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12

It is said in name of Rav Chaim Soloveitchik that when we say Elokenu it makes the Zimun into a Davar Shebikedusha. That is the reason why some people stand when they say Elokenu, since according to some the Minhag is to stand during a Davar Shebikedusha. This Minhag is not universal. Sefardim do not stand by Kaddish in many cases.


10

Maseches Derech Eretz Zuta Ch. 5 states: "One who is a Talmid Chacham (Torah scholar) should not eat while standing." From the context it is evident that this behavior is considered unrefined. Apparently there would not be anything halachically wrong for a non-scholar to eat while standing, though it's quite understandable why one would want to avoid it. ...


10

The Talmud (Megillah 21a) relates that from the days of Moshe through those of Rabban Gamliel the Torah was only studied while standing. After Rabban Gamliel's death, "sickness" descended to the world and people began to need to study while seated. It further relates (based on the verse Devarim 5:27) that a teacher should be on equal standing with his ...


9

I don't know whether he personally did, but he does mention this custom in his siddur, and gives the Zohar as the source. (It states that the seated part of davening corresponds to the shel yad, and the standing part - primarily Shemoneh Esrei, I guess - to the shel rosh.) Dayan Raskin, in his notes to the siddur there, has an extensive discussion of this ...


9

You can eat in a sukkah standing up (as regards the lawa of sukkot). The word 'sitting' is used to imply a sort of permanence of dwelling, but if one eats in a sukkah while standing he certainly says a bracha and fulfils his mitzva. (See Aruch Hashulchan OC 643:3)


9

Qitzur Shulhhan Arukh - Yalqut Yosef, Siman 56:11 writes (my translation): מנהג האשכנזים כדעת הרמ''א, לעמוד בשעה שעונים קדיש וברכו, וספרדי שמתפלל עם אשכנזים, נכון שיעמוד גם הוא עמהם בעת אמירת קדיש וברכו, כדי שלא יהיה בכלל יושב בין העומדים. The Ashkenazi custom, per the ReM"A, is to stand when responding to Qaddish and Barekhu. And, as for a ...


9

Leviticus 19:32 מִפְּנֵי שֵׂיבָה תָּקוּם, וְהָדַרְתָּ פְּנֵי זָקֵן Thou shalt rise up before the hoary head, and honour the face of the old man The Talmud (Kiddushin 32b) understands this to refer (in addition to the elderly) to any Torah scholar, and so it is codified in Shulchan Arukh (YD 244:1) that one must stand to honor a Torah scholar who ...


8

The sandak, if a bris takes place in the morning (as per the first custom cited in Shulchan Aruch, Orach Chaim 559:7).


8

The Chidah in Shu"t Chaim Sha'al 1:71:2 brings down that if one is sitting and holding a sefer Torah and a Rebbe passes by one should not get up. Also, I believe if one sits with a Torah during hakafos it is fine.


8

The Mishna Berura (2:11) quoted in the linked article brings from the Shaloh Hakadosh that while not required by the strict letter of the law it is considered "midas chassidus" (pious behavior) to cover one's head while sleeping.


8

Because the Halacha is that you can sit (and such was the custom in the majority of synagogues in the period of the Rishonim), and everyone in a given place should follow the same custom. (Or Yitzchak 1:53)


8

Kovetz Bais Aharon V'Yisrael 66 - page 97 says the source for standing at Lecha Dodi is the Tikunei Shabbos which mentions that one should stand Lekovod Shabbos Kodesh while saying the Lecha Dodi. It is also mentioned in Kitzur H'shla. They go on to mention that the Sar Shalom M'Belz said that when Rabbi Shlomo Alkabatz composed the Lecha Dodi he requested ...


8

I've turned the chair sideways (i.e., the chair back is perpendicular to the table), draped a pillow over the back and leaned my hand over the pillow and the back. Don't use a high-back chair for this. A short chair or folding chair will work fine for this purpose. Another easy solution is just lean your elbow on the table. I have seen a number of ravs I ...


7

If one leans against something to the point that if it were removed he would fall it is considered as if he were sitting. Will give you source when I get a moment.


7

When the sefer torah is lifted from the bimah the tzibbur has to stand Sources: Refer to Rashba 3:281, Radavz 6:shnei alofim 16:page 39, Elya Rabbah 149:1, Shach Y.D. 242:38, Shar Ha'tzyion 146:18, Sharei Ephraim 10:18, Sharei Chaim 10:19, Be'er Moshe 3:23:2, Yalkut Yosef 2:134:16, Yisroel B'mamadam 25:63, see Magen Avraham end of 141. One should ...


7

I don't have a source for the custom, but I think it's irrelevant. The onus is upon him to show a source that it isn't tznius. Standing for a woman in general certainly isn't a violation of tznius - in fact the Gemara says one is obligated to stand up for the wife of a talmid chacham (Shevuos 30b).


7

Berachos 10b א״ר יוסי בר׳ חנינא משום ראב״י המתפלל צריך שיכוין את רגליו שנאמר ורגליהם רגל ישרה This is brought in the Rambam Tefila 5:4 (part of תיקון הגוף for תפילה along with how to hold ones hands and where ones eyes should be, which may be understood as how to stand in front of the King) and the Smag Asei 19 (good way to remember it is that we have ...


6

If I understand him correctly, Igros Moshe (OC4 22, IIRC) says that one may stand during the dibros so as to accord them honor and must do so if the rest of the congregation is doing so but that if he is concerned that that makes it seem like they're the only important part of the tora then he should stand also during the rest of the reading that day. As ...


6

My Rebbi once told me (if I remember correctly) that we do so because that is essentially what we are saying. "We don't know what to do" (vaanachnu lo neida ma na'aseh), so we try everything we can -- laying, sitting, standing.


6

The Kitzur Shulchan Aruch in 15:6 states: Some say that one need not stand for Kaddish. However, any Kaddish which catches you standing, like after Hallel, one should [remain] standing until after [responding] Yehei Shmei Rabba. And some say that one should always stand for Kaddish and other Davar SheBiKedusha, since we should learn a Kal ...


6

It is a dispute in poskim, and there are different customs about which one to follow. Why is this psalm different than all other Psalms? Two reasons, one is that it has a reference to the sacrifice, and when a Kohen brought the sacrifices he was standing (that opinion would also hold to stand while saying the Korbanos that preceded Baruch Sheamar). The ...


6

The simplest thing that I have done in this situation is to pull over a folding chair, and set it perpendicular to the left of my chair. Then I use the back of that chair as my armrest. If you have space for it, this is probably your best option. As a backup, I once turned to my right, so that the table was on my left, and then used the table to lean on. ...


5

In Ashkenazi Shul the person getting Hagbah.


5

הרב יוסף דוב סולוביציק was נוהג to do ליפול על פניו for Tachnun even in a place that has no Sefer Torah. So accordingly (according to the "Rav") you would follow the normal procedure for sitting/leaning and covering your face. [ועיי"ש בב"י בשם הרא"ש,ובט"ז סק"ה, ובכף החיים ס"ק מ בזה]


5

Sit, but do not fall/lean/cover your face on or with your arm. (S.A., O.C., 131, 2) i.e. Say it the way Sefardim say it even when in a Beis Hakneses, even with a Sefer Torah there.


5

this article on the Topic says there is a basic consensus of Poskim that say you may not sit or put your feet on a place with seforim as printed seforim have the same or slightly lesser level of kedusha and most be shown respect as such. Source


5

See here: http://www.mesora.org/StandingDibros.html The Rambam was opposed to it. yet this is near universal custom. R' Soloveitchik and R' Moshe explain why it is not a problem.


5

See Halachically Speaking (Volume 4, Issue 12, Page 8) where the author brings that many poskim [see footnote 108 for names] actually say to stand the entire Chuppah. (One reason given is because the Chosson is doing a Mitzvah, so we stand in his honor). Common custom however, is not like that. He then goes on to say: It is customary to stand when the ...


5

The Shulchan Aruch (103:2) states: בקש לצאת ממנו רוח מלמטה ונצטער הרבה ואינו יכול להעמיד עצמו הולך אחוריו ארבע אמות ומוציא הרוח וממתין עד שיכלה הריח...וחוזר למקומו וחוזר למקום שפסק If a person has to pass gas and he is unable to hold it in, he should walk backward four amot, release the gas and wait until the smell subsides...and he should then ...


5

Pesachim 111b - If one steps over a [fallen] palm tree - if it was cut down, he will be killed; if it was uprooted, he will die. If he put his foot on it, there is no problem. doesn't say about sitting but this is probably the root of that statement. Furthermore, I was told that all the demons were banished by the maharsha, so this does not seem to apply ...



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