This week we bring our series on Torah translations to a close, a fitting topic for the parshiyos of Sefer Devarim, which Chazal teach us that Moshe Rabbenu translated into seventy languages.
Is every individual obligated to study the parasha in private, in addition to hearing the public Krias HaTorah? Does the obligation include translating the psukim, and if so, is Targum Onkelos the only one that can be used? When should one use Targum Yerushalmi or the translation attributed to Rabbi Yonasan ben Uziel? What is the nature of the obligation to read the Targum: is it a mitzvah of reading the parasha, or does it belong to the category of Limud Torah? What is the time for fulfilling this obligation? Under what circumstances may one rely on another foreign-language translation, and when does halacha forbid it? Can Rashi’s commentary replace the Targum? If both are feasible options, which is preferable? Can ArtScroll be used instead of Targum? Does one need to review the Torah reading for Yom Tov on Yom Tov?
This week’s article explores these issues in depth.
Learning the Torah’s Translation
In the previous articles we examined the issues involved in translating the Torah. At certain points in history, translation was viewed as a calamity so great that a fast day was instituted to commemorate it. At other times, translation was seen as a lofty achievement, as when Moshe Rabbenu rendered the Torah into seventy languages, an act described as “explaining it well.”
This week we will deal with the halacha of Sh’nayim Mikra: Every week, in addition to hearing the public Torah reading of the parashah, every individual is obligated to read the parasha to himself, twice in in the original Hebrew and once Targum (Sh’nayim Mikra v’Echad Targum). In the following article we focus on the obligation to read the translation: what exactly does it entail? Must it be specifically Onkelos’ translation? May one exchange it for another translation into another language? May one use classic commentaries in place of the translation?
The Obligation of Shnayim Mikra v’Echad Targum
Chazal (Brachos 8a) teach us that every individual is obligated to complete the weekly parasha together with the congregation by reading the original text twice (shnayim mikra) and Onkelus’ translation once (echad targum). To understand this halacha properly, we will first present the Rishonim’s opinions, both regarding the obligation and how to define the requirement of Targum. Along the way, we will also note several practical halachic implications that flow from these differing opinions.
The Rishonim disagreed on the reason Chazal instituted this obligation:
- Rabbenu Chananel
Rabbenu Chananel (Brachos 8a) explains that the purpose of this obligation is to prepare the congregation for the public reading. Following this reasoning, the Terumas HaDeshen (23; II:170) and Maharam Mintz (34) rule that the obligation of Sh’nayim Mikra includes Yom Tov.
However, the Terumas HaDeshen notes that most Rishonim disagree, holding that the mitzvah is primarily one of learning Torah, not of preparation. Accordingly, the Shulchan Aruch (OC 285:7) rules that there is no obligation to complete Sh’nayim mikra v’echad targum on Yom Tov. Nevertheless, the Shelah (Shabbos, Ner Mitzvah 19) records that although this is not a formal obligation, he personally undertook doing so, considering it a praiseworthy practice, since that way one studies the psukim from the Torah that are related to the Yom Tov, fulfilling the mitzva of “learning the halachos of the chag on the chag” (Hilchos chag b’chag).
Another halacha that accords well with Rabbenu Chananel’s approach appears in the Or Zarua (Shabbos 42) and Darkei Moshe (OC 285:2). They write that one should complete the parashah before arriving at shul on Shabbos morning. This way, one comes to the public Krias HaTorah well prepared. Indeed, during the time of the Geonim the entire congregation remained seated after Shacharis and recited Sh’nayim mikra v’echad targum before proceeding to Krias HaTorah and Mussaf (as recorded in Siddur Rav Amram Gaon for Shabbos Shacharis).
The Shulchan Aruch (OC 285:4) rules that it is a mitzvah min ha-muvchar to complete Sh’nayim mikra v’echad targum before eating the Shabbos day meal. This ruling is based on the Midrash (cited by the Rosh, Brachos 1:8) in which Rebbe Yehuda HaNasi instructed his children to follow this practice.
Despite being a praiseworthy practice (Mishnah Berura 285:9), halacha does not require completing Sh’nayim mikra before hearing Krias HaTorah in shul.
At the same time, the Mishnah Brura (285:9; Sha’ar HaTziyun 14) rules that if completing Sh’nayim mikra before the meal would delay eating until after chatzos, it is preferable to eat before finishing the parashah. Moreover, if hungry guests or family members are waiting, one may not postpone the meal in order to finish being ma’avir sedra.
(b) The Ra’avan
The Raavan (88) adopts a radically different position. He maintains that the institution of Sh’nayim mikra applies only as a substitute for the public Torah reading, intended for those who lack a minyan or do not have access to a kosher Sefer Torah. In his view, only such individuals have the obligation. All other authorities, however, reject this understanding. They rule unequivocally that even one who regularly hears Krias HaTorah must nonetheless fulfill Sh’nayim mikra v’echad targum in private.
(c) The Majority View: Torah Study
The overwhelming majority of Rishonim, followed by all later poskim, see the obligation as being rooted in the mitzvah of Talmud Torah. Whereas learning the Oral Torah requires comprehension, the Written Torah carries inherent sanctity and learning it involves reading or hearing its words. Thus, during the public Torah reading, one fulfills the mitzvah by listening to the ba’al koreh. The public reading is, by nature, brief, and constrained by halachic requirements, such as reading from a kosher Sefer Torah, the presence of a minyan, and other conditions. To complete this communal obligation, Chazal require each individual to review the parasha himself.
The Mitzva of Talmud Torah
The Levush (OC 285:1) writes that the obligation was instituted to ensure that all Jews would be well-versed in the words of the Torah along with its translation or explanation.
The Shelah (Shabbos Ner Mitzvah 17) requires one reading the parasha to open his heart and eyes to contemplate what he is reading: the Torah’s commandments, improved character traits, mussar, or any other benefit he can be learned from each topic. Reading should be intended in order to “learn, and teach, keep, and do, and fulfill.” This is also the Eliyah Rabbah (285:2) ruling.
The Shelah also adds that he composed his sefer “Torah Shebichsav” [today, part of the second part of the Shelah], in order to explain the weekly parasha according to these three components: “Ner Mitzvah” explains the mitzvos that appear in the parasha; “Torah Or” teaches the inner wisdom of the Torah; and “Derech Chaim Tochosos Mussar” highlights matters of ethics, character refinement, and moral lessons that can be drawn from the parasha.
According to the Rishonim, however, although being ma’avir sedra is part of the mitzva of Talmud Torah, Chazal instituted this obligation it as part of the requirement of Kri’as HaTorah. As the Aruch HaShulchan (285:2) writes, the obligation of Talmud Torah encompasses both hearing and learning, as we say in Ahavah Rabbah: “to hear and to learn.” “Hearing” refers to hearing the Torah read from a valid Sefer Torah, written according to halacha. However, one should first engage in “Learning” -- studying the words from a Chumash. Then, listen to the public reading from the Sefer Torah will be elevated and sanctified. Accordingly, the Rambam (Hilchos Tefillah 13:25) and Sefer Mitzvos Gadol (positive commandment 19) list this halacha along with Hilchos Tefilla, after the laws of Kri’as HaTorah, not as part of Hilchos Talmud Torah. Although it involves learning privately, it is considered part of the mitzvah of Kri’as HaTorah.
Substituting Targum
The Tosefos (Brachos 8a) and the Rosh (Brachos 1:8) note an opinion allowing one who understands foreign languages to fulfil the obligation of reading Targum by reading the translation in any language (particularly if he does not understand Aramaic). Tosefos and the Rosh reject this approach, maintaining that the mitzvah of Sh’nayim mikra can only be fulfilled through Onkelos’ Targum. Onkelos did not write a simple translation, but an interpretive rendering that conveys explanations and layers of meaning unavailable in a mere word-for-word translation.
At the same time, the Rosh clarifies that one who reads the parashah twice and then explains it word-for-word in another language according to Chazal’s understanding fulfils the halacha of Targum, even if it isn’t in Aramaic. (See Shulchan Aruch HaRav OC 285:2; Biur Halachah 285:2.)
The Smag (positive command 19) writes that his rebbes agreed with him that it is preferable to study Sh’nayim mikra with Rashi, because Rashi explains everything necessary for understanding the psukim. However, he also notes that Rabbenu Yitzchak disagrees with this approach, citing Rav Neturai Gaon and Rav Amram Gaon who maintained that only Targum Onkelos possesses sanctity. (The Gemara teaches that this Targum was given at Sinai, forgotten, and later restored by Onkelos.) The Arizal likewise writes (Sha’ar HaMitzvos, Va’eschanan 36) that Targum Onkelos has a special holiness. Therefore, one must be careful to read this Targum and not any other translation or commentary.
The Mishnah Brura (285:5) rules that one who does not understand Aramaic and cannot follow Rashi, should read a reliable commentary in a language he understands, provided it explains the entire parashah according to Chazal and Rashi. A classic example for this is the Tze’enah URe’enah in Yiddish.
Rashi or Targum Onkelos
The Shulchan Aruch (OC 285:2) rules that one who studies the weekly parashah with Rashi’s commentary fulfils the obligation of Sh’nayim mikra and needs not read the Targum. Nevertheless, a G-d-fearing individual should study both, since each offer what the other lacks. Targum Onkelos carries unique sanctity, having been given at Sinai and explaining every word, while Rashi provides greater clarity and deeper insights. The Mishnah Brura (285:6) adds that for challenging sections, particularly in Sefer Vayikra, learning Rashi alongside the Targum is beneficial.
If one cannot manage to learn both, the Maharshal (Kiddushin 2:14) holds that Rashi takes precedence, as his commentary imparts fuller understanding. The Chida (Birkei Yosef OC 285:2), however, writes that according to Kabbalah, Targum Onkelos is preferred. Both agree that ideally one should strive to complete both.
The Biur Halachah (285:2) notes that a careful reading of the Rishonim shows no real dispute between Rav Amram Gaon and Rav Neturai Gaon regarding Rashi’s commentary; their debate concerned translations into other languages. Therefore, Rashi’s commentary is preferable when one can only learn one of the two.
“Ataros and Divon”
The Gemara (Brachos 8a) states that one must read the Targum even on “Ataros and Divon” [two cities conquered by the Tribe of Reuven]. The Rishonim disagree about the meaning of this statement:
Rashi (Brachos 8a) and the Rambam (Tefillah 13:25) hold that for these words there is no Targum, and therefore one must read the pasuk three times. The halacha of Sh’nayim mikra requires the pasuk to be read three times, with the third ideally in Targum. In the absence of Targum, the pasuk should be read again in the original Hebrew.
Rabbenu Yonah (Brachos 4a in Rif) explains that the Gemara here tells us that even where Onkelos leaves the Hebrew text untranslated, as with Ataros and Divon, one should use another Targum, such as Targum Yerushalmi. For example, the Targum Yerushalmi translates “Ataros” as “Mekhalalta” (“crown”), and “Divon” as “Medvashta” (“city of honey”), thus giving meaning to the names. But words that have no Targum at all, such as “Reuven” and “Shimon,” may be skipped, and it suffices to read them twice in the original.
Summary
There are several views among the Rishonim about the nature of the obligation of reading Targum, and whether it can be substituted by other forms of explanation:
- According to the Geonim (as understood by most Acharonim) halacha requires reading specifically Targum Onkelos, since that translation was given at Sinai and complements the psukim.
- According to Rabbenu Yonah, the obligation is not to read the text three times, but to explain it. Chazal established Targum Onkelos as the means for this purpose, but in its absence another Targum or commentary may be used. However, words like “Reuven, Shimon, Levi,” which require no explanation, need no Targum.
- Rashi and the Rambam opine that one must read the Torah three times: twice in the original Hebrew, and a third -- with Targum. Where no Targum exists, the words are read in Hebrew a third time. Thus, when reading names like “Reuven” and “Shimon” in the Targum, one should not skip them, but rather repeat them in Hebrew.
- According to the Rosh, the Targum is designed to interpret the Torah, not merely to translate it. Therefore, if one has a good commentary, it may be a substitute for the Targum, provided it is based on Chazal and explains the Torah beyond literal translation, at least as much as the Targum does.
From the later halachic authorities it appears that halacha follows the Rosh, though ideally one should strive to satisfy all four opinions.
Why Sh’nayim Mikra?
The Mateh Moshe (464) explains the reason for Shnayim mikra (cited in Shiyarei Knesses Hagedolah on Tur 1; Eliyah Rabbah 285:2; and others). The Torah was transmitted to Am Yisrael three times: the first at Mount Sinai; the second in Ohel Mo’ed when Moshe retaught the entire Torah over the forty years in the wilderness; and the third was the one recoded in Sefer Devarim, when Moshe Rabbenu repeated the entire Torah in the final month of his life in clear detail, translating it into seventy languages.
This explains why we read the Torah three times every year, reflecting this process of learning the Torah. The first two times are read in the original Lashon Hakodesh, reflecting the first two teachings. The third reading with Targum or explanation reflect this third dimension of the Torah’s transmission.
As we have seen in this and previous discussions, part of the obligation of Torah study is to translate the Torah into a comprehensible form so we can fully understand what it demands of us and how it shapes our lives. Yet, we must be exceedingly careful not to distort the original, or translate the Torah according to our subjective perceptions. The Torah is meant to shape our lives, not the other way around.
