In some congregations, it is customary for everyone to stand when the Torah is read, while in others, everyone sits when the Torah is read. As we will see, both approaches are based on solid sources. Of course, the one reading the Torah and the one receiving an aliyah are required to stand.1 Although the gabbaim also stand as the Torah is read, they are permitted to sit should they choose or need to do so.2 Nevertheless, the universal custom is for anyone involved in the Torah reading to stand. There is some discussion as to whether one confined to a wheelchair may receive an aliyah. Although the matter is far from simple, it seems that common custom is to permit it.3
Some argue that the Torah reading is intended to parallel and recall the giving of the Torah. According to this approach, just as the entire nation stood when the Torah was given at Mount Sinai, one should likewise stand when the Torah is read in the synagogue.4 It is also argued that one should stand based on the verse, “And Ezra opened the book…and as he opened it, all the people stood up.”5 Finally, many authorities classify the Torah reading as a “davar shebekedusha,” a more sanctified type of prayer, for which one is required to stand due to its added holiness.6
On the other hand, a number of authorities are of the opinion that one should sit when the Torah is being read. This is because the Torah reading is considered to be a form of Torah study, and one generally sits when engaged in Torah study.7 Although one may conduct oneself according to either view, one should preferably not deviate from the custom of the congregation that one finds oneself in, especially in a congregation that is particular to follow a specific custom.8
Some suggest that although one may sit while the Torah is read, one should stand when the one receiving an aliyah recites the blessings, or at least when he says “Barchu,” as it is a davar shebekedusha.9 Most other authorities, however, are not particular about this, and common custom is in accordance with this view.10 All authorities agree that one who is old or weak is permitted to sit during the Torah reading.11 So too, everyone agrees that it is permitted to sit between aliyot.12 It is almost a universal custom, in Ashkenazi congregations at least, to stand when the Ten Commandments, Shirat Hayam, and other significant readings are read.13
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- OC 141:1.
- Magen Avraham 146:6; Mishna Berura 146:17.
- Rivevot Ephraim 8:293.
- Rema, OC 146:4; Mishna Berura 146:19; Kitzur Shulchan Aruch 23:6; Teshuvot V’hanhagot 4:43.
- Nechemia 8:5. See also Teshuvot Binyamin Ze’ev 163.
- Shu”t Rema Mipano 91.
- Beit Yosef, OC 141; OC 146:4; Aruch Hashulchan, OC 141:2; Kaf Hachaim, OC 146:20; Minhag Yisrael Torah, OC 146:3.
- Kaf Hachaim OC 146:22, Igrot Moshe, OC 4:22; Dvar Yehoshua 2:15; Yechave Daat 6:8; B’tzel Hachochma 5:1; Az Nidberu 6:43.
- Magen Avraham 146:2; Mishna Berura 146:18; Aruch Hashulchan, OC 146:8; Teshuvot V’hanhagot 1:142, 3:64.
- Kaf Hachaim, OC 146:20,21; Teshuvot V’hanhagot 3:64; Halichot Shlomo 12 note 30; Minhag Yisrael Torah, OC 146:3.
- Mishna Berura 146:19.
- Magen Avraham 146:7; Aruch Hashulchan, OC 146:2,8; Mishna Berura 146:20; Kaf Hachaim, OC 146:20, Kitzur Shulchan Aruch 23:6.
- For more on this issue see Kaf Hachaim, OC 146:23; 494:30; B’tzel Hachochma 5:17, Tzitz Eliezer 14:1:7; Yaskil Avdi 2:1, 7:1; Be’er Moshe 8:60:5; Teshuvot V’hanhagot 1:44, 4:43; Igrot Moshe, OC 4:22; Rivevot Ephraim 2:48:95, 3:194, 4:246, 5:209, 6:153:14, 8:500:2.
