In the previous Halacha we have explained that, according to the letter of the law, one may sit during the Chazzan’s repetition of the Amida. This means that after one has concluded one’s personal, silent Amida, the congregation may be seated and need not remain standing for the entire duration of the Chazzan’s repetition.
Nevertheless, we must point out that one may only be seated during the Chazzan’s repetition once the Chazzan has concluded the “Ha’el Ha’Kadosh” blessing. Indeed, Maran Ha’Shulchan Aruch (Chapter 123) states that when one concludes one’s silent Amida, one should take three steps back and then stand in that very same place and not move. One may only return to the original place one prayed (i.e. by taking three steps forward) when the Chazzan and congregation reach the Kedusha (“Nakdishach Ve’Na’aritzach”) at which point one should return to one’s original place and recite Kedusha along with the congregation. After the Kedusha is concluded, one should remain standing in place until one has answered “Baruch Hu U’Varuch Shemo” and Amen to the “Ha’el Ha’Kadosh” blessing. Only at the conclusion of this blessing may one be seated.
The Sefer Torat Chaim wonders about the common custom that many have to be seated immediately upon concluding their silent Amida and then rise when the Chazzan reaches the Kedusha, for this custom is contrary to the ruling of Maran Ha’Shulchan Aruch who writes that one must remain in place at least until the Chazzan begins the repetition of the Amida, at which point one is permitted to return to one’s original place silently and recite the Kedusha along with the congregation. One should point this law out to as many people as possible.
Indeed, Maran Rabbeinu Ovadia Yosef zt”l would stand in place after having concluded his Amida prayer, even when he was advanced in age and his feet hurt, and he would only be seated once the Chazzan had concluded the Kedusha. Furthermore, another issue that must be addressed is that when the Chazzan reaches the “Modim” blessing, many individuals do not rise to recite “Modim”; rather, they do so while remaining seated and only having risen ever so slightly. This custom is incorrect, for one is obligated to bow while reciting “Modim” and any bowing exercised while seated has no halachic significance. It is for this reason that Maran zt”l that the entire congregation must rise when the Chazzan reaches the “Modim” blessing, in order to be able to bow in accordance with the edict of our Sages.
If one is elderly or infirm such that standing requires much strain and effort, one may be seated immediately upon concluding one’s silent Amida prayer until Kedusha is recited (at which point one must rise) and one may then be seated again upon conclusion of the Kedusha. When the Chazzan reaches “Modim”, such a person may recite “Modim” while remaining seated, albeit by bowing while raising one’s body slightly. However, a healthy person must rise completely in order to be able to bow according to Halacha.
Summary: Upon concluding one’s silent Amida prayer, one must take three steps back and remain standing in that very place until the Chazzan reaches Kedusha, at which point one should take three steps forward and return to the place one had originally prayed in order to recite Kedusha along with the congregation. One must remain in this position until the Chazzan concludes the “Ha’el Ha’Kadosh” blessing, at which point one may, according to the letter of the law, be seated until the “Modim” blessing. When the Chazzan reaches the “Modim” blessing, one must rise, bow, and recite “Modim” after which one may once again be seated.
