Rabbi Yishai Natan –

1. Why Do We Say Korbanot?

Gemara (Ta’anit 27b): In this week’s parasha, Lech Lecha, Hashem promises Avraham Avinu that his descendants will inherit Eretz Yisrael. Avraham asks (Bereshit 15:8): במה אדע כי אירשנה — How will I know that I will inherit it?

The Gemara explains that Avraham was concerned that the Jewish people might sin and be destroyed, like the generations of the Mabul and Dor Haflagah. Hashem assured him that they would not be destroyed. Avraham then asked what merit would protect them. Hashem answered through the Korbanot, as hinted in the next pasuk: קחה לי עגלה משולשת וגו׳.

Avraham then asked: What will protect them when there is no Bet Hamikdash and they cannot offer Korbanot?

Hashem answered: כבר תקנתי להם סדר קרבנות, בזמן שקוראין בהן לפני מעלה אני עליהם כאילו הקריבום לפני ואני מוחל להם על כל עונותיהם. Hashem established the recitation of Korbanot. When the Jewish people recite them, He considers it as though they offered the Korbanot and forgives their sins.

Gemara (Menachot 110a): כל העוסק בתורת חטאת כאילו הקריב חטאת — Someone who studies the laws of a Chatat is considered as though he brought a Chatat. The same applies to an Asham.

2. The Difference Between Parashat HaTamid and the Other Korbanot

There are two types of passages that we recite every morning.

Parashat HaTamid (Bamidbar 28:1–8): These are actual pesukim from the Torah describing the daily public offering, one lamb in the morning and another in the afternoon. This is the central passage of the morning Korbanot.

Eizehu Mekoman (Zevachim, Chapter 5): This is a Mishnah describing the different categories of Korbanot and how they were offered.

Abaye Hava Mesader (Yoma 33a): This comes from the Gemara and describes the order of the daily service in the Bet Hamikdash.

Pitum HaKetoret (Keritot 6a): This describes the ingredients and preparation of the Ketoret.

Shulchan Aruch (O.C. 50:1): Establishes the daily recital of Eizehu Mekoman and the Baraita of Rabbi Yishmael. These were chosen because they include Mishnah and Gemara, allowing a person to engage in several parts of Torah study every day.

3. Is Parashat HaTamid an Obligation or Merely Something Good to Say?

Shulchan Aruch (O.C. 1:5): Writes טוב לומר regarding the various Korbanot passages, suggesting that they are recommended rather than absolute obligations. However, this alone does not settle the status of Parashat HaTamid.

Rema (O.C. 48:1): Records the established custom of reciting Parashat HaTamid, including the possibility of repeating it together with the congregation, but does not necessarily say it is an obligation.

Bet Yosef (O.C. 49), quoting Rabbeinu Yonah: The Gemara (Gittin 60b) teaches that one generally may not recite written Torah passages by heart. Why, then, is Parashat HaTamid recited by heart? Rabbeinu Yonah, quoting Rabbeinu Shlomo Min HaHar, explains that passages established as an obligation may be recited by heart, as with Shema. He applies this reasoning to Korbanot, writing that they were established for daily recital because they are a hovah.

This suggests that Parashat HaKorbanot has a more obligatory status than a merely optional custom.

Kol Bo (quoted in Bet Yosef, O.C. 49): Offers another explanation based on עת לעשות לה׳. Requiring everyone to use a written text each time would create considerable difficulty, so reciting these familiar passages by heart was permitted. According to this reasoning, the permission does not necessarily prove that their recital is obligatory.

Various other answers are given, making Rabbeinu Yonah’s opinion solitary.

Shulchan Aruch HaRav (O.C. 48:1): Writes explicitly:

נהגו כל ישראל וקבעו חובה על עצמן לקרות פרשת התמיד בכל יום קודם התפלה.

The Jewish people accepted the daily recital of Parashat HaTamid as an obligation upon themselves. This is especially significant because he distinguishes it from other Korbanot passages.

Yalkut Yosef (O.C. 1:26; 48:3): Writes:

טוב לומר בכל יום פרשת התמיד.

He then explains that the recital of Korbanot is not an absolute obligation like tefillah, but a proper and important custom. This includes the wording מנהג הגון וטוב.

4. Why Do Some People Not Say Korbanot?

Reason 1 — Torah study takes priority.

Shulchan Aruch HaRav (O.C. 1:9): Writes that someone capable of serious Torah study and understanding does not need to recite all the additional Korbanot passages every day. He may say them occasionally and rely on Eizehu Mekoman as his regular study of Korbanot. His reasoning is the great importance of learning Torah with understanding. However, in O.C. 48:1, he separately describes Parashat HaTamid as an accepted obligation.

Yalkut Yosef (O.C. 1:27): Brings an opinion defending Torah scholars who omit Korbanot because they are busy learning. He also brings another reason from the Lev Haim (1:11) that Torah learning atones more than korbanot and therefore Torah scholars do not need to recite the korbanot. Nevertheless, he concludes that nowadays one should not rely on this reasoning. Even yeshiva students and talmidei chachamim should try to recite the Korbanot and Eizehu Mekoman every day.

Reason 2 — They arrive late for tefillah.

Yalkut Yosef (O.C. 48:2): Rules that when saying Korbanot will cause someone to miss tefillah betzibbur, he should pray with the tzibbur and recite Korbanot afterwards. Ideally, he should still try to say at least some Korbanot beforehand. This is despite the Kabbalistic preference for preserving the proper order of tefillah. The Kaf HaHaim write many times that one should not change the order of the tefillah since this is mehapech hatzinorot – turns around the heavenly pipes.

Reason 3 — They consider the passages voluntary.

Since Shulchan Aruch (O.C. 1:5) uses טוב לומר regarding several Korbanot passages, some may regard the entire section as optional. However, the stronger language used about Parashat HaTamid in Shulchan Aruch HaRav and Rabbeinu Yonah challenges treating all the passages equally.

Reason 4 — They do not understand what they are saying.

Mishnah Berurah (48:1): Explains that the value of studying Korbanot is especially connected to understanding their meaning. Someone who knows how to learn should study the Gemara explaining the passages. However, this is a reason to learn their meaning, not a general ruling that one should omit Parashat HaTamid.

Practical question: Even if a person has a reason not to say the entire Korbanot section, does that justify skipping Parashat HaTamid, which is only eight pesukim?

According to the distinction made by Shulchan Aruch HaRav, the permission to omit additional Korbanot is not a reason to skip Parashat HaTamid. Even according to Yalkut Yosef, which does not describe Korbanot as an absolute obligation, he specifically encourages saying Parashat HaTamid every day.

5. Must Korbanot Be Said Standing or Sitting?

Magen Avraham (O.C. 48:1): Writes that one should stand when reciting Korbanot, since the Kohanim were required to stand while performing the service in the Bet Hamikdash. The recitation should resemble the actual offering.

Kaf HaChaim (O.C. 1:33; 48:2): Brings several poskim who disagree. The Hida (Birkei Yosef 1:14; Mahazik Beracha 48:4) writes that many great Torah scholars were not careful to stand, and this was the accepted custom. The Shalmei Tzibbur (p. 62a) explains that the words of the Arizal suggest the opposite of requiring standing. The Kaf HaChaim concludes that standing is unnecessary, and his discussion includes Parashat HaTamid itself.

Sha’arei Teshuva (O.C. 48:1): Quotes the Bechor Shor, who writes that standing is unnecessary even for Parashat HaTamid. He also cites Mor U’Ketziah, whose author testified that his father, the Hacham Tzvi, recited the passage while sitting. He explains that when we say it is as if we brought the Korban, it doesn’t mean that we are the Kohanim that actually bring it, rather we are the ba’alim who give it over to the Kohen to offer it, which could be done sitting.

Mishnah Berurah (O.C. 48:1): Notes the disagreement over standing. The Pri Megadim maintains that one should at least stand for Parashat HaTamid, which was customarily recited aloud with the congregation. This is a preference, not a universally accepted requirement.

Shulchan Aruch HaRav: There is an important distinction between his editions. In the Mahadura Kama (O.C. 1:14), he requires standing, corresponding to the actual offering. However, in the later edition (O.C. 1:9), he writes that standing is unnecessary because the person reciting is not actually the Kohen performing the service. Nevertheless, O.C. 48:1 still describes standing as a good practice.

Yalkut Yosef (O.C. 1:32; 48:3): Rules that the Sephardic custom is to say Korbanot sitting. Someone who stands while the entire congregation sits, in a way that clearly shows he is being stringent, should be concerned about yuhara (hautiness).

6. May Korbanot Be Recited at Night?

Shulchan Aruch (O.C. 1:6): Rules that Parashat HaKorbanot should be recited only during the daytime.

Reason: Korbanot were generally offered during the day. Since our recital corresponds to their offering, it should take place during the appropriate time. However, Parashat HaKiyor and Terumat HaDeshen may be recited at night because those services could be performed at night.

Mishnah Berurah (O.C. 1:17): Explains that, if a person has no time during the day, he may recite Korbanot at night. The passages still have value as Torah study, even if the ideal time for reciting them as Korbanot has passed.

Shulchan Aruch HaRav (O.C. 1:13, Mahadura Kama): Also writes that Korbanot should be said during the day because Korbanot are not offered at night. The sections relating to nighttime service are different.

Yalkut Yosef (O.C. 1:35–36; 48:3): Rules that Korbanot should be recited from alot hashachar. Someone who said them at night has not fulfilled the proper recital and should repeat them during the day. He permits workers who must begin very early to rely on an earlier calculation of alot hashachar.

7. Should Parashat HaTamid Be Said Specifically With a Tzibbur?

Derech Chochmah (quoted in Kaf HaChaim, O.C. 48:3): Writes that one should be careful to say Parashat HaTamid with the congregation and the shaliach tzibbur, since the Korban Tamid was a korban tzibbur, a communal offering. This opinion is also quoted by the Eliyah Rabbah (48:1) and other poskim.

Rema (O.C. 48:1): Writes that someone who already recited Parashat HaTamid privately may repeat it with the congregation. On the second recital, he should preferably intend that he is merely reading the Torah passage, avoiding any appearance of offering two daily Tamid offerings.

Sha’arei Teshuva (O.C. 48:1): Strongly questions the reasoning of the Derech Chochmah. The actual Korban Tamid was offered by the Kohanim on behalf of all Israel, not by an entire congregation standing together. Therefore, there is no reason to require everyone to recite Parashat HaTamid together.

He also explains that the Rema’s permission to repeat the passage does not mean that it must be recited with a tzibbur. Rather, someone who already said it privately need not remain silent when the congregation recites it. He may repeat it as ordinary Torah reading.

Kaf HaChaim (O.C. 48:3): Brings the preference to recite Parashat HaTamid with the congregation without any opinions that argue.

Yalkut Yosef (O.C. 1:29): Writes that one should endeavor to say Korbanot specifically in the Bet Haknesset, resembling the offering of Korbanot in the Bet Hamikdash. However, this is not the same as requiring everyone to say Parashat HaTamid simultaneously.

8. Should We Say Korbanot Before Mincha?

Gemara (Berachot 26b): Mincha corresponds to the Korban Tamid of the afternoon, just as Shacharit corresponds to the morning Tamid.

Rema (O.C. 234:1): Writes:

ויש שכתבו שנוהגין לומר פרשת התמיד קודם אשרי של תפלת המנחה נגד תמיד של בין הערבים ומנהג יפה הוא.

Some have the custom of reciting Parashat HaTamid before Ashrei at Mincha, corresponding to the afternoon Tamid, and it is a beautiful custom.

Why does the Mechaber not mention this? The Mechaber does not establish a specific recital of Parashat HaTamid before Mincha in O.C. 234. The Rema records it as a praiseworthy custom rather than a universal obligation. However, the Bet Yosef himself mentions the practice in connection with the Mincha order, as noted by Kaf HaChaim. Therefore, the Mechaber’s silence in the Shulchan Aruch should not be taken as proof that he opposed the practice.

Kaf HaChaim (O.C. 234:3): Brings the practice of saying Parashat HaTamid before Mincha and adds that Pitum HaKetoret should also be recited. He describes this as a proper custom and cites the Sha’ar HaKavanot, which indicates that the Ketoret should be recited at Mincha as well.

Taz and Magen Avraham (O.C. 234:1–2): Discuss saying Parashat HaTamid after Ashrei. The Taz explains that reciting the passage corresponds to the slaughtering and sprinkling of the blood, while the Amidah corresponds to the burning of the korban on the mizbeach. This would place the recital closer to the Amidah.

Kaf HaChaim (O.C. 234:4): Disagrees with changing the order. He writes that the established custom is to say Parashat HaTamid before Ashrei, and one should not change it.

9. If Someone Says Parashat Chatat, Will He Still Need to Bring a Chatat When the Bet Hamikdash Is Rebuilt?

Gemara (Menachot 110a): כל העוסק בתורת חטאת כאילו הקריב חטאת — Someone who studies the laws of a Chatat is considered as though he brought a Chatat. Does this mean that if someone sinned today and recited Parashat Chatat, he would no longer need to bring an actual Chatat when the Bet Hamikdash is rebuilt?

Chikrei Lev (O.C. 2), quoted in Yalkut Yosef (Hilchot Hashkamat HaBoker, p. 123): Discusses this question and concludes that the person would still need to bring a Chatat. The Gemara says ke’ilu, meaning “as though,” but it does not mean that he literally brought a korban. Reciting the passage gives him protection and a certain level of atonement, but it does not remove his obligation to bring an actual korban.

He explains that Chazal often use the word ke’ilu without meaning that the two actions are halachically equal. For example, the Gemara (Sotah 4b) teaches that someone who is arrogant is considered as though he worshipped idols. However, this does not mean he receives sekilah, or that he must give up his life rather than act arrogantly, as he would for actual idol worship (Rivash 171). Similarly, a ta’anit dibbur is described as having the value of many fasts, but that does not mean it replaces the obligation to fast on Asarah BeTevet or the other public fast days.

An important proof (Shabbat 12b): Rabbi Yishmael ben Elisha accidentally tilted a lamp on Shabbat and wrote in his notebook that when the Bet Hamikdash would be rebuilt, he would bring a Chatat. The Chikrei Lev uses this as proof that reciting Korbanot does not remove the obligation to bring an actual korban.

10. Pitum HaKetoret — Does Reciting It Count as Actually Offering Ketoret?

Gemara (Keritot 6a): ואם חיסר אחת מכל סממניה חייב מיתה — If a Kohen leaves out one of the eleven ingredients of the Ketoret when offering it, he is liable to death.

Rema (O.C. 132:2): Explains that some Ashkenazic communities did not recite Pitum HaKetoret on weekdays because people were rushing to work and might accidentally leave out one of the ingredients. Since reciting Ketoret is considered like offering it, they were concerned that an incomplete recital could be dangerous. Therefore, some were careful to say it only from a written text.

Bet Yosef (O.C. 133): Disagrees with this concern. He explains that it is not as if he literally brought the Ketoret. He also explains that the punishment of death applies to actually offering an improper Ketoret in the Bet Hamikdash, not to someone who accidentally skips an ingredient while reading the passage. Therefore, he sees no reason to avoid saying Pitum HaKetoret.

Yalkut Yosef (Hilchot Hashkamat HaBoker, p. 133; O.C. 1:38): Explains why Sephardim say “Atah Hu Hashem Elokeinu” before Pitum HaKetoret. When we recite Parashat HaTamid, we want the recital to be accepted in place of actually bringing the korban. However, when saying Pitum HaKetoret, we do not explicitly ask Hashem to consider it as though we offered the Ketoret, because of the concern about leaving out an ingredient. Instead, we have this intention only in our hearts. Since Hashem knows our thoughts and understands that any mistake was accidental, He will not hold it against us.

The Halachot and Segulot of Saying Pitum HaKetoret

1. Why Is Saying Pitum HaKetoret So Important?

Gemara (Keritot 6a): The Gemara lists the eleven ingredients of the Ketoret that were offered every day in the Bet Hamikdash. The Ketoret was offered twice daily, once in the morning and once in the afternoon (Shemot 30:7–8).

Gemara (Yoma 26a): The Kohanim would draw lots to decide who would offer the Ketoret. However, only Kohanim who had never offered it before could enter this lottery, because offering the Ketoret brought wealth. They wanted other Kohanim to have the opportunity to receive this blessing.

Gemara (Shabbat 89a): When Moshe Rabbeinu went up to Heaven, the Malach HaMavet revealed to him the secret that Ketoret could stop a plague. Later, when a plague broke out among the Jewish people, Aharon used Ketoret to stop it, as described in Bamidbar 17:11–13.

Zohar (Vayakhel 218b): Rabbi Shimon bar Yochai speaks about the tremendous importance of the Ketoret. He explains that if people understood how precious it is before Hashem, they would treasure every word of it like a golden crown. The Zohar also teaches that someone who reads the Ketoret carefully and with proper concentration receives special spiritual protection.

2. Is Saying Pitum HaKetoret an Obligation?

Shulchan Aruch (O.C. 132:2): The Rema writes that Pitum HaKetoret should be said in the morning and afternoon, corresponding to the daily offerings.

Rema (O.C. 132:2): Also records that some communities did not say Pitum HaKetoret on weekdays because people were rushing to work and might leave out one of its ingredients.

3. Why Did Some Communities Avoid Saying Pitum HaKetoret?

See above – out of the concern that it will be hayav mitah for missing one of the spices.

4. The Special Segulot of Pitum HaKetoret

Zohar (Vayakhel 218b): Describes the many benefits of carefully reciting the Ketoret. The Zohar connects its recital with protection from harmful forces, harsh judgments, bad thoughts, and misfortune.

Zohar (Va’era 100b): Describes the power of the Ketoret against a plague, drawing on the episode of Aharon stopping the plague among the Jewish people.

Rabbi Chaim Palagi (Kaf HaChaim, Siman 17:18): Writes that reciting the Ketoret from parchment written in ketav Ashurit is a segulah for wealth and a comfortable livelihood.

6. Must Pitum HaKetoret Be Read From a Siddur?

Rema (O.C. 132:2): Brings the opinion that one should say it from a written text rather than by heart, to avoid accidentally skipping an ingredient.

7. Is There a Special Segulah to Say Pitum HaKetoret From a Klaf?

Seder HaYom (Seder Avodat HaKorbanot): Rabbi Moshe ben Machir writes that someone concerned for his safety should make a great effort to have the Ketoret written on kosher parchment in ketav Ashurit and read it in the morning and evening with great concentration. He describes this as a powerful protection against harmful events.

Rabbi Chaim Palagi (Kaf HaChaim 17:18): Writes that one should have Pitum HaKetoret written on parchment like a Sefer Torah and read from it as a segulah for wealth and good parnasah. Kaf HaChaim Sofer (O.C. 132:23): Also brings the segulah of reading Pitum HaKetoret from ketav Ashurit, written like a Sefer Torah, for wealth and success in one’s business.

However, there is a serious halachic question: May one write these pesukim on a separate klaf?

Shulchan Aruch (Y.D. 283:2): Rules that one may not write a single section of the Torah separately as a sacred scroll because of the principle of תורה חתומה ניתנה — the Torah was given as a complete work.

This creates a problem when writing the Torah passages of Pitum HaKetoret on a separate klaf.

Rav Ovadia Yosef (Yabia Omer, Vol. 9, Y.D. 23): This teshuvah is cited in the discussion of the prohibition against writing separate sections of Torah. Yalkut Yosef applies that concern to Pitum HaKetoret.

Yalkut Yosef (O.C. 1:40; 132:15): Rules that one should not initially write the Torah portion of Pitum HaKetoret on a separate klaf. However, if someone already wrote it, one may read from it.

Rav Moshe Sternbuch (Teshuvot VeHanhagot 4:18) permits writing Pitum HaKetoret on a klaf even when it includes Torah pesukim. One of his arguments is that the klaf is clearly intended for reciting Ketoret as a segulah, especially when it also contains passages from the Gemara. It is not being written as a separate section of a Sefer Torah.