This week’s parsha discusses korbanos, the consecration of the Levi’im, and many other matters germane to the Mishkan.
Between the recital of morning berachos and Boruch She’amar, which begins pesukei dezimra, is a section of the davening colloquially referred to as “korbanos,” since it includes many references to the various offerings brought in the Beis Hamikdash. The goal of this article is to provide an overview and some details about this part of the davening.
This section of the davening can be loosely divided into three sub-sections:
(1) Introductory recitations
In addition to a few prayers, this includes the recital of various passages of the Torah that have strong educational and moral benefit.
(2) Parshiyos hakorbanos
Recital of Torah passages regarding the offerings and other daily procedures in the Beis Hamikdash.
(3) Chazal regarding the korbanos
The recital of various statements of Chazal that pertain, either directly or indirectly, to the daily offerings.
After the recital of birkas haTorah and the other daily morning berochos, the Tur and the Shulchan Aruch both recommend the recital of different parts of the Torah as an introduction to the morning davening, including parshas haman, the passage about the manna falling, the story of akeidas Yitzchak and the aseres hadibros (Orach Chayim 1:5-9). These parts of the davening foster a stronger sense of faith in Hashem and a basic understanding of the purpose of our creation.
The early authorities recommend reciting parshas haman every morning to remember throughout the day that Hashem provides all of our parnasah (Beis Yosef, Orach Chayim Chapter 1; based on Yoma 76a).
Akeidas Yitzchak is recorded in most siddurim at this part of davening, although the majority of people do not recite it daily. Perhaps the justification of this practice lies in the fact that the Magen Avraham (1:7) records in the name of Rabbeinu Bachya (Commentary on Chumash, parshas Tzav, Vayikra 7:37) that it is insufficient to simply read the parshas akeidah; it must be studied well, something that most individuals cannot realistically do on a daily basis.
For some reason that I do not know nor have seen discussed, whereas most siddurim include parshas akeidah at this point of the davening, most do not include parshas haman here. Yet, the same sources — the Tur, the Shulchan Aruch and others — that record the importance of reciting parshas akeidah at this point of the davening mention also parshas haman. It appears that one early printed siddur began including parshas akeidah but, for whatever reason, did not include parshas haman, and the other, later printings imitated the earlier edition, something fairly common in publishing of seforim in general and of siddurim in particular.
There is a major halachic difference between parshas haman and the akeidah, on the one hand, and the aseres hadibros on the other. In many congregations, parshas haman and the akeidah were recited together by the entire tzibur, whereas it was prohibited to recite the aseres hadibros as part of daily davening by the tzibur (Shu’t Harashba; Rema, Orach Chayim 1:5). The Gemara (Berochos 12a) prohibits this out of concern that those who do not accept authentic Judaism will claim that observing the aseres hadibros is sufficient, and it is not necessary to observe the rest of the Torah. As noted by later poskim, this concern has become much greater in today’s world than it was in earlier generations (Divrei Chamudos, Brochos 1:9; Magen Avraham 1:9). For this reason, the aseres hadibros are not printed in the siddur – since this would be equivalent to making them part of the daily prayer, which Chazal prohibited (ibid.).
Korbanos — pesukim
The Tur and the Shulchan Aruch both recommend reciting daily the pesukim that describe several of the morning offerings and procedures in the Beis Hamikdash. These are the Torah’s discussions about the various types of korbanos, including the processing of the terumas hadeshen (the ashes on the mizbei’ach), the tamid, olah, chatos, and ketores. It also includes discussion about the kiyor, the laver that was used many times a day by the kohanim to wash their hands and feet.
Why do we recite these passages? The Tur explains: “The recital of parshas hatamid was established on the basis of the midrash’s statement that, when there is no Beis Hamikdash, involvement in the recital of the korbanos is treated as if they were offered” (Tur Orach Chayim, Chapter 48). This important concept is based on the posuk in Hoshea (14:3) that states u’ne’shalmah parim sefaseinu, literally, our lips take the place of the bulls, which is understood by Chazal to mean that our lips, by reciting and studying the korbanos, function as a spiritual replacement for the korbanos (Yoma 86b).
Colloquially, this concept is often expressed by referring to the words of Hoshea: u’ne’shalmah parim sefaseinu. The Mishnah Berurah mentions that u’ne’shalmah parim sefaseinu means understanding the procedure – merely reciting the passages of the Torah by rote, without understanding what is being done, does not fulfill the concept.
In order to fulfill u’ne’shalmah parim sefaseinu, the early authorities cite a custom to recite a prayer after reading each of these sections of the Torah requesting, that the recital of the procedure just mentioned be accepted as if we had actually offered the korban. In many contemporary siddurim, these prayers have been moved from between the pesukim describing the offerings to between the mishnayos of the chapter of Eizehu Mekoman that explain the various korbanos. In some siddurim, you find these prayers in both places.
Standing and in public?
The acharonim disagree whether it is required to stand while reciting the parshas hatamid, the Sefer Olas Tamid and the Magen Avraham ruling that it is required, since all the stages in offering the korban tamid had to be performed while standing. (By the way, no one is ever permitted to sit in the azarah sections of the Beis Hamikdash, with the exception of a Jewish king who is descended from Dovid Hamelech [Yoma 25a et al].) However, most authorities conclude that the parshios hakorbanos may be recited while sitting – in other words, u’ne’shalmah parim sefaseinu does not require standing, notwithstanding that the korbanos, themselves, were required to be offered while standing (e.g., Elya Rabbah; Bechor Shor; Mor U’ketziyah; Shaarei Teshuvah). We see here a dispute to what extent we should treat the concept of u’ne’shalmah parim sefaseinu.
Reciting them together with the tzibur
Here is another issue in which the question is how far do we take the idea of u’ne’shalmah parim sefaseinu. Although there are some acharonim who contend that parshas hatamid should be said only together with the tzibur, since it is a public korban (Be’er Heiteiv, quoting Derech Chochmah), the consensus of poskim is that this is unnecessary.
Korbanos correspond to prayers
Another reason for the recital of korbanos results from the following Talmudic discussion. The Gemara (Berachos 26b) quotes what appears to be a dispute between early amora’im, Rabbi Yehoshua ben Levi and Rabbi Yosi berabbi Chanina, whether the three daily tefillos were each established by one of our forefathers, Avraham, Yitzchak and Yaakov, or whether they were established to correspond to the daily offerings. The Gemara’s conclusion is that both statements are true: the forefathers established the daily prayers, but, subsequently, Chazal instituted that these prayers should correspond to the korbanos. Because of this last consideration, the times of the daily prayers are linked to the times that the korbanos were offered. Therefore, we read the story of the akeidah, which emphasizes the role of Avraham and Yitzchak in our prayers, and we also study the pesukim about the different korbanos, to strengthen and highlight the relationship between the korbanos and our prayers.
Chazal regarding the korbanos
At this point, we will explore the third subsection of these introductory prayers, which I called above, “Chazal regarding the korbanos.” Many early authorities(Tur, Rema) recommend beginning the next subsection of the morning davening by reciting the following passage of Gemara (Yoma 33a), which presents the choreographed order of the morning service in the Beis Hamikdash: “Abayei presented the order in which the service was performed in the Beis Hamikdash according to the accepted tradition, following the opinion of Abba Shaul:
Tidying the large pyre on the (main) mizbei’ach (altar) precedes tidying the secondary pyre that was used to burn the ketores (incense).
Tidying the secondary pyre precedes placing the two planks of wood on the mizbei’ach. Placing the two planks of wood precedes removing the ashes from the inner mizbei’ach.
Removing these ashes precedes cleaning five lamps of the menorah.
Cleaning these five lamps precedes processing and offering the blood of the morning korban tamid.
This precedes cleaning the remaining two lamps of the menorah.
Cleaning these two lamps precedes offering the ketores.
This, in turn, precedes offering the limbs of the morning korban tamid.
Offering of the limbs precedes the meal offering (that accompanies the morning korban tamid). The meal offering precedes the chavitin (a grain korban offered daily by the kohein gadol).
The chavitin precede the wine offering (that accompanied the morning korban tamid).
The wine offering precedes the musaf offerings (of Shabbos, Rosh Chodesh, or Yom Tov). The musaf offerings precede the spoons of levonah (frankincense offered on Shabbos, to permit the consumption of the lechem hapanim, the showbread).
The offering of the spoons of levonah precedes the afternoon korban tamid (Yoma 33a).
The Tur (Orach Chayim 48) then cites a prayer to be said after this passage of Gemara is recited, similar to that mentioned after the pesukim of each korban.
Subsequently, the Tur asks, “What should someone do if he wants to recite this prayer [i.e., the request that the recital of the procedure should be accepted in place of the actual korban], but he davens in a shul where the tzibur does not say it?” It appears that the Tur is bothered by the following problem: U’ne’shalmah parim sefaseinu is considered equivalent to actually offering the korbanos. If this is true, it is forbidden to recite parshas hatamid twice in the same morning [i.e., once privately, to be able to recite the special prayer, and once with the tzibur], because it is considered as if you offered the morning korban tamid twice, which is a violation of halacha (see Beis Yosef). Furthermore, reciting this prayer after the communal recitation of the parshas hatamid omitted this prayer is inappropriate – he should not do something obviously different from what the community does.
The Tur answers that, in this situation, the person should say parshas hatamid by himself before the tzibur begins davening, and, at that time, recite the prayer requesting the acceptance of these korbanos. He should then recite parshas hatamid again together with the tzibur, since a person should not refrain from joining the tzibur. However, when he recites it together with the tzibur, he should consider it as if he is reading the Torah and not fulfilling the concept of u’ne’shalmah parim sefaseinu. This way he will avoid the concern that the second recitation of the parshas hatamid could be the equivalent of offering the korban tamid twice in the same morning.
No Abayei according to Abba Shaul
Notwithstanding that both the Tur and the Rema record reciting the statement of Abayei, this is not printed in all siddurim. Why not?
Abayei began his statement by noting that he was following the opinion of Abba Shaul. Earlier in mesechta Yoma (14b), the Gemara recorded a dispute between the Sages and Abba Shaul. According to the Sages, the beginning of the order should be as follows: organizing the main pyre of ashes, then the secondary pyre, adding the two planks to the fire, removing the ashes, offering the blood of the morning tamid, cleaning five lamps of the menorah, offering the ketores, and then cleaning the remaining two lamps. In other words, both the Sages and Abba Shaul agree that the cleaning of the menorah is interrupted by another avodah, after completing the first five lights and before cleaning the last two. The dispute between them is whether the processing of the tamid is begun before the cleaning of the menorah, or in the middle, as the interruption, and whether the offering of the ketores is inserted or is performed after the cleaning of the menorah is complete. Abayei’s statement follows Abba Shaul. Those who do recite this statement assume that, since Abayei quoted this statement, he rules like the minority opinion of Abba Shaul, in this instance, and that is the halachic conclusion (Beis Yosef).
However, the Rambam (Hilchos Temidim Umusafim 6:1, 3) and the Semag (Positive Mitzvah #192) both rule according to the Sages, the majority opinion, which means that they do not accept Abayei’s testimonial as halachic conclusion. Since Abayei’s statement is not according to the halachic conclusion, it is inappropriate to recite this statement as part of davening (see Beis Yosef). Thus, according to the Rambam and the Semag, one should not recite this passage as part of daily korbanos, whereas, according to the Tur and the Rema, one should. Whether we rule according to Abba Shaul or according to the Sages is an issue that will require the Sanhedrin to resolve, when we are ready to begin offering korbanos again, bim’heirah veyameinu.
The next part of the morning prayers is Eizehu Mekoman, which is the fifth chapter of Mishnayos Zevachim. The primary reason why this is recited is in order to make sure that every man studies Mishnah every day, in fulfillment of the dictum of Chazal that a person should make sure to study every day some Mikra, some Mishnah and some Gemara (see Kiddushin 30a; Avodah Zarah 19b, as explained by Tur, Orach Chayim Chapter 50). There is no necessity to add more pesukim to make sure that someone studies some Mikra every day since, in the course of our davening, we recite many passages of Tanach, so Mikra is recited daily. But to make sure that everyone studies Mishnah every day, we recite Eizehu Mekoman.
This chapter was chosen as the representative of Mishnah for several reasons: First, there is no overt dispute in the entire chapter. In other words, although there are statements in this Mishnah about which various tanna’im disagree, no disputing opinions are mentioned. Thus, this chapter is purely Mishnah in the sense that it is completely halacha pesukah, accepted as halachic conclusion (Baruch She’amar; see Rambam, Hilchos Talmud Torah 1:11).
A second reason why this chapter was chosen as the representative of Mishnah is because it discusses the laws of the korbanos, making it very appropriate to be recited before davening.
Yet a third reason why this chapter of Mishnah was chosen is because it appears to be very old, dating back to the era of the first Beis Hamikdash. This is based on the fact that it refers to Bein Habadim¸which did not exist in the second Beis Hamikdash nor in the last years of the first Beis Hamikdash. The badim (the poles of the aron) were required to always be attached to the aron hakodesh, and Yoshiyahu Hamelech hid the aron so that they would not be captured by the Babylonians when the first Beis Hamikdash was destroyed.
Rabbi Yishmael says
I mentioned above the statement of the Gemara that a man is required to study some Gemara every day. According to the Rambam (Hilchos Talmud Torah 1:11), Gemara means understanding and analyzing the meaning and reason behind the laws. To fulfill the daily study of Gemara, the recital of the passage beginning with the words, “Rabbi Yishmael says” was introduced into the daily davening. This passage is the introduction to the midrash halacha called the Sifra or the Toras Kohanim (these are two names for the same work), which is the halachic midrash on the book of Vayikra.
The Sifra is an unusual work among the midrashim of Chazal in that it is completely halacha. (Although Mechilta and Sifrei are both halachic midrashim, they contain substantive parts of agadah, non-halachic material.) The Malbim wrote two different magnum opus works on the Sifra. He intended to write an extensive commentary to explain how Chazal’s method of deriving the halachos in Vayikra is based on a very meticulous understanding of the pesukim. However, after he wrote the commentary on only two pesukim, he writes that he realized that a commentary of this nature would become completely unwieldly – it would be an encyclopedia, rather than a commentary; too long and tedious for anyone to read. Instead, he wrote a different lengthy essay, which he called Ayeles Hashachar, explaining all the principles involved in explaining the pesukim correctly. Then, throughout the rest of his commentary to the Sifra, he refers the reader to the place in Ayeles Hashachar in which he explained the principle or principles involved in explaining the particular passage of Sifra. In Ayeles Hashachar, the Malbim concludes that there are 613 principles involved to derive the correct halachic interpretation of the pesukim.
Although a regular student of the Gemara will be very familiar with many of the rules that Rabbi Yishmael shares with us, a few of these rules are rarely encountered. An in-depth explanation of the beraysa of Rabbi Yishmael is beyond the scope of this article. Perhaps I will devote an entire future article to explaining Rabbi Yishmael’s thirteen principles. Those interested in more detailed explanations of these principles and examples are referred to the commentary of Rav Hirsch on the siddur.
The purpose of many of our korbanos is to assist us in our teshuvah process.The Gemara states: “Come and see, how different are the qualities of The Holy One, Blessed be He, from mortal man. Someone who offends his friend is uncertain whether his friend will forgive him. And, even if he is fortunate that his friend forgives him, he does not know how much it will cost to appease his friend. However, in reference to The Holy One, Blessed is He – should a man sin against Him in private, all the sinner needs to do is to beg Him for forgiveness, as the posuk says, Take with you words and return to Hashem (Hoshea 14:3).
Furthermore, the Gemara states, “Teshuvah is so great that because of one individual who does teshuvah, the entire world is forgiven, as the Torah says, with their teshuvah I will heal them… because My anger against them is retracted. Note that the posuk does not state, “My anger is retracted “against him,” but against “them” (Yoma 86b) – all of them.