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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

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)


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 ...


7

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 ...


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. ...


4

The Aderet Rav Eliyahu David Rabinowitz-Teomim basing himself on the Gemara in Bava Kama 32b says that the Lecha Dodi should be said while standing up. The Gemara says: :רבי ינאי מתעטף וקאי ואמר בואי כלה בואי כלה Rav Yanai was "wrapped and standing saying Come queen Come Queen"


4

Shaarei Teshuvah 51 (9) and Kitzur Shulchan Oruch 14 (4) point out that Mizmor L'Todah is instead of a Korban Todah (thanksgiving offering) and since korbanot were offered standing, one should stand for Mizmor L'Todah. The Ari z”l says one should sit. See Praying with fire which says But why do we recite מזמור לתודה every day if it was sung only when ...


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.


2

I would first start with the Shulchan Aruch Yoreh Deah 282:7: אסור לישב על המטה שספר תורה עליה. הגה: וכל שכן שאסור להניחה על גבי קרקע. והוא הדין שאר ספרים (ב"י בשם הר"ר מנוח ובשם א"ח וכל בו). ואפילו על המדרגות שעושין לפי ארון הקדש אסור להניח ספרים (הנמי"י). ולא יניח אדם ספר תורה על ברכיו וב' אצילי ידיו עליו (מהרי"ל). ונראה לי דהוא הדין שאר ספרים One ...


2

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

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 ...


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 ...


1

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.


1

Depends on your minhag. Some hold that since its a davar shbekedusha you must stand. The Mishna Berurah(146:18) says that even if you wont stand for the krias hatorah in accordance with the opinion of the Maharam M'Rottenberg (quoted by the Rema 146:4) still you must at least stand for borchu for everyone holds you must stand. The Rama M'pano says the ...


1

The opinion of the Vilna Gaon (Biur HaGr"a קמו-ט) (and pre-Maharam M'rottenberg who was first to be mechadesh this idea- as I heard from Rav Herschel Shachter that even in the shul of the Maharam nobody stood for Krias Hatorah, as this was the predominent minhag) was to sit during Krias Hatorah.


1

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.


1

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 ...


1

I was today in the synagogue in Cavaillon France one of the oldest in Europe. They and apparently also Carpentras have a chair on a podest high up in a corner of the synagogue which you can not even get to it. So it seems there was such a thing once.


1

SA OC 396:6 אומר הבדלה מיושב: הגה: ויש אומרים מעומד (אגודה וכל בו ואגור) וכן נוהגיןבמדינות אלו: MB 27 מיושב - מיירי כשמוציא לאחרים ידי חובתן וע"כ כיון דאחד פוטר חבירו יש להם לכולם לעשות קביעות ובמעומד לא הוי קביעות והי"א ס"ל דכיון שהוא הלוית המלך אין מלוין אלא מעומד ולענין הקביעות סגי כשמזמנין הכל ועומדין ומכוונין כדי לצאת וס"ל דמתוך ...



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