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The Gemara in both Taanit (27b) and Megilla (31b) say that Avraham asked HaShem how the Jews would repent without a temple. HaShem answers that He already enacted a portion of korbanos to say and it would be as if we gave the korbanos. I will post the Gemarafrom Megilla below.

My question is this: people refer to korbanos as the entire davening between birchos hashachar and pesukei de'zimra. However, my siddur breaks it down into three sections: akeida, korbanos, and ketores. Korbanos is pretty short. So, when the Gemara refers to us saying Korbanos, is it all three, sections, just the one section, or something else overall?

Source: Megilla 31b

אמר לפניו רבש"ע במה אדע אמר לו קחה לי עגלה משולשת וגו' אמר לפניו רבש"ע תינח בזמן שבית המקדש קיים בזמן שאין בית המקדש קיים מה תהא עליהם אמר לו כבר תקנתי להם סדר קרבנות כל זמן שקוראין בהן מעלה אני עליהן כאילו מקריבין לפני קרבן ומוחל אני על כל עונותיהם:

Abraham then said before Him: Master of the Universe: “By what shall I know this?” God said to him: “Take Me a heifer of three years old” (Genesis 15:9). With this, God intimated to Abraham that even if his descendants will sin, they will be able to achieve atonement through sacrificing offerings. Abraham said before Him: Master of the Universe, this works out well when the Temple is standing and offerings can be brought to achieve atonement, but when the Temple will no longer be standing, what will become of them? God said to him: I have already established for them the order of offerings, i.e., the verses of the Torah pertaining to the halakhot of the offerings. Whenever they read those portions, I will deem it as if they sacrificed an offering before Me, and I will pardon them for all of their iniquities.

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I think it might be more helpful to look at this the other way round.

The gemara you quoted notes that reading about and learning any and all of the verses dealing with the korbanot, is viewed as if one offered them.

Because of this gemara, certain passages found their way into the daily prayer book. For example, Tur Orach Chaim 48 writes that it was instituted that the passage of the tamid be recited daily, because of this gemara.

However, Tur Orach Chaim 1 also writes that it is good to recite many of the other passages of korbanot (olah, minchah, shelamim, chatat, asham). Beit Yosef ad loc. explains that this is also because of this gemara. (It's worth noting that very few siddurim published today contain these passages.)

Similarly, Rosh Megillah 4:9 connects the practice of reading a maftir on festivals that deals with the korbanot of the day to this gemara.

Presumably, any of the passages that appear in the siddur which describe the temple service (so in a "standard" ashkenazi siddur most of the passages from that of the kiyyor until rabi yishma'el) would constitute a way of fulfilling this gemara. (I would note that the gemara talks about reading the seder korbanot, so it is possible that learning torah shebe'al peh (pitum haketoret, eizehu mekoman) would not strictly count, although it is certainly a fulfillment of the idea behind it.)

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  • How exactly do you translate תקנתי להם סדר קרבנות. The OP seems to think that sounds like a fixed text "prayer". – Double AA Jun 21 '20 at 14:13
  • I think it's a fixed text in terms of it being the specific verses in the Torah which teach us the laws of korbanot, but not (it seems according to Rosh and Tur) that there was necessarily a decree to read those texts at specific times – Joel K Jun 21 '20 at 14:18
  • So what was the enactment of תקנתי? That the Torah verses should exist? – Double AA Jun 21 '20 at 18:29
  • That those verses should exist, along with the mitzvah of talmud torah – Joel K Jun 21 '20 at 18:31

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