SECTION 48 The Recitation of the Passage Concerning the Daily Burnt-Offering together with the Verses Concerning the Shabbos Offering. (1–3)

סימן מח אוֹמְרִים פָּרָשַׁת הַתָּמִיד וּפְסוּקֵי קָרְבַּן שַׁבָּת אוֹמְרִים אֵצֶל פָּרָשַׁת הַתָּמִיד וּבוֹ ג' סְעִיפִים:

1 The entire Jewish people have accepted the custom — and have undertaken it as an obligation — of reciting the passage concerning the daily burnt-offering1 every day before prayer. For through the recitation of this passage, the Holy One, blessed be He, considers it as if the daily burnt-offering was offered at its appointed time,2 as explained in sec. 1.3

It is also desirable to recite the passage concerning the incense offering after the passage concerning the daily burnt-offering, as stated there. It is the custom of some people to add the passage “Abbaye recounted the order of the daily offerings”4 and [the prayer beginning] Ribon HaOlam.5

If it is impossible to recite all of the above together with the congregation because they recite only the passage describing the daily burnt-offering,6 one may recite all [of these passages] at home from daybreak onward7 and recite the passage describing the daily burnt-offering again together with the congregation. One need not be concerned that this will appear as if he is offering the daily burnt-offering twice8 and thus violating the prohibition against adding [to the Torah’s commandments], for [mere] recitation is not considered a forbidden addition. The most preferable option is that one should have in mind [when reading] the second time that he is to be considered as if [merely] reading from the Torah.

It is desirable to recite the passage[s] concerning the sacrifices while standing, just as the sacrifices were offered while [the Kohanim were] standing.9

א נָהֲגוּ כָּל יִשְׂרָאֵלא וְקָבְעוּ חוֹבָה עַל עַצְמָןב לִקְרוֹת "פָּרָשַׁת הַתָּמִיד" בְּכָל יוֹםג,1 קֹדֶם הַתְּפִלָּה, שֶׁעַל יְדֵי הַקְּרִיאָה זוֹ – מַעֲלֶה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם כְּאִלּוּ הִקְרִיבוּ קָרְבָּן תָּמִיד בְּמוֹעֲדוֹ,ד,2 כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִימָן א'.ה,3 וְטוֹב לוֹמַר גַּם פָּרָשַׁת הַקְּטֹרֶת אַחַר פָּרָשַׁת הַתָּמִיד,ו כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם. וְיֵשׁ נּוֹהֲגִין לוֹמַרז "אַבַּיֵּי הֲוָה מְסַדֵּר סֵדֶר הַמַּעֲרָכָה וְכו'"ח,4 וְ"רִבּוֹן הָעוֹלָםט,5 וְכו'". וְאִם אִי אֶפְשָׁר לוֹמַר הַכֹּל בְּצִּבּוּר מִפְּנֵי שֶׁהַצִּבּוּר אֵין אוֹמְרִים אֶלָּא פָּרָשַׁת הַתָּמִיד בִּלְבַד6 – יָכוֹל לוֹמַר הַכֹּל בְּבֵיתוֹ מִשֶּׁיֵּאוֹר הַיּוֹם,י,7 וְלַחֲזֹר וְלִקְרוֹת פָּרָשַׁת הַתָּמִיד עִם הַצִּבּוּר. וְאֵין לָחוּשׁ שֶׁיִּהְיֶה נִרְאֶה כְּמַקְרִיב ב' תְּמִידִין8 וְעוֹבֵר בְּ"בַל תּוֹסִיף", לְפִי שֶׁבִּקְרִיאָה אֵין בָּהּ מִשּׁוּם "בַּל תּוֹסִיף".יא וְעַל צַד הַיּוֹתֵר טוֹב – יְכַוֵּן בַּפַּעַם הַב' שֶׁהוּא כְּקוֹרֵא בַּתּוֹרָה.יב וְטוֹב לוֹמַר פָּרָשַׁת הַקָּרְבָּנוֹת מְעֻמָּדיג – דֻּגְמַת הַקְרָבָתָן שֶׁהָיָה מְעֻמָּד:יד,9

2 On Shabbos, after [reciting] the passage concerning the daily burnt-offering, it is customary to recite the verses concerning the Mussaf offering brought [in addition] on Shabbos.10 Although one has not yet recited the Morning Service and it is forbidden to offer the Mussaf offering before the morning burnt-offering,11 [this presents no difficulty]. The reason: he has already recited the passage describing the daily burnt-offering, and if reciting the verses concerning the Mussaf offering is to be considered as equivalent to offering a sacrifice, [his previous] recitation of the passage concerning the daily burnt-offering was also considered as such.

On Rosh Chodesh and on the festivals, there is no need to recall [and read] the verses concerning [their respective] Mussaf offering together with the passage concerning the daily burnt-offering, because the verses concerning these sacrifices constitute part of the public Torah reading on those days. In these countries, [nevertheless,] it is customary to recall [and read the verses concerning the additional offerings] also on Rosh Chodesh, to publicize that [that day] is Rosh Chodesh.10

ב בְּשַׁבָּת נּוֹהֲגִין לוֹמַר פְּסוּקֵי קָרְבַּן מוּסַף שַׁבָּת10 אַחַר פָּרָשַׁת הַתָּמִיד.טו וְאַף עַל פִּי שֶׁעֲדַיִן לֹא הִתְפַּלְלוּ שַׁחֲרִיתטז וְאָסוּר לְהַקְדִּים מוּסָף לְתָמִיד שֶׁל שַׁחַר,יז,11 מִכָּל מָקוֹם הֲרֵי אָמְרוּ כְּבָר פָּרָשַׁת הַתָּמִיד, וְאִם תֵּחָשֵׁב אֲמִירַת הַפְּסוּקִים שֶׁל מוּסָף לְהַקְרָבָה – גַּם אֲמִירַת פָּרָשַׁת הַתָּמִיד נֶחְשְׁבָה לְהַקְרָבָה. אֲבָל בְּרֹאשׁ חֹדֶשׁ וְיוֹם טוֹב – אֵין צָרִיךְ לְהַזְכִּיר פְּסוּקֵי קָרְבַּן מוּסָף אֵצֶל פָּרָשַׁת תָּמִיד,יח מִפְּנֵי שֶׁקּוֹרִין בַּתּוֹרָה בִּפְסוּקֵי מוּסָף. וּבִמְדִינוֹת אֵלּוּ נּוֹהֲגִין שֶׁמַּזְכִּירִין גַּם בְּרֹאשׁ חֹדֶשׁ, כְּדֵי לְפַרְסֵם שֶׁהוּא רֹאשׁ חֹדֶשׁ:יט,10

3 People who are punctilious in their observance customarily sway when they read the Torah, recalling the Giving of the Torah [that was accompanied by] trembling, as it is written,12 “The people saw and shuddered.” This is also customary when praying, [as implied by the verse],13 “My entire being shall declare: ’G‑d, who resembles You?’ ”

Some authorities hold that one should sway only during Pesukei DeZimrah, for these are verses of praise and adulation, but not during Shemoneh Esreh. Only at the conclusion of the blessings [of Shemoneh Esreh], there are a few people whose custom is to sway gently, in the spirit of the verse,14 “Before My name, he trembled.”

In practice, everyone should do as he is accustomed, as long as his intent [is for the sake of Heaven].

ג נָהֲגוּ הַמְדַקְדְּקִים לְהִתְנוֹעֵעַ בְּשָׁעָה שֶׁקּוֹרִין בַּתּוֹרָה,כ דֻּגְמַת הַתּוֹרָה שֶׁנִּתְּנָה בְּרֶתֶת כְּמוֹ שֶׁכָּתוּב:כא,12 "וַיַּרְא הָעָם וַיָּנֻעוּ וְגו'". וְכֵן עוֹשִׂין בְּשָׁעָה שֶׁמִּתְפַּלְלִין,כב עַל שֵׁם13 "כָּל עַצְמוֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ".כג וְיֵשׁ מִי שֶׁאוֹמְרִיםכד שֶׁאֵין לְהִתְנוֹעֵעַ אֶלָּא בִּפְסוּקֵי דְּזִמְרָה שֶׁהֵם שֶׁבַח וְהַלֵּלכה אֲבָל לֹא בִּתְפִלַּת י"ח, רַק בַּחֲתִימַת הַבְּרָכוֹת נּוֹהֲגִין קְצָת לְהִתְנוֹעֵעַ בְּנַחַת,כו לְקַיֵּם14 "מִפְּנֵי שְׁמִי נִחַת הוּא".כז וּלְעִנְיַן מַעֲשֶׂה, הֵיאַךְ שֶׁיַּעֲשֶׂה – יַעֲשֶׂה, וּבִלְבַד שֶׁיְכַוֵּן:כח