Shulchan Arukh, Orach Chayim 120:1-121:2

Here's your friendly Jewish learning lesson on a snippet from the Shulchan Arukh!

Hook

Ever feel like you're rushing through your prayers, just saying the words without really connecting? You're not alone! Sometimes, even the most familiar parts of our prayer service can feel like a mystery. Today, we're going to peek at a tiny section of Jewish law that talks about a specific phrase in our prayers – "R'tzei" – and why it’s a big deal. We'll also explore the beginning of a prayer called "Modim" and the fun, sometimes confusing, rules around who gets to say a special blessing. Get ready to unlock a little more meaning in your prayer, one step at a time!

Context

• Who: This text comes from the Shulchan Arukh, a foundational code of Jewish law written by Rabbi Yosef Karo in the 16th century. Think of it as a really detailed guidebook for Jewish practice. The commentary we'll look at includes insights from later rabbis who were trying to understand and clarify these laws.
• When: The Shulchan Arukh was compiled in the 16th century, but it's based on much older traditions and discussions going back centuries. The specific prayers and blessings discussed here have roots in ancient rabbinic discussions.
• Where: This code of Jewish law was written in Tzfat (Safed), in what is now Israel. However, its influence and the practices it describes are observed by Jewish communities all over the world.
• Key Term: Amidah (ah-mee-DAH) – The central, standing prayer recited three times a day, often called the "Shemoneh Esrei" (Eighteen Blessings), though it has more now.

Text Snapshot

This section of the Shulchan Arukh and its commentaries discuss a few key points about our daily prayers.

First, it talks about a phrase called "R'tzei" (RTZ-ay). The text says: "We say 'R'tzei' in all the [Amidah] prayers; and this is not like those who have a custom to not say it in the afternoon [Amidah] prayer." (Shulchan Arukh, Orach Chayim 120:1)

Then, it moves on to the laws of "Modim" (moh-DEEM), which is a prayer of thanksgiving. It tells us: "We bow in 'Modim' ['We are thankful'] at the beginning [of it] and at the end. One who says 'Modim Modim', we silence [that person]." (Shulchan Arukh, Orach Chayim 121:1)

Finally, it touches on the Priestly Blessing, known as Birkat Kohanim (beer-KAT ko-ha-NEEM): "An individual does not say 'Birkat Kohanim' ['The Priestly Blessing']." (Shulchan Arukh, Orach Chayim 121:2)

There's also a note (a "Gloss") that adds: "And this is the principle, and it appears to me that [people should] practice like this. But the the widespread custom is not like this, rather even an individual says it any time it is appropriate to 'spread the hands' [i.e. to say Birkat Kohanim], but this does not appear [correct to me]." (Shulchan Arukh, Orach Chayim 121:2, Beit Yosef)

You can find the original Hebrew text and more here: https://www.sefaria.org/Shulchan_Arukh%2C_Orach_Chayim_120%3A1-121%3A2

Close Reading

Let's unpack these snippets and see what we can learn! It's like being a detective, looking for clues to understand these ancient texts.

### What's the Deal with "R'tzei"?

The first sentence is quite direct: say "R'tzei" in all your Amidah prayers. The commentary explains why we say it. Rabbi Yosef Karo is referencing an older text by the Tur (Rabbi Yaakov ben Asher, 14th century). The Tur explains that even though we don't have the physical Temple service (the Avodah – ah-VO-dah, the sacrifices and rituals performed in the ancient Temple) anymore, our prayers are now in its place. We pray for our prayers to be accepted with favor by God.

There's a beautiful idea in a Midrash (a collection of Jewish stories and interpretations) mentioned by the commentators: Archangel Michael "offers up the souls of the righteous on the heavenly altar." This is a poetic way of saying that righteous people's spiritual essence is accepted by God. The phrase "R'tzei" is tied to this idea of acceptance.

Some ancient customs, particularly in some parts of Spain (Sepharad), didn't include "R'tzei" in the afternoon prayer (Mincha – MIN-chah). The Shulchan Arukh is saying that the proper way, the way it should be done according to his understanding, is to say "R'tzei" in all the Amidah prayers, including Mincha.

The Mishnah Berurah (Rabbi Yisrael Meir Kagan, 19th-20th century), a later commentator, weighs in. He notes that nowadays, the custom everywhere is to say "R'tzei" in all prayers. He even suggests that if someone skips it in Mincha, it might be like skipping a crucial part of the prayer, similar to making a mistake in a blessing that requires you to go back. This shows how important this seemingly small phrase has become in Jewish practice!

### The "Modim" Prayer: A Dance of Gratitude

Next, we move to "Modim." This prayer is all about thanking God. The text tells us to bow at the beginning and the end of this prayer. This physical gesture of bowing shows humility and deep gratitude.

Now, here's where it gets a little funny. The text says, "One who says 'Modim Modim,' we silence [that person]." Imagine someone saying "Thank you, thank you, thank you, thank you!" over and over, really fast. The idea here is that repetition isn't always good. Saying "Modim" twice in a row, or in a way that sounds like you're just babbling, isn't the intended way to express sincere gratitude. The commentators discuss the nuances of how this phrase is structured and how to avoid saying it "Modim Modim." It's a reminder that intention and proper form matter in prayer.

The Tur and Beit Yosef (Rabbi Yosef Karo's earlier commentary) delve into the meaning of "Modim" and its connection to the ancient Temple service. They explain that even without the physical sacrifices, we pray that our prayers, which are in place of the sacrifices, will be accepted. The phrase "V'at'anu Israel" (vuh-ah-TA-noo is-ra-EL) – often translated as "And we, the people of Israel" – is part of this prayer. It connects us to the idea of the souls of the righteous being offered, and our prayers being accepted. There are different interpretations of this phrase, some connecting it to the "fragrant offering" (rei'ach nichochach – RAY-ach nee-CHO-ach) of sacrifices, and others to the righteous souls themselves. It's a rich, layered prayer!

### The Priestly Blessing: Who Gets to Say It?

This last part is about Birkat Kohanim, the Priestly Blessing. This is a beautiful blessing that priests (Kohanim – ko-HA-neem) traditionally recite over the congregation. The Shulchan Arukh states a principle: "An individual does not say 'Birkat Kohanim'." This means it's not something a regular person can just decide to say.

However, the "Gloss" immediately points out that this principle isn't always followed in practice. The widespread custom, even for individuals, is to say it when appropriate. This highlights a common phenomenon in Jewish law: there's often a core principle, and then there are established customs that might differ. The author of the gloss feels that the widespread custom isn't ideal, but he acknowledges it's what people actually do.

The Tur and Beit Yosef discuss why this might be. In the ancient Temple, Kohanim would raise their hands to give the blessing as part of the service. In the synagogue, this "spreading of the hands" is part of the Birkat Kohanim. Some communities didn't say the Priestly Blessing in the afternoon prayer (Mincha) because the "spreading of the hands" wasn't done then, or at least not in the same way. But the Shulchan Arukh's main point is that "R'tzei" should be said in Mincha, even if the Birkat Kohanim isn't. The commentary debates the exact connection and reasoning. It's a fascinating look at how traditions evolve and how different authorities might interpret them!

Apply It

This week, let's focus on the "R'tzei" part of your prayer.

Your Mission (should you choose to accept it!): For the next seven days, during your Amidah prayer, when you get to the blessing where "R'tzei" is found (it's usually the third blessing, called the "Blessing of Knowledge" or "Blessing of Kedushah"), take a single, mindful breath. As you say "R'tzei," think for just a moment about what it means. It's a plea for God to accept your prayer, to be pleased with your effort. You don't need to think about the deep theological meanings for hours. Just one mindful breath and a tiny thought of "Please accept my prayer" as you say the word.

That’s it! It’s not about perfection, it’s about bringing a little more intention into your routine. You can do this for less than a minute each day.

Chevruta Mini

Grab a friend, family member, or even just talk to yourself (we won't tell!) and discuss these questions:

1. The Shulchan Arukh says we should say "R'tzei" in all our prayers, but some old customs skipped it in the afternoon prayer. How do you think customs like this start and change over time?
2. The text mentions that saying "Modim Modim" (saying "thank you" too much or in a jumbled way) is something to be avoided. What does this tell us about how we should express our gratitude, both in prayer and in everyday life?

Takeaway

Remember this: Even small, specific words in our prayers carry a lot of history and meaning, and bringing a little bit of intention to them can deepen our connection.