Siman 121

We have already written the reason for the juxtaposition of "Modim" to the blessing of "Retzei." And there are eighty-six words in the blessing of Modim, and likewise in the psalm "For the leader, on mut laben" until "declare His deeds among the nations" there are eighty-six words (Pri Etz Chaim ibid.). For it is written there: "I will thank Hashem with all my heart, I will tell of all Your wonders," and likewise this blessing is a thanksgiving and we say "and for Your wonders and Your favors...". And this number is the gematria of "Elohim," to say that all thanksgivings are only to Elohim alone. And even at a time when we do not perceive wonders, nevertheless there are wonders at all times, as it is written: "Give thanks to Hashem for He is good, for His kindness is forever." For the beneficiary of a miracle does not recognize his miracle, as they expounded in the Midrash (Yalkut Shimoni Yeshayahu, allusion 417) on the verse "To Him Who alone does great wonders." And this is "for His kindness is forever." Therefore we say in the blessing of "Modim": "and for Your miracles that are with us every day, and for Your wonders and Your favors that are at every time...".

One bows during "Modim" at the beginning of the blessing and at the end of the blessing, when one says "Blessed are You, Hashem, Whose name is the Good...". And if saliva happened to be in his mouth – he should not bow until the saliva has exited his mouth (Magen Avraham), for if he spits while bowing, it appears as if, Heaven forbid, he is spitting upon this. And anyone who says "Modim, Modim" – they silence him, for it appears, Heaven forbid, like two authorities. Rather, he should say "Modim" only one time. And in general, one must prevent saying one word two times; now, before a king of flesh and blood one does not do so – before the King of kings of kings, the Holy One, Blessed be He, is it not all the more so?

Our teacher, the Beit Yosef, wrote: An individual should not say the birkat kohanim. Thus far his words. And our teacher, the Rema, wrote concerning this: And such is the primary ruling, and so it appears to me that one should practice. However, the widespread custom is not so; rather, even an individual says it as long as it is a time fit for the nesiat kapayim and it is not seen. Thus far his words. And in these days of ours, we have never heard of this, that an individual should say birkat kohanim. However, from this one can learn at any rate that one who prays with the shaliach tzibbur word for word should say it together with the shaliach tzibbur. And in a house of a mourner, they do not say birkat kohanim. And such is the widespread custom and one should not change it, even though there are those who hesitate regarding this.