Shulchan Aruch: Chapter 127 - Laws Relating to Modim DeRabbanan

SECTION 127 Laws Relating to Modim DeRabbanan. (1-3)

2 When the sheliach tzibbur reaches the blessing Modim, the congregation bows together with him.1 Even an individual who is reciting Shemoneh Esreh2 must bow [at this juncture] if he is in the middle of a blessing, as explained in sec. 109:2, so that it will not appear that he is denying the One to Whom his fellows are bowing. A slight bow is not sufficient; one must bow to the same degree as in other places, as stated in sec. 113[:4]. However, one should not bow excessively, as explained there.

[While the sheliach tzibbur is saying the passage beginning Modim that was recited as part of the whispered Shemoneh Esreh,] the congregants recite the passage beginning Modim that was ordained by many Sages,3 and is [hence] called “the Modim of the Sages.”4 Some authorities1 maintain that this passage should conclude, “Blessed are You, G‑d, the L‑rd [Who is worthy] of thanksgiving.” Others maintain that one should not end [the passage with a blessing]. It has therefore become customary to conclude without mentioning G‑d’s name, as follows: “Blessed be the L‑rd [Who is worthy] of thanksgiving.”

Some hold that one should also bow toward the end of this passage, as one says al she’anu modim lach, and it is proper to give weight to this opinion. In these countries, it is customary to recite the entire passage while bowed from beginning to end. Although it includes a mention [of G‑d’s name],5 there is no need to be mindful of the principle that “G‑d straightens those who are bent,”6 for that [principle is applied] only at the end or the beginning of a blessing, as explained in sec. 113[:5].

2 There are places where the kohanim bless the people7 every day.8 In those places, Elokeinu v’Elokei avoseinu, Barcheinu... is not recited, as explained in sec. 128[:16].

If no kohanim are present, the sheliach tzibbur should recite the Priestly Blessing, from Elokeinu v’Elokei avoseinu, Barcheinu... until VaAni avaracheim.9 In these countries it is customary to say only until Shalom.10 [Also,] in these countries,11 even when the kohanim bless the people, [the introduction Elokeinu v’Elokei avoseinu] is recited [by the sheliach tzibbur], as explained there. At times that are not appropriate for the Priestly Blessing, this passage is [also] not recited, as stated in sec.121[:3].

The congregation does not customarily respond Amen after the Priestly Blessing when it is recited by the sheliach tzibbur, because it is appropriate to respond Amen only upon hearing the blessings recited by a kohen. Instead, it has become customary to respond Ken yehi ratzon (“So may it be His will”) in place of Amen. Some are accustomed to recite it after the entire [Priestly] Blessing; others are accustomed to recite it after each verse.12 Those who say Yehi ratzon (“May it be His will”) after [each of the first two verses] and Ken yehi ratzon at the conclusion of the third verse are mistaken, for saying Yehi ratzon (“May it be His will”) without the [preceding] word ken (“so”) does not define what one desires to be His will.

3 In these countries, the custom in the Morning Service is [to begin the final blessing of Shemoneh Esreh] with the phrase Sim Shalom (“Grant peace”). The same is done whenever [the sheliach tzibbur] recites the passage beginning Elokeinu v’Elokei avoseinu. In the Evening Service [the final blessing of Shemoneh Esreh] is begun with the phrase Shalom rav (“[With] abundant peace”).13 This is also the phrase recited in the Afternoon Service, even by the sheliach tzibbur, whenever the passage beginning Elokeinu v’Elokei avoseinu is not recited.14 Some begin [the final blessing of Shemoneh Esreh] with the phrase Sim Shalom in the Afternoon Service on Shabbos, since that version [of the blessing] includes the phrase “for in the radiance of Your countenance You granted us...” — and this refers to the Torah,15 from which we read at that service.16