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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 ...


7

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 ...


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 ...


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 ...


2

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


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

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

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 ...


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.



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