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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 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 ...


5

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 ...


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 ...


4

Yalkut Yosef 25:69 says that it is done that way Al Pi Kabala. מנהגינו על פי הקבלה להניח תפילין של יד מיושב, ותפילין של ראש מעומד. ומנהג האשכנזים להניח בין תפילין של יד בין תפילין של ראש מעומד. [ילקו''י על תפילין מהדורת תשס''ד, סימן כה הערה סח, שאר''י חלק א' עמ' שנב].


3

One must stand for someone who is seventy. Source: YD 244:1; see discussion. Regarding a elderly person standing for another elderly person,the Aruch Hashulchan YD 244:9 brings the Tur who says וכתב עוד: דהכי מסתבר נמי בשני חכמים או שני זקנים, שאין אחד צריך לקום מפני חבירו, אלא יעשה לו הידור. עד כאן לשונו. one does not have to fully rise if he is also 70 ...


2

Tamid 27a states explicitly that the leviim guarded on the outside so they could sit down.


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 week seif in shulchan aruch says מי שהוכרח להתפלל מיושב צריך לחזור ולהתפלל ...


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 ...


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

The Ra’avad at the beginning of Tamid says that for the sake of guarding the Beis Hamikdash they were allowed to sit in the Temple courtyard.


1

Halachipedia writes amongst other items: There are some who try to justify a minhag of being lenient regarding standing for an elder and Talmid Chacham. [8] The reference reads: 8 Shach 244:11 seems to say that the minhag is to stand only for an Av Bet Din or Rosh Yeshiva, but he leaves it as a tzarich iyun. Rav Chaim Zonenfeld in ...


1

http://www.hakhel.info/SeferMitzvosHaKatzar.html MiP’nei Seiva Takum VeHadarta P’nei Zakein--this is the Mitzvah to stand before one who has reached the age of 70 [some say 60] and to honor Talmidei Chachomim and stand before them, even if they are young. If one is older [70 or 60], one must rise before him even if he is not a scholar and even ...


1

Hacham Ovadia Yosef has a rule in his Pesakim- "Bimkom Minhag Lo Amrinan Kibalnu Horaot Maran- when there is a preexisting Minhag we don't follow Maran". Why is this so? Because Maran writes in the Hakdama to the Bet Yosef that he didn't come to get rid of old Minhagim. Therefor the preexisting Minhag before the Bet Yosef was to place them sitting down.


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one possible reason is that tefila is b'makom korbanot (in place of the temple service. this is written all over the Tur in hilchot tefila) - and it was forbidden to sit in the temple except for Davidic Kings. we are lenient for the tzibur but not for chazan perhaps since he is our emmisarry and represents the tzibur. another reason could be out of respect. ...


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.



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