Chapter 20: Karbanos[1]

The prayers recited before Hodu

 

1. Ahavas Yisrael-Hareini Mikabel:[2]

It is proper to say prior to prayer that one accepts upon himself the positive command of loving one’s fellow Jew as he loves himself.

 

2. Mah Tovu:[3]

After reciting the morning blessings, one recites the paragraph of Mah Tovu.

3. Adon Olam:[4]

After reciting Mah Tovu, one recites the paragraph of Adon Olam.

 

4. Parshas HaAkeida:[5]

It is proper to recite daily the paragraph in the Torah which discusses the sacrificing of Yitzchak [i.e. Parshas Akeidas Yitzchak] in order to arouse the merits of our Forefathers [i.e. Zechus Avos].

Is Parshas Hakeida to be recited also on Shabbos? The paragraph of the Akeida is to be recited even on Shabbos. However, some are accustomed not to recite it on Shabbos, nor on any day in which Tachanun is omitted.

5. Ribono Shel Olam:[6]

After reciting Parshas Hakeida, one recites the paragraph of Ribono Shel Olam, Leolam Yehei Adam.

No Tachanun: Whenever Tachanun is not said that day we do not say Ribbono Shel Olam by Karbanos.[7] However, if there is a Chasan in Shul one should say it.[8]

6. Shema-The Shema paragraph within Karbanos:[9]

What to say: One is to recite the first sentence of Shema Yisrael, Baruch Sheim, and the entire first paragraph of Shema prior to Shacharis.

Should one have in mind to fulfill his obligation:[10] When saying this Shema before sunrise, then if he will be saying Shema in Davening after sunrise, then he is to say Shema prior to Shacharis with intent to fulfill his obligation. When saying this Shema after sunrise, he should not have in mind to fulfill his obligation with the recital of this Shema, unless one sees for certain that he will not be able to reach the Shema paragraph in the Davening within its required time. [In such a case he is to recite the verse of Shema, Baruch Sheim, as well as the first two paragraphs of Viahavta and Vehaya with intent to fulfill his obligation, and if he suspects that he will not even recite Hodu within Zeman Kerias Shema then he is to also recite the paragraph of Vayomer with intent to fulfill his obligation of remembering the Exodus.] If one is unsure if he will be able to recite Shema within Shacharis, prior to the end time, then he is to read the above paragraphs of Shema beforehand with a stipulation that it only stands valid if indeed he will be unable to recite it later on in Shacharis within the time.

7. Ata Hu Ad Shelo Nivra:

After reciting Shema, one recites the paragraph of Ata Hu Ad Shelo Nivra.

  The Karbanos:[11]

8. Parshas Terumas Hadeshen:[12]

After reciting the paragraph of Ata Hu Ad Shelo Nivra, one recites the paragraph of Terumas Hadeshen.

When: One may say it even before day break [Alos Hashachar]. However, during the summer it should be said before the Tamid paragraph, which is said by day.

1. Parshas Hatamid-The Tamid paragraph:[13]

After reciting the paragraph of Terumas Hadeshen, one recites the paragraph in the Torah which discusses the Tamid sacrifice. This paragraph is to be recited each day prior to the morning prayer. This custom has been accepted as an obligation, and thus one must follow likewise and even Torah scholars must recite it. By reciting this paragraph its considered as if one has actually offered the sacrifice within its appropriate time.

Women:[14] Women are obligated to recite the Tamid paragraph just like men.

1. Parshas Karbanos:[15]

It is [very] proper [even more than reciting the above mentioned paragraphs] to recite every day the paragraphs of the sacrifices of the Olah, Shelamim, Todah, Chatas, Asham, Olah and Yored [and of the flour offerings [Karbanos] and the wine libations [Nesachim]. The paragraph of Nisachim should be said after the paragraphs of the Todah, Shelamim, and Olah, however not after the paragraphs of the Chatas and Asham. The reason for reciting this is based on the teaching of our sages that one who recites the paragraph of the sacrifice is considered as if he has offered that sacrifice.[16] [Practically, the Chabad custom based on the Siddur of Admur is to only recite the paragraph of the Olah and not any other paragraph stated above.[17]]

Lechem Hapanim: It is proper to recite on Shabbos the paragraph of the Show Bread. The Chabad custom is to recite this paragraph after Musaf of Shabbos.

When:[18] All Parshas of Karbanos must be said during day, after day break. This includes, Parshas Hatamid, Parshas Haketores and Eizehu Mikoman.

Verse of Veshachat: It is proper  to say the verse of Vishachat together with the reciting of the sacrifices, as the Midrash states that doing say reminds G-d of the Akeiydah of Yitzchak.

Reciting the Korbanos on Shabbos: Although the sacrifices were not offered on Shabbos, one may nevertheless recite their paragraphs like one who is reading form the Torah. Nevertheless, one who is not an ignoramus, is better off reading the weekly Torah portion.

 

1. Saying the prayer of Yehi Ratzon after the paragraph of the Karbanos:[19]

After each paragraph of a sacrifice is recited, the prayer of “Yehi Ratzon Sheyihei Zeh Chashuv” (a prayer asking G-d to accept the saying of the paragraph of the sacrifice as if one has actually offered the sacrifice) should be said, with exception to the Chatas, Asham and Olah Veyorad, as these sacrifices are only brought if one has sinned specific sins, and if one has not sinned and nevertheless says the “Yehi Ratzon” its considered as if he has sacrificed a mundane animal in the Temple, (which is a severe prohibition). However, one may say after the Olah Viyored Asham Vaday and Taluy “Yehi Ratzon Sheim Nischayavti” (If I have sinned and am obligated to bring this sacrifice, may it be your will etc…), as this sacrifice may be offered even if one has a doubt if he sinned. However, after the Chatas, even this cannot be said, as its offering is only brought if one knows for certain that he has sinned and is thus obligated to bring it. Nevertheless, there are those accustomed to say it also after the Chatas, as perhaps he had sinned for certain and knew about it and then latter forgot.

[Practically, the Chabad custom based on the Siddur of Admur is to only recite the paragraph of the Tamid offering and a preceding Yehi Ratzon, and not any other paragraph stated above.[20] A final Yehi Ratzon is stated after the Ketores paragraph is recited on behalf of the Tamid and Ketores. Even this Yehi Ratzon is only recited on a day in which Tachanun is not omitted, as explained next.]

No Tachanun: Whenever Tachanun is not said that day we do not say the Yehi Ratzons by Karbanos.[21] However, if there is a Chasan in Shul one should say it.[22]

Shabbos: On Shabbos the prayer of Yehi Ratzon should not be said after the paragraphs of the sacrifices, as personal sacrifices were not offered on Shabbos.

1. Reciting the paragraphs of sacrifices after a sin, or after a need to give thanks:[23]

If one has sinned a sin, or has been saved from danger, in a way which in the times of the Temple would obligate him to offer a certain sacrifice, then he should say the paragraph of that sacrifice immediately after doing the sin, or being saved. Thus, one who did not do a positive command, or thought of doing a negative command says the paragraph of the Olah, while one who has been saved from a place which requires him to bring the Todah sacrifice, says the paragraph of the Todah. These paragraphs are to only be recited by daytime.

Todah: On those days which the Todah sacrifice was not offered (Erev Pesach, Chol Hamoed Pesach, Erev Yom Kippur), the Todah paragraph should not be recited.

Chatas: When the paragraph of Chatas is mentioned because of a sin, then the paragraph of Olah should be recited afterwards, as the Chatas brings atonement for the sin, while the Olah is a present brought after the appeasement.

1. How to recite:

May the Karbanos be recited at night, or only during the day? One should say the paragraphs of the Karbanos only during the day as sacrifices were not brought at night. One may begin saying it from Alos Hashachar.  [Seemingly, the same logic would apply to Ketores.] However, the paragraph of Terumos Hadeshen one can begin saying at night during the winter, while during the summer it should be said before the Tamid paragraph.

Does one need to stand when reciting the sacrifices? One does not need to stand while saying the sacrifices as is required of the Kohen who offers it, as its not considered that the person reciting the paragraph is actually offering the sacrifice, but rather that the Torah considers it as if the Kohen has offered it through the persons recitation.  

9. Ketores:[24]

After reciting the paragraph of the paragraph of the Tamid, one recites the paragraph of the Ketores.

 

10. Eizehu Mekoman:[25]

After reciting the paragraph of the paragraph of the Ketores, one recites the paragraph of Eizehu Mekaoman, in order to fulfill ones daily obligation in learning Mikra and Mishna.

Its uniqueness: The above paragraphs are unique being that they are a Mishnaic teaching which involve no dispute. The reason for this is because these Mishnaic teachings were explicitly given over to Moses on Sinai. Those scholars who deal with the study of the Temple service each day in their respective places, are considered to have given an offering to G-d.

Understanding the words: For the above reason, one must understand what he is reading as otherwise it is not considered as if he is learning. One who does not understand the paragraphs needs to learn them properly until they are understood to him.

Tallis and Tefillin: The Chabad custom is to begin wearing the Tallis and Tefillin prior to Eizehu Mekoman.

11. Braisa of Rebbe Yishmael:[26]

After reciting the paragraph of the paragraph of Eizehu Mekaoman, one recites the paragraph of the Braisa of Rebbe Yishmael, in order to fulfill ones daily [obligation in] learning Talmud.

12. Kaddish Derabanan recited before Hodu:[27]

After reciting the paragraph of the paragraph of the Braisa of Rebbe Yishmael, one recites Kaddish Derabanan.

Purpose of the Kaddish recited before Hodu: The Kaddish that is recited prior to Hodu is necessary in order to effect the elevations of the worlds during prayer. The prayer is considered like a ladder, and the Kaddish serves as a stepping stool to go from one world to the next, and hence the Kaddish before Hodu is an absolute necessity in order to affect the elevation.

13. Does one who knows how to learn need to recite the above paragraphs every day?[28]

One who knows how to learn should not recite the above paragraphs [i.e. Akeida, Haman, Aseres Hadubros, and the scriptural verses of Olah, Shelamim, Mincha, Shelamim, Todah, Chatas, Asham, Olah and Yored, Nesachim] every day, [and thus diminish his learning] and rather is to only recite it on occasion. It suffices for him to recite Eizeihu Mikomun [daily], as learning Torah is greater than reciting the aboveparagraphs being that it brings one to action, to fulfill the Mitzvah of Yedias Hatorah. [Practically, Admur in the Siddur omits majority of the above paragraphs, and only records the paragraph of Akeida. The other Karbanos are mentioned in Eizehu Mikoman, and are not read from scripture.]

14. Should women recite the above paragraphs?[29]

Yes. However, they are not obligated to do so, with exception to the Tamid paragraph which even women must recite.

 

15. May one say Karbanos before Alos:[30]

One may say everything from Hareini Mikabel up until [but not including] the Parshas Hatamid even before Alos Hashachar. From the Parshas Hatamid and onwards, including Parshas Haketores and Eizehu Mikoman, which consists of the reading of the actual Karbanos, one may only recite it during daytime after Alos.

Regarding Birchas Hashachar: One is to say Birchas Hatorah before Karbanos, however regarding the previous blessings of Birchas Hashachar one may only say those blessings that he already benefited from and may not say those blessings that has yet to get benefit from, such as Hanosein Lasechvi Bina, which is to be delayed until Alos.

16. Skipping Karbanos and the paragraphs prior to Hodu in order to Daven Shemoneh Esrei with the Minyan:[31]

One should skip the saying of the Karbanos, and all the other previous paragraphs prior to Hodu, in order to be able to daven Shemoneh Esrei with the Minyan. One is to then make up the recital of all of these paragraphs after the prayer. [Practically, however, many Chassidim today are not accustomed to skip Karbanos even for the sake of Davening with a Minyan.]

  Other customs:

17. Yigdal:

The recital of the paragraph of Yigdal is under controversy, and practically it was not included by Admur in his Siddur and is not recited by Chabad Chassidim.

1. Parshas HaMun:[32]

Its proper for one to recite every day the paragraph of the Mun [heavenly bread].

The reason for its recital: It is to be recited in order to strengthen one’s trust in G-d who provides ones food on a daily basis. As G-d decided to give one portion of Mun per family, and those who took more, had their portion decrease to the allotted portion, while those who took less had their portion increase to the allotted portion. [Thus, we see that whatever G-d decides to give a person is what he will get no matter if he tries to get more or less.]

The custom today: Practically, the custom is to no longer recite the Parshas Haman prior to Davening. However, some recite it every day after Davening as a Segula for Parnasa. This is not the Chabad custom.

A Segula for Parnasa: The Jerusalem Talmud states that whoever recites Parshas Haman is guaranteed to have no lack of income. While the Rebbe makes mention of reciting Parshas Haman daily as a Segula for Parnasa, he concludes that it does not apply in all times and all places.

 

1. The ten commandments:[33]

Its proper for one to recite daily the paragraph of the Ten Commandments. [However, according to the teachings of the Arizal, one is specifically not to recite the 10 Commandments during daily in order not to help support the heretics due to whom the sages abolished its daily recital, and who are we to reinstitute it. It is not to be said even in private. Nonetheless, some Poskim learn that it may be said after Davening, such as during one’s study of Torah, and the main negation is against saying it prior to prayer. Practically, the ten Commandments were omitted from the Siddur by Admur, and hence it is not accustomed to be said by Chabad Chassidim.]

Not to say publicly daily: Due to the above reason, it is forbidden to recite the ten commandments publicly with a Minyan on a daily basis, even if it is not said within the blessings of Shema, but rather is said prior to Baruch Sheamar. Rather, it is only permitted to be said privately by every individual to himself.

Not to print the 10 Commandments individually: For the same reason, the custom became not to print the Ten Commandments on individual papers which are then to be handed out to the congregants.

1. The kiyor/Ashes/Tamid/Ketores Altar/Ketores offering:[34]

There are those who recite the paragraphs of the Kiyor/Ashes/Tamid/Ketores offering in the above order, as this was the order of service in the temple. [In the siddur, the paragraph of the Kiyor is omitted by Admur and is thus not accustomed to be said by Chabad Chassidim.]

Parshas Shtei Halechem on Shabbos: On Shabbos, it is proper to recite the passage describing the offering of the Showbread.

________________________________________________________

[1] See Admur Kama 1:10-19; 46:9;, Basra 1:9; Ketzos Hashulchan 14:1; Shulchan Menachem 1:58-60; Ishei Yisrael 5; Tefila Kehilchasa 9

[2] Siddur Admur; Ketzos Hashulchan 12:6

[3] Ketzos Hashulchan 14:1

[4] Siddur Admur

[5] Admur Kama 1:10, Basra 1:9; Michaber 1:5; Tur 1:5; Beis Yosef 1; Ketzos Hashulchan 14:1

[6] Ketzos Hashulchan 14:1

[7] Siddur Admur

[8] Ketzos Hashulchan 14 footnote 1

[9] Admur 46:9; Ketzos Hashulchan 14:1

[10] See Admur 58:1-11; Siddur Admur; Ketzos Hashulchan 14:1

^[11] Kama 1:11, Basra 1:9

[12] Siddur Admur; Ketzos Hashulchan 14:1

[13] Admur Kama 1:19; 48:1; Ketzos Hashulchan 14:1; Piskeiy Teshuvos 1:16

[14] See Admur 47:10; Kaf Hachaim 70:1

[15] Admur Kama 1:10-11; Basra 1:9; Ketzos Hashulchan 14 footnote 3

[16] Ketzos Hashulchan 14:1

[17] See Siddur Admur; Hearos of Rav Raskin footnote 22; Sefer Meiah Shearim 27 and p. 55

[18] Ketzos Hashulchan 14:1

^[19] Mahadurah kama 1:15.

[20] See Siddur Admur; Heraos of Rav Raskin footnote 22; Sefer Meiah Shearim 27 and p. 55

[21] Siddur Admur

[22] Ketzos Hashulchan 14 footnote 1

[23] See Admur Basra 1:9; Ketzos Hashulchan 14 footnote 3; Shulchan Menachem 1:348

[24] See Admur Kama 1:19; 48:1; Ketzos Hashulchan 14:1

[25] Admur 50:1-2; Ketzos Hashulchan 14:1

[26] Admur 50:1-2; Ketzos Hashulchan 14:1

[27] Shaareiy Teshuvah 51:2 and Kaf Hachaim 51:13; Igros Kodesh Rayatz 3:141 in length; Ketzos Hashulchan 14:1

^[28] Mahadurah Basra 1:9; Kaf Hachaim 1:31; Piskeiy Teshuvos 1:16

[29] See Admur 47:10; Kaf Hachaim 70:1

[30] See Siddur Admur; Admur Kama 1:13; Basra 1:9; 47:9; 48:1; Michaber 1:6; M”A 1:10; M”B 47:32; Mateh Efraim 584:6-7; Ataz 1; Ketzos Hashulchan 14:1; Piskeiy Teshuvos 48:3

[31] Ketzos Hashulchan 14:1

^[32] Admur Kama 1:10, Basra 1:10; Michaber 1:5; Tur 1:5; See Piskeiy Teshuvos 1:16; In the siddur this paragraph is not brought by Admur and is thus not accustomed to be said by Chabad Chassidim.

^[33] Admur Basra 1:9, Kama 1:10; Michaber 1:5; Tur 1;  [In the siddur, this paragraph is not brought by Admur and is thus not accustomed to be said by Chabad Chassidim]; Piskeiy Teshuvos 1:17

^[34] Mahadurah Kama 1:19