Day #3 - Siman 001 - Seif 4-5
OVERVIEW
Siman 1 Seif 4:
It is better to recite fewer supplications while focused than many while not focused.
- One who cannot add additional supplications due to time constraints or because of his limited attention span but focuses upon what he says is credited as though he recited more than he actually did. The same principle applies to Torah study. (M.B. 12) Therefore a person shouldn’t try to finish a masechet just by reading without understanding, rather he should learn slow with understanding (Yabia Omer 1:26:9)
- A person that is busy with the study of Torah shouldn’t recite extra supplications. (M.B. 12) However the supplications that are part of theorder of the tefillah (akeda, korbanot) have to be recited (Or Lesion 2:7:1)
- A person must set aside time each day for the study of mussar. (M.B. 12) Especially Talmideh Hachamim should study mussar since he greater the person his yeser hara is greater (Birkeh Yosef 1:9)
Siman 1 Seif 5:
- It is appropriate to recite Parashat Akeda, Parashat HaMan, Aseret HaDiberot (Rama adds that Aseret HaDiberot should only be recited individually but not by the tzibbur) and the different korbanot.
- It is permissible to recite Parashat Akeda and Parashat HaMan on Shabbat. (M.B. 13)
- Reading the parashiyot is not sufficient; one must focus on the meaning of the words and the concepts that stand behind them. (M.B. 13)
- One should also read Parashat Nesachim (libations) together with those korbanot that are accompanied by a libation. (M.B. 14)
- The Arizal would not recite Aseret HaDiberot and Parashat HaMan (K”H 32) Some poskim hold that Parashat HaMan can be recited after
the Tefilah. (Yafeh LaLev 1:24)
- Magen Avraham maintains that one who is obligated to bring a Korban Chatat should read that parasha first but others disagree. (M.B. 15)
HALACHA HIGHLIGHTS
Is one obligated to read korbanot?
Shulchan Aruch Siman 1 Seif 5
טבו לומר... ופרשת עולה ומנחה ושלמים וחטאת ואשם
It is good to recite … Parashat Olah, Mincha,
Shelamim, Chatat and Asham.
Shulchan Aruch’s introductory phrase to his discussion of the recitation of the pesukim related to reading the parashiyot of the korbanot is that it is good to read them. This choice of words indicates that the reading of these parashiyot is a good practice but not obligatory. (It is important to note that the pesukim related to the Olah, Mincha, Shelamim, etc. are not commonly found in our siddurim. The section commonly referred to as “korbanot” is addressed in the paragraph that follows.) Divrei Chamudot (Berachot 9:84) follows this approach and writes as follows. Someone who has the ability to study Torah is better off studying Torah and it is suffice for him to pray those sections that are obligatory, i.e. those tefillot that were established by the Anshe Kenesset HaGedolah as well as pesuke de’zimra and the mishnayot of Ezehu Mekoman. Sefer Chaye Moshe (1:5) suggests that the reading of the mishnayot of Ezehu Mekoman takes the place of reading the parshiyot that discuss the korbanot.
Shulchan Aruch (1:9) writes that it is customary for a person to recite parashat hakiyor followed by parashat terumat hadeshen and then parashat hatamid. Rama later on repeats that we say parashat hatamid in order to emphasize that the reading of parashat hatamid is not merely customary as is the recitation of the other korbanot. As Shulchan Aruch HaRav writes (1:14), The Jewish People have practiced and accepted as obligatory to read parashat hatamid every day before praying. Teshuvat Az Nidberu ח"מ' ס)י א"ח) expresses surprise at the practice of yeshivot to skip even the section of korbanot printed in our siddurim altogether. This practice is claimed to be supported by Mishnah Berurah (1:12) who writes that someone who is capable of Torah study may refrain from adding additional supplications and requests since it is better that he should learn than recite them. This statement, however, does not apply to parashat hatamid, Mishnat Ezehu Mekoman and Parashat Ketoret which are obligatory. Hacham Ben-Sion Abba Shaul (Or Lesion 2:7:1) writes the Minhag is to recite everything that is found in our Siddurim before Hodu. This includes the Akeda, Ketoret, Ezehu Mekoman and Rabbi Yishmael. Even though Maran writes the reason why the Rabbis instituted it in order to recite daily Mikrah Mishna and Gemara, Talmideh Hachamim who learn every day anyway still have to recite it since this is not the only reason. We find The Tur writes the reason to recite the Korbanot in order to be considered like we are sacrificing the actual Korban. Also, according to the Arizal there are deep meanings behind everything that we say.