3,438
edits
Korbanot: Difference between revisions
From Halachipedia
no edit summary
No edit summary |
|||
| Line 8: | Line 8: | ||
# Some say that one should recite the Aseret HaDibrot everyday, however it’s forbidden to say it as a congregation and 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 say in private because saying it as a congregation was forbidden by the Rabbis so that the heretics don’t 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> | # Some say that one should recite the Aseret HaDibrot everyday, however it’s forbidden to say it as a congregation and 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 say in private because saying it as a congregation was forbidden by the Rabbis so that the heretics don’t 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’s 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, Bnei Tzion 1:4 allow one to only say Eizhu Makoman and fulfill one’s obligation with that. </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’s 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, 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 Eizhu Mekoman and the Briata 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 Briata of Rabbi Yishamael. <Ref> Mishna Brurah 50:2 writes clearly that in order to fulfill learning Torah through Eizhu Mekoman and the Briata of Rabbi Yishmael one must understand what one is saying and if one doesn’t know one should learn it. </ref> | |||
# One may sit during Korbanot, however, it’s 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 Magan 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’s from the Arizal that one should sit. The Mateh Yehuda 1:8 concludes that it’s 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 isn’t 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’s 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 Magan 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’s from the Arizal that one should sit. The Mateh Yehuda 1:8 concludes that it’s 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 isn’t 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> | ||
