Question: Is one obligated to stand while the shliach tzibbur repeats the Shemoneh Esreh? I have observed that some people stand during the whole repetition of the Amida while others sit most of the time.
Menachem
Answer: Last week we noted a dispute in Meseches Rosh Hashana (33b). Rabban Gamliel maintains that the chazzan’s repetition of the Amidah takes care of everyone’s obligation to pray while the Tanna Kamma maintains that everyone must pray on his own. We also noted the importance of each individual paying attention and responding to chazarat hashatz.
The Mishnah Berurah argues that the principle of “shomea’a ke’oneh” requires the congregation to stand during chazarat hashatz. The Shulchan Aruch HaRav and Aruch HaShulchan reach different conclusions on this matter while Harav Yitzchak Yosef cites Rav Eliashiv as being very critical of those who walk about during chazarat hashatz.
Last week we noted that the Levush only seems to require standing until the cantor reaches kedusha. We also cited the Magen Avraham who mandates standing during “V’hu Rachum” on Mondays and Thursdays but does not do so on the basis of it corresponding to the Amidah. Evidently, the MAgenb Avraham does not believe that standing during chazarat hashatz is imperative.
We concluded last week with the Mechaber who says nothing about standing during chazarat hashatz even though the Rambam, whose rulings he generally follows, writes that one must do so.
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Keri’at haTorah in many ways symbolizes Ma’amad Har Sinai, our gathering at the foot of Sinai to receive the Torah. Nonetheless, the Mechaber (Orach Chayim 146:4) states that there is “no need to stand when the Torah is being read.” The Rema (in his glosses) adds, “And there are those who are more stringent and stand, and such was the custom of the Maharam [of Rothenberg, one of the Tosafists].” He also cites this as the position of Mordechai ben Hillel, a 13th-century contemporary of the Maharam, as cited in Perek R. Eliezer d’Milah in Meseches Shabbos.
The Magen Avraham (sk6), in an effort that seems to bridge the two views, explains the Mechaber’s position as follows: “There is no need to stand…even for those who are standing on the bimah, except when it is being carried. But when it is lying in its place, there is no need [to stand].” He refers us to the Mechaber (supra 141:1 based upon Megillah 21a) who states that only the reader has to stand (Yoreh De’ah 282:2).
The Magen Avraham interestingly continues by citing another comment of the Mechaber to the effect that a person need not stand while his teacher has an aliyah because the Sefer Torah is in a separate domain, i.e., on the bimah. This comment implies that those on the bimah must stand. That, however, is only true during hagba’ah. The same is found in Beit Yosef (to the Tur), citing the Rashba and Tosafot (Menachot 33a). However, when the Birkat Ha’Torah is being recited, everyone must stand since it is a davar she’bekedushah (a sacred matter only recited with a minyan ).
The Magen Avraham also (sk7) mentions the Rema’s citation of the Maharam and Mordechai that “there are those who are more stringent and stand” but says that even they agree that one may sit between aliyot.
(To be continued)