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
Summary of our response up to this point: 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.
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.
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 Magen Avraham does not believe that standing during Chazarat Hashatz is imperative.
The Mechaber 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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The Taz (Orach Chayim 146:4 sv “ein tzarich la’amod”) cites the following passage in the Gemara (Sotah 39a) “Rabba b. R. Huna said: When the Torah Scroll is open, one is forbidden to talk, even about Torah law, as Nehemiah 8:5 states, ‘U’b’patcho omdu kol ha’am – And when he opened it, all the people stood up.’” (When Ezra and Nehemiah were granted permission to restore Jerusalem, those who returned with them to the Land of Israel from Babylonia sought out Ezra the Scribe to read the Torah before them so that they could fully understand it and return to G-d’s ways.)
Standing, the Taz explains, means silence, as Job 32:16 states: “ki omdu v’lo anu od – they stood still and did not respond.” He continues: “For this reason the Tur writes in the name of Rav Sar Shalom that one need not stand during Keri’at haTorah because ‘standing’ in the verse refers to complete silence – no conversation or utterance from their mouths.
“The Maharam was strict in this regard; he stood during Keri’at haTorah as the Rema cites. The Mordechai also cites him as being strict about standing during a brit milah. He cites the Rema (Yoreh De’ah, Hilchot Milah) who writes, ‘And such is the practice.’ Therefore, it is proper to stand [during Keri’at haTorah too] especially since the Maharam treats all [divrei kedusha] equally.”
The Taz questions Rav Sar Shalom’s argument that “standing” simply means being silent, as opposed to actually standing (and being silent too). If he was right, the Taz reasons, then how would we know that litigants must stand when a final verdict is rendered in beit din? The Gemara (Shevuot 30a) states that both litigants must stand during the verdict based on Deuteronomy 19:17, “V’omdu shnei ha’anashim asher lahem ha’riv – And the two men who are in dispute shall stand.” But if “standing” just means “being silent,” how does this verse prove that the litigants must actually stand (as opposed to simply being silent)?
The Taz continues: The Levush comes to a different understanding. “Standing” in the context of Chazarat Hashatz cannot mean an absolute requirement to stand since Deuteronomy 5:28 – “V’ata poh amod imadi – And as for you stand with Me” – implies that only the gabba’im and ba’al keriah must stand (since this verse concerns only Moses, who served as G-d’s agent).
Therefore, the Taz explains that “standing” in the context of Chazarat Hashatz means standing and being silent. And even though we do not have the power to decide between the views of the Maharam and Rav Sar Shalom, the words of Maharam seem to be correct, the Taz concludes, and we should act in accordance with them.
Rabbi Ovadiah of Sforno (90) also rules that one must stand during Chazarat Hashatz. (He also adds that one must stand for Barchu, citing the Jerusalem Talmud that one must stand for every “davar she’bikedusha” [matter of sanctity that requires a minyan].)
Those who follow the lenient view of sitting during Chazarat Hashatz and Keri’at haTorah have sufficient support for their behavior. We also find the following in the Talmud (Shabbos 32a): “These are man’s advocates: teshuvah and ma’asim tovim…even if 999 argue for his guilt and one argues for his innocence, he is saved, for Job 33:23 states, ‘Im yesh alav mal’ach melitz echad mini alef, le’haggid le’adam yoshro, va’yechunnennu va’yomer: Peda’ehu me’redet shachat… – If there be but one guardian angel from among a thousand who speaks on behalf of that man’s uprightness and says: Redeem him from going down…”
When we see many generations under the guidance of G-d-fearing scholars following a certain practice, we must find a meritorious explanation for their behavior. In general, it behooves us to look kindly upon the non-willful behavior of fellow Jews.