Shulchan Arukh, Orach Chayim 102:4-103:1

Hello everyone, and welcome to Judaism 101: The Foundations. I'm so glad you're here, ready to explore some of the fascinating and deeply practical aspects of Jewish life and tradition. Today, we're going to delve into a topic that touches on one of the most intimate and profound experiences in Judaism: prayer, specifically the Amidah.

Hook

Think about a time when you were deeply focused on something important – perhaps a heartfelt conversation with a loved one, a crucial task at work, or a moment of quiet contemplation. What happens when that focus is broken by a sudden noise, a person walking by, or an unexpected distraction? It can be jarring, pulling you out of that intense moment, making it difficult to return to that state of concentration.

Now, imagine that moment of focus is not just important, but sacred. Imagine it's a direct conversation with the Divine, a time when your soul yearns to connect with something far greater than yourself. This is, in essence, the experience of the Amidah, the central standing prayer in Jewish liturgy. It's a moment of profound personal encounter, a time when we stand before God, pouring out our hearts, expressing gratitude, making requests, and seeking spiritual elevation.

For such a sacred encounter to be meaningful, it requires an environment conducive to concentration, or kavanah – deep intention and focus. Jewish tradition, with its profound wisdom and sensitivity to human nature, understands this need implicitly. It doesn't just tell us to pray; it also provides intricate guidance on how to create the optimal conditions for prayer, both for ourselves and for those around us.

Today's lesson will explore a section of the Shulchan Arukh, the foundational code of Jewish law, that addresses this very topic. We'll look at the practical rules and the deeper spiritual insights behind them, concerning how we navigate physical space during prayer, and even how we handle the most human of bodily functions when standing before God. It's a remarkable blend of practical etiquette, profound respect, and an understanding of the human condition, all designed to elevate our spiritual lives.

The Big Question

The big question we're grappling with today is: How does Jewish law guide us in creating a sacred and undistracted environment for prayer, for ourselves and for others, particularly during the Amidah?

The Amidah, often called the "standing prayer" or "Shemoneh Esrei" (eighteen, referring to its original number of blessings), is the spiritual core of our daily services. It's a moment when we symbolically stand before God, much like a servant before a king, or a child before a parent. In this sacred space, we're encouraged to shed distractions and engage in a dialogue of profound significance. But achieving and maintaining such a state of kavanah (intention and concentration) is notoriously challenging in our busy lives. Our minds wander, external stimuli compete for our attention, and even our own bodies can become sources of distraction.

Jewish tradition recognizes these challenges and, rather than dismissing them, offers detailed guidance to help us overcome them. This guidance isn't just about rigid rules; it's about cultivating a mindset of reverence and respect – for God, for the act of prayer itself, and for the fellow human beings who are also striving to connect.

The texts we'll study today from the Shulchan Arukh, specifically Orach Chayim 102 and 103, focus on establishing physical and social boundaries that protect the sanctity of the Amidah. Why are these boundaries so important? Because distraction, whether from someone walking past, sitting too close, or even an internal bodily function, can sever that delicate thread of connection to the Divine. By understanding and adhering to these guidelines, we contribute to a collective atmosphere where every individual has the opportunity to pray with the deepest possible focus, fostering a more meaningful and impactful spiritual experience for all. It’s about creating a personal, sacred "bubble" that allows for unhindered communication with our Creator.

One Core Concept

The Four Cubits (Dalet Amot): A Zone of Sacred Focus

At the heart of our discussion today is the concept of "four cubits" (dalet amot in Hebrew). A cubit (amah) is an ancient unit of measurement, roughly the length from the elbow to the tip of the middle finger, typically estimated between 18 and 24 inches (about 45-60 cm). Therefore, four cubits represent a distance of approximately 6 to 8 feet (1.8 to 2.4 meters). In Jewish law, this measurement frequently defines a personal or ritual boundary, signifying a significant space. In the context of prayer, the "four cubits" establish a personal zone of sanctity and concentration around someone performing the Amidah, acting as a buffer against external disruptions. It's a halakhic perimeter designed to safeguard kavanah, ensuring that the worshipper's mind remains fixed on their spiritual dialogue with God, free from the interference of those moving or sitting too close. This sacred boundary underscores the profound importance Jewish tradition places on focused, undistracted prayer.

Breaking It Down: Navigating the Prayer Space

Let's dive into the fascinating details of the Shulchan Arukh, Orach Chayim, sections 102 and 103, and their commentaries. These texts lay out the rules governing our behavior around someone praying the Amidah, and even what to do when our own bodies present unexpected challenges during this sacred time.

The Basic Prohibition: No Disruption

The text begins with a clear directive:

One May Not Disrupt Someone Who Is Praying It is forbidden to sit within four cubits of one who is praying [the Amidah], whether in front of [that person] or to the side of [that person] (or behind [that person]) (Tosefot, Mordechai, and Asher ben Yechiel [i.e. the Rosh] in Chapter Ein Om'din [Chapter 5 of B'rakhot/B'rakhot 30b]) and one must distance oneself [from the one praying] four cubits. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_102:4.1]

This foundational rule establishes the "four-cubit zone" as a no-go area for sitting. The primary reason, as we'll see further, is to prevent distraction (bittul kavanah) for the person praying. The mention of "in front," "to the side," and "behind" indicates that this zone is generally considered a sphere around the worshipper, although we'll soon see nuances regarding these directions. The parenthetical note from the Tosefot, Mordechai, and Rosh emphasizes that this prohibition applies even if one is behind the person praying, further underscoring the comprehensive nature of the protection.

Exceptions and Nuances: When is it Permitted?

The Shulchan Arukh, with its characteristic detail, immediately provides situations where this rule might be relaxed:

And if one is involved with things that have to do with prayer, even the chapter of Eizehu Mekoman (i.e. the Korbanot part of the prayers), one need not distance oneself [from the person praying]. There are those that permit [being within four cubits of someone praying] when one is engaged in Torah, even though it is not related to prayer matters. And there is one who says that that this [permission] applies [when one is] to the side [of the one praying], but if one is in front [of the one praying] as long as it is in [the one praying's] line of sight, it is forbidden, and even if one is involved in the recitation of the Sh'ma. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_102:4.2-4.4]

Let's unpack these exceptions:

1. Involved in Prayer-Related Matters: If you are also engaged in prayer, even if it's not the Amidah itself (like reciting the "Korbanot" – the passages about the Temple offerings, which are often said before the main prayers), you are not considered a distraction. The reasoning is that your presence in a prayerful state doesn't disrupt the atmosphere; rather, it contributes to it. You are part of the collective spiritual endeavor.

2. Engaged in Torah Study: There's a debate here. Some authorities permit sitting within four cubits if you're studying Torah, even if it's not directly prayer-related. The logic might be that Torah study is itself a sacred act, fostering an environment of holiness that is not distracting. However, another opinion holds that this permission only applies if you are to the side of the person praying. If you are in front and within their line of sight, it's still forbidden, even if you are reciting the Shema (another central prayer). This latter view underscores the potency of direct visual distraction.

3. Weak Person:

   There are those who say that if the person sitting next to the one praying is weak, it is permitted. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_102:4.5] This is a fascinating leniency, showing the compassionate side of halakhah. If a person is physically weak or infirm, and moving would cause them significant discomfort or pain, they are not required to move. This prioritizes human dignity and well-being (kavod ha-briyot) when it conflicts with a rabbinic decree designed to prevent distraction.

4. Pre-Existing Seating:

   If the one sitting was already sitting and a person stood [to pray the Amidah] next to [the first] one, one does not need to get up [and move], because [the one who came to pray] came into one's boundary. (Nevertheless, it is a pious trait to get up even in such a case) (Beit Yosef in the name of Mahariyah). [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_102:4.6] This establishes a "first-come, first-served" principle. If you were already seated, and someone chooses to pray the Amidah within your four-cubit zone, you are not obligated to move. They entered your space, not the other way around. However, the Beit Yosef (Rabbi Yosef Caro, the author of the Shulchan Arukh, citing the Mahariyah) adds a crucial ethical dimension: while not strictly required, it is considered a "pious trait" (a middat chasidut) to move anyway. This elevates the law from mere obligation to an act of kindness and consideration for another's spiritual needs.

The Act of Passing: A Distinguishing Factor

The text then shifts from sitting to passing:

It is forbidden to pass within four cubits of those who are praying. And [this is] specifically in front of them; but to their side, it is permitted to pass by and stand. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_102:5.1-5.2]

Here, a distinction is made between passing in front and passing to the side. Passing directly in front is forbidden, as it's a clear visual distraction. But to the side, it's permitted to pass and even to stand. This suggests that the direct line of sight is paramount in causing distraction.

Let's consult the commentaries for deeper insight into this distinction:

• Magen Avraham on 102:6 (and Ba'er Hetev 102:8): The Magen Avraham clarifies the Tur's (a predecessor to the Shulchan Arukh) intent: "Rav Yosef Binyamin (RABY) wrote that this is learned from what was said above, that it is only forbidden to sit, but not to stand. This needs examination, because if so, why did he write that to their sides it is permitted to stand? Wouldn't it be permitted even in front of them? It seems to me that the Tur meant: to their sides it is permitted to pass and to stand there, so one doesn't go further, because if so, it would be as if one is in front of them, for anything that one sees him, it is forbidden, as his intention is nullified by his face, as is clear." [Sefaria Link: Magen_Avraham_on_Shulchan_Arukh,_Orach_Chayim_102:6.1] (My translation) The Magen Avraham explains that simply standing might be less distracting than sitting. However, the critical point he emphasizes is the "line of sight." If standing to the side means you eventually come into the person's forward line of sight, or if your presence is a clear visual, it's problematic. The goal is to avoid anything that "nullifies his intention."

• Mishnah Berurah on 102:15:

  The reason is that it distracts the one davening, therefore one may not even pass in front of someone who is reading shema. Chaye Adam writes that the reason is because it interposes between the one davening and the Divine Presence. [Sefaria Link: Mishnah_Berurah_102:15] This commentary provides two profound reasons:

  1. Distraction: The primary, practical reason. Any movement or presence in front breaks concentration.
  2. Interposition: A more mystical and theological reason. Passing in front is seen as placing oneself as a barrier between the worshipper and God's presence (Shekhinah). This elevates the prohibition beyond mere etiquette to a spiritual impediment.

• The Zohar's Stricter View (Magen Avraham 102:5, Ba'er Hetev 102:7, Mishnah Berurah 102:17):

  But on their sides. And in the Zohar Chayei Sarah page 313 it say that on any side is prohibited. [Sefaria Link: Magen_Avraham_on_Shulchan_Arukh,_Orach_Chayim_102:5.1]

  Permitted. And in the Zohar Chayei Sarah it says that on any side it is forbidden. [Sefaria Link: Ba'er_Hetev_on_Shulchan_Arukh,_Orach_Chayim_102:7.1] (My translation)

  But on their sides - And the Zohar Chayey Sarah forbids even on their sides within 4 cubits. [Sefaria Link: Mishnah_Berurah_102:17] Here we see a stricter, mystical approach from the Zohar, a central text of Kabbalah. It argues that even to the side, within four cubits, is forbidden. This suggests that the spiritual "aura" of prayer extends beyond the direct line of sight, making any close proximity disruptive to the spiritual connection. While the Shulchan Arukh generally follows the more lenient Talmudic view, the mention of the Zohar reminds us that there are deeper, more stringent perspectives on the sanctity of prayer.

• Ba'er Hetev on 102:6: The Barrier Exception:

  Those praying. Is it permitted to pass in front of one praying if there is a raised place 10 tefachim (handbreadths) high and 4 cubits wide in front of him? The Laket (Rabbi Yaakov Hagiz) ruled in Vol. 1, Siman 84 that it is forbidden. But if the one praying is in such a place, it might be permitted to pass in front of him. See there, and see Perach Shoshan, Orach Chayim, Siman 11. [Sefaria Link: Ba'er_Hetev_on_Shulchan_Arukh,_Orach_Chayim_102:6.1] (My translation) This commentary introduces a fascinating scenario: what if there's a physical barrier between you and the person praying? A "raised place 10 tefachim high" (about 30-40 inches) and four cubits wide might act as a visual screen. While one opinion still forbids it, another suggests it might be permitted. This highlights the practical application of the rule: if the distraction is truly nullified by a physical impediment, the prohibition might be lifted.

• Mishnah Berurah on 102:16: Magen Avraham vs. Eliyahu Rabbah:

  (16) In front of them - And the sides that are in front of them to the Magen Avraham in Sk. 6 are like being in front of them. But to the Eliyahu Rabbah it is permitted. [Sefaria Link: Mishnah_Berurah_102:16] (My translation) The Mishnah Berurah points out a specific disagreement regarding the "front sides." The Magen Avraham (as discussed earlier) considers areas to the front-side as essentially "in front" due to the line of sight. However, the Eliyahu Rabbah offers a more lenient view, permitting it. This illustrates the ongoing interpretive process within halakhah, where different authorities weigh various factors to arrive at their conclusions.

Finishing Prayer: The Three Steps Back

The Shulchan Arukh concludes this section with a very specific instruction for after prayer:

If one completed one's prayer and there was another person praying behind one, it is forbidden to take three steps [backward] until the person behind one finishes [that person's] prayer, because if one does this (i.e. if one takes three steps back), one is like someone who passes in front of somebody who is praying. And one needs to be precise about this even if the one behind began praying after one, once one has already started [praying]. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_102:5.3]

At the conclusion of the Amidah, it is customary to take three steps backward, symbolically "departing" from the Divine Presence. However, if someone is praying behind you, you must wait until they finish before taking your three steps back. Why? Because taking those steps backward would effectively mean you are moving into their forward line of sight, just as if you were passing in front of them. The text emphasizes that this applies even if the other person started praying after you did; once they are engaged in prayer, their space is protected. This is a beautiful example of how the sanctity of another's prayer takes precedence over one's own customs, even a significant one like the post-Amidah steps.

Unexpected Bodily Functions During Prayer: Maintaining Sanctity and Dignity

Now we turn to a different, yet equally human, challenge during prayer:

One Who Happens to Pass Gas During His Prayer or Sneeze, Containing 3 S'ifim If one was standing in prayer and gas went out from below, one waits until the smell dissipates and then go back and pray. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_103:1.1]

If you unintentionally pass gas during the Amidah, the core instruction is to wait. The primary concern is the smell, which would be distracting and inappropriate in a sacred space. Once the smell is gone, you can continue praying from where you left off.

If one had an urge to pass gas from below and is in a lot of discomfort and can't contain oneself, one walks 4 cubits back and passes the gas, waits until the smell dissipates from one, and then says "Master of the world, You created us with many holes and cavities; It is revealed and known before You our disgrace and shame, disgrace and shame in our life, worm and maggot in our death.", and then goes back to one's place and goes back to the place one left off. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_103:1.2]

This addresses a more urgent situation. If you have an intense urge and cannot hold it, you are instructed to move four cubits back from your prayer spot (again, that key measurement!), relieve yourself, wait for the smell to dissipate, and then recite a specific prayer acknowledging human frailty and God's wisdom in creation. This prayer is a powerful moment of humility, recognizing our physical nature even as we strive for spiritual connection. After this, you return to your spot and resume your prayer. This demonstrates a deep understanding of human physiology and the need to balance spiritual aspiration with physical reality, all while maintaining dignity.

Crucially, the Rema (Rabbi Moshe Isserles, whose glosses often provide the Ashkenazic custom to the Shulchan Arukh's Sephardic baseline) adds a vital practical leniency:

Gloss: And see above in Siman 85. There are those who say that all this is [referring to] when one is praying in one's home, but when praying with the congregation, where there would be a great embarrassment for oneself [if one were to do as described above], one does not need to distance oneself at all backwards, and one also shouldn't say the "Master [of the worlds]..." [prayer that was mentioned above], rather one should just wait until the smell dissipates from one. And such is how we practice. (Terumat Hadeshen Siman 16). [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_103:1.3]

This Rema is a significant teaching. It distinguishes between praying privately at home and publicly with a congregation. In a public setting, the extreme embarrassment (busha) of walking four cubits back, relieving oneself, and reciting a prayer aloud would be far more disruptive and humiliating than the initial bodily function itself. Therefore, for congregational prayer, the Rema rules that one should not move back or say the prayer; one should simply wait until the smell dissipates and then continue. "And such is how we practice." This is a beautiful example of how halakhah balances strict adherence with a profound sensitivity to human dignity and social context.

Finally, the text concludes with a folkloric observation about sneezing:

One who "sneezes" during [the middle of] one's prayer [i.e. Amidah]: [if it's] from below (i.e. one passes gas), it's a bad sign; [if it's] from above (i.e. a sneeze from one nose), it's a good sign. [Sefaria Link: Shulchan_Arukh,_Orach_Chayim_103:2.1]

This final point offers a touch of traditional belief, perhaps indicating the different spiritual implications or perceptions associated with various involuntary bodily expressions during a moment of intense focus. While not a halakhic directive, it reflects a historical sensitivity to these occurrences.

These texts, rich in detail and nuanced in their application, reveal a comprehensive system designed to protect the sanctity of prayer and foster a deeper connection with the Divine, while also remaining attuned to the realities of human experience.

How We Live This: Practical Applications and Deeper Meaning

The detailed regulations we've just explored from the Shulchan Arukh aren't just arcane rules; they are living instructions that profoundly shape how we experience and approach prayer, both individually and communally. Let's consider how these insights translate into our modern lives and what deeper messages they convey.

Respectful Prayer Spaces in Synagogues and Homes

The concept of the "four cubits" is fundamental to designing and behaving in a synagogue or any space where people pray. In a synagogue, the layout of the rows, the width of the aisles, and the general flow of traffic are all implicitly (or explicitly) influenced by these laws. We learn to be mindful when walking through the sanctuary, especially during the Amidah. If someone is standing in prayer, we instinctively try to give them space, walk behind them if possible, or wait patiently if passing in front is unavoidable. This isn't just about avoiding a legal transgression; it's about an ingrained sense of kavod ha-briyot (human dignity) and kavod shamayim (honor of Heaven). We acknowledge that our fellow congregant is engaged in a moment of intense spiritual vulnerability and connection, and we do not wish to disturb that.

Even in our homes, these principles can guide us. If a family member is praying, we might consciously lower our voices, move quietly, or avoid walking directly in front of them. It's about creating a personal 'four-cubit' zone even when not strictly required by a communal setting, demonstrating consideration for others' spiritual needs. It teaches us to be aware of our physical presence and its impact on the spiritual concentration of others.

The Psychology of Focus: External Order, Internal Calm

The rules about not sitting or passing within four cubits of someone praying speak to a fundamental psychological truth: external order and minimized distraction contribute significantly to internal focus. When our environment is calm and predictable, our minds are freer to concentrate on the task at hand. For prayer, this means the mind can ascend, unburdened by sensory interruptions.

For ourselves, these laws encourage us to take responsibility for our own kavanah. When we choose a spot to pray, we should consider if we are causing a distraction to others, or if others might distract us. It’s a proactive step in setting ourselves up for a successful, meaningful prayer experience. By learning to respect the boundaries of others, we also learn to define and protect our own.

Flexibility and Custom: Halakhah's Sensitivity to Human Experience

The Rema's gloss regarding bodily functions during congregational prayer is a truly profound example of halakhah's dynamic nature and its deep sensitivity to human experience. The strict rule for private prayer—to move four cubits back and recite a prayer—is overridden in public due to the immense embarrassment it would cause. "Where there would be a great embarrassment for oneself... one does not need to distance oneself at all backwards... rather one should just wait until the smell dissipates from one. And such is how we practice."

This isn't a weakening of the law; it's a testament to its wisdom. It recognizes that kavod ha-briyot (human dignity) is a paramount value, and sometimes, preserving that dignity outweighs the exact performance of a specific ritual detail. The humiliation of such an act in public would likely be more distracting and spiritually damaging than the momentary physical disruption. This teaches us that Jewish law is not a rigid, unfeeling system, but one that deeply understands the complexities of human psychology and social interaction. It seeks to elevate, not to shame.

Furthermore, acknowledging different customs and interpretations, like the Zohar's stricter view compared to the Shulchan Arukh, highlights the richness and multifaceted nature of Jewish thought. It shows that there are often layers of understanding and practice, reflecting different spiritual priorities or levels of piety. For us, it means understanding that while there is a baseline halakhah, there can also be room for personal stringencies or communal customs that derive from deeper or different spiritual wells.

Beyond the Physical: Creating Spiritual Boundaries

The "four cubits" can also serve as a powerful metaphor. Beyond the physical space, how do we create mental and spiritual "four-cubit" zones in our lives? In a world constantly vying for our attention, how do we carve out moments of quiet, focus, and spiritual connection? This might mean turning off notifications during designated "sacred time," consciously disengaging from distracting thoughts, or setting aside specific moments for contemplation that are protected from the intrusions of daily life.

The Amidah is described as a direct conversation with God. How do we treat such a conversation? With reverence, with undivided attention, and with respect for the "other party." The halakhic rules help us cultivate this mindset by forcing us to consider the physical environment.

Personal Reflection

As we conclude this lesson, I encourage you to reflect personally:

• How do you currently approach prayer, both individually and communally?
• Are you mindful of others' prayer spaces?
• How can you create a more conducive environment for your own kavanah?
• What lessons can you draw from the Rema's compassionate ruling about balancing halakhah with human dignity?

These texts from the Shulchan Arukh offer us not just rules, but a framework for mindful living, a call to cultivate empathy, and a path to deeper, more authentic spiritual engagement. They remind us that even the most mundane aspects of our physical presence can have profound spiritual implications.

One Thing to Remember

The core takeaway from today's lesson is that Jewish law, through detailed regulations like the "four cubits" and nuanced considerations for human dignity, meticulously crafts an environment of profound respect and focused concentration for the sacred act of prayer. It teaches us to create and safeguard both physical and spiritual space – for ourselves and for others – ensuring that our direct conversation with the Divine can be as pure, undistracted, and meaningful as possible, recognizing both our human needs and our highest spiritual aspirations.

Citations

• Shulchan Arukh, Orach Chayim 102:4: https://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.102.4?lang=en&with=all&lang2=en
• Shulchan Arukh, Orach Chayim 102:5: https://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.102.5?lang=en&with=all&lang2=en
• Shulchan Arukh, Orach Chayim 103:1: https://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.103.1?lang=en&with=all&lang2=en
• Shulchan Arukh, Orach Chayim 103:2: https://www.sefaria.org/Shulchan_Arukh,_Orach_Chayim.103.2?lang=en&with=all&lang2=en
• Magen Avraham on Shulchan Arukh, Orach Chayim 102:6: https://www.sefaria.org/Magen_Avraham_on_Shulchan_Arukh,_Orach_Chayim.102.6?lang=bi&with=all&lang2=en
• Magen Avraham on Shulchan Arukh, Orach Chayim 102:5: https://www.sefaria.org/Magen_Avraham_on_Shulchan_Arukh,_Orach_Chayim.102.5?lang=en&with=all&lang2=en
• Ba'er Hetev on Shulchan Arukh, Orach Chayim 102:6: https://www.sefaria.org/Ba'er_Hetev_on_Shulchan_Arukh,_Orach_Chayim.102.6?lang=bi&with=all&lang2=en
• Ba'er Hetev on Shulchan Arukh, Orach Chayim 102:7: https://www.sefaria.org/Ba'er_Hetev_on_Shulchan_Arukh,_Orach_Chayim.102.7?lang=bi&with=all&lang2=en
• Ba'er Hetev on Shulchan Arukh, Orach Chayim 102:8: https://www.sefaria.org/Ba'er_Hetev_on_Shulchan_Arukh,_Orach_Chayim.102.8?lang=bi&with=all&lang2=en
• Mishnah Berurah on Shulchan Arukh, Orach Chayim 102:15: https://www.sefaria.org/Mishnah_Berurah.102.15?lang=en&with=all&lang2=en
• Mishnah Berurah on Shulchan Arukh, Orach Chayim 102:16: https://www.sefaria.org/Mishnah_Berurah.102.16?lang=bi&with=all&lang2=en
• Mishnah Berurah on Shulchan Arukh, Orach Chayim 102:17: https://www.sefaria.org/Mishnah_Berurah.102.17?lang=en&with=all&lang2=en