os.

R. Ze'ira and Rav Chisda were sitting there (in Bavel, when the Shali'ach Tzibur said Musaf of Rosh Hashanah, with which we sound) these Teki'os. After the Tefilah, [another] Tefilah [b'Tzibur] came; Rav Chisda rose and prayed.

R. Ze'ira: Did we not already pray?!

Rav Chisda: I prayed, and returned and prayed;

[Even though] those who descend from the west (Eretz Yisrael) to there (Bavel), and say in the name of R. Yochanan that the Halachah follows R. Gamliel regarding these Teki'os, [I was not Yotzei through the Shali'ach Tzibur, for] I did not have intent [for everything he said];

Inference: If I had have intent, I would have been Yotzei my obligation (through him. We explained this like MAHARA FULDA.)

(R. Ze'ira): It is proper [that Amora'im rule like R. Gamliel, for all] reciters of Tana'ic teachings teach [his opinion that a Shali'ach Tzibur is Motzi the Rabim] in the name of R. Gamliel, and R. Hoshayah taught it in the name of Chachamim [to show that the Halachah follows this opinion].

(R. Ada of Kisarin): [One is Yotzei through the Shali'ach Tzibur] only if he was there from the beginning of the Tefilah [and heard all of it in order].

Support (R. Tanchum): The order of Brachos is, he says Avos, Gevuros and Kedushas ha'Shem... (R. SHLOMO SIRILIYO - this is extra, to teach that he must hear the entire Tefilah, starting from Avos.)