Walk into any shul on a weekday morning, and you'll notice something curious: the congregation is constantly switching between standing and sitting. Stand for this, sit for that, stand again a moment later. To the uninitiated, it can look almost choreographed. And it is, but not arbitrarily so.

Which posture you should have at different parts of prayer can get confusing—some sections demand that we stand, while others call for sitting. Many are simply better said one way, though not required. For some, it depends on the community custom. And many carry no protocol whatsoever, leaving room for the individual to do what feels right.

This piece is meant to guide you on which parts of prayer call for what, when it is more critical to stand, when it is merely the preferred posture, and when it is a matter of the particular community's custom.

After the fact, one's prayer remains valid regardless of posture. Someone who sits through a part of prayer meant to be said standing—even the Amidah itself—has still fulfilled the mitzvah of prayer.1

One who isn't physically able to stand and sit as needed—perhaps due to age, illness, a technical halachic impediment, traveling on a plane2, or any physical limitation—is not obligated to do so and should feel no hesitation in remaining seated.3 (As always, such matters are best discussed with one's rabbi, together with medical guidance where relevant.)

Those with limited stamina who can only stand for some of the parts of prayer should consider sitting through the sections where standing is merely a preference, to save strength for the moments where it's truly required.

Most present-day prayer books do indicate whether one is meant to stand or sit for each prayer; however, it isn’t always clearly delineated whether it is an obligation, a preference, or a matter of custom, which is what we will attempt to clarify.

But before we get to a detailed list, here are some general guidelines.

Davar Shebikdushah: According to Ashkenazic custom, one should generally stand while reciting a davar shebikdushah—a passage of special sanctity that can only be recited with a minyan (see, however, regarding Kaddish below).4

Birchot Hamitzvot (blessing before doing a mitzvah): It is proper to stand when reciting a blessing before performing a mitzvah (e.g., when lighting candles or shaking the lulav).5

Birchot Hanehnin (blessings of pleasure): Blessings recited over pleasures — like the blessings before eating or drinking — may be said either standing or sitting. The blessing after having eaten, such as Birkat Hamazon, should be said sitting.6

Birchot Hashevach (blessings of praise): While there is no requirement to stand for blessings of praise, such as morning blessings or when seeing a rainbow, some say that one should preferably stand, which is the Ashkenazic custom.7 Others maintain the opposite — that they should specifically be said sitting, to aid concentration — which is the Sephardic custom.8

Now that we have a general outline, we can turn to a more detailed list regarding prayer.

Kaddish

Anyone reciting Kaddish is required to stand regardless of which Kaddish it is.9

Although the congregation technically isn’t obligated to stand, since Kaddish is a davar shebikdushah, the common Ashkenazic practice is to stand from the beginning of Kaddish through "Amen, yehei shemei rabba ... almaya," and, following the widely accepted view, through "da'amiran b'alma."10

Sefardic custom is that the congregation generally sits for Kaddish, but if the Kaddish follows (or precedes) a section of the prayers where standing is required, the custom is to stand.11

Birchot Hashachar (Morning Blessings)

Ashkenazic (as well as Chabad) custom is to stand, out of respect for these blessings of praise.12 Sephardic custom is to sit, as it aids concentration.13 That said, even according to Ashkenazic custom, it is important to remember that since these are categorized as blessings of praise, standing isn't halachically required. Thus one who is weak, traveling, or simply concentrates better seated may say them sitting.14

Korbanot (Daily Offerings)

While many stand,15 according to the Shulchan Aruch Harav’s final ruling, one may sit.16 Some only stand for the part about the Tamid offering.17

Kaddish

The one reciting Kaddish is required to stand (regarding the rest of the congregation, see above).

Hashem Melech

The common custom is to stand while reciting these verses.18 (Some only stand on Shabbat and Yom Tov.)19

Baruch She’amar, Pesukei Dezimra

Baruch She’amar, the opening blessing of the Pesukei Dezimra (songs of praise), is recited standing.20 Many have the custom of remaining standing until after Mizmor Letodah.21

One may sit for the rest of Pesukei Dezimrah until Vayevarech David.

Vayevarech David Through "Tifartecha"

The custom is to stand from the verse Vayevarech David until the word tifartecha. In some communities, this is extended further: some continue standing until they have recited the phrase Atah Hu A-donai Ha’E-lohim, whose initial letters spell the Divine name E-hyeh, and then they sit.22

Common practice is to remain standing from Vayevarech David until having responded to Barechu.23

Yishtabach

Ashkenazic custom (as well as Chabad custom) is to stand while reciting Yishtabach,24 while the Sephardic custom is that only the cantor needs to stand.25

Birchot Keriat Shema

It is customary to sit, and according to the Zohar, sitting is actually required.26

The Shema

Halachically, it is fine to say the Shema either standing or sitting,27 although the Zohar rules it must be said sitting.28 If one is already sitting down, they may not stand up specifically for the Shema.29

Shemoneh Esrei (the Amidah)

One is required to stand for the Amidah, unless there are extenuating circumstances.30

Chazarat Hashatz (Repetition of the Amidah)

It is preferable to stand but not required.31

Kedushah

One is required to stand, even those who otherwise sit during Chazarat Hashatz.32

Modim D'Rabanan

Required to stand.33

Tachanun

The custom is to stand while reciting Viduy — Ashamnu, Bagadnu, and the rest of the confession as well as for the preamble to and the recital of the 13 Attributes of Divine mercy,34 and to sit for Nefilas Apayim.35 (One should stand only if halachically forced to — e.g., someone nearby is still saying the Amidah.)36 One should remain seated for "Va'anachnu lo neida," then stand for "mah na'aseh."37

Vehu Rachum (recited Mondays and Thursdays)

Required to stand, through "Shema Yisrael … echad."38

Removing/Returning the Torah

One is required to stand whenever the Torah is in motion.39

Torah Reading

Only the reader, the oleh, and the gabbai are required to stand.40

The rest of the congregation is not obligated to stand during the Torah reading, which is the general custom (following kabbalistic practice as well41).42 Some, however, are stringent and do stand for the reading itself,43 although even they sit between aliyot.44

In practice, Sephardic custom and the custom of many Ashkenazim and chassidim — including Chabad45 — is to sit, though some Ashkenazim and Chassidim prefer to stand.

This is the custom even in a shul without a raised bimah, e.g. the Torah is read from a table. However, some hold that when the Torah rests on a table rather than a proper raised bimah (where it would technically be in its own “domain”), one is technically required to stand, sitting only between aliyot —however, even then, anyone who is weak, or finds it hard to concentrate, may sit regardless.46

Hagbah (Lifting the Torah)

Everyone is required to stand.47

Birkat Kohanim (the Priestly Blessing)

When Birkat Kohanim is accompanied by Nesiat Kapayim — the Kohanim raising their hands to bless the congregation — the Kohanim themselves must stand.48 Strictly speaking, everyone else may sit, unless they're already standing for the repetition of the Amidah.49 In practice, though, the custom is for the whole congregation to stand.50

For the rest of the service (other than Aleinu), there is no preference.

Aleinu

One should stand.51

When the Aron Kodesh (Ark) Is Opened

As mentioned, one is only required to stand while the Torah scroll is actually in motion. When it's stationary inside an open Ark, there is no requirement to stand,52 although some have the custom to do so nevertheless.53

Thus, it is important to keep in mind, especially during longer High Holiday prayers, that since this is merely a stringency rather than a strict requirement, even in communities which generally stand, one who finds it difficult may sit.54