Shulchan Arukh, Orach Chayim 113:7-9

Sugya Map

• Issue: The specific laws governing bowing during the Amidah, including when, where, and how to bow, as well as broader principles regarding prayer formulation and intent.
• Nafka Mina(s):
  • The proper execution of the Amidah, impacting its validity and the fulfillment of the mitzvah.
  • Distinguishing between established tefillah (תפילה קבועה) and spontaneous supplication (תחנונים ובקשות).
  • The physical manifestation of kavanah (intention) during prayer.
  • The permissibility of modifying or adding to the Sages' prescribed liturgy.
• Primary Sources:
  • Shulchan Arukh, Orach Chayim 113:7-9.
  • Gemara Berachot (implied by Rishonim/Acharonim regarding "זוקף כפופים" and bowing mechanics)¹.
  • Zohar (cited by Magen Avraham regarding bowing mechanics)².
  • Tur, Orach Chayim 113 (cited by Rema)³.

Text Snapshot

Shulchan Arukh, Orach Chayim 113:7-9 states:

The Laws of Bowing in the Eighteen Blessings [i.e. Amidah]. Containing 9 S'ifim
7. These are the blessings in which we bow: in Avot [the first blessing], [at the] beginning and end; in Hoda-a [the second-to-last blessing], [at the] beginning and end. And if one comes to bow at the end of every blessing or at its beginning, we teach [that person] that one does not bow, but in their [i.e. the blessings'] middles, one may bow. Those who have the custom to bow on Rosh Hashana and Yom Kippur when they say "Zokhreinu" ("Remember us") and "Mi Kamokha" ("Who is like You") [the insertions into the first blessing of the Amidah] need to straighten [themselves] up when they reach the end of the blessing. Gloss: And even though in [the blessing of] "Avot", one bows at the end of the blessing, nevertheless, one needs to straighten a little at the end of "Zokhreinu" so that it should be apparent that one is going back and bowing [again] because of the obligation [to bow at the end of the blessing of "Avot"] (His own opinion based on the Tur) 8. One who bows [when saying] "U'vechol Koma Lefanecha Tishtachaveh" ["and every upright one shall prostrate oneself before You"] or "U'lecha Anachnu Modim" ["and to You [alone] we give thanks"] [both from the "Nishmat Kol Chai" prayer], or [when saying] "Hoda'a" [Thanksgiving] in Hallel or Birkat Hamazon [The Blessings after a Meal], behold this is improper (meaning that one doesn't bow other than in a place that the Sages established). One who is praying needs to bend until all the vertebrae in one's spine stick out. One should not bow from one's hips with one's head remaining straight, rather one should also bow one's head like a reed. One should not bow so much that one's mouth would be opposite the belt of one's pants. If one is old or sick and cannot bow until [all the vertebrae in one's spine] stick out, since one bends (i.e. lowers) one's head, it is sufficient since it can be recognized that one wished to bow, but rather that [the lack of bowing] is on account of one's pain. When one bows, one should bow quickly and all at once. When one straightens up, one straightens gently, [with] one's head [up] first and then afterwards, one's body, so that it not be burdensome for oneself. When one bows, one bows at [the word] "barukh" and when one straightens up, one straightens at the [Divine] Name. One who is praying, and an idol worshiper came in front of one with a [cross] in hand and [the person praying] arrived at the point at which where one bows, one should not bow, even though one's heart is [directed] toward heaven [i.e worshiping only God]. 9. One may not add to the descriptions of the Holy One Who Is Blessed more than "The Great and the Mighty and the Awesome God". And this is specifically in the Prayer [i.e. Amidah], since one may not change the formulation that the Sages formulated. But in the supplications, pleas and praises that a person says oneself, there is no [problem] with it. Nevertheless, it is proper that one who wants to lengthen the praises of the Omnipresent should say it using [biblical] verses.

Dikduk/Leshon Nuance

• "יתפקקו חוליות שבשדרה" (s. 8): This precise phrasing, "until the vertebrae in one's spine stick out," indicates a significant bend, not merely a slight inclination. It suggests a bodily conformation that makes the vertebrae prominent, emphasizing the depth of the bow.
• "כורע בברוך וכשזוקף בשם" (s. 8): This dictates the precise timing of the physical action relative to the words. The bow begins with "Barukh" and concludes (straightening) with the Divine Name. This synchronicity suggests a deep connection between physical expression and verbal utterance.
• "לא יוסיף על תארי הקב"ה" (s. 9): The S.A.'s strong prohibition against adding to the prescribed praises of God in the Amidah, contrasted with the leniency in personal supplications, highlights the concept of Takanat Chachamim (rabbinic enactment) and its inviolability in fixed prayer. The Rema's gloss on S. 7, requiring a slight straightening after Zochreinu before the final bow of Avot, ensures that the distinct chiyuvim (obligations) of bowing are clearly demarcated, even when overlapping.

Readings

Magen Avraham (OC 113:4-5)

The Magen Avraham (MA) delves into the precise mechanics and timing of bowing, drawing on mystical sources. MA 113:4:

כשכורע . כשיאמר ברוך יכרע בברכיו וכשיאמר אתה ישחה עד שיתפקקו החוליות [זוהר עקב של"ה]⁴. When one bows: When one says "Baruch," one should bend at one's knees, and when one says "Atah," one should incline until the vertebrae protrude [Zohar Eikev 310b].

Chiddush: The MA, citing the Zohar, introduces a two-stage bowing process: an initial bend at the knees when saying "Baruch," followed by a deeper spinal inclination (until vertebrae protrude) upon saying "Atah." This level of detail, attributing specific physical actions to parts of the word "Baruch Atah," elevates the physical act from a general motion to a precise, intentional ritual. It suggests an esoteric significance to each physical component of the bowing.

MA 113:5:

וכשזוקף . הקשה בי"מ פ"ק דברכות סי' י"ט הרי הכהנים ביה"כ כשהיו שומעין השם היו כורעים וכו' ע"ש ועיין בזוהר חיי שרה ע' שי"ד משמע דוקא בברוך דינא הכי ע"ש ועיין מה שכתבתי סי' קכ"ו⁵. And when one straightens: The Yalkut Machiri (Berachot, Chapter 1, Siman 19) raised a difficulty: Behold, the Kohanim on Yom Kippur, when they heard the Name, would bow, etc. See there. And see in Zohar Chayei Sarah 114a, it implies that this law [of bowing] is specifically at "Baruch." See there. And see what I wrote in Siman 126.

Chiddush: Here, the MA raises a significant kushya (difficulty) regarding the timing of straightening. The SA rules that one straightens at the Divine Name ("בשם"). However, the MA points to the practice of the Kohanim on Yom Kippur, who would bow upon hearing the Divine Name during the Kohen Gadol's recitation. This seems to contradict the rule of straightening at the Name. The MA references Zohar Chayei Sarah, which, he suggests, implies bowing is primarily tied to "Baruch," not necessarily "the Name" in all contexts, further complicating the matter. This highlights a potential tension between the general rule of Amidah bowing and specific instances of prostration linked to the Divine Name.

Turei Zahav (OC 113:6)

The Turei Zahav (Taz) provides the scriptural underpinning for the act of straightening. Taz 113:6:

זוקף בשם. דכתיב ה' זוקף כפופים⁶. One straightens at the Name. As it is written: "Hashem straightens those who are bent over."

Chiddush: The Taz directly links the halachic instruction to straighten at the Divine Name to the verse from Tehillim (145:14), "ה' זוקף כפופים" (Hashem straightens those who are bent over). This provides a theological and mystical dimension to the physical act: the straightening is not merely a physical release from the bow, but an act of faith and recognition that God is the one who "straightens" and elevates the downtrodden. It imbues the physical act with spiritual meaning, transforming a mechanical motion into a kavanah of divine upliftment.

Mishnah Berurah (OC 113:12-13)

The Mishnah Berurah (MB) synthesizes and clarifies the Rishonim and Acharonim, offering practical guidance. MB 113:12:

When he says Baruch, he should bend from his knees and when he says "atah" he should bow with his spine. When he says Modim, he should bow his head and his body all at once and stay down until the name of Hashem and then stand up⁷.

Chiddush: The MB consolidates the detailed bowing mechanics, reiterating the two-stage process from the Magen Avraham (knees at "Baruch," spine at "Atah"). Crucially, he adds specific instructions for the Modim blessing: bowing head and body simultaneously and remaining bowed until "Hashem," then straightening. This systematic codification provides a clear and unified practice for the different bowing points within the Amidah, making the complex instructions accessible for practical halacha.

MB 113:13:

(יג) זוקף בשם - דכתיב ד' זוקף כפופים⁸. (13) One straightens at the Name – As it is written: "Hashem straightens those who are bent over."

Chiddush: This re-affirms the Taz's reasoning for straightening at the Name. The MB's inclusion of this pasuk (verse) as the foundational reason for the practice underscores its importance and widely accepted rationale, solidifying the theological meaning behind the physical act within the broader halachic framework.

Friction

The Kohanim's Bow and the Amidah's Straightening

The most significant kushya arises from the Magen Avraham's query concerning the Kohanim's practice on Yom Kippur, as mentioned in MA 113:5. The Shulchan Arukh (113:8) explicitly states that when one straightens from a bow in the Amidah, "one straightens at the [Divine] Name." The Taz (113:6) and Mishnah Berurah (113:13) provide the scriptural basis: "ה' זוקף כפופים" (Tehillim 145:14). This established rule suggests that the Divine Name is the point of elevation and restoration.

However, the Magen Avraham notes the well-known practice of the Kohanim in the Temple on Yom Kippur: "הרי הכהנים ביה"כ כשהיו שומעין השם היו כורעים"⁹ – upon hearing the Divine Name pronounced by the Kohen Gadol, the Kohanim would bow (or even prostrate themselves). This appears to be a direct contradiction. If the Divine Name signifies "straightening," why would the Kohanim bow at that very moment?

Potential Terutzim

This kushya presents a fundamental tension between two distinct halachic contexts. The Ba'er Hetev (113:6) even criticizes the Magen Avraham's attempt to attribute a terutz to the Taz, stating that the Taz did not address this specific kushya and that the proposed terutz is flawed¹⁰. This highlights the difficulty in reconciling these practices.

One compelling terutz focuses on distinguishing between the context and nature of the bowing:

1. Bowing in Amidah vs. Prostration upon Hearing the Name: The bowing in the Amidah is a regulated, symbolic act of submission and gratitude, performed at specific points (Avot, Hoda'ah). The act of straightening at the Name within this context signifies God's power to elevate and restore. It is part of a structured liturgical sequence.
2. The Kohen Gadol's Pronunciation of the Shem HaMeforash: The Kohanim's (and indeed, the entire nation's) prostration upon hearing the Kohen Gadol pronounce the Shem HaMeforash (Ineffable Name) on Yom Kippur was an act of overwhelming awe, reverence, and existential submission in the face of the manifest Divine Presence. This was a unique, spontaneous, and profound reaction to a moment of supreme holiness and revelation, not a part of a prescribed, regular bowing sequence. It was a kiddush Hashem (sanctification of God's Name) and a manifestation of yirah (awe) that transcended standard prayer postures.

This distinction is hinted at by the Magen Avraham himself, who references Zohar Chayei Sarah 114a, which "implies that this law [of bowing] is specifically at 'Baruch'." This could mean that the specific rules of bowing and straightening in the Amidah are tied to the Baruch formula, whereas the reaction to the Divine Name, when heard in its unique form, is of a different category altogether – one that naturally evokes prostration due to its immense sanctity.

Thus, the "straightening at the Name" in the Amidah refers to the completion of the prescribed bow within the structured prayer, signifying elevation. The "bowing at the Name" on Yom Kippur refers to a spontaneous, overwhelming act of prostration in response to the Shem HaMeforash, signifying utter submission to the Divine Presence. These are not contradictory but rather distinct expressions of reverence in different contexts.

Intertext

Bowing in Tanakh and Chazal

The act of bowing (כריעה, השתחוואה) is deeply rooted in Jewish tradition, signifying reverence, submission, and prayer. In Tanakh, bowing often accompanies prayer or encounters with the Divine. For instance, Avraham bows to the ground before God (Bereishit 18:2)¹¹, and Moshe and Aharon fall on their faces during prayer (Bemidbar 16:22)¹². This establishes a foundational understanding of bowing as an appropriate physical expression of humility and devotion.

The phrase "ה' זוקף כפופים" (Tehillim 145:14)¹³, cited by the Taz and Mishnah Berurah as the reason for straightening at the Divine Name, is a powerful intertextual link. This verse, part of Ashrei, highlights God's attribute of elevating the downtrodden. By aligning the physical act of straightening with this Divine attribute, the Sages infuse the ritual with profound theological meaning, connecting the individual's physical posture to God's benevolent power.

Prohibitions on Adding to Fixed Liturgy

The prohibition against adding to the praises of God in the Amidah ("לא יוסיף על תארי הקב"ה"¹⁴) finds a strong parallel in the broader principle of Ein Moshivin HaKedusha Ela BaMakom SheTiknu Chachamim – "One may not insert sanctity except in a place where the Sages established" (Mishnah Berurah 113:16)¹⁵. This principle is a cornerstone of rabbinic authority in liturgy. The Gemara (Berachot 33a)¹⁶ discusses R. Hanina's rebuke of a person who exaggerated God's praises, stating that "אפילו שלשתן [הגדול הגבור והנורא] לא היו יכולים לעמוד בהן, ואתה אומר כל כך?" – "Even these three [Great, Mighty, Awesome] could hardly be sustained, and you say so much?" The concern is twofold: first, that excessive praise might inadvertently diminish God's infinite nature by implying limits; second, that it deviates from the takanah (enactment) of the Sages, whose formulation of the Amidah was precise and divinely inspired. The Shulchan Arukh here reinforces this, allowing for personal supplications and praises only outside the fixed framework of the Amidah, and even then, preferably using biblical verses. This distinction underscores the sacrosanct nature of the Sages' liturgical structure.

Psak/Practice

The halachic rulings in Shulchan Arukh OC 113:7-9 provide detailed and precise instructions that shape contemporary Amidah practice.

• Fixed Bowing Points: The strict limitation of bowing to the beginning and end of Avot and Hoda'ah is universally observed¹⁷. The Rema's gloss, requiring a slight straightening after Zochreinu before the final bow of Avot, ensures distinct fulfillment of bowing obligations, even in overlapping contexts.
• Physical Mechanics: The detailed instructions for bowing (vertebrae protruding, head bowed like a reed, mouth not opposite belt) are the ideal l'chatchila (ideally) standard. For the elderly or infirm, the leniency to merely lower the head is crucial, recognizing kavanah over physical capacity¹⁸. The timing – bowing at "Baruch" and straightening at the Divine Name – is fundamental to the structure and flow of the Amidah¹⁹.
• No Additions to Fixed Prayer: The prohibition against adding praises in the Amidah is a critical meta-halachic principle. It establishes that the Sages' formulation is inviolable. While personal prayers and praises are encouraged, they must be distinct from the fixed liturgy, reinforcing the boundaries of Takanat Chachamim. This prevents individual creativity from undermining the communal, standardized prayer.
• Contextual Bowing: The prohibition against bowing in front of an idol worshipper, even with pure intent, highlights the importance of marit ayin (appearance) and avoiding any semblance of idolatry, even when the heart is directed towards Heaven²⁰. This demonstrates that external actions, when they can be misinterpreted, must conform to halachic sensitivity.

Takeaway

The precise laws of bowing in the Amidah underscore the profound interplay between physical action, verbal utterance, and deep intention, transforming prayer into a holistic and spiritually charged experience. The Sages' meticulously crafted liturgy, including its physical elements, is a sacred framework that demands adherence, simultaneously allowing for personal expression within defined boundaries.

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¹ Kaf HaChayim, Orach Chayim 113:22:1. ² Magen Avraham, Orach Chayim 113:4. ³ Rema, Orach Chayim 113:7. ⁴ Magen Avraham, Orach Chayim 113:4. ⁵ Magen Avraham, Orach Chayim 113:5. ⁶ Turei Zahav, Orach Chayim 113:6. ⁷ Mishnah Berurah, Orach Chayim 113:12. ⁸ Mishnah Berurah, Orach Chayim 113:13. ⁹ Magen Avraham, Orach Chayim 113:5. ¹⁰ Ba'er Hetev, Orach Chayim 113:6. ¹¹ Bereishit 18:2. ¹² Bemidbar 16:22. ¹³ Tehillim 145:14. ¹⁴ Shulchan Arukh, Orach Chayim 113:9. ¹⁵ Mishnah Berurah, Orach Chayim 113:16. ¹⁶ Berachot 33a. ¹⁷ Shulchan Arukh, Orach Chayim 113:7. ¹⁸ Shulchan Arukh, Orach Chayim 113:8. ¹⁹ Shulchan Arukh, Orach Chayim 113:8; Kaf HaChayim, Orach Chayim 113:22:1. ²⁰ Shulchan Arukh, Orach Chayim 113:8.