{"id":6215,"date":"2010-01-13T01:00:34","date_gmt":"2010-01-12T23:00:34","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6215"},"modified":"2018-05-24T11:34:46","modified_gmt":"2018-05-24T08:34:46","slug":"02-13-01","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-13-01\/","title":{"rendered":"01 – Is It an Obligation to Recite the Korbanot Passages?"},"content":{"rendered":"

Every morning before prayer, we have the custom to recite the passage of the Tamid<\/i> offering. However, Chazal<\/i> did not officially institute this practice, and therefore, its recital is not considered to be an absolute obligation. Still, the recital of the Tamid<\/i> passage is based on Chazal<\/i>\u2019s words in the Talmud (as will be clarified further). Moreover, the Chachamim<\/i> established the time of the Shacharit<\/i> prayer to correspond to the morning Tamid<\/i> offering. Therefore, Jews have been accustomed to recite the Tamid<\/i> section every day and its recital eventually became obligatory.<\/p>\n

Likewise, it is correct to recite the passage of the Ketoret<\/i> (incense) every day before prayer, for it too, was brought daily. The Zohar<\/i> (Vayakhel<\/i> 218:2) emphasizes the great benefits from its daily recital. Hence, it is proper that even one who is in a hurry says the passage of the Tamid<\/i> offering and the verses of the Ketoret<\/i>.<\/p>\n

The remaining paragraphs and prayers printed as part of the Korbanot<\/i> passages are important as well; however, their recital is not obligatory.[1]<\/a><\/sup><\/p>\n

When someone does not have time to say the Tamid<\/i> paragraph, the verses of the Ketoret<\/i>, and all of Pesukei d\u2019Zimrah<\/i>, it is best that he omit Psalm 30 (\u201cMizmor Shir Chanukat HaBayit L\u2019David<\/i>,\u201d and Sephardim<\/i> begin \u201cAromimcha Hashem<\/i>\u201d) so that he can recite them. If time does not allow him, he should also omit Hodu LaHashem<\/i>. It is even permissible to skip Vayevarech David<\/i>, Az Yashir<\/i>, and Yehi Chevod <\/i>in order to recite the paragraph of the Tamid<\/i> offering and the verses of the Ketoret<\/i>. This is because the foundation for the recital of the Tamid<\/i> passage and verses of the Ketoret<\/i> is in the Talmud, whereas the other passages were added to Pesukei d\u2019Zimrah<\/i> by the Savora\u2019im<\/i> and Geonim<\/i>. However, one may not skip the main parts of Pesukei d\u2019Zimrah<\/i>, meaning Baruch She\u2019amar<\/i>, Ashrei<\/i> through the end of the Halleluyot<\/i>, and Yishtabach<\/i>, in order to say the verses of the Korbanot<\/i>, since those main parts of Pesukei d\u2019Zimrah<\/i> are obligatory. Those passages are so important that the Chachamim<\/i> even instituted saying blessings upon their recital.[2]<\/a><\/sup><\/p>\n

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[1]<\/a>.\u00a0After writing that it is best to recite the passages of the Korbanot<\/i>, Shulchan Aruch HaRav<\/i> 1:9 writes, \u201cNevertheless, whoever is capable of understanding and learning need not recite even the passages of Korbanot<\/i> every day, rather from time to time it is enough to say the paragraph Eizehu<\/i> Mekoman<\/i>\u2026 If a person knows that an action that he did requires him to bring a certain offering, such as an Olah<\/i> for the nullification of a positive commandment, or for sinful thoughts of the heart concerning a negative commandment, or a Todah<\/i> for the four [people] who need to give thanks, he should say the passage of that particular offering immediately when he is obligated to offer one.\u201d However, concerning the Tamid<\/i> offering in section 48:1 he writes, \u201cAll of Israel became accustomed and took it upon themselves as an obligation to recite the passage of the Tamid<\/i> daily\u2026 and it is good to recite the passage of the Ketoret<\/i> as well\u2026 There are those who are accustomed to recite the paragraph, \u2018Abayei listed the order of the altar service\u2026\u2019 and Ribon HaOlamim<\/i>\u2026\u201d There he refers to the custom that the congregation only recites the Tamid<\/i> passage. This distinction can also be inferred from the Shulchan Aruch<\/i> because in section 48 it is implied that everyone says the Tamid<\/i> passage, whereas concerning the Akeidah<\/i> and the remaining korbanot<\/i>, he writes (1:5), \u201cIt is good to recite it.\u201d Regarding the paragraph of the Kiyor<\/i> (laver) and the Terumat HaDeshen<\/i> (passage concerning the removal of ashes printed in Ashkenazic siddurim<\/i>) and the Ketoret<\/i>, <\/i>he writes in section 1:9, \u201cThere are those who are accustomed to recite it.\u201d This is also what is implied from the Mishnah<\/i> Berurah<\/i> 1:17 where he rules that a mourner does not recite the Korbanot<\/i> passages. Similarly, on Tishah B\u2019Av (554:7 and 559:20) he says the passage of the Tamid<\/i> offering but not the other Korbanot<\/i>. Although according to the Shulchan Aruch<\/i> 554:4 all the Korbanot<\/i> are recited, as the Sephardim<\/i> practice, nevertheless, we learned that only the recital of the Tamid<\/i> is obligatory in contrast to the recital of the remaining Korbanot<\/i>.<\/p>\n

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[2]<\/a>.\u00a0The source for the recital of the <\/span>berachot<\/i> before and after <\/span>Pesukei d\u2019Zimrah<\/i> is in the enactment of <\/span>Anshei Knesset HaGedolah<\/i> or the <\/span>Tanna\u2019im<\/i> (see further in this book, chapter 14, note 1), and they were instituted to be said on the praise we give Hashem. The most important praise is the Psalm \u201c<\/span>Tehillah L\u2019David<\/i>\u201d (<\/span>Ashrei<\/i>), as explained in <\/span>Berachot<\/i> 4b, and next are all the <\/span>Halleluyot<\/i>, which continue until the end of Psalms, as clarified in <\/span>Shabbat<\/i> 118b, according to the interpretation of the <\/span>Rif<\/i> and the <\/span>Rosh<\/i>. The source for the recital of the <\/span>Tamid<\/i> passage is in the <\/span>Gemara<\/i> in <\/span>Ta\u2019anit<\/i> 27b and in <\/span>Megillah<\/i> 31b. However, it is not mentioned there as an obligation or even as a daily custom, and no <\/span>berachah<\/i> is recited upon it. Therefore, the main parts of <\/span>Pesukei d\u2019Zimrah<\/i> precede the <\/span>Tamid<\/i> passage in order of importance.<\/span>The first Psalm that may be skipped is Mizmor Shir Chanukat HaBayit<\/i> (Sephardim<\/i> begin from Aromimcha<\/i>), because its recital only began approximately 300 years ago as a continuation of the recital of the Tamid<\/i>. If one must skip more, he should skip Hodu LaHashem<\/i>, since the basis for its recital lies in the custom to recite it when the Tamid<\/i> offering was brought in the Temple, and therefore it was customary to recite it after reciting the passage of the Tamid<\/i>. If so, certainly the recital of the Tamid<\/i> is more important than the recital of Hodu<\/i>. Yehi Chevod<\/i>, Vayevarech David<\/i>, and Az Yashir<\/i> are additions from the time of the Savora\u2019im<\/i> and Geonim<\/i>, and therefore it seems that the recital of the Tamid<\/i>, whose source is in the Talmud, is more important than their recital. There is a difference in importance between the passage of the Tamid<\/i> and that of the Ketoret<\/i>. See Mishnah Berurah<\/i> 554:7, who rules that on Tishah B\u2019Av, Pitum HaKetoret<\/i> \u00a0is not recited, for it is not part of the prayers of that day, but the Tamid<\/i> passage is recited. (Although according to Kaf HaChaim<\/i> 559:48 it is recited, still, we learn from the Mishnah Berurah<\/i> that there is a difference in their levels of importance). Just like the Tamid<\/i>, where only the verses are recited, regarding the Ketoret too, it is permissible in times of need to fulfill the obligation of its recital with verses alone, and one can suffice with reciting Chazal<\/i>\u2019s additions on the Ketoret<\/i> at the end of the prayer service (see further in this book, 23:5, note 5).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Every morning before prayer, we have the custom to recite the passage of the Tamid offering. However, Chazal did not officially institute this practice, and therefore, its recital is not considered to be an absolute obligation. Still, the recital of the Tamid passage is based on Chazal\u2019s words in the Talmud (as will be clarified […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[28],"tags":[],"class_list":["post-6215","post","type-post","status-publish","format-standard","hentry","category-13-korbanot-the-passages-of-the-sacrificial-offerings"],"yoast_head":"\n01 - Is It an Obligation to Recite the Korbanot Passages? - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-13-01\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"01 - Is It an Obligation to Recite the Korbanot Passages? - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Every morning before prayer, we have the custom to recite the passage of the Tamid offering. 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