8. Standing or sitting:

Birchas Hanehnin – Blessings of pleasures [i.e. food, drink, spices]: Blessings that are their recited over pleasures, such as before and after eating food and drink, may be recited in either a standing or sitting position.[1] This is with exception to the after blessing of Birchas Hamazon^[2], and according to some Poskim[3] also Meiyn Shalosh [i.e. Al Hamichya/Peiros/Gefen] and so is the practical directive^[4], which must be recited in a sitting position. Furthermore, some Poskim[5] rule that it is proper for all blessing over food to be recited in a sitting position, whether a before blessing or an after blessing. [All the above is only with regards to whether the blessing should be recited in a sitting or standing position, however, regarding the eating, it should always be consumed in a sitting position.[6]]

Birchas Hamitzvos – Blessings of Mitzvah’s:^[7] The blessing of all obligatory[8] Mitzvos, such as when saying the blessing over Tzitzis, and Tefillin must [Lechatchila^[9]] be recited in a standing position.^[10] [If the blessing was recited in a sitting position, one nevertheless fulfills his obligation.^[11]]

Birchas Hashevach – Blessings of Praise: Blessings of praise [Birchas Hashachar, Asher Yatzar, Bracha on rainbow, etc] are not required to be recited in a standing position.^[12] Nevertheless, some Poskim^[13] rule that one should stand for blessings of praise, and so is the Ashkenazi custom. Other Poskim[14] write on the contrary that it should specifically be said in a sitting position in order to increase concentration, and so is the Sephardic custom.

Birchos Hodah – Blessings of Thanks:^[15] Blessings of thanks, such as Birchas Hagomel, are initially to be recited in a standing position.

Being Yotzei or Motzi a blessing:[16] By all Birchas Hanehnin, one cannot be Yotzei a blessing from another unless the group is Kavua together, which is defined as sitting together. Thus, if the listener remains standing, he does not fulfill his obligation being that he has excluded himself from the Kevius. This, however, only applies by a blessing said over a food for the sake of benefit and pleasure, and not when it is said over a Mitzvah for the sake of being Motzi others.[17] Furthermore, some Poskim[18] rule that one is specifically to stand when r being Yotzei a blessing of a Mitzvah, and so is the custom by Shofar and Megillah. However, other Poskim^[19] rule that it is not necessary for the listeners to stand for the recital of the blessing and so is the custom of certain communities.

___________________________________

[1] Admur 183:13; Piskeiy Teshuvos 183:19

[2] Admur 183:12; Michaber 183:9; Rambam Hilchos Brachos 4:1; Brachos 51b

[3] 2^nd opinion in Admur 183:13; Admur ibid; Opinion in Michaber 183:10; Mordechai Brachos 184; Rambam Hilchos Brachos 4:1; See Biur Hagr”a who implies that all Rishonim who hold one is t required to recite Meiyn Shalosh in the original place of eating, agree here as well that one is required to sit while reciting it.

[4] Admur ibid; Chesed Lealafim 183:10; Ben Ish Chaiy Chukas 4; Kaf Hachaim 183:51

[5] Chesed Lealafim 183:10; Ben Ish Chaiy Chukas 4; Kaf Hachaim 183:51; Piskeiy Teshuvos 183:19; See P”M Pesicha Koleles Brachos; 432 M”Z 1; Mur Uketiza 8 regarding things eaten and drunk in a sitting position; Meorer Yisheinim 26; Tosefes Chaim on Chayeh Adam 5

[6] See Ben Ish Chaiy Bereishis 2:29; Rav Poalim 2:45; Darkei Chaim Veshalom 278; Orchos Rabbeinu 3:222; See regarding Havdala: Admur 296:15; M”A 296:4; Mateh Moshe 509; Maharil 8; Miseches Derech Eretz Zuta; Kneses Hagedola 296:3; Elya Raba 296:14; Beir Heiytiv 170:16; M”B 296:6; Kaf Hachaim 296:42; Kitzur Halachos 296 footnote 14; See regarding health: Gittin 70a; Rambam Deios 4:3; Chupas Eliyahu Raba 3, in end of Reishis Chochma; Yifei Laleiv 155:6; Aruch Hashulchan O.C. 179:9; Y.D. 116:15; Kitzur SHU”A 32:5; Kaf Hachaim O.C. 155:25; Y.D. 116:90; Likkutei Maharich 1; See M”B 296:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1; Ein Lamo Michshol 1 p. 376

 Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1; Ein Lamo Michshol 1 p. 376

[7] Admur 8:2-3; Siddur Admur [regarding Tzitzis]; Michaber 8:1 [regarding Tzitzis]; M”A 8:2; Beis Yosef 8:1 in name Orchos Chaim Tzitzis 27 based on Yerushalmi “That which it states in the Yerushalmi that all blessings are to be said standing, it refers to Birchas Hamitzvos”; Haittur Zohar Tetzaveh brought in P”M 8 M”Z 1; P”M Pesicha to Hilchos Brachos 202:18 “We hold that Birchas Hamitzvos must be said standing” [however, see P”M 432 M”Z 3]; M”B 8:2 “All blessings of Mitzvos need to be done standing”

Other opinions: Some Poskim rule that the blessings of Mitzvos are not required to be said in a standing position, with exception to those Mitzvos that must be performed standing. [P”M 432 M”Z 3 “Chazal instituted the blessing similar o the performance if it is done standing”; Artzos Hachaim 8:1 states it is only a Mitzvah Min Hamuvchar; Bach 8 requires only Mitzvos that have no benefit; See Pnei Yehoshua Megillah 21a; Mor Uketzia 8 that depends it if the Mitzvah is accustomed to be performed standing; Piskeiy Teshuvos 8:4]

[8] Cases of exception: The above rule is with exception for the blessings made over Shechitah and Challah, being that these two Mitzvos don’t hold the same weight as other commands, as they are done merely for the sake of being able to eat food. [Admur ibid; M”A 8:2] Vetzaruch Iyun according to this ruling here why we are accustomed today to sit by various blessings of Mitzvos, such as “Al Achilas Matzah”; “Leishev Basukkah” and others. See P”M Pesicha to Hilchos Brachos 202:18 who explains that since these Mitzvos involve eating, they may be said in a sitting position; See Bach 8; Pnei Yehoshua Megillah 21a; Mor Uketzia 8; Piskeiy Teshuvos 8:4 who differentiate between Mitzvos that are performed standing versus sitting

[9] Siddur Admur

[10] The reason: This is learned from Sefiras Haomer which is required to be said and blessed on in a standing position. [M”B ibid; See Kol Bo p. 16, brought in P”M 432 M”Z 3] Alternatively, the reason for this is because a blessing is considered similar to Avoda in the Mikdash. [Eshkol 83; Abudarham; Bach] This however is with exception for the blessings made over Shechitah and Challah, being that these two Mitzvos don’t hold the same weight as other commands, as they are done merely for the sake of being able to eat food. [Admur ibid; M”A 8:2]

[11] Implication of Siddur Admur and Admur 585:1 regarding Shofar; Tzemach Tzedek in Piskeiy Dinim 407; Chayeh Adam 12:3; Kitzur SHU”A 9:13; Poskim brought in Kaf Hachaim 8:5

[12] P”M Pesicha to Hilchos Brachos 202:18 “Blessings of praise may be recited in a sitting position, except for Birchas Halevana”; P”M 432 M”Z 3 “Birchas Hanehnin may be said sitting and its possible that this applies likewise to blessings of praise”; Implication of Rambam Brachos 10:17; Abudarham Dinei Birchas Hashachar p. 45; Birchas Habayis 1:78; Piskeiy Teshuvos 218:1; 227:5; 229:1

[13] Siddur Yaavetz “I must teach you the following rule: All blessings of praise and thanks are to be said in a standing position”; See Piskeiy Teshuvos 6:1; 218:1; So was custom of Rav SZ”A [Halichos Shlomo 20:30]

[14] Kaf Hachaim [Falagi] 9:7; Yechaveh Daas 5:4

[15] See M”A 219:2; Bach; Elya Raba 219:3; Rambam Brachoa 10:8; Megilah 2:6; Chasam Sofer 51; M”B 219:4; Encyclopedia Talmudit Vol. 4 Erech Birchas Hodah p. 318; Piskeiy Teshuvos 219:13

[16] Admur 213:1 and 5; Michaber 213:1; Tur 174; Rashi Brachos 43a; Tosafus Chulin 106b

[17] Admur 213:1 regarding Kiddush and Havdala; 213:5 regarding Haeish and Besamim; M”A 213:1; 273:13; Alef Lamagen 625:74; Kaf Hachaim 213:3

[18] Kaf Hachaim 585:1; Machatzis Hashekel on M”A 690:1 regarding Megillah; Beis Oved 690:9 brought in Kaf Hachaim 690:2; Shaar HaTziyon 690:1; Vetzaruch Iyun as to the opinion of Admur in all this, as in 585:2 Admur rules that the people fulfilling the Mitzvah of Tekiah do not have to stand, despite the fact that the person blowing the Shofar has to stand. No mention is made that they have to stand while reciting the blessing. Vetzaruch Iyun.

[19] Ben Ish Chaiy Netzavim 15 brought in kaf Hachaim 585:1; See also Yifei Laleiv 2:2; Kaf Hachaim 690:2 that so was custom of the Beis Keil shul in Jerusalem; Mikraeiy Kodesh brought in Piskeiy Teshuvos 690:1