Our Gemara on Amud Aleph discusses the principle of misasek (performing an act without any awareness that one is doing so) as it applies to sacrifices. If one slaughtered an offering without intending to perform the act of slaughter at all, but rather inadvertently while occupied with other matters, the offering is disqualified.
A sacrifice, by definition, is a devotional act toward God; therefore, it’s logical that if the sacrifice—or any aspect of it—was performed mindlessly, the act is insignificant.
The sages instituted reading from our chapter in Zevachim (Eyzehu Mekoman) before every morning prayer to study the laws of the sacrifices as a substitute for offering them. Given that many people are not particularly learned in the complexities of sacrificial procedure, this raises an ironic question: Would one fulfill the sacrificial order by reciting these Mishnayos if he did not understand the meaning at all?
Mishna Berura (50:2) and Magen Avrohom rule that without understanding what is being recited, it is not considered fulfillment of the sacrifice. They say only prayer has the quality that even if one does not know the meaning, God still accepts it as prayer. But when it comes to study, one must understand the meaning.
However, Avodah Zarah 19a states:
“Rava says: A person should always study and review even though he may afterward forget, and even though he does not understand what it is saying, as it is stated: ‘My soul breaks for the longing that it has for Your ordinances at all times’ (Psalms 119:20).”
The Maris Ayin (Avodah Zarah ibid.) brings the Binas Yissachar, who argues with the Magen Avrohom based on this Gemara. The Maris Ayin proposes a compromise: If one can understand and doesn’t pursue understanding, it is held against him. But if one cannot understand and still chooses to read Mishnayos, it is considered Torah study.
This distinction reflects a deep truth. Torah has an effect on anyone who reads it because of its divine nature. Like a child who learns to speak by simply listening, the person who recites Torah without comprehension still absorbs something sacred. But if he deliberately avoids understanding through laziness or apathy, he blocks the experience.
The Maris Ayin adds that even the Magen Avrohom would agree: If a person knows the basic translation, though not the full complexity, this suffices to be considered as if he offered the sacrifice. The substitute for the korban is not merely intellectual study of the laws but apparently reading the Mishna itself is a form of avodah. Reciting the procedure with proper intention is a spiritual act, even without full comprehension so long as the procedure is read with rudimentary comprehension.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com