Do you have to say korbonos? If so, why is it not said with the shaliach tzibbur?

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    Yankel, Welcome to mi.yodeya, and thanks very much for the interesting question! I look forward to seeing you around.
    – Isaac Moses
    Jan 20, 2011 at 19:45
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    See this related answer to a different question: mi.yodeya.com/questions/1810/repeating-seder-hakitores/… In it, Shalom mentions that the purpose of saying this paragraph is to fill in for the karbanos we are failing to bring.
    – WAF
    Jan 20, 2011 at 23:55

2 Answers 2


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 והשלמים והאשם. ואחר פרשת החטאת לא יאמר כן, לפי שאינה באה נדבה.

It is rather clear that he considers it "tov", or "tov yoteir", to say them, rather than obligatory.

Looking then to Shulchan Aruch, same siman, seif 5: טוב לומר פרשת העקדה, ופרשת המן, ועשרת הדברות, ופרשיות עולה ומנחה ושלמים וחטאת ואשם. הגה: ודוקא ביחיד מותר לומר עשרת הדיברות בכל יום, אבל אסור לאומרם בצבור (תשובת הרשב"א סימן קמ"ד) .

Thus, the mechaber (Rav Yosef Karo) encodes it just like the Tur, as "tov lomar". And the Rema adds a gloss on the aseres hadibros, but does not disagree. He agrees it is not obligatory.

Of course, since it is common to say it, they will discuss aspects of how to say it. But that does not mean that it is obligatory, contrary to the other answer given here.

Now, should you say it? Ask your local Orthodox rabbi. I'd refer you to the Tur, and actually to the Mechaber in the previous seif: טוב מעט תחנונים בכוונה, מהרבות בלא כוונה.

So this might be an assessment. If you can have better kavvana by davening slowly and so being able to focus on your words, then it might be better to do this than to daven up the korbanos and then psukei dezimra. Of course, if you have the time and the patience, say everything slowly and with kavana. But I thinks that this is a subjective assessment.

That said, it is certainly GOOD to say the korbanos, all else being equal.

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    "Good" answer . Jan 21, 2011 at 16:03
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    Tov m'at b'chavana is inherently assuming a less-than-ideal state. I assume the questioner was asking about a l'chatchila state.
    – msh210
    Jan 23, 2011 at 0:38
  • josh, note the difference in the language of the Tur and Mechaber. It could be the Mechaber holds the Tamid is more than "Tov Lomar".
    – Yahu
    Jan 23, 2011 at 7:11
  • certainly possible; and you could say the same based on the same siman (45). Jan 23, 2011 at 12:26
  • do you mean the difference in the word כגון? Jan 23, 2011 at 12:40

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?


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 home and review the paragraph of the tamid alone with the tzibur and have in mind the second time as one reading the Torah.

The Shulchan Aruch (there) says:

On Shabas we say near the paragraph of the tamid the verses of the musaf of Shabas, but not on rosh chodesh or yom tov...

and the Rama adds:

but some say we mention the musaf of rosh chodesh too, and that's how we act....

The Mishna B'rura there (:1) says

...we say every day the topics of the making of the k'tores...

— referring to the tora sheb'al pe.

Then in 50, the Shulchan Aruch says:

They established to review, after the paragraph of the tamid, the chapter "Ezehu M'koman" and the baraysa of R' Yishmael...

I'm just quoting stuff, I hope (don't count on it) correctly; CYLOR for a practical ruling.

Update, later: Nothing I wrote here is incorrect AFAICT, but see the other posted answer for perhaps a better take on the issue.


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