Different parts of davening involve different protocol: some require standing; some require sitting; some require neither, but standing – or sitting – is preferred; and most have no protocol with regard to standing/sitting. In addition, there are varying customs or even halakhic differences of opinion recorded in the Poskim (halakhic authorities)..
Introduction:
a) The halakhot that will be presented in this article are intended for those who are physically healthy and are able to stand/sit when mandated/preferred. If one is physically/medically unable to stand/sit, one need not do so.[1] (One should consult with one’s Rav and one’s doctor.) If one is able to stand only a little, it would be appropriate to sit for those parts of davening for which standing is preferred but not required, so that one will be able to stand for those parts of davening for which standing is required.
b) In all instances during davening, if one sat when one was supposed to stand, one still fulfills the davening requirement; however, one misses out on the requirement or preference to stand. This holds true even if one sat during Sh’moneh Esrei when one was able to stand![2] Similarly, if one stood when one was supposed to sit, one still fulfills the davening requirement (but see note for a possible exception);[3] however, one misses out on the requirement or preference to sit.
c) The halakhot presented in this article are according to Ashkenazic tradition. When Sephardic tradition differs, we have endeavored to present the Sephardic tradition – per the rulings of Rav Ovadyah Yosef – in the notes.
d) In general, according to Ashkenazic custom,[4] it is proper to stand for every davar shebikdushah.[5]
e) In general, one should stand when reciting birchos hamitzvos (b’rachos recited before performing a mitzvah); see note.[6]
f) Although one is not required to do so, it seems that (at least according to Ashkenazic tradition) it is preferable to stand when reciting birchos hashevach (b’rachos of praise of Hashem).[7]
g) Unless otherwise noted, there is no difference whether one is davening together with a minyan or alone, in shul or at home.
h) If a particular tefilah is not listed, there is no preference to stand or sit when reciting it; one may do as one prefers.
i) One who is reciting any of the four types of kaddish (see note)[8] must stand. According to Ashkenazic custom, the congregation is not required to stand for kaddish, but it is proper to do so since it is a davar shebikdushah.[9] One should stand from the beginning of kaddish throug h Amen-Yehei Shmei Rabbah...almaya, and according to some Poskim – which is the prevalently accepted practice – one should stand through da’amiran b’alema.[10] One who wishes to sit for kaddish should nevertheless remain standing for a kaddish if it follows a section of davening for which one was required to stand.[11]
j) The order of tefilos presented below follows Nusach Ashkenaz. If a tefilah is said by Nusach Sefard (or by Sephardim) but not by Nusach Ashkenaz, we have generally included it in its proper location.
We will now proceed to list the standing/sitting requirements, preferences, and customs during the various parts of weekday Shacharis – beginning after Barchu (see note).[12]
Birchos K’rias Shema – It is customary to sit when reciting all three Birchos K’rias Shema (two before Shema and one after Shema). Indeed, according to the Zohar,[13] it must be recited when sitting.
Shema–According to halakha, one may recite all three paragraphs of Shema either standing or sitting.[14] However, if one had been sitting previously, it is forbidden to stand for Shema of Shacharis (see note).[15] Also, according to the Zohar,[16] Shema of Shacharis must be recited when sitting.
Tehilos L’Keil Elyon – See next entry.
Sh’moneh Esrei (Amidah) – One is required to stand for the entire Amidah.[17] Many have the custom to begin standing for the last few sentences of Birchos K’rias Shema – beginning from Tehilos L’Keil Elyon – in preparation of the Amidah.[18]
Chazaras Hashatz(the Chazzan’s Repetition of Sh’moneh Esrei) – Some Poskim rule that one should stand for Chazaras Hashatz. See note.[19]
Kedushah– Even if one is sitting during Chazaras Hashatz (see above), one must stand for Kedushah. Preferably one should remain standing until the Chazzan finishes HaKeil Hakadosh.[20]
Modim D’Rabanan – Even if one is sitting during Chazaras Hashatz (see above), one should stand for Modim D’Rabanan; see note.[21]
Birkas Kohanim – When accompanied by Nesi’as Kapayim (“duchanin”), the Kohanim must stand[22] but according to halakha, all others (who are not standing for Chazaras Hashatz; see above) may sit. However, the custom is that all stand (but see note).[23] When Birkas Kohanim is not accompanied by Nesi’as Kapayim (i.e., only the Chazzan recites it as part of Chazaras Hashatz), all who are not standing for Chazaras Hashatz need not stand specifically for Birkas Kohanim.[24]
Vidduy and Keil Erech Apayim (recited by Nusach Sefard and Sephardim, but not by Nusach Ashkenaz, at least in America) – One must stand when reciting it.[25]
Vehu Rachum – One must stand when reciting it (see note)[26] through the words Shema Yisrael...Echad.[27] If one is able to stand and does not, he violates a Rabbinic enactment and is considered to have breached the fence [of halakha].[28]
Tachanun– One is required to sit when reciting Tachanun.[29] If one may not sit halakhically (e.g., someone behind him – within 4 amos[30] is still reciting Sh’moneh Esrei (see note),[31] one may (and should) recite it standing (see note).[32] When one reaches the words Va’anachnu lo neida (at the end of Tachanun), one should sit for the words Va’anachnu lo neida, and then stand for the words mah na’aseh.[33]
Keil Erech Apayim – (recited on Mondays and Thursdays before the Torah is removed from the Aron Kodesh – except on certain holidays) – One is required to stand when reciting it.[34]
Hotza’as Sefer Torah (Removing theTorah from theAron Kodesh) – It is customary to stand when the Aron Kodesh is opened to remove the Sefer Torah for K’rias Hatorah (Torah Reading) – even before the Sefer Torah is removed.[35] Once the Sefer Torah is removed from the Aron Kodesh, one must stand until the Sefer Torah is placed on the bimah (or one can no longer see it).[36] Similarly, after the Torah Reading, one must stand when the Sefer Torah is being carried back – until it is returned to the Aron Kodesh. It is customary to stand until the Aron Kodesh is closed.[37]
K’rias Hatorah (Torah Reading) – The following people must stand during K’rias Hatorah: 1) the one who reads from the Torah; 2) the one who is receiving an aliyah; and 3) the gabbai (sexton) who stands at the bimah during K’rias Hatorah.[38] All others are not required to stand during K’rias Hatorah.[39] For Ashkenazim, however, some Poskim write that it is considered meritorious to stand during K’rias Hatorah.[40] Also, when the oleh recites Barchu before the b’rachah of his aliyah, Ashkenazim are required to stand.[41] See note.[42] In between aliyos, one may certainly sit.[43]
Hagba’ah – (After the Torah Reading for Ashkenazim; before the Torah reading for Sephardim)[44] – One must stand when the Torah is raised to show it to the congregation. One should remain standing until the one who raised it sits down (Ashkenazim) or until it is placed on the bimah (Sephardim).[45]
Uva Letziyon – There is no halakhic reason to stand during the recitation of Uva Letziyon. See note.[46]
Ein Keilokeinu/Pitum HaKetores (recited by Nusach Sephardim, and by Nusach Ashkenaz in Eretz Yisrael – at the end of Shacharis, but not by Nusach Ashkenaz outside of Eretz Yisrael) – One need not stand for Ein Keilokeinu. With regard to standing/sitting for Ketores, see note.[47]
Aleinu– One is required to stand when reciting it.[48]
Shir Shel Yom – One is not required to stand when reciting it. See note.[49]
Sources
[1] See Teshuvos V’Hanhagos 2:37.
[2] Rambam Hilchos Tefilah 5:1.
[3] If one purposely stood for K’rias Shema of Shacharis so as to satisfy the opinion of Beis Shammai (see Gemara Brachos 10b), one is called a sinner (Shulchan Aruch Orach Chaim 63:2), and might be required to repeat Shema (Pri Megadim, Eishel Avraham 63:2).
[4] Rema O.C. 56:1. The custom of Sephardim is not such; see Kaf Hachayim 56:20 and 146:21. But see note 9.
[5] Davar shebikdushah (literally, a matter of holiness) denotes a section of davening that may be recited only when a minyan is present. See also Aruch HaShulchanO.C. 51:8 near end.
[6] Beis Yosef, O.C. chapter 8; Mishnah Berurah 8:2 and Sha’ar Hatziyun 489:7. Some Poskim (halachic authorities) rule that one need stand for a birkas hamitzvah only when one must stand when performing the mitzvah itself (see Yisrael B’Ma’amadam, sha’ar #1). Nevertheless, it would seem that – according to Ashkenazi tradition – it is proper to stand for all birchos hamitzvah – with few exceptions. See Teshuvos V’Hanhagos 2:37 and Yisrael B’Ma’amadam 2:11.
[7] See Yisrael B’Ma’amadam page 64; Chashukei Chemed, Brachos 60b (page 374); B’seiser Ra’am 2:8 with note 20. See also Chida to Meseches Sofrim (cited in Yisrael B’Ma’amadam page 65 note 58).
[8] There are 4 types of kaddish: 1) Chatzi Kaddish (Half- Kaddish); 2) Kaddish Shaleim (Complete Kaddish), which Sephardim call Kaddish Titkabbal; 3) Kaddish Yasom (the Mourner’s Kaddish), which Sephardim call Kaddish Yehe Shelama; and 4) Kaddish D’Rabbanan (the Rabbi’s Kaddish), which Sephardim call Kaddish Yatma (the Mourner’s Kaddish). [The kaddish that is recited at a siyum or at a burial is just an expanded version of the Kaddish D’Rabbanan.]
[9] Rema 56:1; see M.B. 56:7-8. According to Sephardic custom, one should remain standing for a kaddish either if it follows a section of davening for which one was required to stand or if one happened to be standing for some other reason when kaddish began (Kaf Hachayim 56:20-21; Yalkut Yosef - Kitzur Shulchan Aruch (2006) 56:11); otherwise, there is no need or preference to stand for the kaddish.
[10] M.B. 56:7.
[11] M.B. 56:8.
[12] While such is not the prevalent custom, it is interesting to note that Rabbi Avraham, son of Rambam, writes in Hamaspik L’Ovdei Hashem (vol. 2, chapter 25) that the chazzan must stand for the entire tefilah, and the congregation need stand only for the Amidah, but it is preferable for them to stand for the entire tefilah. In a similar vein, Rabbeinu Yehudah bar Yakar (the Rebbi of the Ramban) writes in his Pirush Hatefilos Vehab’rachos (section two, page 14) that it would seem – based on the Talmud Yerushalmi – that [virtually] every time one says a personal Yehi Ratzon or prayer, one must say it while standing. At the opposite end of the spectrum from Rabbi Avraham, son of the Rambam, Ma’aseh Rav (#27) records the GR”A as ruling that one may sit during the entire Pesukei D’zimrah until the kaddish before Barchu. This, too, is not the prevalent custom amongst Ashkenazim.
[13] Cited in Aruch HaShulchanO.C. 59:12.
[14] See S.A. O.C. 63:1.
[15] S.A. O.C. 63:2. If one did stand up, one nevertheless fulfills one’s obligation and need not repeat Shema. However, if one purposely stood so as to satisfy the opinion of Beis Shammai (see Gemara Brachos 10b), one is called a sinner (S.A. ibid.), and might be required to repeat Shema (Pri Megadim, Eishel Avraham 63:2). Cf. Yalkut Yosef - Kitzur Shulchan Aruch 63:4.
[16] Cited in Aruch HaShulchan O.C. 63:3.
[17] S.A. O.C. 98:4.
[18] Kitzur Shulchan Aruch 18:2; M.B. 95:3; Ben Ish Chai (Shemos, Year One #8).
[19] Rema O.C. 124:4. The Mishnah Berurah (124:20) writes that such was the custom in earlier generations. See Dirshu Mishnah Berurah n.e. (ad loc.) notes 31-33 and Piskei Teshuvos 124:10 for further discussion. Rav Ovadyah Yosef (Yalkut Yosef - Kiitzur Shulchan Aruch 124:12) rules that one may sit for Chazaras Hashatz, but that it is meritorious to stand.
[20] See S.A. O.C. 125:2 and 95:4; Aruch HaShulchanO.C. 95:5; Yalkut Yosef - Kitzur Shulchan Aruch 125:5.
[21] Halichos Shlomo chapter 9 note 35. RavOvadyah Yosef (Yalkut Yosef - Kitzur Shulchan Aruch 124:12, 127:1) rules that one must stand.
[22] S.A. O.C. 14.
[23] M.B. 128:51. See therein where he records some Rishonim (early commentators) as ruling that all must stand for Birkas Kohanim with Nesi’as Kapayim. Rav Ovadyah Yosef (Yalkut Yosef - Kitzur Shulchan Aruch 128:61) rules that all must stand.
[24] See Dirshu Mishnah Berurah n.e. 128:51 note 68.
[25] S.A. O.C. 607:3 and M.B. #10; Matteh Ephrayim 581:18; see Ben Ish Chai (Year 1, Ki Tissa #7), Kaf Hachayim 131:9, and Yalkut Yosef - Kitzur Shulchan Aruch 131:5.
[26] S.A O.C. 134:1 and Rema ad loc. Similarly, Sephardim must stand for Keil Melech etc. (recited by Sephardim on Mondays and Thursdays) (Ben Ish Chai, Year 1, Ki Tissa #7).
[27] Rav Chaim Kanievsky, cited in Ishei Yisrael chapter 25 note 19.
[28] S.A. O.C. 134:1; Yalkut Yosef - Kitzur Shulchan Aruch 134:1.
[29] S.A. O.C. 131:2; Yalkut Yosef - Kitzur Shulchan Aruch 131:15.
[30] 6-8 feet.
[31] See M.B. 131:10 for two other examples.
[32] M.B. 131:10.
[33] M.B. 131:9. See Aruch HaShulchan O.C. 131:9.
[34] M.B. 134:4; Kaf Hachayim 134:4.
[35] Sha’ar Hatziyun 146:18.
[36] M.B. 146:17. See also Avudraham, cited in Siddur Yesodei Yeshurun (Chol) page 656 (also in Sefer Yesodei Yeshurun vol. 2 page 184).
[37] See M.B. 146:17.
[38] S.A. O.C. 141:1 and Rema ad loc.; M.B. 141:5; Yalkut Yosef - Kitzur Shulchan Aruch 141:1.
[39] S.A. O.C. 146:4, and Rema al loc., as explained by M.B. #19.
[40] See M.B. 146:19.
[41] M.B. 146:18.
[42] If one is in a shul in which everyone is sitting for the Torah reading, there is a dispute in the Poskim whether or not one may stand (see Dirshu Mishnah Berurah n.e. 146:19 note 28). It should be noted that according to kabalah, one should specifically sit during the Torah reading (Kaf Hachayim 146:22). Indeed, it is customary amongst Sephardim to sit during K’rias Hatorah (Yalkut Yosef - Kitzur Shulchan Aruch 145/6:1).
[43] Yalkut Yosef - Kitzur Shulchan Aruch 145-6:1
[44] M.B. 134:8.
[45] Sha’ar Hatziyun 146:18.
[46] In fact, there is reason to specifically sit during the “Kedushah” sections within Uva Letziyon (see Tefilah Kehilchasah chapter 17 note 15). See, however, therein that the Chazon Ish used to stand for those sections. Rav Ovadyah Yosef rules (Yalkut Yosef - Kitzur Shulchan Aruch 131:5) that it is proper and customary to sit for those sections.
[47] Regarding Ketores in Korbanos, there is a dispute among the Poskim whether or not one is required to stand; see Ba’er Heiteiv 1:12 and 48:1; Sha’arei Teshuvah 48:1 and M.B. 48:1. Therein, they record that some Poskim rule that if the tzibur (congregation) is reciting it together, one should stand; otherwise one may sit. The Aruch HaShulchan(O.C. 1:26) writes that a Levi and Yisrael need not stand, but a Kohen should stand, for he should view himself when reciting them as if he is performing the avodah (service) in the Beis Hamikdash! It is not clear whether the reasons to stand for Ketores in Korbanos apply also to the recitation of Ketores at the end of Shacharis. The matter needs further study.
[48] Rema O.C. 132:2; Yalkut Yosef - Kitzur Shulchan Aruch 132:17.
[49] See Yisrael B’ma’amadam 14:4-5 who cites Poskim who present arguments to suggest standing for the opening sentence (Hayom yom...) and/or for the recitation of the Shir Shel Yom. Further discussion is beyond the scope of this article.