Kedusha: Feet Together…Until?
The Shulchan Aruch states that "it is proper for one to have one’s feet together when reciting kedusha with the chazzan."[1] Indeed, it is universal practice to stand with one's feet together for kedusha and doing so has become so embedded in our synagogue conduct that it has essentially become a requirement. The Arizal was especially careful to ensure that his feet were together when reciting kedusha.[2]
Although we also stand with our feet together when reciting the shemoneh esrei and kaddish, it is especially appropriate for kedusha because it is the prayer with which we praise God in the same manner as the angels do.[3] Since we declare in kedusha that “We will sanctify Your name in the world just as it is sanctified in the heavens [by the angels]” it is only proper that we should stand with our feet together to imitate them, as their legs and feet appear as one.[4] According to other sources, we keep our feet together in order to recall that the Kohanim would walk up the ramp of the altar with their feet together.[5] It is also taught that standing with one’s feet together is an appropriate position for such holy prayers. So too, it is a position that demonstrates that we are completely dependent on God since, in such a positon, we are unable to run to take care of our needs.[6]
There is some discussion, however, regarding until when the requirement to keep one's feet together remains in effect. As we will see, some individuals keep their feet together until after reciting "yimloch," while others keep them together until after answering "amen" to "ha'el hakadosh."
The Eliya Rabba insists that the requirement to keep one's feet together during kedusha is in effect until having answered "amen" to "ha'el hakadosh."[7] It seems that this is the approach of most other halachic authorities, as well.[8] This is also the opinion of Rav Shmuel Wosner who explains the rationale and importance of standing with one's feet together until after the conclusion of "ha'el hakadosh":
Regarding your question on the source for keeping one's feet together until after ha'el Hakadosh…When one responds "amen"' to a blessing, it comes to include everything that was mentioned in the course of the blessing…In this case, the "amen" of "ha'el hakadosh" comes to include the entire kedusha and it is, in fact, the conclusion of the kedusha. This is especially true for congregations who have the custom to conclude the kedusha with "l'dor vador.”[9]
It is also noted that, with minor exception, one is permitted to respond to kedusha even when one is immersed in a section of the prayers where it is ordinarily forbidden to make any interruptions. So too, one is also permitted to respond "amen" to "ha'el hakadosh" in all such sections, as well. We see from here that the status of the amen to “ha'el hakadosh" is indeed equal to that of kedusha![10]
Nevertheless, a number of authorities rule that one may separate one’s feet after having recited "yimloch" and many are lenient in this regard.[11] In fact, it was the practice of Rav Aharon Kotler to separate his feet once he responded "yimloch" in kedusha.[12] According to this approach, the "ha'el hakadosh" blessing is not truly a component of the kedusha. There is additional room to be lenient on the High Holidays, when there is a considerable delay between "yimloch" and "ha'el hakadosh" due to the many special insertions and accompanying singing that is common. This is especially true since these insertions only begin after one has said "ukdoshim bechol yom yehalelucha sela" which is essentially the conclusion of kedusha all year long.[13] Some authorities write that although it is essentially permissible to separate one’s feet after “yimloch,” those who conduct themselves stringently, and only separate their feet after responding "amen" to “ha’el hakadosh”, "will be blessed."[14]
[2] Magen Avraham 125:3. One’s feet should be put together at both the heels and at the front of the feet where the toes are. Some authorities rule that it is sufficient if the feet are merely joined together at the heels. Nevertheless, it is preferable to join one’s feet throughout the entire length of the foot in order to completely resemble the angels whose feet look like only one foot. See: Yalkut Yosef, Tefilla, Vol. 1, page 346
[3] Berachot 10b; Terumat Hadeshen 28; Mishna Berura 95:8.
[4] Terumat Hadeshen 28. According to some sources, angels have only one leg and, therefore, keeping one’s feet together has the appearance of one leg and imitates the angels.
[5] Yerushalmi, Berachot 10:5.
[7] Eliya Rabba 95:7; Minhag Yisrael Torah, OC 95:5.
[8] Shulchan Aruch Harav 125:2; Aruch Hashulchan, OC 95:5; Kaf Hachaim, OC 125:16; Darchei Chaim V'shalom 178; Kaf Hachaim (Palagi) 15:58; Rivevot Ephraim 2:48:92, 7:29; Teshuvot V'hanhagot 2:75; Az Nidberu 2:60; Aseh Lecha Rav 7:8.
[9] Shevet Halevi 3:15:6. See also Teshuvot V’hanhagot 3:41.
[10] Rema, OC 66:3; Yukach Na, OC 95:6.
[11] Or Yitzchak 64; Torat Chaim (Sofer) 95:5.
[12] From "The Silver Era" by Rav Aharon Rakefet Rothkoff p.289-290. It is interesting to note that a student actually rebuked Rav Kotler for doing so! Thanks to Rav Hillel Horovitz for this source.
[13] Halichot Shlomo 8:60; Or Yitzchak 64; Rivevot Ephraim 2:48:92.