Daf Yomi, Marriage Counseling, Psychotherapy, Rabbi Simcha Feuerman, Torah and Psychology
Our Gemara on Amud Aleph discusses rabbinic guidelines for two people sitting at a table who go to make a blessing separately, and when to make them together:
“If only two individuals ate, it is a mitzvah for them to separate. In what case is this statement said? It is said when they were both scribes, i.e., Torah scholars, who know how to recite Grace after Meals properly. But if one of them was a scribe (sofer) and one was an ignoramus (boor), the scribe recites Grace after Meals and the ignoramus fulfills his obligation by listening to the scribe.”
The word choices are interesting. We do not use the classic distinctions of Talmid Chacham or Chaver and Am Ha’aretz. Here, we use Sofer and Boor.
At first glance, the words used here reflect the content. We are discussing a situation as to whether it is preferable to recite the blessing singly, or to have one recite and have the other listen. Sofer literally is a scribe, which implies literacy. Boor is usually defined as someone who is completely unknowledgeable, that is illiterate (we will see more about this later from sources). Therefore, the implication is content specific. That is to say, at least at first glance, it does not depend on how deeply knowledgeable the person is. It simply is about literacy. One who knows how to read and possibly translate the words of the blessing should say it on his own. One who does not even know how to read and possibly understand the blessing should therefore listen to one who at least has that qualification, and fulfill his obligation through listening.
Tosafos (Berachos 45b) has a different interpretation. He understands the boor to be a person who is not learned and does not know the text of the blessing well, but does actually understand the language. Shulchan Aruch (OC 193:1) codifies the halacha that way as well, saying that a person who does not know the text of the blessing can fulfill his requirement by listening, so long as he understands the words. However, other poskim disagree (see Mishna Berura ibid 5), at least in regard to blessings recited in Hebrew, and hold that the listener does not need to understand.
The text supports this position much more. Classically, as we have noted, the word sofer means a scribe, implying primarily literacy as the criterion. We have usage of boor and am ha’aretz in the Mishna in Avos (2:5), “A boor cannot be fearing of sin, nor can an am ha’aretz practice extra piety.” Rabbenu Yonah (ibid) explains the distinction of these two categories. A boor is a completely uncultured, undisciplined, wild person, devoid of any qualities. On the other hand, an am ha’aretz may have decency and good manners, but just not be learned in Torah, such as Rabbi Akiva before he studied Torah. Therefore the boor is incapable of even understanding sin or fearing it, while the am ha’aretz has enough refinement and decent qualities to know the difference between good and evil, and what is sinful and what is not. On the other hand, he has not learned it, and therefore cannot employ judgment and practice piety, because his assessment and priorities may be misguided.
In our case, it would seem to be that the boor is an utterly ignorant man, supporting the other poskim. I would like to add that the word sofer has another important connotation. The Gemara (Chaggigah 15b) says that the word also implies a counting, meaning to say, they were able to pay attention to the structure of the words in the Torah and derive additional meanings such as the derashos the rabbis used. If so, the implication is not merely literacy, but also a depth of meaning. The point is, the value of having somebody else fulfill the obligation of the blessing for the ignoramus is increased, because even if he were technically literate, the deeper meaning and intentions could be activated by the sofer who was cognizant of them.
But regardless, the use of the word boor does not seem to support the interpretation of Tosafos or the Shulchan Aruch, and seems to imply somebody who is far less developed than a mere am ha’aretz. Indeed, this seems to be the position of the Aruch Hashulchan (OC 185:4-5).
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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