Korbanot: Difference between revisions
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==Pre-Shacharit== | ==Pre-Shacharit== | ||
# After [[Birchot HaShachar]] and putting on [[Tefillin]], one recites parsha of the Akeda followed by the Ribbono Shel Olam Keshem SheKavash. <ref>S”A 1:5 writes that one should recite the parsha of the Akeda. The reasons given in Bet Yosef 1:5 and the achronim is to pray to Hashem to remember the Akeda and also inculcate the message of subjugating the Yetzer HaRah like Avraham Avinu. </ref> | # After [[Birchot HaShachar]] and putting on [[Tefillin]], one recites parsha of the Akeda followed by the Ribbono Shel Olam Keshem SheKavash. <ref>S”A 1:5 writes that one should recite the parsha of the Akeda. The reasons given in Bet Yosef 1:5 and the achronim is to pray to Hashem to remember the Akeda and also inculcate the message of subjugating the Yetzer HaRah like Avraham Avinu. </ref> | ||
# The Sephardic minhag is to say the pasuk of VeShachat Otto after the Parsha of the Akeda. <Ref> S”A 1:8 writes that that together with the Parshat Korbanot one should recite the pasuk of VeShachat Otto (Vayikra 1:11). In addition to this, the Chida (Kesher Gudal 24:3), Ben Ish Chai (Od Yosef Chai, | # The Sephardic minhag is to say the pasuk of VeShachat Otto after the Parsha of the Akeda. <Ref> S”A 1:8 writes that that together with the Parshat Korbanot one should recite the pasuk of VeShachat Otto (Vayikra 1:11). In addition to this, the Chida (Kesher Gudal 24:3), Ben Ish Chai (Od Yosef Chai, Mikeitz 2e), and Halacha Brurah 1:12 write that the Sephardic Minhag is say this pasuk after the parshat Akeda (in addition to saying it with the parshat Korbanot). However, Kaf HaChaim 1:30 writes in the name of the Rashash and a local Minhag that does not say this pasuk. </ref> | ||
# There is a minhag to recite the pasuk V'ani Brov Chasdecha (ואני ברוב חסדך אבא ביתך אשתחוה אל היכל קדשך ביראתך) after entering Shul.<ref>Magen Avraham 47:1, Mishna Brurah 47:1, Ben Ish Chai Shana Rishona Vayera n. 5</ref> Some recite בבית אלהים נהלך ברגש before entering Shul.<ref>Magen Avraham 47:1, Mishna Brurah 47:1</ref> | # There is a minhag to recite the pasuk V'ani Brov Chasdecha (ואני ברוב חסדך אבא ביתך אשתחוה אל היכל קדשך ביראתך) after entering Shul.<ref>Magen Avraham 47:1, Mishna Brurah 47:1, Ben Ish Chai Shana Rishona Vayera n. 5</ref> Some recite בבית אלהים נהלך ברגש before entering Shul.<ref>Magen Avraham 47:1, Mishna Brurah 47:1</ref> | ||
==Parshat HaTamid== | ==Parshat HaTamid== | ||
# One should read the Parshat HaTamid everyday in place of the Korbanot that we unfortunately cannot bring nowadays. <Ref>Rama (intro to 48), Mishna Brurah 48:1 </ref> | # One should read the Parshat HaTamid everyday in place of the Korbanot that we unfortunately cannot bring nowadays. <Ref>Rama (intro to 48), Mishna Brurah 48:1 </ref> | ||
# The rabbis established saying the perek of Eizahu | # The rabbis established saying the perek of Eizahu Mekoman and Braita of Rabbi Yishmael in order that one learn Mishna and Gemara every day. <Ref>S”A 50:1, See BeYitzchak Yikarei [[siman 1]] says that the Korbanot are minhag except these and parshat tamid are a חיוב. </ref> | ||
# Some say to stand while reading the Parshat HaTamid especially when it is read out loud in the Tzibbur. <Ref>Mishna Brurah 48:1 </ref> The Aruch HaShulchan says that a Kohen needs to stand when reciting Parshat haTamid but not a Levi nor a Yisroel <ref> Aruch HaShulchan 1:26 </ref> | # Some say to stand while reading the Parshat HaTamid especially when it is read out loud in the Tzibbur. <Ref>Mishna Brurah 48:1 </ref> The Aruch HaShulchan says that a Kohen needs to stand when reciting Parshat haTamid but not a Levi nor a Yisroel <ref> Aruch HaShulchan 1:26 </ref> | ||
# The minhag is also to say the order of services in the Bet Hamikdash in the paragraph “Abaye Hava Omer”. Anyone who knows how to learn should learn the meaning of the text from the Gemara so that reading it counts as actual sacrifices. <Ref>Mishna Brurah 48:1 </ref> | # The minhag is also to say the order of services in the Bet Hamikdash in the paragraph “Abaye Hava Omer”. Anyone who knows how to learn should learn the meaning of the text from the Gemara so that reading it counts as actual sacrifices. <Ref>Mishna Brurah 48:1 </ref> | ||
==Korbanot== | ==Korbanot== | ||
# One should say the Parshat Ketoret every day before [[Shacharit]]. <Ref> Halacha Brurah 1:18 </ref> | # One should say the Parshat Ketoret every day before [[Shacharit]]. <Ref> Halacha Brurah 1:18 </ref> | ||
# Some say that one should recite the Parshat HaMaan everyday | # Some say that one should recite the Parshat HaMaan everyday; however the minhag is not to say it. <Ref> Halacha Brurah 1:13 </ref> | ||
# Some say that one should recite the Aseret HaDibrot everyday | # Some say that one should recite the Aseret HaDibrot everyday; however it is forbidden to say it as a congregation. Amyway, the minhag is not to say it at all. <Ref>S”A 1:5 writes that one should say the Aseret HaDibrot daily. The Rama adds that it must be said in private because saying it as a congregation was forbidden by the Rabbis so that the heretics do not say that this is the whole Torah. Nonetheless, Chida (Ayin Tov 10) and Halacha Brurah 1:14 write that the minhag is not to say it at all like the Arizal (Hakdama to Shaar HaKavana) </ref> | ||
# The obligation to say Korbanot really includes saying the Parshat Olah, Parshat Mincha, Parshat Todah, Parshat Shlamim, Parshat Chatat, and Parshat Asham. However, the minhag is to fulfill one’s obligation with just reading the perek of Eizhu Mekoman. <Ref> Tur and S”A 1:5 write that there is an obligation to say the Parshat Korbanot including the parshiot of Olah, Mincha, Todah, Shlamim, Chatat, and Asham. However, Sh”t Lev Chaim 1:11 | # The obligation to say Korbanot really includes saying the Parshat Olah, Parshat Mincha, Parshat Todah, Parshat Shlamim, Parshat Chatat, and Parshat Asham. However, the minhag is to fulfill one’s obligation with just reading the perek of Eizhu Mekoman. <Ref> Tur and S”A 1:5 write that there is an obligation to say the Parshat Korbanot including the parshiot of Olah, Mincha, Todah, Shlamim, Chatat, and Asham. However, Sh”t Lev Chaim 1:11 and Bnei Tzion 1:4 allow one to only say Eizhu Makoman and fulfill one’s obligation with that. </ref> | ||
# After Parshat Tamid, one should say the perek of Eizehu Mekoman and the | # After Parshat Tamid, one should say the perek of Eizehu Mekoman and the Braita of Rabbi Yishamael to fulfill [[learning Torah]], Mishna, and Gemara daily. <Ref> S”A 50:1 </ref> One must understand what one is saying when one reads Eizhu Mekoman and the Braita of Rabbi Yishmael. <Ref> Mishna Brurah 50:2 writes clearly that in order to fulfill [[learning Torah]] through Eizehu Mekoman and the Briata of Rabbi Yishmael one must understand what one is saying and if one does not know one should learn it. </ref> | ||
# One may sit during Korbanot, however, it is preferable to stand, especially for Parshat Tamid. <Ref>The Olot Tamid 1:8 writes that the Korbanot should be said standing since the actual Korbanot in the Bet HaMikdash were brought standing. This is brought down in the Magen Avraham 48:1, Yad Aharon (on the Tur 1:3; in name of the Arizal), Emek Bracha (Siman 18), and Bear Hetiev 1:12. However, Shalmei Tzibur (pg 62a) writes that it is from the Arizal that one should sit. The Mateh Yehuda 1:8 concludes that it is no more than a chumra, since the requirements of Korbanot only encompass the general laws of Korbanot such as saying them during the day, however, the actual details carried out by the cohen are not applicable to our saying the Korbanot. To this, many achronim agree including Tevuot Shor (pg 109a), Eliyah Rabba 1:10, Birkei Yosef 1:14, Machzik Bracha 48, Kesher Gudal 7:22, Maamer Mordechai 102:2, Kisei Eliyahu 48, Sh”t Lev Chaim 1:13, Ruach Chaim 1:32, and Halacha Brurah 1:17. Mishna Brurah 48:1 writes in name of the Pri Megadim that one only needs to stand for Parshat HaTamid. </ref> | # One may sit during Korbanot, however, it is preferable to stand, especially for Parshat Tamid. <Ref>The Olot Tamid 1:8 writes that the Korbanot should be said standing since the actual Korbanot in the Bet HaMikdash were brought standing. This is brought down in the Magen Avraham 48:1, Yad Aharon (on the Tur 1:3; in name of the Arizal), Emek Bracha (Siman 18), and Bear Hetiev 1:12. However, Shalmei Tzibur (pg 62a) writes that it is from the Arizal that one should sit. The Mateh Yehuda 1:8 concludes that it is no more than a chumra, since the requirements of Korbanot only encompass the general laws of Korbanot such as saying them during the day, however, the actual details carried out by the cohen are not applicable to our saying the Korbanot. To this, many achronim agree including Tevuot Shor (pg 109a), Eliyah Rabba 1:10, Birkei Yosef 1:14, Machzik Bracha 48, Kesher Gudal 7:22, Maamer Mordechai 102:2, Kisei Eliyahu 48, Sh”t Lev Chaim 1:13, Ruach Chaim 1:32, and Halacha Brurah 1:17. Mishna Brurah 48:1 writes in name of the Pri Megadim that one only needs to stand for Parshat HaTamid. </ref> | ||
# One is allowed to say the Parshiot Korbanot on [[Shabbat]] and [[Yom Tov]] but one should refrain from saying the Yehee Ratzon. <Ref> Mishna Brurah 1:17 in name of the Shlah. </ref> | # One is allowed to say the Parshiot Korbanot on [[Shabbat]] and [[Yom Tov]] but one should refrain from saying the Yehee Ratzon. <Ref> Mishna Brurah 1:17 in name of the Shlah. </ref> | ||
