{"id":6392,"date":"2010-01-19T08:00:09","date_gmt":"2010-01-19T06:00:09","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6392"},"modified":"2018-05-24T12:06:33","modified_gmt":"2018-05-24T09:06:33","slug":"02-19-08","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-19-08\/","title":{"rendered":"08 – Modim D\u2019Rabbanan and Additional Laws"},"content":{"rendered":"

When the chazan<\/i> reaches Modim<\/i>, the whole congregation bows with him and recites Modim d\u2019Rabbanan<\/i>, whose nusach<\/i> differs from that of the Modim<\/i> in the Amidah<\/i>, as clarified in the Talmud<\/i> (Sotah<\/i> 40a).<\/p>\n

The entire congregation bows down in Modim d\u2019Rabbanan.<\/i> The laws concerning this bow are similar to the laws of Modim<\/i> in the silent Amidah<\/i> (Mishnah Berurah<\/i> 127:2; Kaf HaChaim<\/i> 1; see earlier in this book 17:6).<\/p>\n

There are those who say that it is necessary to bow again at the conclusion of Modim d\u2019Rabbanan.<\/i> Others say that it is proper to recite the full Modim d\u2019Rabbanan<\/i> while bowing. The prevalent minhag<\/i> is to bow only in the beginning of Modim d\u2019Rabbanan<\/i>, as was the minhag<\/i> of the Ari<\/i> (see Shulchan Aruch<\/i> and Rama<\/i> 127:1; Kaf HaChaim<\/i> 10).<\/p>\n

In a prayer service in which Birkat Kohanim<\/i> is recited, as in Shacharit<\/i>, Musaf<\/i>, and in the Minchah<\/i> of fast days, if there are no Kohanim<\/i> present, the chazan<\/i> recites the verses of Birkat Kohanim<\/i> as a prayer, and the congregation responds \u201cKen yehi ratzon<\/i>\u201d to every verse.<\/p>\n

There are two versions of Birkat HaShalom<\/i> \u2013 \u201cSim Shalom<\/i>\u201d and \u201cShalom Rav<\/i>.\u201d According to Nusach Sephard<\/i>, which follows the Ari<\/i>, Sim Shalom<\/i> is recited in all the prayers. According to Nusach Ashkenaz<\/i>, Sim Shalom<\/i> is recited in a prayer in which Birkat Kohanim<\/i> can be recited. In a prayer in which Birkat Kohanim<\/i> cannot be recited, Shalom Rav<\/i> is recited. If one mistakenly said the wrong wording, he still fulfilled his obligation (Rama<\/i> 127:2, Mishnah Berurah<\/i> 13; Kaf HaChaim<\/i> 24).[8]<\/a><\/sup><\/p>\n

If a chazan<\/i> becomes disoriented to the point where he cannot continue praying, the congregation waits to see if he can return to his senses. If he cannot continue, another chazan<\/i> is appointed to replace him. If this happens in one of the middle berachot<\/i>, the second chazan<\/i> starts from the beginning of that berachah<\/i>. If it happens in the middle of the first three or the last three berachot<\/i>, he starts from the beginning of those three berachot<\/i> (Shulchan Aruch<\/i> 126:1-2).[9]<\/a><\/sup><\/p>\n

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[8]<\/a>.\u00a0Bei\u2019ur Halachah<\/i> 127:2, s.v. \u201cAval<\/i>\u201d writes that if he remembers in the middle of the berachah<\/i> that he began Shalom Rav<\/i> in Shacharit<\/i>, he must go back and correct it as long as he did not finish the berachah<\/i>, because the wording of Shalom Rav<\/i> is short and lacks some of the content mentioned in Sim Shalom.<\/i> However, if in Ma\u2019ariv<\/i> someone realizes in the middle of the berachah<\/i> that he mistakenly started Sim Shalom<\/i> instead of Shalom Rav<\/i>, he need not go back and correct it because Sim Shalom<\/i> includes the wording of Shalom Rav<\/i>. The Nusach<\/i> of most Chassidim<\/i> is to recite Sim Shalom<\/i> every day in Minchah. <\/i>It seems that the reason for this is because on fast days Birkat Kohanim<\/i> is recited in Minchah<\/i>, since there is no concern of intoxication then. If so, we see that essentially, it is befitting to recite Birkat Kohanim <\/i>in every Minchah<\/i> when there is no concern of intoxication; therefore, it is appropriate to recite Sim Shalom.<\/i><\/p>\n

\u00a0<\/i><\/div>\n<\/div>\n
[9]<\/a>.\u00a0The Shulchan Aruch<\/i> 126:3 writes that a chazan<\/i> who forgot to recite Ya\u2019aleh V\u2019Yavo<\/i> in the Amidah<\/i> repetition on Rosh Chodesh<\/i> or Chol HaMo\u2019ed<\/i> does not repeat it. Although an individual must repeat his prayer following such a mistake, nevertheless, a chazan<\/i> does not, since subsequently in Musaf<\/i>, the specialness of the day is mentioned and therefore, so as not to trouble the congregation, we do not compel him to repeat Chazarat HaShatz<\/i>. However, if he has not yet finished praying, he returns to Retzeh<\/i> in order to insert Ya\u2019aleh V\u2019Yavo<\/i>, for that is not such a big bother to the congregation. A chazan<\/i> who errs in his silent Amidah<\/i> does not need to repeat his prayer, since he fulfills his obligation in the Amidah<\/i> repetition (Shulchan Aruch<\/i> 126:4).<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

When the chazan reaches Modim, the whole congregation bows with him and recites Modim d\u2019Rabbanan, whose nusach differs from that of the Modim in the Amidah, as clarified in the Talmud (Sotah 40a). The entire congregation bows down in Modim d\u2019Rabbanan. The laws concerning this bow are similar to the laws of Modim in the […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-6392","post","type-post","status-publish","format-standard","hentry","category-19-the-chazans-repetition-of-the-amidah"],"yoast_head":"\n08 - Modim D\u2019Rabbanan and Additional Laws - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-19-08\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"08 - Modim D\u2019Rabbanan and Additional Laws - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"When the chazan reaches Modim, the whole congregation bows with him and recites Modim d\u2019Rabbanan, whose nusach differs from that of the Modim in the Amidah, as clarified in the Talmud (Sotah 40a). 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