Siman 48

After he has finished the morning berakhot, and the berakhot of the Torah, and the Akedah, and the parashah of the Terumat HaDeshen, and the parashah of the Kiyor, and likewise the berakhah of "Who sanctifies Your name in public," all of which he may say even before the light of day—when the day brightens, he should say the parashah of the Tamid: "My offering, My food..." And at its conclusion he should say the verse: "And he shall slaughter it on the side..." And afterwards he should say: "It is You... the incense of spices...", the parashah of the Ketoret, and the eleven spices... and the beraitot belonging to this, and the Seder HaMa'arakhah, which is "Abaye was arranging...", and "Ana BeKoach," and also "Master of the worlds, You commanded us...", as is printed in the prayer books. And this is according to what we say at the end of Megillah (31b) on the verse "By what shall I know," that the Holy One, blessed be He, said to Abraham that even when the Beit HaMikdash is destroyed, I have established for them the order of the sacrifices. And whenever they read them, I credit it to them as if they were offering a sacrifice before Me, and I forgive all their iniquities; see there. And afterwards they say the mishnah of "Eizehu Mekoman," and the beraita of Rabbi Ishmael because in it are all the general rules of the Oral Torah. And "Eizehu Mekoman" is the essence of the sacrifices. And there is one who requires standing during the time of saying the sacrifices, for the offering of a sacrifice is only while standing (Magen Avraham). And we have already written in siman 1, section 26, that many disagree with this; see there.

On Shabbat after the Ketoret, one should say the verses of Musaf: "And on the Shabbat day, two lambs...", for the Ketoret precedes the Musaf offerings. However, it is not the custom to say the passage of the "Bazikin," and none of the poskim mentioned this. And it appears to me that the reason is because at the beginning of the chapter "Tamid Nishchat" it is stated that the Bazikin are offered after midday, see there. Therefore, they did not establish it in the prayer at all. But on Rosh Chodesh, we do not say "And on your New Moons," for they will read it in the Torah. However, in Ashkenaz they say it even on Rosh Chodesh (Tur), and the reason is in order to publicize that it is Rosh Chodesh. And similar to this we learned at the end of Shekalim, that they would place the limbs of the Rosh Chodesh offering higher on the altar in order to publicize that it is Rosh Chodesh, see there. And the matter appears to me that Shabbat and Yom Tov do not require publicity, for we make preparations on the eve of Shabbat and the eve of Yom Tov, and they contain a prohibition of melacha. This is not the case with Rosh Chodesh – it requires publicity.

Our teacher, the Rema, wrote that those who are meticulous are accustomed to sway while they read from the Torah, similar to the Torah which was given with trembling. And so too while they pray, based on the verse "All my bones shall say...". Thus far his words. And the Torah is called "fire," and fire is always swaying. And in the Shemoneh Esrei prayer, there are those who sway and there are those who do not sway. And it depends on his nature, for if by swaying his kavanah is better for him – it is proper to sway. And there is a person whose kavanah is clearer when he stands completely still and does not sway. And everything should be for the sake of Heaven. And in the Zohar it explains why Israel sways; see there in Pinchas page 218b for a distinguished reason regarding this.