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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

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 ...


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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

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)


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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

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. ...


3

You may need to get a better sense of the evolvement of what we currently call "Tachanun" and what Nefilat Apai'im refers to, as they are not the same thing. I'm excerpting various ideas from several articles that were compiled into a single Beurei Hatefilah newsletter. Since this is in PDF. I may have trouble copying and pasting some sections, so I'll ...


3

The ArtScroll RCA siddur (Kol Yaakov) is more clear about it (page 132), specifically saying to keep your head down until יבשו רגע (the end of that paragraph). The ArtScroll Chinuch siddur (Chaim Shlomo) also has the "text on this page" instruction, but there, only the ויאמר דוד paragraph is there. [Yes, i know it's actually a sentence and a paragraph. I ...


3

Qitzur Shulhhan Arukh, Yalqut Yosef (Yoreh De'ah 242-244:12) states (my translation): היושב באוטובוס ונכנס תלמיד חכם או זקן, והגיע סמוך אליו, תוך ד' אמותיו (כשני מטר) והוצרך לעמוד בפניו כפי הדין, והחכם או הזקן נשארו עומדים תוך ד' אמותיו, מאחר ואין מקום פנוי באוטובוס, צריך לתת לו את מקומו לשבת One seated in a bus into which a Talmid Hakham or elderly ...


3

At most seders I've been to, people are packed tightly-enough around the table that we end up kind of leaning into each other's spaces. Since we're all doing it, nobody is inconvenienced. Sometimes, like @msh210, I've turned in my seat so that I can lean against the back of the chair.


3

The Throne of Glory seems to represent Hashem's manifestation, or the manifestation of Hashem's directing the world, in the world. (I explained elsewhere that "honor" means manifestation or presence.) Medrash Tanchuma Shoftim 9: אמר רבי חנינא עתיד הקב"ה להראות כבודו לכל באי עולם ולהוריד כסא באמצע הרקיע Rebbi Chanina said: In the future, Hakadosh ...


2

In shulchan aruch siman tzadik daled seif ches יש ליזהר שלא לסמוך עצמו לעמוד... בשעת תפלה you shouldn't lean yourself during davening (shmonah esrei) in mishnah berurah (on this seif) ולכן יזהר שלא יסמוך עצמו ע"ג "שטענדער" therefore you should not lean yourself on a shtender the next seif in shulchan aruch says מי שהוכרח להתפלל מיושב צריך לחזור ולהתפלל ...


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This is addressed by the gemarah Yerushalmi Sotah 7:4 which learns the idea out of the pasuk in Devarim 27:26 אָרוּר, אֲשֶׁר לֹא-יָקִים אֶת-דִּבְרֵי הַתּוֹרָה-הַזֹּאת The gemarah explains that the standing (up) of the torah implies that the Chazzan should stand. ארור אשר לא יקים את דברי התורה הזאת. וכי יש תורה נופלת. שמעון בן יקים אומר זה החזן ...


2

Partial answer regarding Az Yashir. It seems that the minhag to stand for this is quite old. From here : In many kehilos the minhag is to stand during the aliyah of Shiras HaYam from “Vayosha” until the end of the Shirah (Sefer Ketzos HaShulchan 84, Badei HaShulchan 22). One reason is based on the idea that the recital of the shirah by Moshe and ...


2

People prefer to sit, you are allowed to say Shema while sitting or standing. Some allow the saying Shema while laying on one's side. Others only allow in cases of need. it's not required to stand. So you shouldn't go out of your way to do so. Like stand up on purpose. But if you are already standing you don't have to go out of way to sit down. Just go for ...


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The Kitzur Shulchan Aruch in סימן צו - דיני תפלת ערבית ודיני הבדלה says: אַחַר כָּךְ אוֹמְרִים וִיהִי נֹעַם, לְפִי שֶׁהוּא מִזְמוֹר שֶׁל בְּרָכָה, שֶׁבּוֹ בֵּרַךְ מֹשֶׁה אֶת יִשְֹרָאֵל בְּשָׁעָה שֶׁסִּיְמוּ מְלֶאכֶת הַמִּשְׁכָּן. וְיֵשׁ לְאָמְרוֹ מְעֻמָּד.‏ His source is possible the באר היטב in Shulchan Aruch סימן רצה - הבדלה שעושה שליח צבור who ...


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See Kaf Hachaim 295/1 who states that one should say the full paragraph of V'yehi No'am or at least the 1st verse should be said while standing. והמעם הוא כי הכוונה עתה לקבל אור החוזר מן הבינה הנקראת נועס ה׳ מסוד תוספת שבת ולכן צריך שיהיה מעומד ועי״ש I have no idea what he means by אור החוזר מן הבינה . It sounds like a Kabbalistic term. If someone ...


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Today I received an email from dailyhalacha.com that has a safardic take on this question: "Haham Ben-Sion defines haseva as leaning forty-five degrees to the left, and one must be leaning on something such as the back of the chair or the table, and not simply leaning to the side in mid air with no support. Leave enough room for this when preparing the ...


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I tend to use a second chair since I'm not clear how leaning slightly to the left qualifies as heseibah/derech cheirus which I assume looked more like this:


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עוד כתבו הפוסקים דאם סומך עצמו על ברכי חבירו גם זה מיקרי הסיבה ע"פ הדחק The halachic decisors have written further that one can lean on the lap of his friend, and this is also considered to be "leaning" in a difficult situation. Mishna Berurah 472:8, free translation.


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In the Machzor Polin MiKol HaShanah,it says that the first 6 tehillim of Kabollas Shabbos are kneged a different day of the working week, therefore they should be said sitting. Lecha Dodi is kneged Shabbos therefore it says to stand l'kovod Shabbos.


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See Dose of Halacha who brings various opinions on this debate: While many Achronim including R’ Moshe Feinstein (Igros Moshe OC 4:22) justify standing, R’ Ovadia Yosef (Yechaveh Daas 1:29) writes that had they seen Rambam’s responsum they wouldn’t have written what they did.


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The Mechaber says (507:3) that one should stand for Vidui, and the Rama there adds that the main part of Vidui is the phrase "אבל אנחנו חטאנו" "...but we have sinned". So it seems that this is the minimal requirement for bending. See Mishnah Brurah commentary 12 that states that even though you should say all the paragraphs standing, it is suggested to bend ...



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