{"id":8360,"date":"2016-02-15T01:00:29","date_gmt":"2016-02-14T23:00:29","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=8360"},"modified":"2018-05-24T12:55:10","modified_gmt":"2018-05-24T09:55:10","slug":"03-15-01","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/03-15-01\/","title":{"rendered":"01. Women\u2019s Recitation of Korbanot: A Pious Custom"},"content":{"rendered":"

Thus far, we have studied laws that pertain to men and women alike, such as netilat yadayim<\/em>, Birkhot Ha-sha\u0125ar<\/em>, Birkhot Ha-Torah<\/em>, and the Amida<\/em>. In the next chapters we will learn about prayers that were instituted for men as an obligation, and from which women are exempt, although women who wish to enhance the mitzva recite them.<\/p>\n

Some poskim<\/em> maintain that women, too, must recite the Tamid<\/em> passage, because the prayers were established to correspond to the Tamid<\/em> offerings, and just as women must pray Sha\u0125arit<\/em> (according to the majority of poskim<\/em>, as explained above, 2:2), it is also proper that they recite the Tamid<\/em> passage. Others say that in addition to the Tamid<\/em> passage, it is best that they recite all the Korbanot<\/em>.<\/p>\n

However, the widespread practice is that women do not recite the Tamid<\/em> passage, and that is the opinion of most poskim<\/em>. The reason is that the essence of the women\u2019s obligation to pray is the request for mercy and not the association with korbanot<\/em>. Furthermore, men are not obligated to recite the Korbanot<\/em> passages either, and in principle they are not even obligated to recite the Tamid<\/em> passage \u2013 it is a custom that became obligatory \u2013 so certainly there is no obligation for women to recite the Tamid<\/em> passage and the Korbanot<\/em>, although a woman who wishes to enhance the mitzva and recite the Tamid<\/em> passage and the verses of the incense is praiseworthy. 1<\/a><\/sup><\/p>\n

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  1. Agur states in Maharil\u2019s name, as cited Beit Yosef \u00a747 that women must recite Birkhot Ha-Torah because they must recite the Tamid passage. Maharil reasons that women are obligated to offer korbanot just as men are, so they must also recite the Korbanot passages. So states Tevu\u2019ot Shor. However, SAH 47:10 states that women are only required to recite the Tamid passage (and even men are not required to recite all the Korbanot passages). Pri Megadim, Eshel Avraham 47:14 states that only men have the obligation of\u00a0 korbanot, and Mor U-ketzi\u2019a \u00a747 and Tehilla Le-David 47:9 state similarly that women did not have to give ma\u0125atzit ha-shekel to fund the korbanot and that their obligation to pray is only to request mercy. However, \u0124ida (Yosef Ometz \u00a767) writes that women are certainly obligated in all the korbanot, which atone for men and women alike. However, with the exception of a few individual pious women who recite the whole prayer including Korbanot, women do not recite the Korbanot passages in practice. See Ma\u0125azeh Eliyahu \u00a714, which offers several reasons for the exemption of women from the recitation of Korbanot.\n

    Nevertheless, we can suggest that after Birkhot Ha-Torah, instead of reciting the verses of Birkat Kohanim and the beraita of \u201cElu devarim\u2026,\u201d women should recite the Tamid passage and the verse mentioning the Exodus from Egypt. There is no obligation to recite those specific verses and that exact beraita; rather, the entire goal is to learn some Torah after reciting Birkhot Ha-Torah, and if so, it is best to study verses that some say it is an obligation to recite. It is best to print this in women\u2019s siddurim, thereby enabling everyone to fulfill their obligation to recite the Tamid passage and mention the Exodus from Egypt.<\/p>\n

    It is noteworthy that although the crux of the debate is the Tamid passage, the verses about the incense is a close second in importance. Both the Tamid and the incense were offered twice a day, in the morning and the afternoon. The Tamid was a material offering that was brought on the outside altar, whereas the incense was a spiritual offering that was burned on the inner altar. Peninei Halakha: Prayer 13:5-6 on the reason for the Tamid and incense.\u00a0 ↩<\/a><\/span><\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    Thus far, we have studied laws that pertain to men and women alike, such as netilat yadayim, Birkhot Ha-sha\u0125ar, Birkhot Ha-Torah, and the Amida. In the next chapters we will learn about prayers that were instituted for men as an obligation, and from which women are exempt, although women who wish to enhance the mitzva […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[119],"tags":[],"class_list":["post-8360","post","type-post","status-publish","format-standard","hentry","category-03-15"],"yoast_head":"\n01. Women\u2019s Recitation of Korbanot: A Pious Custom - 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\/03-15-01\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"01. Women\u2019s Recitation of Korbanot: A Pious Custom - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Thus far, we have studied laws that pertain to men and women alike, such as netilat yadayim, Birkhot Ha-sha\u0125ar, Birkhot Ha-Torah, and the Amida. 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