Shnayim Mikra V'Echad Targum: Difference between revisions
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#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> | #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> | ||
#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> | #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> | ||
#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 | #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> | ||
#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 | #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> | ||
#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 | #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> | ||
#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> | #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> | ||
#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> | #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> | ||
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#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> | #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> | ||
#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> | #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> | ||
#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 | #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> | #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. 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> | #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. 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> | ||
