Shulchan Aruch: Chapter 50 - Rationale for Reciting Mishnah Beginning Eizehu Mekoman

Zevachim 5:1-8 (Siddur Tehillat HaShem, p. 23).

The Introduction to Sifra, which is also known as Toras Kohanim (Siddur Tehillat HaShem, p. 25).

As obligated by Kiddushin 30a. On the term Talmud, see sec. 47, footnote 10 above.

In this context, the term Midrash does not denote the body of Aggadic Midrashim described in sec. 47, footnote 11 above, but to the system of interpretation by which the Talmudic Sages extrapolated laws from the verses of Scripture.

The Beraisa interpreting the verses of the Book of Vayikra.

Malachi 1:11; the interpretation that follows is cited from Menachos 110a.

It has been pointed out that in fact there is a difference of opinion among the Sages with regard to one of the points in this mishnah, for R. Akiva (Berachos 9a) maintains that the Pesach offering may be eaten throughout the night, in contrast to the view of the Sages that it can be eaten only until midnight. (See Magen Giborim, sec. 50, Elef HaMagen 1.) In response, the Ritva (Avodah Zarah 19b) explains that the intent is that no difference of opinion appears in the text of the Mishnah.

In contrast to the Mishnah and the Talmud (i.e., the Oral Law), reading Scripture (i.e., the Written Law) is considered as Torah study even if one does not understand what he is reading. Thus an unlettered person, too, recites the appropriate blessings when called to the Reading of the Torah. (See Hilchos Talmud Torah 2:12 in a later volume of the present work.)

In Hilchos Talmud Torah 2:13 the Alter Rebbe echoes this ruling, but adds: “Nevertheless, a person should engage in [the study of] the entire Torah, even those subjects that he cannot comprehend. For in the ultimate Future, he will be granted the possibility of understanding and grasping all [the teachings of] the Torah in which he engaged in This World but which he did not comprehend because of his limited intellectual capacity.”

With regard to the Grace after Meals, the Alter Rebbe states (sec. 185:1): “If one does not understand the language [in which he is reciting the blessing], even if [it is] the Holy Tongue (Lashon HaKodesh), he does not fulfill his obligation. For I cannot say that he is fulfilling the commandment, ‘And you shall bless G‑d, your L‑rd,’ since he does not understand the words of the blessing he utters.” Having said that, the Alter Rebbe goes on to cite the contrary view, that one can discharge his obligation by reciting (or listening to) the Grace after Meals in the Holy Tongue even if he does not understand it, and notes that this in fact is the prevalent custom. He concludes, however, that it is advisable to follow the more stringent view and to use a language one understands.

This also applies to the Shema and Shemoneh Esreh, for one must be able to concentrate on understanding the meaning of the words in at least the first verse of the Shema and in the first blessing of Shemoneh Esreh. With regard to other blessings besides the Grace, Shema, and Shemoneh Esreh, there is a difference of opinion among the Sages. Some maintain that it is acceptable to recite the blessings in the Holy Tongue without understanding the words, while others do not.

One thing is certain: the Alter Rebbe’s words underscore the importance of endeavoring to understand the prayers that one recites. If one does not understand the meanings of the Grace, Shema, or Shemoneh Esreh, he should not recite them in the Holy Tongue, but in a language he understands. (Today, accurate translations are available in many major languages.) With regard to other blessings, though there is room to allow their recitation in the Holy Tongue, it is clear that the Alter Rebbe considers it halachically preferable to recite one’s prayers in a language he understands. (See also op. cit., sec. 101:5.) Parallel to this, in gradual stages, one can habituate himself to praying in the Holy Tongue, as one new passage after another becomes familiar and intelligible.

These sections are not extant in the Alter Rebbe’s Shulchan Aruch. In the Shulchan Aruch of R. Yosef Caro, Orach Chayim, sec. 554:4, the above concept appears in the context of Tishah BeAv. With regard to a mourner, Pis’chei Teshuvah (Yoreh Deah, sec. 384:2) cites varying opinions. However, the discussion there refers to passages recited daily but not by everyone (see Magen Avraham 559:7), whereas Eizehu Mekoman is part of the standard Morning Service, and hence is recited on Tishah BeAv and by a mourner.