Q & A: Standing During Chazarat HaShatz (Conclusion)

Question: Is one obligated to stand while the shaliach tzibbur repeats the Shemoneh Esrei? I have observed that some people stand during the whole repetition of the Amidah while others sit most of the time.

Menachem

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Synopsis: Last week, we noted the dispute between the Tanna Kamma (Rosh Hashanah 33b) and Rabban Gamaliel regarding the degree to which the shaliach tzibbur, or cantor, represents the gathered congregation. The former rules that, regardless of whether he fulfills their obligation, they too must recite their prayers, while the latter disagrees and says they have no need to pray on their own. We also noted the source for congregational prayer and the importance of each individual being attentive and responsive for the duration of the Amidah as recited aloud by the shaliach tzibbur. We noted the rule of “shomea’a ke’oneh” as relates to the cantor-congregation relationship, which requires, according to the Mishna Berura, that just as the shaliach tzibbur stands during Chazarat Ha’Shatz, so must the entire congregation. We touched upon the comments of Shulchan Aruch HaRav and Aruch HaShulchan, in which each seems to reach a different conclusion regarding standing during Chazarat Ha’Shatz. We also cited Harav Yitzchak Yosef’s comments and citation of Rav Elyashiv, who is very critical of those who walk about during Chazarat Ha’Shatz.

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Answer: In Ta’amei HaMinhagim (Siman 98 p. 49), Rav Avraham Yitzchak Sperling of Lvov states in the name of the Levush that one is required to stand exactly on the spot to which one has stepped back (following the three steps one takes) at the end of the Shemoneh Esrei, until the cantor says Kedusha. Possibly, since the Levush does not mention any further standing – and the Mechaber does not mention standing at all – this might explain how many people over the course of time have become accustomed to sitting during the cantor’s repetition (save for Modim,when all arise), although as we mentioned, Rema, citing Rambam no less, supports standing for the entire Chazarat Ha’Shatz. Thus, while it is proper to stand, we see support for those who do not stand.

On the other hand, as regards V’Hu Rachum which we say on Mondays and Thursdays immediately after the Amidah, the Mechaber (O.C. 134:1) says as follows: “V’Hu Rachum is to be said in a loud voice, and if one did not recite it while standing, he is classified as ‘one who has breached the wall’ [he has breached an enactment of the Sages].” The Rema adds: “And such is our custom to say it while standing, but we are to say it in a whisper…”

Of interest is Rema’s need to comment when he seems to be in agreement with the Mechaber’s ruling. Usually, Rema’s comment is to express the Ashkenazic view when it differs from the practice of the Sefardic and Oriental communities. However, if we turn to Magen Avraham (s.k. 1), who comments on Rema’s statement “but we are to say it in a whisper…” he explains that we do so “because V’Hu Rachum was enacted to correspond to the Amidah [Shemoneh Esrei].” Now, logic would say that since it corresponds to the Amidah, then just as the Amidah is said while standing and in a whisper, such should also be the case with V’Hu Rachum. But the Magen Avraham continues: “And we say V’Hu Rachum while standing because it contains the words ‘Chatanu’– We have sinned, the text of the Viduy (the confessional).

Thus, we see that whereas we might have thought to compare V’Hu Rachum to the Amidah in one aspect – that just as we stand during the Amidah, so we stand at V’Hu Rachum –Magen Avraham explains that Rema is really teaching that there is a different reason why we stand during the recitation of V’Hu Rachum, and that is solely because of the viduy contained therein. The obvious deduction would seem to be that standing during Chazarat Ha’Shatz is not imperative.

Returning to the Mechaber, who is surprisingly silent on this matter and makes no mention of standing at all during the repetition of the Amidah even though Rambam clearly does, his silence must be viewed as a strong indication of the possibility of leniency in this matter. This is especially significant because, as we mentioned, the Sephardic and Oriental communities follow the Mechaber, who in turn usually bases his rulings on those of Rambam, who clearly states the need to stand throughout the Chazarat Ha’Shatz.

Support for leniency may also be found in the wording of Aruch HaShulchan whom we cited previously. He posits that people who are weak or indisposed are exempt from standing, and in our day and age, this might even extend to people in general, who are all considered weak and cannot be expected to stand during the entire repetition of the Amidah.