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There's a certain beraita (ת״ר פיטום הקטורת...‏) quoted in the gemara on כריתות ו.‏ which is recited both as part of the morning order of korbanot as well as after musaf. There are a few different girsot (versions) of the end of the beraita and all of the siddurim I've looked at (which include quite a few different printers as well as both Nusach Ashkenaz and Nusach Sefard siddurim) consistently use the girsah that ends

שאין מכניסין מי רגליים במקדש מפני הכבוד

in the korbanot section before shacharit and the girsah that ends:

שאין מכניסין מי רגליים בעזרה מפני הכבוד

after musaf.

My pocket Artscroll siddur has a footnote mentioning the alternate girsah in each case, but still switches between them for shacharit/musaf. Is there a reason why we'd have different nusachot for korbanot vs. for musaf? Why do all of the siddurim seem to differentiate between them, and why is it always this format (מקדש for shacharit and עזרה for musaf)?

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    Heidenheim writes at both places בעזרה (Emden doesn't repeat it, but still בעזרה there). – Kazi bácsi Jun 11 '18 at 14:31
  • Chabad nusach does not use the בעזרה text. In general, the text said in the morning is to fulfill the obligation of bringing the ketoret. The text said at the conclusion of davening is to learn halacha like is indicated in the words of the תנא דבי אליהו which follows the second ketoret text. – Yaacov Deane Jun 11 '18 at 14:37
  • Sefas Yisroel p. 103 says that the Yekke didn't say it on weekdays. – Kazi bácsi Jun 11 '18 at 14:54

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