This is the approved revision of this page, as well as being the most recent.
- After Birchot HaShachar and putting on Tefillin, one recites parsha of the Akeda followed by the Ribbono Shel Olam Keshem SheKavash. 
- The Sephardic minhag is to say the pasuk of VeShachat Otto after the Parsha of the Akeda. 
- One should read the Parshat HaTamid everyday in place of the Korbanot that we unfortunately cannot bring nowadays. 
- The rabbis established saying the perek of Eizahu Mekaman and Britta of Rabbi Yishmael in order that one learn Mishna and Gemara every day. 
- Some say to stand while reading the Parshat HaTamid especially when it is read out loud in the Tzibbur.  The Aruch HaShulchan says that a Kohen needs to stand when reciting Parshat haTamid but not a Levi nor a Yisroel 
- The minhag is also to say the order of services in the Bet Hamikdash in the paragraph “Abaye Hava Omer”. Anyone who knows how to learn should learn the meaning of the text from the Gemara so that reading it counts as actual sacrifices. 
- One should say the Parshat Ketoret every day before Shacharit. 
- Some say that one should recite the Parshat HaMaan everyday, however the minhag is not to say it. 
- Some say that one should recite the Aseret HaDibrot everyday, however it is forbidden to say it as a congregation and the minhag is not to say it at all. 
- The obligation to say Korbanot really includes saying the Parshat Olah, Parshat Mincha, Parshat Todah, Parshat Shlamim, Parshat Chatat, and Parshat Asham. However, the minhag is to fulfill one’s obligation with just reading the perek of Eizhu Mekoman. 
- After Parshat Tamid, one should say the perek of Eizehu Mekoman and the Briata of Rabbi Yishamael to fulfill learning Torah, Mishna, and Gemara daily.  One must understand what one is saying when one reads Eizhu Mekoman and the Briata of Rabbi Yishamael. 
- One may sit during Korbanot, however, it is preferable to stand, especially for Parshat Tamid. 
- One is allowed to say the Parshiot Korbanot on Shabbat and Yom Tov but one should refrain from saying the Yehee Ratzon. 
Who Is obligated in Korbanot?
- On Shabbat and Yom Tov, a person should say the Korbanot, but a Talmid Chacham should instead learn the Parsha of the day. 
- Women are not obligated to say Korbanot, but it is proper to say them just like men do. 
- A mourner does not say the Korbanot  However, he should say parshat tamid if he usually does.
Parts of Korbanot
- One of the most important pieces in the korbanot section is the Parshat HaTamid (S”A 1:9). Some poskim write that klal Yisrael accepted upon themselves to say this paragraph daily. The opinion of Rabbenu Yonah is that saying parshat HaTamid is considered a chiyuv deoritta. Other sections of korbanot which some have the minhag to say include Parshat HaKiyor, Trumat HaDeshen, Parshat Ketoret, and Seder HaMaaracha which begins with the words Abaye Havey Mesader.
- It is recommended to say Parshat Akedah and Parshat HaMaan  before Korbanot, however, some say Parshat HaMaan after tefillah . It is good to say Aseret HaDibrot individually not as part of tefillah .
- Some Ashkenazic poskim write that someone who “makes Torah his occupation” and does not waste time can skip them and learn instead .
- The Sephardic custom even for a Talmid Chacham is to say Parshat Akedah but not Parshat HaMaan or Aseret HaDibrot.
- It is recommended to say the parshiot of Korbanot (Olah, Mincha…). Some say that the minhag is to fulfill the “obligation” to say Korbanot by saying Eizhu Mekoman. 
- S”A 1:5 writes that one should recite the parsha of the Akeda. The reasons given in Bet Yosef 1:5 and the achronim is to pray to Hashem to remember the Akeda and also inculcate the message of subjugating the Yetzer HaRah like Avraham Avinu.
- S”A 1:8 writes that that together with the Parshat Korbanot one should recite the pasuk of VeShachat Otto (Vayikra 1:11). In addition to this, the Chida (Kesher Gudal 24:3), Ben Ish Chai (Od Yosef Chai, Mekatz 2e), and Halacha Brurah 1:12 write that the Sephardic Minhag is say this pasuk after the parshat Akeda (in addition to saying it with the parshat Korbanot). However, Kaf HaChaim 1:30 writes in the name of the Rashash and a local Minhag that does not say this pasuk.
- Rama (intro to 48), Mishna Brurah 48:1
- S”A 50:1, See BeYitzchak Yikra siman 1 says that the Korbanot are minhag except these and parshat tamid are a חיוב.
- Mishna Brurah 48:1
- Aruch HaShulchan 1:26
- Mishna Brurah 48:1
- Halacha Brurah 1:18
- Halacha Brurah 1:13
- S”A 1:5 writes that one should say the Aseret HaDibrot daily. The Rama adds that it must be said in private because saying it as a congregation was forbidden by the Rabbis so that the heretics do not say that this is the whole Torah. Nonetheless, Chida (Ayin Tov 10) and Halacha Brurah 1:14 write that the minhag is not to say it at all like the Arizal (Hakdama to Shaar HaKavana)
- Tur and S”A 1:5 write that there is an obligation to say the Parshat Korbanot including the parshiot of Olah, Mincha, Todah, Shlamim, Chatat, and Asham. However, Sh”t Lev Chaim 1:11, Bnei Tzion 1:4 allow one to only say Eizhu Makoman and fulfill one’s obligation with that.
- S”A 50:1
- Mishna Brurah 50:2 writes clearly that in order to fulfill learning Torah through Eizhu Mekoman and the Briata of Rabbi Yishmael one must understand what one is saying and if one does not know one should learn it.
- The Olot Tamid 1:8 writes that the Korbanot should be said standing since the actual Korbanot in the Bet HaMikdash were brought standing. This is brought down in the Magen Avraham 48:1, Yad Aharon (on the Tur 1:3; in name of the Arizal), Emek Bracha (Siman 18), and Bear Hetiev 1:12. However, Shalmei Tzibur (pg 62a) writes that it is from the Arizal that one should sit. The Mateh Yehuda 1:8 concludes that it is no more than a chumra, since the requirements of Korbanot only encompass the general laws of Korbanot such as saying them during the day, however, the actual details carried out by the cohen are not applicable to our saying the Korbanot. To this, many achronim agree including Tevuot Shor (pg 109a), Eliyah Rabba 1:10, Birkei Yosef 1:14, Machzik Bracha 48, Kesher Gudal 7:22, Maamer Mordechai 102:2, Kisei Eliyahu 48, Sh”t Lev Chaim 1:13, Ruach Chaim 1:32, and Halacha Brurah 1:17. Mishna Brurah 48:1 writes in name of the Pri Megadim that one only needs to stand for Parshat HaTamid.
- Mishna Brurah 1:17 in name of the Shlah.
- (1) Knesset HaGedolah (on Tur 1:1) writes in name of the Shetei Yadot that one should say Korbanot on Shabbat and adds that such is the Minhag. Pekudat Elazar (Siman 1), Halacha Brurah 1:12, and Yalkut Yosef (Sherit Yosef 1 pg 9) write that the minhag is to say Korabnot on Shabbat. (2) Magen Avraham 1:11 and Mishna Brurah 1:17 quote the Shlah that one can say the Korbanot, but there is no obligation, and so a Talmid Chacham should preferably study the parsha of the day instead of saying Korbanot. (3) However, the Maharam Nigrin (quoted by the Knesset HaGedolah 1:1) says that the Korbanot do not need to be said on Shabbat. Machzik Bracha 1:11 writes that the minhag is not to say Korbanot on Shabbat. (4) Some argue that Parshat Akeda specifically, is not recited on Shabbat, however, Mishna Brurah 1:13 writes that one can say it on Shabbat like Korbanot and Halacha Brurah 1:17 writes that such is the minhag.
- In the discussion of women making Birchot HaTorah the poskim bring up the idea that women should make Birchot HaTorah as they are obligated in some portions of Torah. The Agur (quoted by the Bet Yosef 47) includes the Parshiot HaKorbanot on the list because tefillah was in place of the Korbanot and women are obligated in tefillah. This is quoted by the Levush (47), Taz (47:10; he only mentions Parshat Tamid), and Magen Avraham 47:14. Shulchan Aruch Harav 47:10 writes that women only have to say parshat tamid. Accordingly, Sh”t Lev Chaim 1:15 and Malbim in Artzot HaChaim (Lev HaAretz 6) write that women must say the Korbanot. However, Mor UKesiah (47) writes that women are not obligated in Korbanot and they are only obligated in tefillah since that is a request from Hashem. Sh”t Yosef Ometz 67 and Halacha Brurah 1:17 write that it is not an absolute chiyuv on women. Mechezeh Eliyahu 1:14 writes that the minhag is that women don't say korbanot and he justifies that practice.
- Mishna Brurah 1:17
- Byitzchak Yikreh on Mishna Brurah 1:17 quoting Rav Shlomo Zalman writes that only if a person regularly says parshat tamid should he say it as a mourner.
- S”A HaRav 48:1 writes that Klal Yisrael accepted upon themselves as an obligation to say Parshat HaTamid. Beyitzchak Yikra 1:5 writes that Korbanot are voluntary but Parshat Tamid, Aizhu Mekoman, and Briatta DeRabbi Yishmael are obligatory.
- S”A 1:9 writes that some have the minhag to say Parshat HaKiyor, Trumat HaDeshen, Tamid, Parshat Ketoret and how it is made. Rama 50:1 writes some say Seder HaMaaracha (Abaye Havey…). Mishna Brurah 50:1 explains this minhag as a fulfillment of studying the topic of korbanot daily.
- S”A 1:5 writes that it is good to say Parshat Akedah, Parshat HaMaan, and Aseret HaDibrot. Tefilla KeHilchata (9:68 pg 180) and Ishei Yisrael (5:31, pg 50) quote this Shulchan Aruch saying that it is good to say these parshiot as halacha.
- Mishna Brurah 1:13 explains that these should be said before Korbanot. However, the Chida in Machzik Bracha 1:8 writes that the Arizal did not say these three parshiot. However, Yafeh LeLev 1:24 quotes the Tov Ayin who explains that the Arizal only did not say them prior to tefillah but would say them afterwards. Piskei Teshuvot 1:16 writes that the minhag is to say Parshat HaMaan after tefillah.
- Rama 1:5 writes that Aseret HaDibrot may only be said by an individual. Mishna Brurah 1:16 adds that an individual may only say it not as part of tefillah and may not establish it among the Brachot.
- Piskei Teshuvot 1:16 writes that someone who “makes Torah his occupation” and does not waste time can skip them and learn instead. (He bases this on the Mishna Brurah 1:12 even though the Mishna Brurah is not dealing with this directly.) Similarly, Tefilla KeHilchata (pg 185) quotes Rav Elyashiv saying that someone who learns anyway saying Aizhu Mekoman and Briatta DeRabbi Yishmael is proper but not obligatory.
- However, Halichot Shlomo (Tefillah, chap 6 note 20, pg 76-7) writes that Rav Shlomo Zalman Auerbach’s practice was to arrive at shul 10 minutes early and say Birchot HaShachar, the paragraph before Akeda (Elokenu VeElokey until KaKatuv Betoratach), LeOlam Yehe Adam (until the end), Korbanot, and Ketoret. [It seems clear that he only said the introductory paragraph to the Akeda and not the Parshat Akeda itself.] Similarly, Yalkut Yosef 1:26 writes that a Talmid Chacham and certainly a Yeshiva student should say Parshat Akeda.
- Avnei Yishfeh (pg 118) writes that the following is the order of importance of the Korbanot: Lefikach Anachnu Chayavim until Mekadesh Shemo BeRabim, Yehi Ratzon …SheTerachem, Parshat Tamid, Parshat Ketoret until Rabbi Natan HaBavli, Yehi Ratzon SheYehe Siach Sifatenu …KeHilchato. Siach Tefilla (pg 637) writes that Korbanot takes precedence over Mizmor Chanukat HaBayit.
- Yalkut Yosef 1:21, 1:41 writes that our minhag is to say Parshat Akeda but it is not our minhag to say Parshat HaMaan or Aseret HaDibrot.
- Shulchan Aruch O.C. 1:5 writes that it is good to say Parshat Olah, Mincha, Shlamim, Chatat, and Asham. Mishna Brurah 1:14 adds Parshat Todah and Parshat Nesachim after Olah, Shlamim, and Todah. Rav Nevinsal (Byitzchak Yikreh 1:5) writes that it is only a minhag and not an obligation to say all of the parshiyot of korbanot.
- Halacha Brurah 1:15 quotes the Sh”t Lev Chaim and Sh”t Binei Tzion 1:6 who hold that saying Eizhu Mekoman satisfies saying Korbanot and concludes that such is the minhag. Piskei Teshuvot 1:16 agrees that such is the minhag.
- However, Yalkut Yosef 1:25-6 writes that it is a good minhag to say Parshat HaKorbanot (besides Aizhu Mekoman). Also, Tefilla KeHilchata (9:71-6 pg 181-2) and Ishei Yisrael (5:33, pg 51) quote the Shulchan Aruch that one should say Parshat HaKorbanot as halacha. (See also Halichot Shlomo (chap 6, note 24, pg 78) which quotes Rav Shlomo Zalman Auerbach as not approving of those who became weak in saying Parshat HaKorbanot.)