Techum and Shnayim Mikra V'Echad Targum: Difference between pages

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It is forbidden to walk beyond one's Techum location on Shabbat, Yom Tov, or Yom Kippur.<ref>Shulchan Aruch O.C. 396:1, 495:1, 611:1. [https://ph.yhb.org.il/12-06-04/ Peninei Halacha] discusses why the allowance for ochel nefesh doesn't permit going beyond the techum on Yom Tov even for ochel nefesh.</ref> In general, the techum is a 2000 [[Amot]] beyond the immediate 4 [[amot]] area around a person.<ref>Shulchan Aruch O.C. 397:1, Kitzur Shulchan Aruch 95:1. Mishna Brurah 397:1 writes that some hold that walking beyond 12 [[mil]] on shabbat is a biblical prohibition, while others consider it a rabbinic prohibition. Magen Avraham 404:1 quotes a dispute between the Maharalbach 28 and Maharam Elshaker 41 whether 12 mil is deoritta for kelim. Ramban Eruvin 43a clearly hold it is deoritta even for kelim. Biur Halacha 404:1 is lenient to rely on Maharalbach since either way many rishonim hold that 12 mil is not deoritta.</ref>
[[Image:Learning Torah.jpg|300px|right]]
There is a mitzvah to learn the parsha that the congregation is reading each week on Shabbat. This study is done by Jews all around the world on a consistent basis and they complete the Torah annually. The proscribed study including learning the text of the parsha twice and once with Targum or Rashi.
==Who is obligated?==


==Determining the Techum==
#All men have an obligation to read the parsha that the Tzibbur is currently reading (Parsha HaShavua) twice with the targum once. This [[mitzvah]] is called Shenayim Mikrah V'Echad Targum. <ref>Rav Huna Bar Yehuda in Gemara [[Brachot]] 8a says that a person should read the Parsha twice and Targum once. This is codified by the Rambam ([[Tefillah]] 13:25), Tur, Shulchan Aruch 285:1, and Kitzur Shulchan Aruch 72:11. Mechilta Parshat Bo quoted by Bet Yosef 285:5 records that Rabbi Yehuda HaNasi commanded his sons to fulfill this obligation before [[Shabbat]] lunch. Aruch Hashulchan 285:2 writes that this obligation is an institution since the times of Moshe Rabbeinu. Sh”t Maharsham (1:213 "ulam" writes that this has become a real obligation. Baal Haturim Shemot 1:1, Levush 285:1, Pri Megadim MZ 285:1 bring a hint to this obligation from the first pasuk in sefer shemot from the first letter of each word in the pasuk. see there for the small variations in the hint. </ref>
===Outside of a City===
#Even someone who will hear the Torah reading in Shul must read Shenayim Mikra. <ref>The Hagahot Maimoniot (on Rambam [[Tefillah]] 13:25) quotes the Raavan who says that [[Shenayim Mikra]] is only an obligation for those who live in villages that don’t have Torah reading on [[Shabbat]], however, the Hagahot Maimon argues on the Raavan. The Rambam 13:25, Tur, and S”A 285:1 write explicitly that there’s an obligation of [[Shenayim Mikra]] even for someone who heard Torah reading in shul. </ref>
# If a person is alone in the desert, the Techum extends 2000 [[amot]] beyond the 4 [[amot]] area him. If one is in a house, the Techum is 2000 [[amot]] from outside the house.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1386-7)</ref>
#Even someone who is learned and wants to learn Talmud is obligated to read Shnayim Mikrah. <ref>Teshuvot HaGeonim 7 in name of Rabbenu Matatya says that even a talmid chacham must complete Shenyaim Mikra VeEchad Targum. Sh”t Rashba 1:206 agrees. This is brought as Halacha in Chazon Ovadya ([[Shabbat]] 1 pg 300), Sh”t Igrot Moshe 5:17, Shulchan Lechem HaPanim (Siman 285), and Shemirat Shabbat KeHilchata 42:57. Kuntres Hilchot Shnayim Mikra VeChad Targum (Rabbi Sender, pg 10) writes that he saw Rav Elyashiv reading Shnayim Mikra even though he never wastes any time from [[learning Torah]]. Bikkurei Chaim (pg 39) writes that those who think that it’s [[Bitul Torah]] since they are capable of learning more in-depth should know that by spending more time on Shnayim Mikra they will be rewarded with long life ([[Brachot]] 8a). </ref>
# If a person starts Shabbat outside a city he can determine the directions of his techum and have 2000 amot in each of those directions. He also is allowed to travel until the end of 2800 amot in the direction of the corners of the square he choose. However, it is only allowed to carry until the end of 2800 amot if he decided on his square.<ref>Chazon Ish 110:24 based on Gra 345:1, Mishna Brurah 345:5. This is the opinion of the Rambam. According to the Rabbenu Tam (Eruvin 51a, Yoma 67a a person always can travel until 2800 amot even without choosing the square. However, Rashbam held that one's square is automatically determined to correspond with the north-south directions of the earth and then one can walk until the end of those corners. Tosfot Yoma and Rosh Eruvin reject Rabbenu Tam.</ref>
#Even someone who doesn’t understand Targum very well should still read Shnayim Mikra V'Echad Targum.<ref>Sh”t Yechave Daat 2:37, Yalkut Yosef (vol 1, pg 358), Kuntres Hilchot Shnayim Mikra VeChad Targum (Rabbi Sender, pg 12) quoting Rav Elyashiv, Shemirat Shabbat Kehilchata (chap 42, note 215)</ref> Others hold that if one doesn't understand Targum one doesn't fulfill his obligation with reading Targum and instead should read Rashi.<ref>Chafetz Chaim in Likutei Maamarim Umichtavim n. 18</ref>
# If one's Techum includes the entire length of a city, which is defined above, the city is only considered 4 [[amot]] and one may walk beyond that city for the rest of one's 2000 [[amot]]. For example, if one's dwelling place is 500 [[amot]] from a city and the city is 1000 [[amot]] long, the city is only considered 4 [[amot]]. Therefore, one is able to walk another 1496 [[amot]] after the city. However, if one's Techum ends in the middle of the city, the city is not considered 4 [[amot]] and one may not walk beyond one's [[Techum]].<ref>Kitzur Shulchan Aruch 95:12</ref>
#Women are exempt from Shnayim Mikrah. <ref>Sh”t Mishna Halachot 6:60 writes that women are exempt from Shnayim Mikrah because many hold Shnayim Mikrah is included in the mitzvah of [[learning Torah]] from which woman are generally exempt. Shemirat Shabbat KeHilchata 42:60 and Yalkut Yosef ([[Shabbat]] vol 1 pg 361) agree. See Mishna Brurah 282:12 who writes that even though woman aren't obligated in Talmud Torah they should listen to the [[Kriyat HaTorah]] but the minhag isn't be strict about this. Regarding women listening to kriyat hatorah see Aruch Hashulchan 282:11.</ref> A woman who wants to read Shnayim Mikrah may do so. <ref>Chazon Ovadyah ([[Shabbat]] vol 1, pg 328) </ref>
===Techum of a City===
#A parent should teach his son to read Shnayim mikra. <ref>Sh”t [[Shevet Halevi]] 8:46, Sh”t Teshuvot V’Hanhagot 1:661, Halichot Shlomo [[Tefilla]] 12:36 </ref>
# If one is in a village, town, or city, one may have 2000 [[amot]] from the outer bounds of the city, depending on the density of the houses.<ref>Kitzur Shulchan Aruch 95:2</ref> If there are 6 homes each within 70.66 [[amot]] of another home are considered a city and the Techum would begin from 2000 [[amot]] outside the group of houses. Any home that is within 70.66 [[amot]] of the established city is included in the city, however, a house which is more than 70.66 [[amot]] from other houses is not included in the city and the Techum for residents of that house is only 2000 [[amot]] from the edge of that house. Therefore, a suburban area with houses separated more than 70.66 [[amot]] are not considered part of a city and residents of a house only have 2000 [[amot]] from that house. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1387-9). Rabbi Ribiat quotes the Minchat Shabbat who explicitly writes that we do have the halachic category of chatzerot nowadays in order to form a city. We still require that there's 2 houses to create a chetzer but if there's 6 houses we have a city. Torat Shlomo Eruvin 19:19 p. 144 explicitly writes that even though we don't use the chatzerot today like rooms you can create a city without chatzerot. (See Chazon Ish OC 110:20 who might support this.) However, Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/814168/rabbi-hershel-schachter/shiur-99-shabbos-dechiya/ Shabbat Shiur 99 (very end)] and [https://www.yutorah.org/sidebar/lecture.cfm/814233/rabbi-hershel-schachter/shiur-100-shabbos-chazer-vs-mavui/ Shabbat Shiur 100 (beginning)]) holds that nowadays we don't have a city for techum since we don't use our chatzerot today like a room of the house. Therefore, since we need 3 chatzerot to form a city (S"A 398:10) we can't have a city today. This is based on the Rama, Chazon Ish OC 65:52, and is discussed by Imrei Baruch Eruvin 40-41.  
#A sick, blind, or illiterate man is exempt but it’s preferable to hear it read from another person.<ref>Sh”t Radvaz 3:425, Kaf HaChaim 285:9-10, Sh”t Mahari Shtif 18</ref>
The definition of a city is relevant to techum and eruv. See, however, Magen Avraham 398:15 who implies that an established city doesn't need 3 chatzerot. </ref>
#A mourner within the first 7 days can read it but not with Rashi.<ref>Sh”t Habit HaYehudi 3:36(15), SH”t Orchot Yosher Y”D 1:28.</ref>
# Many cities have 2000 from the edge of the city which are drawn as a rectangle along the directions of a compass, from the edge of the northern most house, eastern most house, southern most house, and western most house. However, if the city is already rectangle, L-shaped, or arc shaped may not have this extension of squaring off the city.<ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1391-2)</ref>
#A teacher who teaches children the parsha and goes over the pesukim a few times he only needs to read targum to fulfill his obligation.<ref>Shulchan Aruch O.C. 285:6, Mishna Brurah 285:16, Kaf Hachaim 285:32 adds that according Kabbalah it’s better to read it again all together without a break</ref>
# Because the laws of establishing a Techum and extending the Techum with a Eruv Techumin are complicated one should consult a local Orthodox Rabbi. <ref>39 Melachos (Rabbi Ribiat, vol 4, pg 1393)</ref>
===Squaring Off a City===
#Chazal learn from the Torah that a city is considered as having corners which are drawn according to the cardinal directions of the world.<ref>Eruvin 55a, Shulchan Aruch O.C. 398:3</ref>  
# A city that is a square or rectangle is not squared off because it already has corners, even though its corners do not align with the cardinal directions.<ref>Eruvin 55a, Shulchan Aruch O.C. 398:1</ref>
# A city that is a circle, triangle, pentagon, hexagon, or more sides are squared off.<ref>Eruvin 55a, Shulchan Aruch O.C. 398:2</ref>
# A city with two parallel sides, with one side that is wider and one side that is shorter, such as a trapezoid, is squared off by making the shorter side as long as the longer side.<ref>Eruvin 55a, Shulchan Aruch O.C. 398:4</ref>  
# A city which has houses within 70.6 amot jutting out on one side, when squaring off the city, the city is measured by the furthest house in that direction.<ref>Eruvin 55a, Shulchan Aruch O.C. 398:6</ref>
# A city that is shaped like an L or a semicircle, if the ends are within 4000 amot, it is all considered one city and the area between its two ends is considered as though it was filled in with houses. If the ends are 4000 amot or more between the ends of the city, each branch of the city are considered separate and the area between them is not considered part of the city.<ref>Eruvin 55a, Shulchan Aruch O.C. 398:4</ref> Some are lenient to consider that area part of the city if from the line drawn between the two ends up to the city between its two ends is less than 2000 amot. Additionally, some are lenient that if the ends gradually spread apart to consider the section of the ends where they are less than 4000 amot apart to be considered filled in.<ref>Rama 398:4</ref>
#There is a dispute whether a L shaped or triangular shaped city is squared off according to the cardinal directions or by the side that is straight.<ref>Shulchan Aruch Harav 398:3 and Chayei Adam 68:14 hold that a city that is a triangle or L shaped city is squared off by the cardinal directions. However, Chazon Ish 80 s.v. tos 54a and 110:23 maintains that a city which has one side that is straight is squared off in accordance with that side and not according to the cardinal directions.</ref>


===Joining Cities===
==What Pesukim and What Targum?==
# If two cities are within 141.3 amot of each other they are considered like one city and the techum is drawn around both of them.<ref>Shulchan Aruch O.C. 398:7</ref>
# If when drawing the square around a city that would include another city the two cities are considered one large city and the techum is drawn around both of them.<ref>Minchat Yitzchak 8:33 explains that since the squaring of a city is taken into account before we add the 70 amot of the city if the squaring off of a city includes another city everything should be considered one large city. His proof is the concept of Eruvin 55a that the arms of a bow-shaped city join as long as they are within 4000 amot of each other. The Chazon Ish 110:16 wasn't sure whether or not the cities join when the squaring off of each other join. Rav Chaim Kanievsky in [http://www.hebrewbooks.org/pdfpager.aspx?req=49174&st=&pgnum=383 Shoneh Halachot 398:19 and 21] writes that Chazon Ish held that they do join but left it unresolved (הדבר צריך הכרע). Zecher Tzvi (Techum Shabbat p. 21) holds that one can be lenient based on Chazon Ish. Dirshu 398:21 quotes Rav Dovid Landau who holds that since Chazon Ish left this unresolved one must be strict. Dirshu 398:21 cites Rav Wosner (Kitzur Hilchot Medidat Techumin) as holding that one can be lenient, but Rav Elyashiv as holding that one should be strict. [https://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=250 Mechzeh Eliyahu 1:74] and 77 is lenient. Machneh Yisrael of Rabbi Dimitrovsky p. 19-22 writes that one who is lenient has what to rely upon and supports this from the Rambam and Meiri. He also cites Rav Elyashiv as being strict. </ref>


==Moving Packages Received on Shabbat==
#The Targum Unkelos we have printed in regular Chumashim, which includes a Targum of every pasuk, can be used even for pesukim that are just names or places.<ref>The Gemara [[Berachot]] 8a says that one should also read the pesukim of just names  such as “Atarot VeDevon”. Rashi explains that the pasuk chosen by the gemara has a targum but isn’t so well know, the targum Yerushalmi. On these pesukim one should still read it twice with targum rather than reading it three times without targum. So writes the Talmedei Rabbenu Yonah, Ravyah ([[Brachot]] 22), Mordechai ([[Brachot]] 1:17), Tashbetz 184, Orchot Chaim pg 64b:3, Kol Bo 37, and Leket Yosher pg 55. Since nowadays our Targum is the Mechlalta UMalbusta which is a derivative of Targum Yerushalmi one should read the Targum for the third time. so holds the Badei Shulchan 10b:1, Rabbenu BeChay (end of Matot), and Elfasi Zuta ([[Brachot]] 8b).</ref>
# If one isn't sure if an item was brought from beyond the techum one has to be strict not to move beyond 4 amot even though techum is rabbinic.<Ref>Beitzah 24b, Shulchan Aruch O.C. 515:1</ref>
#Rashi’s commentary also counts as Targum. A Yireh Shamayim should read also Targum Unkelos and Rashi <ref>S”A 85:2, Mishna Brurah 285:6 says reading Unkelos is important since it was the targum of Torah given at har Sinai, and Rashi is also important since he includes the comments of Chazal. Sh”T Kinyan Torah 6:146 in name of Meharash that someone who learns Rashi on the Parsha every week is deserving of a portion of Olam Haba in Rashi’s Yeshiva. See Sh”t Shalmat Chaim 171. See also Michtavei Chafetz Chayim #18, where he says that nowadays we don't fulfill the mitzva with reading the targum and one must read rashi instead. </ref>
# Even if the package was delivered from outside of the techum if the package was placed in a house or building then it can be moved within the house since the house walls are considered 4 amot.<ref>Shulchan Aruch O.C. 405:1 writes that people who leave the techum only have 4 amot. Shulchan Aruch 405:9 applies these laws to objects as well. Shulchan Aruch 405:6 writes that if a person left the techum accidentally or was forcibly was moved by non-Jews and ended up beyond the techum within a walled area the entire walled area is considered like 4 amot. However, if a Jew left the techum intentionally he only has 4 amot. However, with respect to objects that left the techum, Mishna Brurah 405:50 writes that if the objects left the techum and entered a walled area they can be moved within the entire walled area whether they were moved there intentionally or unintentionally.</ref>
#The pasuk Shema Yisrael can be said twice and then it’s Targum.<ref>Maamar Mordechai 61:5 says since it’s recognizable that one is repeating every pasuk it’s not like he is acknowledging two deities (the issue with saying Shema twice usually see S”A 61:9). This is also the opinion of Sh”t Yam hagadol 3, Badei Shulchan 72:10, Sh”t Avnei Tzedek O”C 9, Divrei Menachem 61:2</ref>
#If a package was delivered from outside the techum on Shabbat for a Jew he cannot benefit from it on Shabbat or even after Shabbat the time it would take to bring it from beyond the techum. He is allowed to move the package up within 4 amot or if it is in a building within the walls of the building.<ref>Shulchan Aruch O.C. 325:8. Shulchan Aruch quotes two opinions about whether he must wait until the time it takes to bring it from beyond the techum in order to eat it. Mishna Brurah 325:40 implies that he is strict about this question, though he doesn't require waiting until Sunday morning the time it takes to deliver it from beyond the techum like the opinion Rama quotes.</ref>
#One doesn’t need to do it on the [[Yom Tov]] reading, [[Rosh Chodesh]], or the four parshiot or any reading that’s not in the weekly parsha.<ref>S”A 285:7, Mishna Brurah 285:18 and Kaf Hachaim 285: 35 explain that it’s because one is already completing the Torah by doing the weekly parsha. Kaf Hachaim 285:35, Sh”t Igrot Moshe O”C 3:40 extend this any time that’s not the regular weekly parsha. </ref>
#One should read the Haftorah of the weekly parsha even if the Haftorah read in shul is a special one for [[Rosh Chodesh]] or Zachor.<ref>Kitzur Shulchan Aruch 72:11 writes that the minhag is to read the haftorah as well as the parsha. The Chida in Moreh Etzbah 4:131-2 writes that one should read the weekly Haftorah even if a special one is being read in shul. Kaf Hachaim 285:36 and Ben Ish Chai Lech Lecha 11 agree.</ref>
#Some poskim say that one could be yotze the targum with an English translation of Rashi's commentary. <ref>The Taz 285:2 quoted by Mishna Berurah 285:5 says that if you do not understand targum unkelos or Rashi you can read the tzena u'rena in german. Based on this Rav Moshe Feinstein (quoted in Yagel Yaakov page 208 and in Dirshu Mishna Brura 285: note 15), as well as Rav Moshe Shternbuch in his Teshuvot Vihanhagot 1:261: "vhiskamti" allow using an English translation of rashi if that is the best way for one to study and understand the parasha. </ref>


==Walking to the edge of the Techum==
==How should one read it?==
# It is forbidden to walk to the edge of the Techum in order to leave on a journey quickly after Shabbat. However, if the action one is going to do after [[Shabbat]] could theoretically have been done on [[Shabbat]], it is not forbidden to walk tot the edge of the Techum waiting for the end of [[Shabbat]]. For example, one may walk to the edge of the Techum in order to bring one's animal back because theoretically one could have done this on Shabbat if there were houses extending the Techum. Also one may walk to the edge of the Techum in order to collect fruit which fell before [[Shabbat]] and aren't [[Muktzeh]] because theoretically one could have done so on [[Shabbat]] if there were walls surrounding the path (which would permit [[carrying on Shabbat]]). <ref>Kitzur Shulchan Aruch 90:3</ref>
===Order of Mikra and Targum===
# One may walk to one's garden within the Techum in order to pick fruit after [[Shabbat]] since it is not evident that one is walking there for that purpose.<ref>Kitzur Shulchan Aruch 90:3</ref>


==Techum above Ten Tefachim==
#There are three practices as how to read Shenayim Mikra: 1. Read each pasuk twice followed by it’s Targum <ref>The Arizal (Shaare Kavanot 62a) would read Shnayim Mikra pasuk by pasuk. The Sefer Itim (pg 244), Magen Avraham 285:1, Maharam MeRutenberg (Pesakim VeMinhagim, Mehura HaRav Kahana pg 217), Or Ha[[Shabbat]] (8:41 in name of the Bal Shem Tov), and Chida in Machzik Bracha 285:10 all hold that Shnayim Mikra should be done pasuk by pasuk. Sh”t Shevet HaLevi 7:33 writes that such was the minhag of the Chafetz Chaim. </ref> 1b. Read the entire parsha and then read each pasuk with it’s Targum, 1c. Read each pasuk with it’s Targum and then the entire parsha once. <ref>The Birur Halacha (Beginning of 285) writes that reading the entire parsha once and then each pasuk followed by it’s Targum, or reading the each pasuk once followed by it’s Targum and then the entire parsha once are both valid options that are halachically the same as the Arizal’s method because the entire issue is reading the Targum close to the pasuk. This is brought by Bikkurei Chaim 3:1. </ref> 2. Read each paragraph, petucha (a line break before the next paragraph) or setuma (a short break before the next paragraph) twice and then it’s Targum <ref>Kitzur S”A 72:11 writes that one should read each paragraph twice whether it’s patucha or setuma and then the Targum. The Shelah brings the different opinions and writes that he prefers reading one paragraph at a time and then doing the Targum on that. So was the practice of the Gra (HaMaaseh Rav 60) quoted in Mishna Brurah 285:8. Rav Yaakov Kamenetsky in Emes Liyaakov 285:1 suggests something similar that one should read a paragraph just mikra once, and then a second time with the targum. </ref> 3. Read the entire parsha twice and then the Targum. <ref>Aruch HaShulchan 285:7 according to the simple understanding of “completing the parsha twice with Targum” and supports it from Rashi and Or Zaruah. Torat [[Shabbat]] 285 writes that such was the minhag of Mahara MeBalaza. Orchot Rabbenu (pg 123) writes in name of the Steipler that there’s no difference between methods 2 and 3. Mishmeret Shalom 24:33 writes that his father and grandfather had the practice to read the [[Shenayim Mikra]] from the Torah and since it was difficult to interrupt between each pasuk to read Targum (and then have to find the place again), they read the entire Parsha twice and then Targum. </ref>
# There is an unresolved discussion in the Gemara whether there is techum above ten tefachim. We are lenient if a person started Shabbat above ten tefachim that he doesn't have a techum of two thousand amot as long as he didn't yet land or reach a place that is connected to the ground.<ref>Gemara Eruvin 43a-b, Shulchan Aruch OC 404:1</ref> This is relevant to a person who was on a boat at the beginning of Shabbat.<ref>Shulchan Aruch 404:1</ref>
#Some say that it’s Lechatchila to go like the first practice of reading it pasuk by pasuk<ref>S”A HaRav 285:3, Chazon Ovadya ([[Shabbat]] 1 pg 301-2), and Dvar Yom BeYomo (Cheshvan) write that Lechatchila one should follow the Arizal to read it pasuk by pasuk, however, there isn’t a lot of time one can follow the other methods. </ref>, and some say that there’s one can go like any of the above practices as one wishes <ref>Aruch HaShulchan 285:7 writes this regarding all three practices, while Mishna Brurah 285:2 writes this regarding the first two practices. </ref>
# A wagon is considered within ten tefachim of the ground since the wheels rest on the ground and the wagon itself if bigger than 4 tefachim.<ref>Shoel Umeishiv 5:3</ref>
#One shouldn’t read Targum and then the pasuk twice and not the pasuk, the Targum and then the pasuk <ref>Mishna Brurah 285:6 says one shouldn’t say targum and then the pasuk twice. [[Seder]] Hayom (pg 21a) writes that one who reads [[Shenayim Mikra]] in this order doesn’t fulfill the obligation. </ref>
==Techum of Property==
#Bedieved if one did the pasuk, Targum and then the pasuk again he fulfills his obligation. <ref>Kiseh Eliyahu 285:1, Kaf HaChaim 285:6 say one shouldn’t say the pasuk, targum, and then the pasuk. On the other hand, the Levush writes that one is allowed to fulfill one reading of mikra by listening to the Torah reading. The Lechem Chamudot (on Rosh [[Brachot]] 41) writes that it’s clear from the Levush that the order Bedieved was to read it once with the pesukim, once with the targum and then again with the pesukim. The Lechem Chamudot is brought as Halacha in Mishna Brurah (Shaare Tzion 285:10), Sh”t Tzitz Eliezer 16:18, Sh”t Beir Moshe 8:3, Sh”t Rivivot Efraim 5:216 all holding that it’s Bedieved. Nonetheless, Shulchan Lechem HaPanim (Vol 5 pg 139), Yesodei Yishurun (Erev [[Shabbat]]), Meon Bracha ([[Brachot]] 8b; in name of Tosfot [[Yom Tov]]) and perhaps Aruch HaShulchan 285:3. The practice of the Chazon Ish (Bekkurei Chaim pg 79 and Derech Sichah by Rav Chaim Kanievsky pg. 2) was to read the pasuk, targum, and then pasuk again because he felt that the targum helped him understand the pasuk better the second time. </ref>
# A barrel that belongs to two people that was split up on Yom Tov, each part has the techum of the owner of that half even though it was only split up on Yom Tov.<ref> The Gemara Beitzah 37b records a dispute between Rav and Shmuel whether we hold of the concept of berierah. Berierah is that we can view an eventual decision as though it already happened to clarify what is the case now. Rav holds of it and Shmuel does not. The gemara’s conclusion (38a) is that for derabbanan concepts we hold of Berierah. This is codified by the Rambam (Yom Tov 5:20) and Shulchan Aruch 397:10.</ref>
#Lechatchila, one should read a pasuk twice and it’s Targum but if one read the whole parsha then the Targum one has fulfilled his obligation.<ref>Chazon Ovadya ([[Shabbat]] 1 pg 301-2) and Shu"t Yechave Daat 2:37. Sefer Itim pg 244 says one should read it pasuk by pasuk. Leket yosher pg 54 says if one doesn’t have targum he can read the whole parsha twice and do targum when he finds Targum. Shelah writes that some read it pasuk by pasuk and some read the whole parsha twice and then the Targum and he prefers reading one paragraph at a time and then doing the Targum on that. So was the practice of the Gra (HaMaaseh Rav 60). However the Arizal (Shaare Kavanot 62a) would read it pasuk by pasuk. Magen Avraham 285:1, Maharam MeRutenberg (Pesakim VeMinahgim, Mehura HaRav Kahana pg 217), and Chida in Machzik Bracha 285:10 agree.</ref>
==Boats==
#One shouldn’t read Targum and then the pasuk twice and not the pasuk, the Targum and then the pasuk, however bedieved if one did the pasuk, Targum and the pasuk he fulfills his obligation.<ref>Mishna Brurah 285:6 says one shouldn’t say targum and then the pasuk twice. Kiseh Eliyahu 285:1, Kaf HaChaim 285:6 say one shouldn’t say the pasuk, targum, and then the pasuk. However bedieved one fulfills his requirement so holds Shaare Tzion 285:10, Sh”t Tzitz Eliezer 16:18, Sh”t Beir Moshe 8:3, and Sh”t Rivivot Efraim 5:216. </ref>
#Some permit getting on a boat before Shabbat even though the boat will travel more than the techum on Shabbat because the traveler isn't walking or moving himself, rather the water is moving the boat.<ref>Rashbam cited by Tosfot Eruvin 43a, Ramban Eruvin 43a, Rashba Eruvin 43a</ref> However, most rishonim disagree and hold that traveling more than the techum on a boat is forbidden.<Ref>Rabbenu Chananel Shabbat 19a, Rambam (teshuva 308-310), Ritva Eruvin 43a, Rif Shabbat 7b according to Bet Yosef 248. Maharik 45 understands that Rif can hold like Rashbam. Chazon Ovadia v. 1 pp. 127-130 proves that the poskim don't accept the Rashbam and that's how he holds.</ref> Nonetheless, there are other leniencies about traveling beyond the techum on a boat:
#One should repeat the last pasuk again after finishing the targum in order to end with mikra. <ref>Magen Avraham 285:1, Kitzur Shulchan Aruch 72:11, Aruch HaShulchan 285:6, [http://www.torah.org/advanced/weekly-halacha/5772/shemos.html Rabbi Nuestadt in Weekly Halachic Discussions]  </ref> Some have the practice to repeat the last pasuk of the parsha twice without Targum (after having finished the whole parsha Shnayim Mikrah V'Echad Targum). <ref>Kaf Hachaim Palagi 27:3, Chida in Morah BeEtzba 4:131</ref>
## If the boat is always above 10 tefachim from the seabed there is no prohibition to go in the boat beyond techum since there is no techum above 10 tefachim in the water, according to many poskim.<ref> Rabbenu Chananel Shabbat 19a, Rambam (teshuva 308-310), Rif Shabbat 7b, Shulchan Aruch 248:2</ref>
##Some permit getting on a boat more than 3 days before Shabbat even though it is known that it will continue to travel on Shabbat more than the techum, even if it is within 10 tefachim.<Ref>Maharik 45, Rama 248:1, Shulchan Aruch Harav 248:3</ref>
## Nonetheless, it is forbidden to get on a boat on Shabbat itself.<Ref>Mishna Brurah 248:21</ref>
## If someone was on a boat from before Shabbat and it was always above 10 tefachim, he may get off the boat. Once he gets off the boat he only can walk 2000 amot. Some are strict to hold that he may not get off the boat.<ref>Gemara Eruvin 43a has a unresolved question about whether there is techumin above 10 tefachim. Rambam (teshuva 308) and Ramban (Eruvin 43a) are lenient if the question is only rabbinic. Rosh, however, is strict that there is techumin above 10 tefachim. According to Rambam and Ramban, it is permissible to get off the boat if he was on there from before Shabbat since his techum didn't begin while he was on the boat above 10 tefachim. According to Rosh he may not get off the boat. Shulchan Aruch 404:1 holds like Rambam and Ramban. Mishna Brurah 248:22 writes that it is permissible to disembark from the boat and go up to 2000 amot if he was on the boat from before Shabbat.</ref>


==Airplane that Landed on Shabbat==
===Reading with Te'amim (Trop)===
#It is forbidden to go on a plane that will land on Shabbat.<Ref>Igrot Moshe OC 3:97</ref>
 
#If someone was in an airplane that landed on Shabbat, because of circumstances beyond his control, there is a discussion if it is permitted to get off the plane because of techum. Some allow getting off the plane into the walkway that is attached to the plane and airport. Still one may not leave the airport unless it is included in the techum of the city.<Ref>Igrot Moshe OC 3:97 holds that even if there’s no techum while the airplane is moving, there is techum once it lands. Since from the point it landed until the terminal is more than 2000 amot, it is forbidden to get off the plane. He's discussing leaving from the plane onto the tarmac. Techumei Shabbat p. 48 is lenient in extenuating circumstances to get off the plane into the walkway attached to the plane since it is all like 4 amot. See also Tzitz Eliezer 1:21:18.</ref>
#One should read the Torah with the tune of Torah reading <ref>Chida in Machazik Beracha 285:8, Yechave Daat 2:37, Kaf Hachaim 132:6 </ref> but Targum shouldn’t be read with a tune.<ref>Yechave Daat 2:37, Chida in Machazik Beracha 285:7, Kaf Hachaim 132:6 </ref> One fulfills his obligation bedieved if he read it without a tune<ref>Sh”t Torah Lishma 406, Kaf Hachaim 132:6, 285:12-13, in 285:4 he writes in name of [[Maggid]] Mesharim one should say it slowly and carefully. Sh”t Teshuvot Vehanhagot 2:204 says bedieved one fulfills his obligation.</ref>
#Someone who owns a Sefer Torah and knows how to read it with the tune and pronunciations should read it from a Sefer Torah. If one doesn’t know the correct way to read it well it’s preferable to read it from a Chumash that has Tamim and Nekudot.<ref>Chazon Ovadya ([[Shabbat]] 1 pg 302-3)</ref>
 
===Positioning and Focus===
 
#One is allowed to read Shnayim Mikrah while seated. <ref>Pri Megadim (M”Z 690:1, Bikkurei Chaim 3:11 </ref>
#If it's possible it's good not to interrupt when reading Shnayim Mikrah and a pious person should be strict about this. <ref>Mishna Brurah 285:6 writes if it's possible it's good not to interrupt when reading Shnayim Mikrah and a pious person should be strict about this. Kaf Hachaim 285:15 quotes this in the name of the Mekubalim and adds that if one is very thirsty one may interrupt to drink with a bracha before and after.
Kaf HaChaim Palagi 27:4 writes that in middle of Shnayim Mikrah one may not interrupt to talk even in Hebrew.</ref> Some allowed interrupting to answer a question. <ref>Rav Shlomo Zalman in Halichot Shlomo ([[Tefillah]], chap 12, note 105) would interrupt reading Shnayim Mikrah in order to answer a question because that entails the mitzvah of Chesed. He adds that Shnayim Mikrah isn't different than other Talmud Torah which may be interrupted in certain situations such as a passing mitzvah. </ref>
 
==When Should it Be Read==
===Days of the Week===
 
#Some have the practice to read a little bit every day and complete it day [[Shabbat]]. <ref>Talmedei Rabbenu Yonah 4b s.v. LeOlam writes that some had the practice to read a little every day and complete it by [[Shabbat]]. This is brought as Halacha by the Aruch HaShulchan 285:1 </ref>
 
===During [[Kriyat HaTorah]]===
 
#Some say that one is allowed to read the Shenayim Mikra during Torah reading even if one is reading a different section of the parsha than the Shliach Tzibbur. <ref>(a) The Shibolei HaLeket in name of his Rabbi, and Hagahot Maimon in name of the Maharam say that one shouldn’t read along with the Torah reading rather one should just listen. This is the opinion of the Magen Avraham 146:5 in name of the Shlah, Kitzur Shlah (pg 81b), Pri Chadash (quoted by Mishna Brurah 146:15), Eliyah Zuta (285:4 in name of Shaar Gedolim), Kaf HaChaim (285:31) in name of Mahara Tuvina, and Gra (Maaseh Rav). (b) On the other hand, the Mordechai ([[Brachot]] 19), Hagahot Ashurei ([[Brachot]] 1:7) in name of Or Zaruah (1:11), Smak 155, Hagahot Maimon ([[Tefillah]] 12:7) hold that one is allowed to read [[Shenayim Mikra]] while the tzibbur is reading the parsha. Accordingly, S”A 285:5 rules that one is allowed to read Shnayim Mikra during Torah reading even if one is reading a section of the parsha that the shaliach isn’t currently reading. The Eliyah Rabba says that one should follow this approach even lechatchila, while the rest of the achronim (including Maamer Mordechai 285:3 and Beiur Halacha 285 s.v. Yachol) argue that it’s only Bedieved or BeShaat HaDachak. (c) Mishna Brurah 285:14 suggests that one can be lenient to read along with the Shaliach Tzibbur word by word and fulfill one time of Mikra with this. The Levush 285:5 and Perisha 285:1 (explaining the Bet Yosef and Rambam) agree that this is a valid method. This is also the opinion of the Mateh Moshe (quoted by Magen Avraham 146:5) even lechatchila. Similarly, the Orchot Rabbenu (pg 123) in says that the minhag of the Stiepler was to read it once on Friday afternoon and once with the Bal Koreh. However, Sh”t Yechave Daat 2:37 and Shemirat Shabbat KeHilchata 42:51 writes that only if a person doesn’t have time one is allowed to read it word by word with the Shliach Tzibbur. </ref>
#All agree that one is allowed to read Shenayim Mikra between Aliyot. <ref>Mishna Brurah 285:14 writes that even the stringent opinions about reading the Shenayim along with the Bal Koreh, allow one to read [[Shenayim Mikra]] between Aliyot. Orchot Rabbenu (pg 123) writes the minhag of the Stiepler was to read it once on Friday afternoon, once with the Bal Koreh, and the Targum in between aliyot. </ref>
#Some say that one fulfills one’s obligation by listening the Torah reading however, others hold that one doesn’t fulfill his obligation even Bedieved. Therefore one shouldn’t only listen to the Bal Koreh rather one should read along word by word. <ref>The Magen Avraham 285:8, Chaye Adam 7:9, Shulchan Ha[[Shabbat]] 60, Shitilei Zaytim 285:10 write that Bedieved one fulfilled one’s obligation by simply listening to the Bal Koreh. However, the Bet Yosef (D”H Katuv BeHagot) and Rambam ([[Tefillah]] 13:25) hold that by listening one doesn’t fulfill his obligation. Therefore, S”A HaRav 285:8 writes that one should rely on this only BeShaat HaDachak. [https://www.torahanytime.com/#/lectures?v=208665 Rav Dovid Yosef (min 16)] said that some years his father, Rav Ovadia, would read along with the baal koreh because he didn't have any free time. The Lechem Chamudot (Perek 1 Seif Katan 39) writes that even according to the Beit Yosef and the Rambam one could fulfill his obligation by just listening to the Baal Koreh, it just isn't recommended because it is hard to focus for so long if one is just listening.  Instead of just listening one is allowed to read along word by word. </ref>
#One is allowed to read the Shenayim Mikra along with the Shliach Tzibbur during Torah reading word by word and fulfill one’s obligation. Some say that this is Lechatchila, while others hold that this is only for Shat HaDachak.<ref>Perisha writes that by reading the parsha word by word with the Shliach Tzibbur one fulfills one time of reading the parsha. This is brought as Halacha in Aruch HaShulchan 285:3. </ref>
#Some say that one fulfills his obligation with listening to someone else read Shenayim Mikra. <ref>Shaarei Teshuva 285:6 quotes the Radvaz who says that  listening to someone else read [[Shenayim Mikra]] fulfills the obligation if one had kavana for the words. </ref>
 
==Earliest and Latest Time==
 
#One can begin to read the weekly Parsha once the congregation (Tzibbur) read the Parsha at [[Shabbat]] [[Mincha]]. <ref>Rama (Darchei Moshe 285:1) quotes a dispute between the Mordechai who says one can begin to read [[Shenayim Mikra]] from [[mincha]] of [[Shabbat]] when the congregation begins to read that parsha and the Kol Bo who argues that one can not read it then because earlier that day the congregation read the previous parsha. S”A 285:3 writes that one can start on Sunday. Shulchan Aruch Harav 285:5 and Kitzur Shulchan Aruch 72:11 agree. The Mishna Brurah 285:7 explains that the language of Shulchan Aruch is imprecise and really one is permitted to start once the Tzibbur began reading the Parsha at [[Shabbat]] [[Mincha]]. Shaar HaTziyun 285:12 notes that the opinion of the Kol Bo is a minority opinion. Kaf HaChaim 285:24 seems to agree. See Sh”t Yaskil Avdi O”C 5:39 and Sh”t Asse Lecha Rav 7:16. </ref>
#Some have the practice to do the [[Shenayim Mikrah]] on Friday afternoon.<ref>Kitzur Shulchan Aruch 72:11 writes that ideally one should read [[Shenayim Mikra]] on Friday afternoon. Orchot Rabbenu (pg 123) writes the minhag of the Stiepler was to read it once on Friday afternoon and once with the Bal Koreh. </ref>
#One should finish Shenayim Mikra V'Echad Targum by [[Shabbat]] lunch. <ref>Chayei Adam [[Shabbos]] 7:9, Shulchan Aruch HaRav 285:5, Aruch Hashulchan 285:8, Mishna Brurah 285:9 and Beiur Halacha "yashlim." The Shla quoted by the Magen Avraham 285:5-6 and the Arizal quoted by the Shaare Teshuva 285:1 say that one should finish by friday. </ref> If one didn’t complete it by lunch time one shouldn't delay lunch for Shnayim Mikrah rather one should finish it by [[Mincha]] of [[Shabbat]]. If one didn’t complete it by then one can fulfill it until Tuesday night. Some hold one can even complete it by that year’s Shemini Esret.<ref>Shulchan Aruch O.C. 285:4, Mishna Brurah 285:9. See Kaf Chaim Palagi 27:4, Ben Ish Chai Lech Lecha 14. There are many opinions as to what is meant by until [[mincha]].
*Rav Shlomo Zalman Auerbach (Halichot Shlomo, [[Tefilla]] 12:35) and Rav Chaim Kanievsky (quoted in Halichot Chaim v. 1, p. 95) say that one can recite it until he prays [[mincha]].
*Shmirat [[Shabbat]] Kihilchata (2:42:footnote 218) says you can say it until the time of [[mincha]] gedola. [https://www.torahanytime.com/#/lectures?v=208665 Rav Dovid Yosef (min 13)] recorded this opinion from Rav Elyashiv and agreed with it.
*Rav Avraham Chaim Naeh (Ketzot Hashulchan 72: Badei Hashulchan 7) says you can recite it until [[mincha]] is recited in the shul.
*The Chazon Ish (cited in Orchos Rabbeinu 3: page 234) held that you should finish by the time you eat seudat shlishit.</ref>
#The Shenayim Mikra V'Echad Targum of Parshat Vezot Habracha should be read on [[Hoshana Rabba]]. However, if one read it on Shemini Esret one also fulfills the obligation. <ref>The Chida in Birkei Yosef 285:4, Ben Ish Chai (Vezot Habracha 1:15), and Mishna Brurah 285:18 write that while it's preferable to read the [[Shenayim Mikra]] of Vezot HaBracha on [[Hoshana Rabba]], it may also be read on [[Shemini Aseret]]. The Piskei Teshuvot 285:4 quotes the Sh"t Kaneh Bosem 1:16 who holds that if one read it prior to [[Hoshana Rabba]] one hasn't fulfilled his obligation. However, the Dvir Hakadosh (Siman 23:4, p. 124) argues that according to Tosfot one should be able to read it from the first time we read it on [[Shabbat]] [[mincha]]. </ref>
#Someone for whom it’s difficult to read it on Friday or [[Shabbat]] have those to rely to say it Friday night.<ref>Sh”t Yabia Omer O”C 6:30(5), Sh"t Yitzchak Yiranen 1:29. </ref>
#If one misses a week one should read the previous Parsha's Shenayim Mikra and then the current week's Parsha. <ref>Sh”t Bear Moshe 5:79 writes that if one misses a week one should read the previous Parsha's [[Shenayim Mikra]] and then the current weeks Parsha. Rav Shlomo Zalman in Halichot Shlomo ([[Tefillah]] 12:36), Ketzos haShulchan 72:9, Chazon Ovadyah ([[Shabbat]], vol 1, pg 314), and [http://www.dailyhalacha.com/displayRead.asp?readID=2057 Daily Halacha (by Rabbi Mansour)] agree. However, Sh”t Yitzchak Yiranen 1:32 says one can make up a parsha out of order. Halichot Shlomo ([[Tefillah]] 12:37) adds that if one did begin the current week's parsha before one finished the previous one, one may finish it.</ref> Some say one should do the current parshas before making up for the previous one.<ref>Rabbi Yisroel Reisman in a shiur. The rationale provided is that it isn't clear whether the operating principle is to compete them in the correct order, or whether making up the missed week is similar to the rule of ''tashlumim'' for a missed prayer (where the current prayer must be completed prior to the makeup prayer). Further, the basic rules is to complete the personal reading concurrently with the public reading; this may apply on a weekly or annual basis.</ref>


==Someone who came from beyond the techum==
#Someone who was brought against his will from beyond the techum and was brought against his will back into a walled area that area is considered like 4 amot.<ref>
* Rosh (perek mi shehotziyhu 10) holds that in order for the city to count like 4 amot for techumin it must have walls made for living. This is true both when acquiring techum at the beginning of Shabbat and if brought from beyond the techum and put into walls.
* Rabbenu Yerucham (cited by Beit Yosef 405:6) holds that in order for the city to count like 4 amot it must have walls made for living only when brought from beyond the techum. However, when acquiring techum at the beginning of Shabbat walls aren't necessary. Biur Halacha (405:8 s.v. im) rules in according with this view. Dirshu 405:17 also infers this from Shaar Hatziyun 408:13.
*Ramban (Eruvin 41a) holds that walls are never necessary for a city to be considered 4 amot. Biur Halacha (405:6 s.v. mukfet) writes that in an extenuating circumstance you can rely on this opinion, unlike Shulchan Aruch O.C. 405:6 who rules unlike Ramban.</ref>
==Links==
==Links==
# See a summary of the halacha's of Techum with pictures on [http://www.techumshabbos.com/the-basic-halachos-in-a-rush.html TechumShabbos.com]
 
# [https://ph.yhb.org.il/category/%d7%a9%d7%91%d7%aa/30-%d7%aa%d7%97%d7%95%d7%9e%d7%99-%d7%a9%d7%91%d7%aa/ פניני הלכה, שבת פרק ל]
*Ten Minute Halacha on [http://www.yutorah.org/lectures/lecture.cfm/749358/rabbi-aryeh-lebowitz/ten-minute-halacha-shnayim-mikra/ Shnayim Mikra] by Rabbi Aryeh Lebowitz
*Article on [http://www.theyeshivaworld.com/news/headlines-breaking-stories/265848/halachic-analysis-shnayim-mikra-vechad-targum.html Shnayim Mikra V'Echad Targum] by Rabbi Yair Hoffman
*Sefer Dedicated to the [https://www.hebrewbooks.org/51001 Halachos of Shenayim Mikra]
*A Beautifully Laid Out Format for [https://mg.alhatorah.org/Dual/Rashi/Bereshit/1.1#m7e0n6 Learning Shenayim Mikra Online at AlHaTorah.org]


==Sources==
==Sources==
<references/>
<references />
[[Category:Shabbat]]
[[Category:Learning Torah]]

Revision as of 17:42, 20 October 2022

Learning Torah.jpg

There is a mitzvah to learn the parsha that the congregation is reading each week on Shabbat. This study is done by Jews all around the world on a consistent basis and they complete the Torah annually. The proscribed study including learning the text of the parsha twice and once with Targum or Rashi.

Who is obligated?

  1. All men have an obligation to read the parsha that the Tzibbur is currently reading (Parsha HaShavua) twice with the targum once. This mitzvah is called Shenayim Mikrah V'Echad Targum. [1]
  2. Even someone who will hear the Torah reading in Shul must read Shenayim Mikra. [2]
  3. Even someone who is learned and wants to learn Talmud is obligated to read Shnayim Mikrah. [3]
  4. Even someone who doesn’t understand Targum very well should still read Shnayim Mikra V'Echad Targum.[4] Others hold that if one doesn't understand Targum one doesn't fulfill his obligation with reading Targum and instead should read Rashi.[5]
  5. Women are exempt from Shnayim Mikrah. [6] A woman who wants to read Shnayim Mikrah may do so. [7]
  6. A parent should teach his son to read Shnayim mikra. [8]
  7. A sick, blind, or illiterate man is exempt but it’s preferable to hear it read from another person.[9]
  8. A mourner within the first 7 days can read it but not with Rashi.[10]
  9. A teacher who teaches children the parsha and goes over the pesukim a few times he only needs to read targum to fulfill his obligation.[11]

What Pesukim and What Targum?

  1. The Targum Unkelos we have printed in regular Chumashim, which includes a Targum of every pasuk, can be used even for pesukim that are just names or places.[12]
  2. Rashi’s commentary also counts as Targum. A Yireh Shamayim should read also Targum Unkelos and Rashi [13]
  3. The pasuk Shema Yisrael can be said twice and then it’s Targum.[14]
  4. One doesn’t need to do it on the Yom Tov reading, Rosh Chodesh, or the four parshiot or any reading that’s not in the weekly parsha.[15]
  5. One should read the Haftorah of the weekly parsha even if the Haftorah read in shul is a special one for Rosh Chodesh or Zachor.[16]
  6. Some poskim say that one could be yotze the targum with an English translation of Rashi's commentary. [17]

How should one read it?

Order of Mikra and Targum

  1. There are three practices as how to read Shenayim Mikra: 1. Read each pasuk twice followed by it’s Targum [18] 1b. Read the entire parsha and then read each pasuk with it’s Targum, 1c. Read each pasuk with it’s Targum and then the entire parsha once. [19] 2. Read each paragraph, petucha (a line break before the next paragraph) or setuma (a short break before the next paragraph) twice and then it’s Targum [20] 3. Read the entire parsha twice and then the Targum. [21]
  2. Some say that it’s Lechatchila to go like the first practice of reading it pasuk by pasuk[22], and some say that there’s one can go like any of the above practices as one wishes [23]
  3. One shouldn’t read Targum and then the pasuk twice and not the pasuk, the Targum and then the pasuk [24]
  4. Bedieved if one did the pasuk, Targum and then the pasuk again he fulfills his obligation. [25]
  5. Lechatchila, one should read a pasuk twice and it’s Targum but if one read the whole parsha then the Targum one has fulfilled his obligation.[26]
  6. One shouldn’t read Targum and then the pasuk twice and not the pasuk, the Targum and then the pasuk, however bedieved if one did the pasuk, Targum and the pasuk he fulfills his obligation.[27]
  7. One should repeat the last pasuk again after finishing the targum in order to end with mikra. [28] Some have the practice to repeat the last pasuk of the parsha twice without Targum (after having finished the whole parsha Shnayim Mikrah V'Echad Targum). [29]

Reading with Te'amim (Trop)

  1. One should read the Torah with the tune of Torah reading [30] but Targum shouldn’t be read with a tune.[31] One fulfills his obligation bedieved if he read it without a tune[32]
  2. Someone who owns a Sefer Torah and knows how to read it with the tune and pronunciations should read it from a Sefer Torah. If one doesn’t know the correct way to read it well it’s preferable to read it from a Chumash that has Tamim and Nekudot.[33]

Positioning and Focus

  1. One is allowed to read Shnayim Mikrah while seated. [34]
  2. If it's possible it's good not to interrupt when reading Shnayim Mikrah and a pious person should be strict about this. [35] Some allowed interrupting to answer a question. [36]

When Should it Be Read

Days of the Week

  1. Some have the practice to read a little bit every day and complete it day Shabbat. [37]

During Kriyat HaTorah

  1. Some say that one is allowed to read the Shenayim Mikra during Torah reading even if one is reading a different section of the parsha than the Shliach Tzibbur. [38]
  2. All agree that one is allowed to read Shenayim Mikra between Aliyot. [39]
  3. Some say that one fulfills one’s obligation by listening the Torah reading however, others hold that one doesn’t fulfill his obligation even Bedieved. Therefore one shouldn’t only listen to the Bal Koreh rather one should read along word by word. [40]
  4. One is allowed to read the Shenayim Mikra along with the Shliach Tzibbur during Torah reading word by word and fulfill one’s obligation. Some say that this is Lechatchila, while others hold that this is only for Shat HaDachak.[41]
  5. Some say that one fulfills his obligation with listening to someone else read Shenayim Mikra. [42]

Earliest and Latest Time

  1. One can begin to read the weekly Parsha once the congregation (Tzibbur) read the Parsha at Shabbat Mincha. [43]
  2. Some have the practice to do the Shenayim Mikrah on Friday afternoon.[44]
  3. One should finish Shenayim Mikra V'Echad Targum by Shabbat lunch. [45] If one didn’t complete it by lunch time one shouldn't delay lunch for Shnayim Mikrah rather one should finish it by Mincha of Shabbat. If one didn’t complete it by then one can fulfill it until Tuesday night. Some hold one can even complete it by that year’s Shemini Esret.[46]
  4. The Shenayim Mikra V'Echad Targum of Parshat Vezot Habracha should be read on Hoshana Rabba. However, if one read it on Shemini Esret one also fulfills the obligation. [47]
  5. Someone for whom it’s difficult to read it on Friday or Shabbat have those to rely to say it Friday night.[48]
  6. If one misses a week one should read the previous Parsha's Shenayim Mikra and then the current week's Parsha. [49] Some say one should do the current parshas before making up for the previous one.[50]

Links

Sources

  1. ↑ Rav Huna Bar Yehuda in Gemara Brachot 8a says that a person should read the Parsha twice and Targum once. This is codified by the Rambam (Tefillah 13:25), Tur, Shulchan Aruch 285:1, and Kitzur Shulchan Aruch 72:11. Mechilta Parshat Bo quoted by Bet Yosef 285:5 records that Rabbi Yehuda HaNasi commanded his sons to fulfill this obligation before Shabbat lunch. Aruch Hashulchan 285:2 writes that this obligation is an institution since the times of Moshe Rabbeinu. Sh”t Maharsham (1:213 "ulam" writes that this has become a real obligation. Baal Haturim Shemot 1:1, Levush 285:1, Pri Megadim MZ 285:1 bring a hint to this obligation from the first pasuk in sefer shemot from the first letter of each word in the pasuk. see there for the small variations in the hint.
  2. ↑ The Hagahot Maimoniot (on Rambam Tefillah 13:25) quotes the Raavan who says that Shenayim Mikra is only an obligation for those who live in villages that don’t have Torah reading on Shabbat, however, the Hagahot Maimon argues on the Raavan. The Rambam 13:25, Tur, and S”A 285:1 write explicitly that there’s an obligation of Shenayim Mikra even for someone who heard Torah reading in shul.
  3. ↑ Teshuvot HaGeonim 7 in name of Rabbenu Matatya says that even a talmid chacham must complete Shenyaim Mikra VeEchad Targum. Sh”t Rashba 1:206 agrees. This is brought as Halacha in Chazon Ovadya (Shabbat 1 pg 300), Sh”t Igrot Moshe 5:17, Shulchan Lechem HaPanim (Siman 285), and Shemirat Shabbat KeHilchata 42:57. Kuntres Hilchot Shnayim Mikra VeChad Targum (Rabbi Sender, pg 10) writes that he saw Rav Elyashiv reading Shnayim Mikra even though he never wastes any time from learning Torah. Bikkurei Chaim (pg 39) writes that those who think that it’s Bitul Torah since they are capable of learning more in-depth should know that by spending more time on Shnayim Mikra they will be rewarded with long life (Brachot 8a).
  4. ↑ Sh”t Yechave Daat 2:37, Yalkut Yosef (vol 1, pg 358), Kuntres Hilchot Shnayim Mikra VeChad Targum (Rabbi Sender, pg 12) quoting Rav Elyashiv, Shemirat Shabbat Kehilchata (chap 42, note 215)
  5. ↑ Chafetz Chaim in Likutei Maamarim Umichtavim n. 18
  6. ↑ Sh”t Mishna Halachot 6:60 writes that women are exempt from Shnayim Mikrah because many hold Shnayim Mikrah is included in the mitzvah of learning Torah from which woman are generally exempt. Shemirat Shabbat KeHilchata 42:60 and Yalkut Yosef (Shabbat vol 1 pg 361) agree. See Mishna Brurah 282:12 who writes that even though woman aren't obligated in Talmud Torah they should listen to the Kriyat HaTorah but the minhag isn't be strict about this. Regarding women listening to kriyat hatorah see Aruch Hashulchan 282:11.
  7. ↑ Chazon Ovadyah (Shabbat vol 1, pg 328)
  8. ↑ Sh”t Shevet Halevi 8:46, Sh”t Teshuvot V’Hanhagot 1:661, Halichot Shlomo Tefilla 12:36
  9. ↑ Sh”t Radvaz 3:425, Kaf HaChaim 285:9-10, Sh”t Mahari Shtif 18
  10. ↑ Sh”t Habit HaYehudi 3:36(15), SH”t Orchot Yosher Y”D 1:28.
  11. ↑ Shulchan Aruch O.C. 285:6, Mishna Brurah 285:16, Kaf Hachaim 285:32 adds that according Kabbalah it’s better to read it again all together without a break
  12. ↑ The Gemara Berachot 8a says that one should also read the pesukim of just names such as “Atarot VeDevon”. Rashi explains that the pasuk chosen by the gemara has a targum but isn’t so well know, the targum Yerushalmi. On these pesukim one should still read it twice with targum rather than reading it three times without targum. So writes the Talmedei Rabbenu Yonah, Ravyah (Brachot 22), Mordechai (Brachot 1:17), Tashbetz 184, Orchot Chaim pg 64b:3, Kol Bo 37, and Leket Yosher pg 55. Since nowadays our Targum is the Mechlalta UMalbusta which is a derivative of Targum Yerushalmi one should read the Targum for the third time. so holds the Badei Shulchan 10b:1, Rabbenu BeChay (end of Matot), and Elfasi Zuta (Brachot 8b).
  13. ↑ S”A 85:2, Mishna Brurah 285:6 says reading Unkelos is important since it was the targum of Torah given at har Sinai, and Rashi is also important since he includes the comments of Chazal. Sh”T Kinyan Torah 6:146 in name of Meharash that someone who learns Rashi on the Parsha every week is deserving of a portion of Olam Haba in Rashi’s Yeshiva. See Sh”t Shalmat Chaim 171. See also Michtavei Chafetz Chayim #18, where he says that nowadays we don't fulfill the mitzva with reading the targum and one must read rashi instead.
  14. ↑ Maamar Mordechai 61:5 says since it’s recognizable that one is repeating every pasuk it’s not like he is acknowledging two deities (the issue with saying Shema twice usually see S”A 61:9). This is also the opinion of Sh”t Yam hagadol 3, Badei Shulchan 72:10, Sh”t Avnei Tzedek O”C 9, Divrei Menachem 61:2
  15. ↑ S”A 285:7, Mishna Brurah 285:18 and Kaf Hachaim 285: 35 explain that it’s because one is already completing the Torah by doing the weekly parsha. Kaf Hachaim 285:35, Sh”t Igrot Moshe O”C 3:40 extend this any time that’s not the regular weekly parsha.
  16. ↑ Kitzur Shulchan Aruch 72:11 writes that the minhag is to read the haftorah as well as the parsha. The Chida in Moreh Etzbah 4:131-2 writes that one should read the weekly Haftorah even if a special one is being read in shul. Kaf Hachaim 285:36 and Ben Ish Chai Lech Lecha 11 agree.
  17. ↑ The Taz 285:2 quoted by Mishna Berurah 285:5 says that if you do not understand targum unkelos or Rashi you can read the tzena u'rena in german. Based on this Rav Moshe Feinstein (quoted in Yagel Yaakov page 208 and in Dirshu Mishna Brura 285: note 15), as well as Rav Moshe Shternbuch in his Teshuvot Vihanhagot 1:261: "vhiskamti" allow using an English translation of rashi if that is the best way for one to study and understand the parasha.
  18. ↑ The Arizal (Shaare Kavanot 62a) would read Shnayim Mikra pasuk by pasuk. The Sefer Itim (pg 244), Magen Avraham 285:1, Maharam MeRutenberg (Pesakim VeMinhagim, Mehura HaRav Kahana pg 217), Or HaShabbat (8:41 in name of the Bal Shem Tov), and Chida in Machzik Bracha 285:10 all hold that Shnayim Mikra should be done pasuk by pasuk. Sh”t Shevet HaLevi 7:33 writes that such was the minhag of the Chafetz Chaim.
  19. ↑ The Birur Halacha (Beginning of 285) writes that reading the entire parsha once and then each pasuk followed by it’s Targum, or reading the each pasuk once followed by it’s Targum and then the entire parsha once are both valid options that are halachically the same as the Arizal’s method because the entire issue is reading the Targum close to the pasuk. This is brought by Bikkurei Chaim 3:1.
  20. ↑ Kitzur S”A 72:11 writes that one should read each paragraph twice whether it’s patucha or setuma and then the Targum. The Shelah brings the different opinions and writes that he prefers reading one paragraph at a time and then doing the Targum on that. So was the practice of the Gra (HaMaaseh Rav 60) quoted in Mishna Brurah 285:8. Rav Yaakov Kamenetsky in Emes Liyaakov 285:1 suggests something similar that one should read a paragraph just mikra once, and then a second time with the targum.
  21. ↑ Aruch HaShulchan 285:7 according to the simple understanding of “completing the parsha twice with Targum” and supports it from Rashi and Or Zaruah. Torat Shabbat 285 writes that such was the minhag of Mahara MeBalaza. Orchot Rabbenu (pg 123) writes in name of the Steipler that there’s no difference between methods 2 and 3. Mishmeret Shalom 24:33 writes that his father and grandfather had the practice to read the Shenayim Mikra from the Torah and since it was difficult to interrupt between each pasuk to read Targum (and then have to find the place again), they read the entire Parsha twice and then Targum.
  22. ↑ S”A HaRav 285:3, Chazon Ovadya (Shabbat 1 pg 301-2), and Dvar Yom BeYomo (Cheshvan) write that Lechatchila one should follow the Arizal to read it pasuk by pasuk, however, there isn’t a lot of time one can follow the other methods.
  23. ↑ Aruch HaShulchan 285:7 writes this regarding all three practices, while Mishna Brurah 285:2 writes this regarding the first two practices.
  24. ↑ Mishna Brurah 285:6 says one shouldn’t say targum and then the pasuk twice. Seder Hayom (pg 21a) writes that one who reads Shenayim Mikra in this order doesn’t fulfill the obligation.
  25. ↑ Kiseh Eliyahu 285:1, Kaf HaChaim 285:6 say one shouldn’t say the pasuk, targum, and then the pasuk. On the other hand, the Levush writes that one is allowed to fulfill one reading of mikra by listening to the Torah reading. The Lechem Chamudot (on Rosh Brachot 41) writes that it’s clear from the Levush that the order Bedieved was to read it once with the pesukim, once with the targum and then again with the pesukim. The Lechem Chamudot is brought as Halacha in Mishna Brurah (Shaare Tzion 285:10), Sh”t Tzitz Eliezer 16:18, Sh”t Beir Moshe 8:3, Sh”t Rivivot Efraim 5:216 all holding that it’s Bedieved. Nonetheless, Shulchan Lechem HaPanim (Vol 5 pg 139), Yesodei Yishurun (Erev Shabbat), Meon Bracha (Brachot 8b; in name of Tosfot Yom Tov) and perhaps Aruch HaShulchan 285:3. The practice of the Chazon Ish (Bekkurei Chaim pg 79 and Derech Sichah by Rav Chaim Kanievsky pg. 2) was to read the pasuk, targum, and then pasuk again because he felt that the targum helped him understand the pasuk better the second time.
  26. ↑ Chazon Ovadya (Shabbat 1 pg 301-2) and Shu"t Yechave Daat 2:37. Sefer Itim pg 244 says one should read it pasuk by pasuk. Leket yosher pg 54 says if one doesn’t have targum he can read the whole parsha twice and do targum when he finds Targum. Shelah writes that some read it pasuk by pasuk and some read the whole parsha twice and then the Targum and he prefers reading one paragraph at a time and then doing the Targum on that. So was the practice of the Gra (HaMaaseh Rav 60). However the Arizal (Shaare Kavanot 62a) would read it pasuk by pasuk. Magen Avraham 285:1, Maharam MeRutenberg (Pesakim VeMinahgim, Mehura HaRav Kahana pg 217), and Chida in Machzik Bracha 285:10 agree.
  27. ↑ Mishna Brurah 285:6 says one shouldn’t say targum and then the pasuk twice. Kiseh Eliyahu 285:1, Kaf HaChaim 285:6 say one shouldn’t say the pasuk, targum, and then the pasuk. However bedieved one fulfills his requirement so holds Shaare Tzion 285:10, Sh”t Tzitz Eliezer 16:18, Sh”t Beir Moshe 8:3, and Sh”t Rivivot Efraim 5:216.
  28. ↑ Magen Avraham 285:1, Kitzur Shulchan Aruch 72:11, Aruch HaShulchan 285:6, Rabbi Nuestadt in Weekly Halachic Discussions
  29. ↑ Kaf Hachaim Palagi 27:3, Chida in Morah BeEtzba 4:131
  30. ↑ Chida in Machazik Beracha 285:8, Yechave Daat 2:37, Kaf Hachaim 132:6
  31. ↑ Yechave Daat 2:37, Chida in Machazik Beracha 285:7, Kaf Hachaim 132:6
  32. ↑ Sh”t Torah Lishma 406, Kaf Hachaim 132:6, 285:12-13, in 285:4 he writes in name of Maggid Mesharim one should say it slowly and carefully. Sh”t Teshuvot Vehanhagot 2:204 says bedieved one fulfills his obligation.
  33. ↑ Chazon Ovadya (Shabbat 1 pg 302-3)
  34. ↑ Pri Megadim (M”Z 690:1, Bikkurei Chaim 3:11
  35. ↑ Mishna Brurah 285:6 writes if it's possible it's good not to interrupt when reading Shnayim Mikrah and a pious person should be strict about this. Kaf Hachaim 285:15 quotes this in the name of the Mekubalim and adds that if one is very thirsty one may interrupt to drink with a bracha before and after. Kaf HaChaim Palagi 27:4 writes that in middle of Shnayim Mikrah one may not interrupt to talk even in Hebrew.
  36. ↑ Rav Shlomo Zalman in Halichot Shlomo (Tefillah, chap 12, note 105) would interrupt reading Shnayim Mikrah in order to answer a question because that entails the mitzvah of Chesed. He adds that Shnayim Mikrah isn't different than other Talmud Torah which may be interrupted in certain situations such as a passing mitzvah.
  37. ↑ Talmedei Rabbenu Yonah 4b s.v. LeOlam writes that some had the practice to read a little every day and complete it by Shabbat. This is brought as Halacha by the Aruch HaShulchan 285:1
  38. ↑ (a) The Shibolei HaLeket in name of his Rabbi, and Hagahot Maimon in name of the Maharam say that one shouldn’t read along with the Torah reading rather one should just listen. This is the opinion of the Magen Avraham 146:5 in name of the Shlah, Kitzur Shlah (pg 81b), Pri Chadash (quoted by Mishna Brurah 146:15), Eliyah Zuta (285:4 in name of Shaar Gedolim), Kaf HaChaim (285:31) in name of Mahara Tuvina, and Gra (Maaseh Rav). (b) On the other hand, the Mordechai (Brachot 19), Hagahot Ashurei (Brachot 1:7) in name of Or Zaruah (1:11), Smak 155, Hagahot Maimon (Tefillah 12:7) hold that one is allowed to read Shenayim Mikra while the tzibbur is reading the parsha. Accordingly, S”A 285:5 rules that one is allowed to read Shnayim Mikra during Torah reading even if one is reading a section of the parsha that the shaliach isn’t currently reading. The Eliyah Rabba says that one should follow this approach even lechatchila, while the rest of the achronim (including Maamer Mordechai 285:3 and Beiur Halacha 285 s.v. Yachol) argue that it’s only Bedieved or BeShaat HaDachak. (c) Mishna Brurah 285:14 suggests that one can be lenient to read along with the Shaliach Tzibbur word by word and fulfill one time of Mikra with this. The Levush 285:5 and Perisha 285:1 (explaining the Bet Yosef and Rambam) agree that this is a valid method. This is also the opinion of the Mateh Moshe (quoted by Magen Avraham 146:5) even lechatchila. Similarly, the Orchot Rabbenu (pg 123) in says that the minhag of the Stiepler was to read it once on Friday afternoon and once with the Bal Koreh. However, Sh”t Yechave Daat 2:37 and Shemirat Shabbat KeHilchata 42:51 writes that only if a person doesn’t have time one is allowed to read it word by word with the Shliach Tzibbur.
  39. ↑ Mishna Brurah 285:14 writes that even the stringent opinions about reading the Shenayim along with the Bal Koreh, allow one to read Shenayim Mikra between Aliyot. Orchot Rabbenu (pg 123) writes the minhag of the Stiepler was to read it once on Friday afternoon, once with the Bal Koreh, and the Targum in between aliyot.
  40. ↑ The Magen Avraham 285:8, Chaye Adam 7:9, Shulchan HaShabbat 60, Shitilei Zaytim 285:10 write that Bedieved one fulfilled one’s obligation by simply listening to the Bal Koreh. However, the Bet Yosef (D”H Katuv BeHagot) and Rambam (Tefillah 13:25) hold that by listening one doesn’t fulfill his obligation. Therefore, S”A HaRav 285:8 writes that one should rely on this only BeShaat HaDachak. Rav Dovid Yosef (min 16) said that some years his father, Rav Ovadia, would read along with the baal koreh because he didn't have any free time. The Lechem Chamudot (Perek 1 Seif Katan 39) writes that even according to the Beit Yosef and the Rambam one could fulfill his obligation by just listening to the Baal Koreh, it just isn't recommended because it is hard to focus for so long if one is just listening. Instead of just listening one is allowed to read along word by word.
  41. ↑ Perisha writes that by reading the parsha word by word with the Shliach Tzibbur one fulfills one time of reading the parsha. This is brought as Halacha in Aruch HaShulchan 285:3.
  42. ↑ Shaarei Teshuva 285:6 quotes the Radvaz who says that listening to someone else read Shenayim Mikra fulfills the obligation if one had kavana for the words.
  43. ↑ Rama (Darchei Moshe 285:1) quotes a dispute between the Mordechai who says one can begin to read Shenayim Mikra from mincha of Shabbat when the congregation begins to read that parsha and the Kol Bo who argues that one can not read it then because earlier that day the congregation read the previous parsha. S”A 285:3 writes that one can start on Sunday. Shulchan Aruch Harav 285:5 and Kitzur Shulchan Aruch 72:11 agree. The Mishna Brurah 285:7 explains that the language of Shulchan Aruch is imprecise and really one is permitted to start once the Tzibbur began reading the Parsha at Shabbat Mincha. Shaar HaTziyun 285:12 notes that the opinion of the Kol Bo is a minority opinion. Kaf HaChaim 285:24 seems to agree. See Sh”t Yaskil Avdi O”C 5:39 and Sh”t Asse Lecha Rav 7:16.
  44. ↑ Kitzur Shulchan Aruch 72:11 writes that ideally one should read Shenayim Mikra on Friday afternoon. Orchot Rabbenu (pg 123) writes the minhag of the Stiepler was to read it once on Friday afternoon and once with the Bal Koreh.
  45. ↑ Chayei Adam Shabbos 7:9, Shulchan Aruch HaRav 285:5, Aruch Hashulchan 285:8, Mishna Brurah 285:9 and Beiur Halacha "yashlim." The Shla quoted by the Magen Avraham 285:5-6 and the Arizal quoted by the Shaare Teshuva 285:1 say that one should finish by friday.
  46. ↑ Shulchan Aruch O.C. 285:4, Mishna Brurah 285:9. See Kaf Chaim Palagi 27:4, Ben Ish Chai Lech Lecha 14. There are many opinions as to what is meant by until mincha.
    • Rav Shlomo Zalman Auerbach (Halichot Shlomo, Tefilla 12:35) and Rav Chaim Kanievsky (quoted in Halichot Chaim v. 1, p. 95) say that one can recite it until he prays mincha.
    • Shmirat Shabbat Kihilchata (2:42:footnote 218) says you can say it until the time of mincha gedola. Rav Dovid Yosef (min 13) recorded this opinion from Rav Elyashiv and agreed with it.
    • Rav Avraham Chaim Naeh (Ketzot Hashulchan 72: Badei Hashulchan 7) says you can recite it until mincha is recited in the shul.
    • The Chazon Ish (cited in Orchos Rabbeinu 3: page 234) held that you should finish by the time you eat seudat shlishit.
  47. ↑ The Chida in Birkei Yosef 285:4, Ben Ish Chai (Vezot Habracha 1:15), and Mishna Brurah 285:18 write that while it's preferable to read the Shenayim Mikra of Vezot HaBracha on Hoshana Rabba, it may also be read on Shemini Aseret. The Piskei Teshuvot 285:4 quotes the Sh"t Kaneh Bosem 1:16 who holds that if one read it prior to Hoshana Rabba one hasn't fulfilled his obligation. However, the Dvir Hakadosh (Siman 23:4, p. 124) argues that according to Tosfot one should be able to read it from the first time we read it on Shabbat mincha.
  48. ↑ Sh”t Yabia Omer O”C 6:30(5), Sh"t Yitzchak Yiranen 1:29.
  49. ↑ Sh”t Bear Moshe 5:79 writes that if one misses a week one should read the previous Parsha's Shenayim Mikra and then the current weeks Parsha. Rav Shlomo Zalman in Halichot Shlomo (Tefillah 12:36), Ketzos haShulchan 72:9, Chazon Ovadyah (Shabbat, vol 1, pg 314), and Daily Halacha (by Rabbi Mansour) agree. However, Sh”t Yitzchak Yiranen 1:32 says one can make up a parsha out of order. Halichot Shlomo (Tefillah 12:37) adds that if one did begin the current week's parsha before one finished the previous one, one may finish it.
  50. ↑ Rabbi Yisroel Reisman in a shiur. The rationale provided is that it isn't clear whether the operating principle is to compete them in the correct order, or whether making up the missed week is similar to the rule of tashlumim for a missed prayer (where the current prayer must be completed prior to the makeup prayer). Further, the basic rules is to complete the personal reading concurrently with the public reading; this may apply on a weekly or annual basis.
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