Is Leaning Considered Sitting or Standing?
There are a number of halachic and ritual matters where one is required to stand. For example, one is required to stand during the Shemoneh Esrei,[1] when one receives an aliya, or when an aged person or Torah scholar passes by. So too, it was actually forbidden to sit anywhere in the courtyard of the Beit Hamikdash.[2] What is unclear, however, is whether leaning is considered to be standing, sitting, both, or neither.
The Talmud discusses a situation in which a distinguished individual, whom one is obligated to rise for, suddenly enters a Beit Din while the judges are in the midst of court proceedings.[3] Such a situation is even more complicated when one of the litigants is someone for whom one is obligated to stand for, out of respect. Standing in such a situation may be viewed as a form of favoritism for one party over the other. Judges are required to sit when the Beit Din is in session. They are even forbidden to make a gesture to either party which could be interpreted as favoritism by the other.
In such a situation, the Talmud suggests a novel solution: make a standing-like gesture, ensuring not to assume full posture, "like one who is untying his shoe."[4] We see from here that leaning or otherwise being supported by someone or something, is actually a form of sitting. Otherwise, the judges would not have been permitted to make this standing-like gesture for the respected individual who entered the courtroom. Indeed, they would have been in violation of the requirement to remain seated in the courtroom during a trial regardless of who comes before them. Therefore, a gesture similar to the manner in which one supports oneself when tying a shoe is considered to be "sitting" according to halacha.
On the other hand, as mentioned, there is a requirement to stand at all times while in the courtyard of the Beit Hamikdash. It appears from most sources, however, that leaning in the courtyard was permitted and was not classified as sitting. As such, one is permitted to lean on an object for support when in the courtyard of the Beit Hamikdash.[5] It also appears that when the Kohanim would wash their hands and feet before performing the service they would lean on someone or something while doing so.[6] Therefore, according to this approach, leaning is considered to be a form of standing according to halacha.
How do we resolve the apparent contradiction?
It appears from the Magen Avraham[7] that there are times when leaning is considered to be neither sitting nor standing. Therefore, in the case of the judges in Beit Din discussed above, the judges are permitted to lean and/or make a “standing-like gesture” when necessary, as they can rely on the view that leaning is neither sitting nor standing. Similarly, in the courtyard of the Beit Hamikdash, the only prohibition was to actually sit. In this situation, as well, one can rely on the view that leaning is not a form of sitting, and is therefore permitted accordingly.
Leaning, however, is not without its own set of restrictions. For example, the one who reads from the Torah must be standing erect and should not lean at all.[8] If he is exceptionally heavy or weak, he may lean on something for support.[9] One who receives an Aliya is also required to stand,[10] though he too may lean if his personal circumstances warrant doing so.[11] So too, many prayers that ordinarily require one to stand, such as “vayechulu” in Ma’ariv Friday night, may be recited while leaning should one feel the need to do so.[12]However, leaning on something so heavily, that if it were to be removed one would fall, is indeed considered to be “sitting” from the perspective of halacha. Therefore, this form of leaning is forbidden whenever standing is truly required.[13] Perhaps one may be lenient in extenuating circumstances.[14]
Closely related to this is the mitzva to rise – at least slightly -- when an aged individual or Torah scholar passes by. A Torah scholar may forgo this or any other honor that is due to him should he choose to do so.[15] Nevertheless, the Talmud discusses the case of a certain scholar who was offended when someone had not even made a token gesture of respect in his presence. It is derived from here, that although one is not truly required to stand for a scholar who is known to forgo any honor due to him, one should nevertheless make some sort of gesture, such as to rise slightly from one’s seat, as a sign of acknowledgment and respect.[16]
[1] OC 94:8.
[2] Rambam, Hilchot Beit Habechira 7:6.
[3] Shevuot 30b.
[4] Shevuot 30b.
[5] Tosfot, Zevachim 19b.
[6] Zevachim 196.
[7] Magen Avraham 422:11, Machatzit Hashekel 422.
[8] Mishna Berura 141:2.
[9] OC 141:1; Mishna Berura 141:4.
[10] Rambam, Hilchot Tefilla 12:11; Kitzur Shulchan Aruch 23:5.
[11] Aruch Hashulchan, OC 141:3; Kaf Hachaim, OC 141:7.
[12] Rivevot Ephraim 6:134.
[13] Be'er Heitev 141:2; Mishna Berura 94:22, 141:4; Shaar Hatziun, OC 607:8.
[14] Shaar Hatziun 141:4.
[15] Kiddushin 32a; YD 242:32.
[16] YD 242:32. According to Torah law, one is required to stand when a person over 70 (some say 60) years old enters the room or comes in close proximity to oneself. For whatever reason, many are lax with this halacha and rise only slightly when an older person approaches. See Aruch Hashulchan, YD 244:10-12, for more on this.