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6

Have to? I would think not. To cite the Tur, siman 1: וטוב לומר פרשת העקידה, ופרשת המן, ועשרת הדברות, ופרשת הקרבנות, כגון פרשת העולה ומנחה ושלמים וחטאת ואשם. אמנם פרשת הקרבנות טוב יותר לאומרה ביום, שהם במקום הקרבת הקרבן שזמנו ביום. וכשיסיים פרשת העולה, יאמר: רבון העולמים! יהי רצון מלפניך שיהא זה חשוב ומקובל לפניך כאילו הקרבתי עולה בזמנה. וכן יאמר בפרשת המנחה ...


6

The meaning (translation, if you think in a language other than Hebrew) of the words.


5

While saying this paragraph [Ana Bechoach], one should look at - or envisage - the Sheimos (Divine Names) formed by the acronyms of its words, but one should not pronounce them. http://www.sichosinenglish.org/books/sefer-haminhagim/28.htm#t206


5

The Shulchan Arukh rules (OC 48) that one should include the verses related to the Shabbat offerings in the morning because they, unlike the verses for Rosh Chodesh and Yom Tov, are not going to be read later as Maftir. The Rama notes the Ashkenazi custom of adding the verses related to Rosh Chodesh as well in order to publicize that it is Rosh Chodesh. ...


5

I can't answer for the minhag of Ashkenazim Hutz L'Aretz. However, the reason that it is brought at the end of Davening "again" has deep Kabbalistic significance. According the Arizal and the RaShaSh, when we say pitum Ketoret and Korbanot at the beginning of davening, it is to draw down spiritual light in order to be able to lift our selves(and the world ...


3

As to whether one must say korbanos, see your local sidur. Obviously, you have to: it's part of the service. What, you didn't like that proof? Fine. Here's the Rama (48) on the subject:Then we say the paragraph of the tamid and some say the order of the pyre and "ribon haolamim ata tzivisanu...", and if you can't say it with the tzibur you can say it at ...


3

If I recall from Rabbi Artscroll, the initial ketores (before psukei d'zimra) is part of the recitation of the other sacrifices, which our prayers fill in for. The additional reciting the order of ketores is auspicious for financial health, just as in the Temple, the Cohen offering it would be blessed with wealth. A Chutz-la'aretz Ashkenazi like me, ...


2

The 42 words represent the 42 letters of the Ve'Ahavta (paragraph from Shema Deuteronomy 6:5-9). The 42 words can be divided up into seven lines of six words each, and each letter from the six words can be combined into the end of each of the six to make a seventh "word" for each line making the title 49, and these 49 represent each day of Sefirat ha-Omer, ...


2

O Ch 66 (7) MB 35. As per @msh210's comment, quoting from the middle of the MB, "Ideally one should start the שמונה עשרה together with the קהל and the ש‏"ץ". So if saying extra korbonos etc. means you can't do that, then don't say them. Regarding פסוקי דזמרא and skipping them for the same purpose, see O Ch 52 (1) MB 1 regarding the priority of the ...


2

I once heard - do not remember from whom - that we say Hashem's name at the Korbanos that are done for a personal Kapara such as a Chatas and Asham to invoke Hashem's mercy upon us.


2

The Arizal says that these letters correspond to the Shem Mem Bet (see Sidur Kawanat HaLev for the Peshat of the words). Of course, one should always concentrate on the Peshat of the words and then the Sod (Ben Ish Hai in Sefer Tikun Tefila).



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