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

Prepare yourselves, my dear friends, for a journey into the heart of our tradition, a tapestry woven with ancient wisdom and vibrant practice. We are not merely studying laws; we are connecting with the soul of Sephardi and Mizrahi Jewry, with its deep reverence for Torah and its unique expressions of prayer and custom. Today, we delve into a seemingly small passage of the Shulchan Arukh, yet one that unlocks a world of meaning and historical resonance.

Hook

Imagine, if you will, a hushed synagogue on a Shabbat afternoon. The congregation rises for the Amidah, and as the chazzan begins the central prayers, a subtle shift occurs. Instead of the familiar "R'tzei," a different phrase graces the air, echoing through generations and across continents. This is not a deviation, but a rich, layered tradition, a testament to the diverse paths our ancestors walked in their devotion.

Context

Place

Our exploration today centers on the rich legal and liturgical traditions that flourished within the Sephardi and Mizrahi world. While the Shulchan Arukh itself was compiled by Yosef Karo in Safed, its authoritative voice resonated far beyond the Holy Land. The commentaries and customs we will examine today originate from a vast geographical and cultural expanse, encompassing communities in:

Era

This rich tapestry of practice spans centuries, from the medieval period to the early modern era and beyond. We will touch upon the opinions of luminaries who shaped Jewish law and practice from the 12th century onwards, bridging the gap between the Gaonic period and the codification of Jewish law as we know it.

Community

The communities we are celebrating are as diverse as the lands they inhabited. From the Iberian Peninsula to North Africa, from the Ottoman Empire to the lands of Persia and Yemen, each community developed its own unique liturgical nuances and customs, all rooted in a shared commitment to Torah and tradition. We are speaking of the vibrant Sephardi communities, whose lineage traces back to Spain and Portugal, and the equally rich Mizrahi communities, whose roots are deeply embedded in the Middle East and North Africa.

Text Snapshot

Let us turn our attention to the very words that spark our discussion:

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

120:1 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.

121:1 The Laws of "Modim". We bow in "Modim" ["We are thankful"] at the beginning [of it] and at the end. 121:2 One who says "Modim Modim", we silence [that person]. 121:3 An individual does not say "Birkat Kohanim" ["The Priestly Blessing"]. Gloss: 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]. (Beit Yosef in the name of Manhig [Sefer haManhig by Rabbi Avraham ben Natan, 13th century Provence])

At first glance, these verses might seem straightforward. However, within this concise legal pronouncement lie layers of interpretation, historical development, and deeply ingrained customs that reveal the multifaceted nature of Sephardi and Mizrahi Jewish life. The focus on "R'tzei" and the nuances of "Modim" and "Birkat Kohanim" offer us a window into how these communities engaged with the liturgy and the very essence of prayer.

Minhag/Melody

The Melodic Echoes of "R'tzei"

The inclusion of the paragraph "R'tzei" in the Amidah is a cornerstone of Jewish prayer, a heartfelt plea for Divine favor upon the people and the Temple service. However, the question of when to recite it, particularly in the afternoon (Mincha) prayer, reveals a fascinating divergence in practice within the broader Sephardi and Mizrahi world.

The Shulchan Arukh, in its typical authoritative style, states unequivocally: "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." This declaration, while seemingly simple, is a direct response to a custom prevalent in some communities, particularly those influenced by certain traditions that originated in the Iberian Peninsula and spread through diaspora.

The Tur, in his commentary on Orach Chayim 120:1, elaborates on this point, shedding light on the historical context. He writes:

"And we are accustomed in Spain not to say 'R'tzei' in the afternoon prayer, but rather to begin with 'Va'ashi Yisrael...' And so also wrote Rav Sherira Gaon, to say 'R'tzei' H', our God, the custom is not to say it in the afternoon, except in the afternoon of fast days. And whoever says it always is not acting correctly."

This passage is crucial. It tells us that a significant custom existed in "Spain" (a term that often encompassed broader Sephardi traditions) to omit "R'tzei" in the regular Mincha prayer, opting instead to begin directly with the phrase "Va'ashi Yisrael" (And the people of Israel). This practice was seemingly supported by the esteemed Rav Sherira Gaon, a leading Geonim of the 10th century whose opinions held considerable weight. The reasoning behind this custom, as explored by later commentators, often revolved around the specific nature of the Mincha prayer.

The Turei Zahav (Taz), in his commentary on the Shulchan Arukh (120:1), grapples with the meaning of "Va'ashi Yisrael" and its connection to the Temple service. He notes the explanation that even though the Temple service is no longer extant, we pray for our prayers to be accepted as if they were offerings. He also mentions a Midrashic teaching that the ministering angel Michael sacrifices the souls of the righteous on the heavenly altar, and it is to this that "Va'ashi Yisrael" refers. The Taz, however, finds the phrase "Va'ashi Yisrael" somewhat redundant if the intention is simply to pray for acceptance of prayer, and he favors an interpretation that connects it to the restoration of the Temple service itself.

The Mishnah Berurah, a later but highly influential commentary, also addresses this point, noting the prevailing custom in his time to say "R'tzei" in all prayers. He quotes the Taz's observation that omitting "R'tzei" in Mincha, if it was the established custom, would be like skipping a fundamental part of the prayer established by the Sages. He also brings the opinion of the Gra (Rabbi Eliyahu of Vilna), who believed the latter interpretation of "Va'ashi Yisrael" to be the primary one.

The Be'er HaGolah points out that the Beit Yosef (Rabbi Yosef Karo's commentary on the Tur) states that this custom (of omitting "R'tzei" in Mincha) was indeed the practice in Spain.

The Kaf HaChayim, a comprehensive Sephardi halakhic work, delves deeply into the textual variations and commentaries. It explains that the phrase "Va'ashi Yisrael" can be understood in multiple ways: as referring to the prayers of Israel being accepted, or as a more direct reference to the offerings ("ashi" perhaps related to "ish" meaning sacrifice, or "eish" meaning fire, invoking the imagery of sacrificial flames). It also discusses the various interpretations of the Midrash regarding Michael the Archangel and the souls of the righteous, and how these connect to the liturgy.

Regarding the inclusion of "Bimah'era" (quickly) in the phrase "U'tfilatam be'ahavah te'kabel be'mahera" (and may Your people Israel's prayer, in love, be accepted quickly), the Kaf HaChayim notes that some Siddurim and authorities omit "Bimah'era." Their reasoning is often tied to the Midrash that Michael the Archangel sacrifices the souls of the righteous. Praying for prayers to be accepted "quickly" might be misconstrued as praying for the souls of the righteous, which is considered inappropriate. However, the Kaf HaChayim also presents arguments for retaining "Bimah'era," emphasizing that the prayer is for the acceptance of prayers, not for the souls themselves, and that the established custom in many communities, including those that preserved the "R'tzei" in Mincha, included "Bimah'era."

The Chokhmat Shlomo, in his insightful commentary, offers a unique perspective on the meaning of "Va'ashi Yisrael." He suggests that "Va'ashi Yisrael" is intrinsically linked to the concept of the Temple. Even when praying outside of Jerusalem, our prayers are directed towards the Temple. He interprets "Va'ashi Yisrael" as the prayer itself being brought to the inner sanctuary ("dvir bayit'cha"), and thus, it is connected to the restoration of the Temple service. He believes that the entire section, from "Va'ashi Yisrael" to "tfilatam te'kabel be'ratzon," refers to the prayer itself, encompassing both sacrifices and the prayers that stand in their stead.

This entire discussion highlights a crucial aspect of Sephardi and Mizrahi halakhic discourse: the respect for differing customs, the deep engagement with textual sources, and the continuous effort to understand and preserve the spiritual intent behind each word and phrase. While the Shulchan Arukh ultimately rules that "R'tzei" should be said in all prayers, acknowledging the widespread custom to omit it in Mincha demonstrates a remarkable balance between authoritative codification and the preservation of established community traditions. It is this very dialogue between law and custom that enriches our understanding of our heritage.

Contrast

The Nuances of "Modim" and the Priestly Blessing

Our exploration of the Shulchan Arukh brings us to two other points that reveal the subtle yet significant variations in practice within Sephardi and Mizrahi communities: the bowing during "Modim" and the recitation of the Priestly Blessing. These seemingly minor details offer a profound glimpse into the community's understanding of reverence, communal responsibility, and the transmission of tradition.

The Bowing in "Modim"

The Shulchan Arukh clearly states: "We bow in 'Modim' ['We are thankful'] at the beginning [of it] and at the end." This is a straightforward directive, emphasizing the profound gratitude we express when reciting this pivotal berakhah. The act of bowing signifies humility, submission, and a deep acknowledgment of God's boundless benevolence.

However, the commentaries reveal that even within this clear directive, there can be subtleties in practice. The Tur notes that the bowing is done at the beginning and the end of the "Modim" prayer. This is generally understood to be a sign of reverence for the overwhelming blessings being acknowledged.

Now, let's consider a different minhag, one that exists in some Ashkenazi traditions. While many Ashkenazi communities also bow at the beginning and end of "Modim," some have a practice of bowing only at the beginning of the "Modim" prayer, or in some cases, not bowing at all, depending on the specific prayer service and the local custom. This difference is not one of superiority, but rather a reflection of how different communities express their deep gratitude. The Sephardi and Mizrahi emphasis on bowing at both the beginning and end of "Modim" underscores a particularly robust expression of thanksgiving, framing the entire berakhah with an act of profound reverence. It’s a way of saying, "From the moment we begin to acknowledge Your gifts, to the very moment we conclude our expression of thanks, we are bowed before Your majesty."

The Individual and the Priestly Blessing ("Birkat Kohanim")

This next point, concerning the "Birkat Kohanim" (the Priestly Blessing), presents a more pronounced divergence, and one that the Shulchan Arukh addresses with particular attention. The text states: "An individual does not say 'Birkat Kohanim'." This is the general rule. However, the accompanying gloss, attributed to the Beit Yosef in the name of the Manhig (Rabbi Avraham ben Natan of Provence, a 13th-century authority), reveals a significant tension:

"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]."

This gloss is a powerful testament to the dynamic nature of halakha and minhag. The Beit Yosef, while acknowledging the principle that only a kohen can recite the Priestly Blessing on behalf of the congregation, notes that the widespread custom (which he personally finds problematic) is for individuals to also recite it.

Here, we see a direct contrast with some Ashkenazi traditions. In many Ashkenazi communities, the "Birkat Kohanim" is recited only by the kohanim during the repetition of the Amidah, and only on specific occasions, such as Shabbat and festivals, and often only in the morning prayer. The rule that an individual does not say it is generally adhered to, as the blessing is understood to be a communal one, delivered by appointed kohanim.

The Sephardi and Mizrahi world, as reflected in this gloss, exhibits a greater willingness for individuals to engage with the Priestly Blessing, albeit with internal debate. The Beit Yosef's concern is that this practice deviates from the established principle. However, the fact that it became a "widespread custom" suggests a deep yearning within these communities to connect with the spiritual power of the Priestly Blessing, even when a kohen is not present or when it's not the designated time for communal recitation. It speaks to a desire to internalize the blessings and to feel empowered to impart them themselves.

The Kaf HaChayim further elucidates this, noting that the Beit Yosef grapples with the Manhig's opinion and ultimately finds the widespread custom of individuals reciting it to be not entirely correct according to his understanding. This internal discussion within the Sephardi halakhic tradition itself highlights the respect for differing viewpoints and the careful consideration of established practices.

What this contrast illustrates is not a deficiency in either tradition, but rather different pathways to fulfilling the mitzvah. The Ashkenazi emphasis on the congregational recital by kohanim highlights the communal aspect and the specific role of the priestly lineage. The Sephardi/Mizrahi tendency, as noted by the Beit Yosef, even if debated, points to a more personalized and perhaps more frequent engagement with the very essence of God's blessing, seeking to imbue their lives and their prayers with that sacred energy. It’s a beautiful example of how diverse communities interpret and embody the same divine commandments.

Home Practice

Embracing the "R'tzei" Spirit

One of the most beautiful ways to bring the richness of our Sephardi and Mizrahi heritage into our daily lives is through a simple, yet profound adoption of a practice related to the "R'tzei" prayer.

What to try:

In your personal Amidah prayer, whether you pray it aloud or silently, make a conscious effort to truly feel the words of "R'tzei." Go beyond simply reciting them. Pause before you begin the "R'tzei" section and take a moment to reflect on what you are asking for.

Specifics:

• Focus on "R'tzei b'am'cha Yisrael u'v'khol tfilatam" (Be favorable to Your people Israel and to their prayers). Think about the specific people you want to pray for – your family, your friends, your community, and all of Israel. Imagine God's favor resting upon them.
• Consider "V'hak'shev et tfilatam l'ratzon" (and receive their prayers favorably). Picture your prayers, and the prayers of all Israel, being uplifted and accepted by the Divine.
• If you are praying Mincha, and you feel inclined to follow the custom of saying "R'tzei," do so! The Shulchan Arukh prioritizes its inclusion in all prayers, and embracing this will connect you to a strong tradition. If you have always said "R'tzei" in Mincha, continue with that. If you are accustomed to omitting it, consider incorporating it, even if just for a few days, to experience its presence. The goal is not uniformity, but a deeper connection.

Why this works:

This practice encourages kavanah (intention and concentration) in prayer. By actively engaging with the meaning of "R'tzei," you transform a rote recitation into a heartfelt dialogue with the Divine. It connects you to the generations who poured their hearts into these very words, seeking God's favor and the acceptance of their prayers. It’s a small step that can significantly deepen your personal prayer experience, bringing the warmth and responsiveness of our Sephardi and Mizrahi traditions into your own home.

Takeaway

As we conclude this segment of our journey, let us carry with us the profound understanding that our Sephardi and Mizrahi heritage is not a monolithic entity, but a vibrant mosaic of customs, interpretations, and devotional practices. The seemingly minor variations in reciting "R'tzei," the bowing during "Modim," or the personal engagement with the Priestly Blessing are not simply historical footnotes. They are living expressions of our ancestors' deep connection to Torah, their unwavering faith, and their unique ways of communing with the Divine.

We have seen how the Shulchan Arukh, while providing a unifying framework, acknowledges and respects the diverse customs that flourished within our communities. This respect for difference, this celebration of nuanced practice, is a hallmark of our tradition. It teaches us that the path to God can be walked in many ways, each rich with its own beauty and spiritual depth.

May we continue to explore, to learn, and to cherish the multifaceted legacy of Sephardi and Mizrahi Torah, piyut, and minhag, allowing its light to illuminate our lives and strengthen our connection to our sacred heritage.