No mention of Korban Tamid in Amida

Question

During Musaf, the specific sacrifices that were brought for Musaf are always mentioned, quoting the specific verses in the Torah that involve those sacrifices.

However, even though תפי­לות במקום קרבנות תיקנום - The Amida prayer was established to be at the time of the sacrifices in order to replace the Korbanos with prayer (Tur, O.C. 98), there is no mention of the sacrifices brought every morning and afternoon (or what was done in the evening to merit Ma'ariv).

Instead the practice is to say these pesukim before Shacharis, and some say them before Mincha as well. But they are not part of the actual Amida.

Why not?

Answer 1

The Node Beyehuda (V1, OCH §4) discusses this question:

ואשר בדק לן מעלתו למה פסוקי המוספין קבעו בתפלת המוסף ופרשת התמיד לא תיקנו לומר בתפלה פסוקי התמיד.

Loosely translated: Why are the verses of the Mussaf established within the Mussaf prayer, yet the verses of the Tammid were not fixed into Shacharis/Mincha prayer?

He begins be stating that no-one in his generation (and, obviously, ours) is really qualified to answer this question:

הנה בדבר זה היה לי למנוע מלהשיב כי מי הוא ואיזה הוא שיאמר מלבו טעם על דברים העומדים ברומו של עולם ואנשי כנסת הגדולה להם לבדם נפתחו שערי שמים וקבעו הכל בטעם ידוע להם ואין אתנו יודע עד מה.

Regarding this issue, I should really refrain from answering, for who among us can say from his heart a reason for something which stands at the centre of the Universe; the Men of the Great Assembly alone opened the Gates of Heaven and established everything with rationale known only to them, and we know not from them...

He continues to suggest a reason:

ואעפ"כ ע"פ פשוטן של דברים נלע"ד משום שהתפלות שנקבעו בכל יום נקבע בהם כל צרכי האדם וכל אחד בעת הצורך יפרוש כפיו בתפלה להתפלל אפילו כמה פעמים ביום וכמ"ד הלואי שיתפלל כל היום. ואפילו לדעת החולק עכ"פ אם אירע לו לחדש דבר יכול הוא לחזור ולהתפלל. ואם היו מזכירין התמיד בפירוש בתפלה לא היה אפשר להתפלל אלא שחרית וערבית ולמי שהיה נולד איזה דבר להתפלל עליו לא היה יכול להתפלל ואין כל אדם ביכלתו לחדש נוסח תפלה מלבו. ולקבוע תפלה אחרת חוץ מתפלה שבמקום התמיד לא רצו להטריח בכל יום. ולכן אף שתפלתנו נגד תמידין תקנו לא קבעו זכרון התמיד בפירוש בתפלה משא"כ בתפלת המוסף שהיא לפרקים קבעו פרשת המוספין מפורש

Summary: Tefillos, apart from being in the place of korbonos, are also 'רחמים נינהו' - prayers for mercy. They were designed to be prayed all day, every day - at any point when necessary, one should be able to pray the 'default prayer' designed by the Anshei Knesess Hagedola. If there was mention of the korbonos, one would only be able to say them during the times when the korbon was sacrificed (basically, the times we have for Shacharis and Mincha). Mussaf, however, is solely in place of the sacrifice (see Tosfos Berachos 26a, that mussaf has no tashlumin for this reason).

Answer 2

The 17th blessing reads as follows:

רצה השם אלקינו בעמך ישראל ובתפילתם והשב את העבודה לדביר ביתך ואישי ישראל ותפילתם באהבה תקבל ברצון ותהי לרצון תמיד עבודת ישראל עמך... ותחזינה עינינו בשובך לציון ברחמים ברוך אתה השם המחזיר שכינתו לציון:‏

^{Favor, God our Lord your nation Israel and their prayers, and return the service to the sanctum of your temple, and the fire offerings of Israel and their prayers with love accept with favor, and may it be for perpetual favor the service of Israel your nation... And may our eyes see your return to Zion with mercy, blessing are you God who returns His Presence to Zion}

Every day, in every prayer, we ask for a general restoration of the Temple service, of which the Tamid continual offerings were a daily part. The sprinkling of the morning offering's blood preceded the completion of the lighting of the Candelabra, and the afternoon offering concluded the service for the day, (see Yoma 33a). It is thus included in "the service", and requires no special mention.

"Fire offerings" includes sacrifices that were not routine, such as those outlined in Zevahim 5. They are mentioned broadly to accommodate the disparate obligations of each individual or community.

The Mussaf additional offerings had designated times when they were always to be brought, and as they were not always a part of the service, they were outliers from the general prayer, so they needed specific mention. They also comprise their own separate prayer in our liturgy that does not contain any other prayers, (unlike the first amidah, which also focuses either on personal requests or on the holiness of a special day). This format allows for a more focused meditation.