Detailed Laws of Shnayim Mikra Ve-Echad Targum — Part 2

Detailed Laws of Shnayim Mikra Ve-Echad Targum — Part 2

Topics of the Article

What is the obligation of Shnayim Mikra Ve-Echad Targum? And why is it called by this name? What is the correct and proper way to read Shnayim Mikra Ve-Echad Targum? From when may one begin reading the weekly parashah? Is it proper to read the parashah with the cantillation notes also when reading Shnayim Mikra Ve-Echad Targum? How should a person who skipped a parashah conduct himself the following week? May it be made up, and how should it be made up? What should a person do if he mistakenly read the reading of the following week? Is there an obligation to read Shnayim Mikra Ve-Echad Targum in order? Is there value in concluding with the Mikra? From what age should children be educated in Shnayim Mikra Ve-Echad Targum? When should a bar mitzvah boy read the parashah — is he required to do so specifically after his bar mitzvah?

The Obligation to Read the Parashah

In the previous article, we discussed that in addition to the communal obligation to read the parashah in the synagogue, there is an obligation upon every individual to read the parashah twice from the Chumash, as well as the Targum (Shulchan Aruch, Orach Chaim 285). These laws are referred to in brief as Shnayim Mikra Ve-Echad Targum — Sh nayim, M ikra, V e-echad, T argum: “twice the Scriptural text and once the Targum.” In the previous article, we elaborated on which commentary may be studied in place of the Targum, and that a G-d-fearing person should study both the Targum and Rashi. In this article, we will focus more on the proper manner of fulfilling this halachah and the appropriate time to do so.

The Manner of Reading

Whatever method and order one uses to read Shnayim Mikra Ve-Echad Targum, he fulfills his obligation; however, there are two methods of reading Shnayim Mikra Ve-Echad Targum that are more preferred:

[A] To read each verse twice and then the Targum of that verse.

[B] To read each open or closed parashah twice [that is, until the place marked in the Chumash with the letter פ or ס between the verses. This is the place where, in a Torah scroll, a space is left, because according to tradition it marks the end of a topic]. Then one reads the Targum.

According to the opinion that each parashah must be read Shnayim Mikra Ve-Echad Targum (the second opinion above), “parashah” specifically means an open or closed parashah, but the breaks between aliyot are not considered parashah breaks, because the division into aliyot is not of ancient origin and is not considered a break. [Although the book Tikkun Yissachar attributes the division into aliyot to Ezra the Scribe and even to Moshe Rabbeinu, peace be upon him, there is no clear source for this; and the Meiri (Kiryat Sefer, article 5, part 2) wrote: “The chazzan reads as he wishes.” So too ruled the Mishnah Berurah (138:1, and Sha’ar HaTziyun there, 1)].

However, where there is the end of a topic even without an open or closed parashah — for example, Parashat Miketz, which is entirely one parashah and contains no marking of an open or closed parashah — one may stop even according to the second opinion (Mishnah Berurah 285:2). Accordingly, in many places the aliyah marking corresponds to the end of a topic. In some places, however, the aliyah is in the middle of a topic; nevertheless, the arranger of the aliyot made great efforts always to conclude with something positive, and therefore he sometimes stops in the middle of a topic at a positive point. In such a case, one should continue reading until the end of the parashah or the end of the topic.

In practical halachah, one may choose the method that is convenient, and neither of the above methods has preference over the other (Mishnah Berurah 285:2).

[C] Some have the practice, as a preferred practice, to read one reading [besides the second reading and the Targum, which are read separately] together with the ba’al koreh. This is also the opinion of several important poskim, and those who follow this practice may rely on these opinions (Sefer HaMinhagim of Mahara Tirna, p. 25; see Shulchan Aruch 285:6; Magen Avraham 8–9, Taz 2; and Mishnah Berurah 16).

The Importance of Being Careful About the Time for Shnayim Mikra Ve-Echad Targum

The Mishnah Berurah (285:1) wrote that with Shnayim Mikra Ve-Echad Targum one must be careful not to precede the congregation and not to fall behind it, and one who is careful to read Shnayim Mikra Ve-Echad Targum together with the congregation merits long life. In this article, we will explain the correct and appropriate time to fulfill this halachah.

From When Does One Begin Reading Shnayim Mikra Ve-Echad Targum?

Some read Shnayim Mikra Ve-Echad Targum throughout the weekdays — a little of the sidrah each day. According to what was stated, that the correct order is either by verses — Shnayim Mikra Ve-Echad Targum — or by open and closed parashiyot, one should be careful on Sunday to finish at the open or closed parashah before or after the second aliyah, and similarly on the other days.

Although several Acharonim wrote that the ideal mitzvah is to read it on Erev Shabbat, and this is also the view of the Kabbalists, as the Sha’arei Teshuvah and the Mishnah Berurah (285:8) wrote in the name of the holy Arizal (Sha’ar HaMitzvot, Parashat Va’etchanan), nevertheless, reading a portion each day from the beginning of the week onward is also included in the category of the ideal fulfillment of the mitzvah [so wrote the Mishnah Berurah there, and so is evident from the Rishonim (Berachot 8a); see Ritva and Rabbeinu Yonah there. This was also the practice of the Gra and the Chazon Ish, who would read a little of the parashah each day of the week].

May One Study Shnayim Mikra Ve-Echad Targum at Night?

Ideally, if one can study Mikra during the day, it is preferable that he study during the day; but if he has no other time to read Shnayim Mikra Ve-Echad Targum, he may read even at night. The reason is that the Mishnah Berurah (Sha’ar HaTziyun 238:1) wrote that the view of the Be’er Heitev, according to Kabbalah, is that one should not read Mikra at night, whereas the Pri Megadim held that there is no problem with this. The Mishnah Berurah added that even according to those who are stringent, there is no prohibition involved, but initially it is better to study Mikra during the day. This derives from what is stated in the Midrash: “The Holy One, blessed be He, would study Mikra with Moshe by day and Mishnah by night.” It is clear from the Mishnah Berurah that he maintains that even according to Kabbalah there is no prohibition; rather, daytime is the preferred and more fitting time to study Mikra (Azmera Lishmecha, issue 80).

Making Up a Parashah on the Following Shabbat

One who was prevented by circumstances beyond his control and did not read Shnayim Mikra Ve-Echad Targum the previous week, and wishes to make it up the following week, should ideally first say the parashah he missed and afterward the parashah of that week; however, this is not indispensable.

This is as we find regarding the Torah reading: when a congregation makes up a Torah reading that they missed, they first make up the missing parashah and afterward read the parashah of that week (Or Zarua, part 2, 45; ruled in Rema, Orach Chaim 135:2, and in Mishnah Berurah 8). It appears that the same applies to Shnayim Mikra Ve-Echad Targum: it is proper ideally to read in order.

This is not comparable to the prayer of tashlumin, where one first prays the obligatory prayer and afterward the make-up prayer, for the reason explained by the Rashba (Berachot 26), that the Sages established make-up prayer only at the time one is engaged in the obligatory prayer; this reason does not apply to making up Shnayim Mikra Ve-Echad Targum (see Responsa Maharsham, part 1, 213).

But if he will not manage to read both parashiyot on that Shabbat, he should give precedence to the parashah currently being read, and make up the missing parashah afterward, because according to most Rishonim, after Minchah of Shabbat the time for reading the parashah has already passed (Azmera Lishmecha, issue 122).

One Who Mistakenly Read the Parashah of the Coming Shabbat

If one erred and read the Shnayim Mikra Ve-Echad Targum of the coming Shabbat, he has not fulfilled his obligation (Berachot 8b, in the Rishonim there). In the Shulchan Aruch (Orach Chaim 285:3) it is ruled that only after the Minchah reading of Shabbat may one read, and before then one does not fulfill the obligation. [Likewise, regarding the communal Torah reading on Shabbat, it is obvious (see Orach Chaim 135) that they have not fulfilled the obligation if they erred and read the parashah of the coming Shabbat].

Reading Shnayim Mikra Ve-Echad Targum Out of Order

A common question arises when a person has the practice of reading one of the two readings together with the ba’al koreh, but for some reason missed the beginning of the reading, and now wishes to begin with the reader from one of the later aliyot, and after the Torah reading to make up the beginning of the parashah that he missed. The question is whether he may act in this way, or whether he must wait until the reading is completed, and only then begin to make up the beginning of the parashah and read the entire parashah in order.

A similar question occurs when two people are studying the parashah together as Shnayim Mikra Ve-Echad Targum, and the chavruta has already begun the parashah and wishes to continue from where he is holding: may the second person join him and make up the beginning of the parashah afterward, or is there an obligation to read the parashah in order?

It appears that although ideally one should read the parashah in order, as the Mishnah Berurah (285:6) wrote in the name of the Seder HaYom and the Knesset HaGedolah, this is not indispensable. For we find in the Gemara (Megillah 17) that only regarding Hallel, Keriat Shema, prayer, and Megillah is it indispensable if one read them out of order [not in the proper sequence], but we do not find this regarding Shnayim Mikra Ve-Echad Targum.

Also regarding the public Torah reading, it is explained in the Shulchan Aruch (137:3) that if it was read out of order, the obligation was fulfilled, and the order is not indispensable. This is also explained in Tosafot Rid (Megillah 17a), who wrote in these words: “One who reads the Megillah out of order has not fulfilled his obligation; it seems to me that this applies specifically to the Megillah, as we derive from the verses, but regarding the Torah, if a person read it out of order — he has fulfilled his obligation.” So too is explained in the Pri Chadash (144). See Mishnah Berurah (144:9); and see the Gemara (Megillah 30), the Ritva, and the Turei Even there.

However, HaGaon Rabbi David Arama (in his commentary on the Rambam, Laws of Prayer 13:30, printed at the end of the Rambam, Shabse Frankel edition) wrote that if one read Shnayim Mikra Ve-Echad Targum out of order, he has not fulfilled his obligation, as with the Megillah. However, his words are novel, and as above, regarding the Torah reading this is not indispensable, and the same applies in this matter (Azmera Lishmecha, issue 122).

Reading with Cantillation Notes

By strict law, there is no obligation to read Shnayim Mikra Ve-Echad Targum with cantillation notes, but there is value in reading Shnayim Mikra Ve-Echad Targum with cantillation notes, particularly according to Kabbalah (Magen Avraham 285:1; Sha’ar HaMitzvot, Parashat Va’etchanan; Shelah, tractate Shabbat, Ner Mitzvah; and Rabbeinu Yonah already wrote so in Sefer HaYirah).

Concluding Shnayim Mikra Ve-Echad Targum with Mikra

When reciting Shnayim Mikra Ve-Echad Targum, some maintain that one should conclude the reading with Mikra; that is, after finishing reading the final verse as Shnayim Mikra Ve-Echad Targum, he should go back and read the verse a third time as Mikra, in order to conclude with Mikra. According to this opinion, one who divides the reading into several sessions and does not read the entire parashah at once should go back and conclude at each place where he stopped with a verse from the Mikra (Magen Avraham 285:1 in the name of the holy Arizal, Sha’ar HaMitzvot, Parashat Va’etchanan; Ben Ish Chai, year 2, Parashat Lech Lecha. See Orchot Chaim of Lunel, Laws of Shnayim Mikra Ve-Echad Targum).

Must Children Be Educated to Read Shnayim Mikra Ve-Echad Targum?

It appears that the law of chinuch applies here, but when it is difficult for the child, it is sufficient to educate him to read Shnayim Mikra with Rashi without Targum, or alternatively Shnayim Mikra with the Targum without Rashi — whichever is easier for him. Only after bar mitzvah should he be accustomed to the standard that a G-d-fearing person should strive to study both.

However, attention should be paid to the fact that the age of chinuch for all mitzvot is always determined only when the child is able to fulfill the mitzvah properly, and therefore each mitzvah has a different age for chinuch. In this mitzvah, the age of chinuch is relatively quite late, because the mitzvah in its proper form is to read Shnayim Mikra Ve-Echad Targum with understanding of the content, and this is difficult for a young child. Therefore, one should educate him from the age at which he can do so, and this certainly varies according to the child’s level and comprehension (Azmera Lishmecha, issue 80).

Shulchan Aruch (Orach Chaim 285); Azmera Lishmecha (issues 79; 80; 122).