Many people have the
custom each morning to read "Hok Le'Yisrael" – a collection of texts that
includes passages from the Tanach, Mishna, Halachic works, Zohar, and other
sources. "Hok Le'Yisrael" follows a
regimented schedule, with different pieces of texts being recited each
day. Often, the people who read "Hok
Le'Yisrael" do not understand the material they read.
The question arises
whether a person may read "Hok Le'Yisrael" in the morning before reciting
Birkot Ha'Torah. Halacha requires
reciting Birkot Ha'Torah before learning Torah for the first time in the
morning, but does this apply even if one reads Torah literature without
understanding the text? Does this
qualify as "learning" with respect to the obligation of Birkot Ha'Torah?
Rav Schneur Zalman of
Liadi (first Rebbe of Lubavitch, 1745-1812), in his Shulhan Aruch Ha'Rav,
distinguishes in this regard between the Tanach and other texts. When one reads verses from the Torah, Nebi'im
or Ketubim, this constitutes Torah learning regardless of whether or not he
understands what he reads. When it comes
to all other texts, however, reading them qualifies as Torah study only if one
understands the material he reads.
Similarly, the Mishna
Berura cites the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1683) as
stating that if one reads "Ezehu Mekoman" – the chapter of Mishna which is
customarily read during the "Korbanot" section each morning – without
understanding the text, this is not considered Torah study. This is true also of "Rabbi Yishmael Omer,"
the paragraph which is customarily read in the morning, listing the thirteen
methods by which the Sages extracted Halachot from the Biblical text. If a person does not understand this passage,
reading it does not qualify as Torah learning.
This rule has
ramifications with regard to Ereb Pesach, when it is customary for firstborns
to participate in a Siyum celebration in order to be absolved from the "fast of
the firstborn" (Ta'anit Bechorot) on this day.
Hacham Ovadia Yosef writes that a Siyum is effective in absolving the
firstborns of their obligation only if the person making the Siyum truly
understood all the material in the Masechet (tractate of Talmud) which he
completes. Simply reading the words does
not suffice.
The exception to this
rule is the Zohar, the reading of which qualifies as Torah learning even if one
does not understand what he reads – and even if he does not read the words
correctly. This is the ruling of the
Hida (Rav Haim Yosef David Azulai, 1724-1806) and of Rav Haim Palachi (Turkey, 1788-1868). The words of the Zohar have such power and
potency that reading them has the effect of absorbing the content into one's
being even if he does not understand what he reads. It is told that the Arizal (Rav Yishak Luria,
1534-1572) once advised somebody to read five pages of Zohar each day as a
Tikkun (rectification) for his soul. And
many have the custom to read from the Zohar Hadash each day during the month of
Elul, until Yom Kippur, because the reading itself brings great spiritual
benefits, even if one does not understand the text. Therefore, one who reads Zohar in the morning
must first recite Birkot Ha'Torah.
This exception is
unique to the Zohar. Other Kabbalistic
works – such as Sha'ar Ha'kavanot and the teachings of the Rashash (Rav Shalom
Sharabi, 1720-1777) – elucidate and expound upon the teachings of the Zohar,
and thus simply reading them without understanding what they say does not
qualify as Torah learning.
Returning the case of
those who read "Hok Le'Yisrael," since this reading includes passages from the
Tanach, one must recite Birkot Ha'Torah before reading this text in the
morning, even if he does not understand anything he reads. This applies also to somebody who wishes to
read Tehillim in the morning – he must first recite Birkot Ha'Torah, even
though he does not understand the verses he recites, because Tehillim is part
of the Tanach.
In conclusion, it
should be emphasized that although reading Tanach and Zohar without understanding
the text qualifies as Torah study, we should always aspire to understand to the
best of our ability. The sin of "Bittul
Torah" (neglecting Torah) is normally defined as wasting time which could have
been used for Torah, but it includes also wasting one's capabilities which
could have been used to understand Torah.
G-d gave us intellectual skills, the ability to comprehend, and we must
utilize these powers to understand as much Torah as we can to the greatest
extent possible. Today, when virtually
every Torah text is available with translations and commentaries, there is
really no excuse for reading any part of Torah literature without understanding
the material.
Summary: If one wishes
to read verses from the Torah – such as Tehillim – in the morning, he must
first recite Birkot Ha'Torah, even if he will not understand the text he will
be reciting. This applies also to someone
who wishes to read passages from the Zohar which he does not understand. Reading any other Torah text, however, does
not qualify as Torah study unless one understands what he reads, and thus one
who reads in the morning other Torah texts without understanding does not need
to first recite Birkot Ha'Torah.
