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Since today we don't have the temple and it's said one who recites korbanot even parsha hatamid in paticular it's as if he brought a the korban tamid. Halacha also says that korbanot may not be offered anywhere else but only at the beis hamikdash and today the shuls represent the beis hamikdash. If that is, how come its permitted to recite parsha hatamid at home ? wouldn't that be offering tamid from home from a place not permitted to give korbanot from ? The prayers today are in place of the korbanot for lack of the beis hamikdash, refers to amidah in paticular, not reciting korbanot passages, isn't it?

I read online (i think it was the geonim if i remember) that one can recite korbanot at shacharis, but doesn't have to at mincha. Anyone know why ?

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To answer your first question:

Reading the Torah portion and studying the laws of korbanot is like fulfilling the mitzvah. So it is like one brought the korban in the Beis Hamikdash according to all the rules.

While shuls do represent the Mikdash, they are not the same thing. One could not offer sacrifices in a shul. When one recites korbanot in shul, it is like offering a korban in the Beis Hamikdash, just the same as a recitation at home.

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The Rema in 48:1 says that it is better to say it in shul with a minyan, but one can say it at home as well

ואם אי אפשר לאומרו בצבור יכול לאומרו בביתו ולחזור לקרות פ' התמיד לבד עם הצבור ויכוין בפעם השנייה כקורא בתורה

And if it is not possible to say with the congregation, one can say it in one's house and come back to read the section of the daily offering on one's own with the congregation [i.e. in its presence]. And the second time, one should intend it like reading in the Torah

As for korbanos before mincha, the SA doesn’t mention it, nor does the Rambam. The Rema brings it in 234:1. The Aruch Hashulchan in 234:2 says that it is a good custom to say it. In 234:7 he mentions a reason for those who don’t say it that in the Mikdash mincha was said before the korban Tamid therefore we don’t say it before (afterwards, even those who say it, agree that if one skipped it he shouldn’t say it afterwards)

ובמקדש היו מתפללין במנחה קודם הקרבת התמיד. ובאמת 'אשרי' אינה תפלה אלא שבחו יתברך, אלא שאני אומר שמטעם זה רבים אינם אומרים במנחה פרשת התמיד מטעם זה, שבמקדש היתה התפלה קודמת ולכן לא רצו לאומרה קודם תפלת שמונה עשרה.

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  • "afterwards, even those who say it, agree that if one skipped it he shouldn’t say it afterwards" This is not universally agreed upon
    – Double AA
    Jun 4, 2023 at 16:20
  • Right, but the Aruch Hashulchan holds that way himself so according to his reasoning, he has an answer why people don’t say it
    – Chatzkel
    Jun 4, 2023 at 16:29
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Studying Torah laws is like performing the laws themselves. When we study the laws of the sacrifices, we are studying how to slaughter them within the Beit HaMiqdash specifically, since that is part of the law. I do not know how to answer your second paragraph.

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  • So that would speak in favor of saying korbanot at mincha. The OP is asking why this is not obligatory according to some opinions. Not sure you are answering his/her question.
    – mbloch
    Jun 12, 2023 at 3:17
  • I addressed the first question. The second one, I do not know the answer to. Come to think of it, I should add that to my answer. Jun 13, 2023 at 14:39

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