Rabbi Yosef Tzvi Rimon - From Shabbat Bi-shabbato:
Question: Is one allowed to pray in front of his reflection in a window?
Answer: In a long responsa on the prohibition against making images in a synagogue (such as a lion, an eagle, and so on), the Radbaz notes one of the reasons that a person should not pray while standing behind his rabbi is "that people should not say he is bowing down to his rabbi" [4:107]. In addition, "for the same reason we prohibit praying in front of a mirror, so that people will not say that a person is bowing down to his reflection."
Another reason has been derived from the responsa of the Rambam (Freiman edition, 20). He writes that one should not pray opposite pictures, not because of idol worship but because "these things can cause confusion in the matter of concentration." This is also the conclusion of the Mordechai (Avoda Zara 840), and also the Shulchan Aruch (Orach Chaim 90:23) and the RAMA (ibid). Alya Rabba and Machatzit Hashekel write that this is also the reason for the prohibition of praying opposite a mirror. The Maharsham writes that this is the main reason for the ruling.
There is a practical difference between the two reasons if the person closes his eyes while praying. The Rambam explicitly notes that closing the eyes can solve the problem of paying attention, and the Maharsham writes the same. But according to the reason given by the Radbaz closing the eyes will not help, since the person still may appear to be praying to the image in the mirror. This reasoning appears in the Mishna Berura (71) and Kaf Hachaim (138).
Based on these considerations, it would seem that one should not pray opposite a window where his or her reflection can be seen, even with the eyes closed. However, if there is a need to do so in a specific case, this can be allowed, for several reasons.
(1) The Radbaz bases his ruling on the prohibition to pray standing behind a rabbi. The reason that he gives was proposed by the Tosafot (Berachot 27b), but other early commentators give different reasons – that the person is showing arrogance by equating himself with his rabbi (Rashi), or that he might interfere with his rabbi when he wants to step backwards at the end of the prayer (students of Rabeinu Yona, Berachot 18b). These reasons are not relevant to praying in front of a mirror.
(2) According to Mahari Abuhav (quoted by the Beit Yosef), if a person sits behind his rabbi because that is his permanent seat in the synagogue, "there is no suspicion that he looks upon him as a god." Beit Yosef notes that this limitation is valid only for the reasons given by Tosafot and Rashi and not for the reason given by Rabeinu Yona (and for a reason given by the GRA). Therefore, in practice the Beit Yosef ruled to be stringent (while the RAMA ruled that the custom is to be lenient). In our case, we can learn from this discussion that a person who normally sits near a window or a mirror is not violating any prohibition.
(3) According to Shevet Levi (9:21), the prohibition is specifically for a mirror, since it has a specific purpose of showing a person's reflection, and the main reason to look at it is to see the reflection. But praying opposite some other object, where the reflection is a byproduct and is not the goal of looking there, does not give the appearance of a person praying to himself, and it would not be prohibited.
In summary: Even though one should not pray opposite a mirror, it is permitted to pray opposite a window which shows a reflection, especially if this is the permanent seat of the one who is praying. However, in this case it is good for the one praying to close his eyes or to concentrate on looking at the siddur.
A Person Giving up his Regular Seat for Prayer
Question: Should a person give up his regular seat for prayer if a guest sits in it?
Answer: It is written in the Talmud, "Anybody who chooses a permanent place for his prayers will receive help from the G-d of Avraham" [Berachot 6b]. And the Talmud adds other praises for one who maintains a permanent place to pray. The Maharal explains that choosing a permanent seat shows that prayer is not a random event for this person but that it is rather something that is permanent, stable, and unique, taking place between the person and the Holy One, Blessed be He (see the Maharal for more details). The ROSH (Berachot 1:7), based on the Talmud Yerushalmi (Berachot 4:4), emphasizes that the need is not just to choose a specific synagogue for prayer but to have a permanent seat inside the synagogue. This is also accepted by the Shulchan Aruch (Orach Chaim 90:19).
However, there may be two limitations on this ruling. First, according to Rabeinu Yona (3:2) a specific place must be chosen only by a person who is praying in his home, but in a synagogue, which is defined as a place for prayer, it is not necessary to choose a specific seat. Even though his ruling was not accepted as the halacha, it can be taken into account in special circumstances. In addition, Magen Avraham emphasizes (134) that an area four Amot around the seat is still considered the permanent seat, and it is therefore possible to sit close to the seat while still maintaining a permanent position.
Thus, if a guest sits in a person's permanent seat and there is a fear that he will be insulted if he is told to move, a person should not ask him to move but can depend on the ideas of Rabeinu Yona and Magen Avraham. We can add that the Shulchan Aruch notes that it is problematic to change position only if "it is unnecessary." But there can be no greater "need" than to show respect for other people, as is written, "respect for other people is important, since it takes precedence over a negative Torah mitzva" [Berachot 19b]. In addition, Avraham, from whom we have learned the principal of having a permanent place to pray, also taught us the rules of precedence for such cases. After all, Avraham preferred to give up a chance to meet with the Shechina in order to greet guests. It goes without saying that in our case greeting visitors should take precedence over maintaining a permanent seat for prayer.
In summary: If a person's permanent seat in a synagogue is taken by a guest, he should not ask the guest to move but rather he should sit within four Amot of his own seat. In this way he is observing the requirement to always pray from the same place
