Standing Judaism & Sitting Judaism

To sit or to stand for the reading of the Ten Commandments?

The story is told of a congregation in which – surprise, surprise – there was a difference of opinion. When they read the Ten Commandments, half the congregants stood up while the other half remained seated. The half that was seated started yelling at those standing to sit down, and the ones standing yelled at the ones sitting to stand up.

The new rabbi was at a loss. Both views are found in the traditional sources, but a shul should have one minhag, practice. What to do? In consultation with representatives of both camps, he decided to consult with the oldest living congregant, 103 years young and a member for 80 years. While homebound for the last few years, he was still quite “with it” and received visitors at home. So the rabbi, a “stander,” and a “sitter” made their way to Mr. Gross, agreeing they would abide by his recollection of the synagogue custom.

When they arrived, one of those who stood during the Ten Commandments immediately declared, "Isn’t the minhag in shul to stand for the Commandments?” Mr. Gross answered, “No.”

The representative of the sitting camp jumped in, “See! I old you the custom is to sit!” Mr. Gross countered, “No, that’s not the custom.”

The rabbi, whose head is now spinning, tried to get a word in edgewise. “Mr. Gross, what is the custom of the shul: to stand or sit during the reading of the Ten Commandments? The shul is being torn apart arguing about this issue.”

Mr. Gross excitedly rose in his chair, "THAT is the tradition! We argue about it!"

We Jews are good at arguing, but the question is a good one: Should we stand or sit when the Ten Commandments are read from the Torah? I think the answer is really both.

The standard Ashkenazi practice is to stand for the Ten Commandments, while Sephardim sit. Rambam felt it in appropriate to stand for just one part of the Torah. Rabbi Moshe Feinstein defended the practice of standing as trying to recreate the drama of the Sinai experience. So, at the end of the day, some stand, some sit, and we all argue.

There is a deeper way to understand the difference between standing or sitting for the Ten Commandments.

The Talmud (Megillah 21a) discusses the topic of standing or sitting for Torah reading. In addressing the fact that Moshe sometimes stood and sometimes sat, Rava explains that Moshe studied easy material while standing and difficult material while sitting. What does one’s position have to do with the level of the material? Easy material can be internalized on the fly; difficult material needs more concentration.

We can apply this reasoning to the discussion of sitting or standing for the Ten Commandments. Are they easy or hard? Both. There are two aspects of Judasim.

In the aftermath of God presenting us with the commandments, the Jews are frightened and overwhelmed. Moshe tries to allay their fears. It will be alright because “God has come only in order l’nasot you.” (Shemot 20:17) What does l’nasot mean?

While the simple meaning is “to test,” Rashi translates the word as implying a sense of greatness. The root “neis” is used elsewhere in the Bible to mean a sign or banner. Moshe reassures the Jews that the Sinai experience is a credit the nation. The Ten Commandments represent success and a path to greatness. “The whole world will admire you for your newfound mission. Nothing can stop you now!”

Ramban says Rashi is “einenu nachon not correct.” Nasot is not a badge of honor. Sinai is, in fact, a test. It is where faith was forged and commandments were issued. How should they act the day after the divine revelation? What happens when God’s presence is not so clear? Moshe told them not to be afraid of these questions which have no answers. The Sinai experience is not replicable, the same level of revelation is not accessible, and the emotion of the moment is not sustainable. The Ten Commandments foreshadow a Jewish life of complexity.

According to Rashi, the Ten Commandments are “easy.” The fact that we have Torah and Mitzvot is a point of pride and inspiration. According to Ramban, the Ten Commandments are “hard.” Judaism is complicated. That’s the way it is intended to be.

In the Jewish community today, there are those who faithfully accept the Torah as is, and “just do it” no questions asked. This Rashi approach may appear simplistic, but it can be very satisfying to accept one’s Jewish mission with pride, like the banner of a champion. This type of Judaism can be accepted standing up as there is no need to exert energy to grapple with anything.

There are Jews who are more prone to ask questions and focus on a Judaism that seems to challenge the word they wish to live in. This path is fraught with risk as it may lead people to question past the point of observance without ready answers. We need to sit down to fully absorb the complexity of Judaism, seek answers, or just learn to live with questions.

The interplay between acceptance versus seeking meaning is a critical issue facing modern Jews.

Sometimes, I long for the simplicity and innocence of a Judaism I can stand for without any difficulty. At the same time, a Judaism which can force me to stop, sit, and grapple with unresolvable questions resonates as more authentic. Some “stand” and double down on observance and barrel forward without questioning or examining their faith. Others let the questions overwhelm to the point of remaking Judaism in their own image. What we need more of is the ability to “sit” with our Judaism and embrace faith while grappling with complexity. Asking the tough questions makes Judaism vibrant and attractive – even when the answers are hard to find or do not satisfy.

Do we stand or sit for the Ten Commandments? The real answer is both.

Today, we need to foster both the acceptance of the Torah as our Divinely commanded mission while wrestling with a meaningful Judaism that remains both true to tradition and relevant for the times. If it doesn’t sound easy, whoever said it would be?