Shenayim Mikra v’Echad Targum
In conjunction with the weekly public reading of the Torah, parashas ha-shavua, there is a requirement that each individual study the parashah on his own and be familiar with its basic meaning. To achieve this level of mastery, our Sages76 instituted a parashah review known as shenayim mikra v’echad Targum, “two readings of the text and one of the translation of Onkelos.” The text itself must be read twice, followed by Onkelos’s translation.77 A G-d-fearing individual should study Rashi’s commentary in addition to Targum. If one does not have time for both, however, most poskim agree that Targum takes precedence over Rashi.78 [Those who find it difficult to read and understand Rashi from the original may fulfill their obligation by reading an English translation of the text that is based on the commentaries of Chazal and Rashi.79]
Rambam and Shulchan Aruch state that shenayim mikra v’echad Targum is not just a helpful suggestion; it is an obligation. Even a talmid chacham who is completely immersed in Torah study must fulfill this obligation, his other studies notwithstanding.80 In addition, a reward of long life is promised to those who are perform this mitzvah meticulously.81 Women, though, are exempt.82
The proper time:
Lechatchilah, one can fulfill this mitzvah in any of the following four ways, listed in order of preference:
Doing all three readings on erev Shabbos, or beginning them during the week and finishing them on erev Shabbos.83 Mishnah Berurah rules that one may begin reading the weekly portion immediately after Minchah84 of the previous Shabbos.85
Completing the readings before Shacharis on Shabbos morning.86
Completing the readings before the Shabbos morning meal.87
Completing the readings before Shabbos Minchah.88
Bedieved, a person who did not finish the readings before Minchah on Shabbos may finish them until Tuesday night of the following week. Some poskim are even more lenient and allow one to make up an incomplete parashah until the next Simchas Torah.89 One should complete the previous week’s readings before beginning the new week’s portion.90 Since both of these deadlines are “makeup times,” one should not rely on them lechatchilah.91
A mourner during shivah may not read shenayim mikra, even if he normally reads a segment of the parashah on a daily basis. On Shabbos, however, he may do so,92 unless his shivah will be over on Shabbos morning, in which case he should delay performing the mitzvah until after he rises from shivah.93
The proper method:
There are several opinions and customs regarding how to recite shenayim mikra v’echad Targum. One may follow any of the views, and one may even use a different method from week to week.94
Some prefer that each pasuk be read twice, followed by Targum. This was the custom of the Chafetz Chayim.95
Some prefer reading one segment of the sidrah (either a parshah pesuchah or stumah or one “story,” topic, or narrative) twice, followed by Targum. This was the custom of the Vilna Gaon.
Some read the entire sidrah, repeat it, and then read the entire Targum.96
Rav Y. Kamenetsky suggests a compromise between the views: During the first reading, one should read an entire segment at a time, and for the second reading one should read each pasuk with its Targum.97
Question: Is it permitted to read Targum before mikra?
Discussion: All poskim agree that mikra must be read first at least once. It is questionable whether the second mikra must also be read before Targum. Mishnah Berurah permits it only bedieved,98 while others permit it even lechatchilah.99 The Chazon Ish reportedly recited mikra first, followed by Targum and then mikra for the second time.100
When one completes the recitation of Targum, the last verse of mikra should be repeated (for a third time), since the final verse to be read should always be from mikra and not from Targum.101
Question: Can one fulfill part of the mitzvah of shenayim mikra by listening to Kerias ha-Torah?
Discussion: While listening attentively to the Torah reading in shul, one may read the text (in an undertone) along with the reader and count it towards one recitation of mikra. A person who listens attentively but does not read along with the reader may not rely on that to fulfill his mikra obligation. Bedieved, however, some poskim are lenient and consider listening to the reader as a fulfillment of one recitation of mikra.102
Some poskim maintain that if there are at least ten people paying attention to kerias ha-Torah, a person may recite shenayim mikra v’echad Targum even if he is not reading along with the reader and thus not paying attention to kerias ha-Torah.103 Many other poskim, however, strongly recommend that one not take advantage of this leniency. They maintain that one should rather pay attention to every word of Kerias ha-Torah.104
76. The origin of this mitzvah is unclear, but it dates back to ancient times. We do not find a reference to it in the Mishnah. The earliest source is the Talmud (Berachos 8a). See Aruch ha-Shulchan 285:2, which states that it was certainly instituted by Moshe Rabbeinu.
77. The basic explanation for this mitzvah, given by the Levush, is that its purpose is for us to become fluent in the Torah. He does not explain, however, why we need to recite the text twice and the Targum once. See Aruch ha-Shulchan 285:2 and Emes l’Yaakov al ha-Torah (Mavo, pg. 11) for two original explanations for this mitzvah.
78. Sha’arei Teshuvah 285:2; Beiur Halachah 285:2, s.v. targum; Aruch ha-Shulchan 285:12; Halichos Shlomo, Tefillah, 12:37; Rav C. Kanievsky (Derech Sichah, pg. 2). See, however, Michtavei Chafetz Chayim, letter 18, where he rules that nowadays we no longer fulfill our obligation by reading Targum, and we must substitute Rashi’s commentary instead.
79. Mishnah Berurah 285:5; Rav D. Feinstein (Yagel Yaakov, pg. 298).
80. Igros Moshe, O.C. 5:17; Shemiras Shabbos K’hilchasah 42:57 quoting Bnei Tziyon.
81. Berachos 8b.
82. Since they are not obligated to learn Torah or to listen to Kerias ha-Torah—see Mishnah Berurah 282:12 and Aruch ha-Shulchan 282:11—they are also not obligated to prepare for it.
83. Mishnah Berurah 285:8. Either of these options is considered a mitzvah min ha-muvchar, the optimal performance of the mitzvah.
84. Shemiras Shabbos K’hilchasah 42, note 218, understands this as referring to the time of Minchah Gedolah - one half hour after midday. Other poskim, however, maintain that one must actually daven Minchah before beginning shenayim mikra of the next parashah. See Halichos Shlomo 12:35; Rav C. Kanievsky (Halichos Chayim, pg. 94).
85. Mishnah Berurah 285:7. Other poskim rule that the proper time begins only on Sunday morning; see Shulchan Aruch ha-Rav 285:5, Derech ha-Chayim and Kitzur Shulchan Aruch 72:11.
86. Mishnah Berurah 285:9.
87. O.C. 285:4. According to some, this time is also considered mitzvah min ha-muvchar.
88. O.C. 285:4. See footnote 289 for the definition of Minchah.
89. O.C. 285:4. It must be finished before the reading of Bereishis on Simchas Torah; Kaf ha-Chayim 285:26.
90. Ketzos ha-Shulchan 72:9. See Maharsham 1:213, who remains in doubt concerning this issue.
91. Mishnah Berurah 285:12.
92. Taz and Shach, Y.D. 400:1. He may not study Rashi’s commentary, however, unless he always substitutes Rashi for Onkelos during shenayim mikra v’echad Targum; Badei ha-Shulchan, Y.D. 400:15.
93. Rav Akiva Eiger, Y.D. 400:1, quoting Pri Megadim. O.C. 285:6.
94. See Mishnah Berurah 285:2 and Aruch ha-Shulchan 285:4-7.
95. Reported in Shevet ha-Levi 7:33.
96. This method is quoted by Aruch ha-Shulchan, omitted by Mishnah Berurah, and followed by Rav Y.Y. Kanievsky (Orchos Rabbeinu, vol. 1, pg. 123).
97. See explanation in Emes l’Yaakov, O.C. 285:1.
98. Mishnah Berurah 285:6 and Sha’ar ha-Tziyun 10.
99. Aruch ha-Shulchan 285:3, based on Levush.
100. Orchos Rabbeinu, vol. 1, pg. 123; Chut Shani, vol. 4, 87:2-2.
101. Magen Avraham 285:8; Kitzur Shulchan Aruch 72:11; Aruch ha-Shulchan 285:6. Mishnah Berurah, however, does not quote this requirement.
102. See Mishnah Berurah 285:2 and Aruch ha-Shulchan 285:3, 13.
103. O.C. 285:5. See Sha’arei Efrayim 4:12, Chayei Adam 31:2, Kitzur Shulchan Aruch 23:8 and Aruch ha-Shulchan 285:13.
104. Mishnah Berurah 285:14 and Beiur Halachah, s.v. yachol. See Igros Moshe, O.C. 4:23; 4:40-5.