In principle, at least some of the dawn blessings are forbidden to be said while lying down, and therefore there is no obligation to say them while standing, however, regarding the proper custom of whether to do it while standing or not, there are several opinions, and one can do whatever opinion he wants because it is not to be delayed and is not an obligation according to the Gemara, but from the point of view of the customs, the main custom of the Bani Ashkenaz to stand at the dawn blessings and the main custom of the Sephardi is to sit.
Sources: In the blessings of the Sab, it is explained about a part that we are supposed to say lying down, and it is obvious that someone who is all said not on the seder can say all of them while standing or lying down or while sitting, but it is necessary to say the same, since he is doing it on the seder, there is a need for a blessing to be done in this way , but if we have already stood up and walked, and at the end they do not say the order of what we have fixed, they will say to us as the other blessings of praise, and in truth in Tashuva 3 [Sha'at Aat] in the name of the Jerusalemite 20 there are blessings that are not the blessings of the Nahanin (that is, the blessings of praise) while standing, and Yaoi' in a small Sheba'tz Demharam Hi G-d blesses the Hampil blessing while standing.
It is true that the meaning of Shu'a in the 20th century and more in the Mishnav [C. 8] that the standing is only regarding the blessing of some Mitzvos, as the Masha Aboderahm and the 5th Da'at Hash say in the 20th century, the scribes gave reasons for certain mitzvots that are standing, and Yaoi' Megillah 21 AA, which means in his opinion that it is just the standing mitzvot blessing, and 22 the Mishnab there, but this is not the blessing of praise either.
And it is also explained in Aboderam and PMG that one can sit in the blessings of the dawn.
And Yaoi' further in the PMG Och Siman Talv from the 27th Skag Damsik that it is possible that it is the case with the blessings of praise and confession in the Yeshiva such as the blessing of the Nahanin, and brought Rai' Mahach Gm' Dabrachot.
And with regard to the customs in this, the Rabbi in his siddur 20 that it was customary to stand and one should not change except for the old and the weak, and the 20th chapter for Harah Palaji [9, 7] 20 to sit so that he can direct. So the main custom of the Ashkenazi people is to stand and the main custom of the Sephardi is to sit.
And despite the fact that it is not our custom to bless the person standing while standing, as the Rabbinical Rabbis excused in the hoops of Hamd with the blessings there, because in this we want not to stop between the blessing and sleeping, and it is possible to add to his words that we will be explained in the GM if we do the way explained, it is possible to bless without standing, and according to our customs, it is reasonable for Len Dhampil It will be fixed close to sleep, although it is not agreed as the above mentioned in the opinion of the Toss in the blessings of the 11th of the 18th century that already and the last 100 years in their opinion, MM since there is a need for this in the most obedinan form of the blessing.
And since in the Mishnav and the PMG we did not see that they considered it to be Ya'av't, and there are also some judges who wrote that it was necessary to settle, and in addition, it is not permissible to settle for Ya'av't, therefore it is permissible to settle, and one must also add to this what Damboar in the Mash'nav according to the Ram" A. Shafi' will praise that the custom for the Harma to abide by is permissible from the main point of the law to sit, and likewise for the Hagra it is allowed to sit then since it is not a sacred thing that is not said in less than mi'.
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