Question:
Dear Rabbi,
I was in the middle of Shemoneh Esrei when the Chazan reached Modim during the repetition. A person next to me noticed that I did not bow and told me afterwards that one is required to bow with the congregation even if he is in the middle of Shemoneh Esrei. I had never heard of this before, as I assumed one may not interrupt Shemoneh Esrei at all. Is this correct? Should I have bowed?
Answer:
Yes—this statement is correct, but it depends on where you are holding within Shemoneh Esrei. If you are in the middle of a blessing (not at its beginning or end), then you should bow together with the congregation when the Chazan reaches Modim. However, if you are at the beginning or end of a blessing, then you should not bow.
Example:
If you are in the middle of the blessing of “Ata Chonen” (the fourth blessing of Shemoneh Esrei), and the Chazan reaches Modim, this is considered the middle of a blessing. In such a case, you should briefly bow together with the congregation, and then continue your Shemoneh Esrei from where you left off. However, if you are holding at the beginning of the blessing—for example right at the words “Ata Chonen L’adam Daas”—or at the end of the blessing, such as concluding with “Baruch Ata Hashem, Chonen Hadaas”, then you should not bow, and instead continue davening without any interruption.
Explanation:
Although one may not recite the text of Modim DeRabbanan during Shemoneh Esrei, the requirement to bow when the Chazan reaches Modim depends on one’s exact position in the Amidah at that time. If one is in the middle portion of a blessing, he is required to bow together with the congregation. However, if he is at the beginning or the conclusion of a blessing, he should not bow and should continue davening as usual.
The reason for this distinction is based on whether it is halachically permitted to add a bow at that point in Shemoneh Esrei: In the middle of a blessing, bowing is generally permitted. Since it is allowed, Chazal required one to bow together with the congregation in order not to appear as if he is denying the One to whom they are bowing. Remaining upright in such a moment could give the impression of rejecting their act of submission, and therefore one must participate.
However, at the beginning or end of a blessing, bowing is not permitted, as Chazal established specific fixed places in Shemoneh Esrei where bowing is allowed, and one may not add to them. These four established bowing points are:
- At the beginning of the first blessing (Avos) – at “Baruch Ata Hashem”
- At the end of the first blessing – at “Magen Avraham”
- At the beginning of Modim – at “Modim Anachnu Lach”
- At the end of Modim – at “Hatov Shimcha…”
Since bowing is restricted to these locations, adding a bow at the beginning or end of another blessing appears as if one is adding to the enactments of the Sages, which is not permitted. Therefore, when one is at the beginning or end of a blessing during Shemoneh Esrei, he must refrain from bowing—even when the congregation reaches Modim—and simply continue his prayer.
Sources:
Admur 109:2 “However, if one must immediately begin Shemoneh Esrei, and it occurred that the Chazan reaches Modim while he is in the middle of one of the blessings, then he should bow together with him, as it is permitted to bow in the middle of all the blessings.”
Admur 113:1 “There are four blessings in which one bows: at the beginning and end of Avos, and at the beginning and end of Hoda’ah (Modim). If one wishes to bow at the end of every blessing or at its beginning, he is instructed not to bow, so that he not uproot the enactment of the Sages. For otherwise, people may say that each individual is stringent according to his own preference, and that there is no fixed enactment of the Sages regarding bowing—and this could lead them to be lenient with the proper bows in Avos and Hoda’ah. However, in the middle of the blessings it is permitted to bow, as there is no concern that this will lead to uprooting the enactment of the Sages, since the Sages did not institute bowing at all in the middle of any blessing.”
Admur 127:1 “Even an individual who is in middle of Shemoneh Esrei is required to bow with the Chazan if he is holding in middle of a blessing”;
Michaber 109:1; 113:1; Taz 113:1; Tur 127; Brachos 34a; Rosh Brachos 3:18; Rabbeinu Tam (Tosafus Brachos 21a)
The Reason: As it is permitted to bow in the middle of any of the blessings of Shemoneh Esrei (Admur 109:2; 113:1; Michaber 113:1; Tosafus Brachos 21b; Rosh Brachos 18), one is therefore required to bow in order not to appear like a heretic who denies the Being to whom others are bowing (Admur 127:1).