Question: I’m told that it is meritorious to complete the reading of the weekly Torah portion during the week and that it is a segula bestowing the blessing of long life. Does this apply even if one has no understanding of the text?
Shmuel B.
Via Email
Answer: Last week we began our discussion with the Mechaber’s statement (Orach Chayyim 285:1) regarding the requirement to read the weekly Torah portion twice in the original and once in the Aramaic translation, as well as the reward of a long life mentioned in the Gemara (Berachot 8a-b) for one who accomplishes this. We explained how important Targum Onkelos is for the comprehension of the text (Tosafot ad loc.), serving as more than a simple translation.
* * *
There are numerous additional questions regarding this requirement. First, is there a proper order for reading the verses and the Targum in order to fulfill the requirement?
Ba’er Heitev (Orach Chayyim 285:sk1) cites the Shelah (Rabbi Isaiah Horowitz), who opines that one has to first read the entire parasha twice in the original text and then in the Aramaic translation, Targum Onkelos. This is also the view of Maharshal, Rabbi Shlomo Luria.
However, Ba’er Heitev also cites Lechem Chamudot, who rules that one has to read each verse twice and then read the Aramaic translation of that verse. He also notes that this ruling is in accord with Yesh Nochalin (by Rabbi Avraham HaLevi Horowitz) in the name of the Ari, Seder Hayom, Ketavim, Naggid U’Metzaveh (by Rabbi Yaakov Tzemach), and Mishnat Chassidim (by Rabbi Raphael Immanuel Ricki).
He adds that this order is to be followed always, except for the last verse of the parasha, where we recite the verse after the Targum in order to complete the reading with the original text.
Ba’er Heitev also notes that according to Radbaz (Rabbi David ibn (Abi) Zimra, 1479-1573, who served as Chief Rabbi of Egypt for forty years before settling in Safed), one who is versed in the cantilation and has memorized the proper vowelization should read the parasha from a Torah scroll.
The Ari used to have a disciple stand before him with a Chumash so that he could correct him where necessary.
He points out that it is forbidden to speak or interrupt during the recitation of shenayim mikra ve’echad Targum.
Regarding the Mechaber’s option of reading the verse twice and substituting the Rashi commentary for the Targum, thus discharging that obligation, such is only an option, according to Ba’er Heitev (infra. sk3), where one understands the Rashi commentary. However, where one does not comprehend Rashi, he suggests reading the German (Judeo-German, i.e Yiddish) translation of Tze’nah U’Re’enah or a similar translation in order to be able to understand the topic of the parasha.
Nevertheless, Ba’er Heitev stresses that the Kabbalistic sages seem to be of the view that the obligation is only discharged when one follows the original text with the Aramaic Targum.
What should one do if he has no Targum available at the time? Ba’er Heitev (ad. loc., citing Seder Hayom, Rabbi Moshe b. Yehuda Makhir, 16th Century contemporary of the Ari) notes that he is to read each verse twice, and later, when Targum Onkelos becomes available, he is to read that as well.
As to the Mechaber’s statement that reading the Rashi commentary can serve as a substitute for the Targum, the Mishna Berura (Orach Chayyim, ad loc.) explains that this means that one reads the verse twice and then the commentary of Rashi. The Mishna Berura notes our earlier question in this regard about the many verses that are not accompanied by a Rashi commentary. He therefore states that in that instance one should read such a verse three times.
However, in his Biur Halacha, the Mishna Berura notes that we are to follow the Mechaber’s rule and read the Torah verse twice and then Targum Onkelos even though Rashi’s commentary [usually] explains the substance of the topic in greater depth than the Targum, since there are numerous words and verses without Rashi’s commentary.
Rabbi Moshe Sternbuch (Responsa Teshuvot Ve’Hanhagot Vol. I:544) was asked whether shenayim mikra ve’echad Targum is really obligatory. Rabbi Sternbuch responded, citing the Gemara (Berachot 8a-b) and the Mechaber (Orach Chayyim 485:1), that this is a requirement, and the obligation is as steadfast as any other rabbinical requirement.
Rabbi Sternbuch also notes the Gemara’s terminology, “Le’olam yashlim adam … – In all instances, a person shall complete [his weekly Torah reading] …” There are many who find excuses for not completing “shenayim mikra ve’echad Targum – due to work, or other scholarly pursuits, etc.; however, one rule applies. “Le’olam – in all instances,” a person is to complete this requirement.
Rabbi Sternbuch bemoans the laxity that has developed even among bnei Torah and yeshiva students regarding this chiyyuv derabbanan, this rabbinic obligation, and cautions us to speak out lest they trample this requirement.
Regarding people who do not understand Aramaic, the language of the Targum, Rabbi Sternbuch cites the Tosafist Rabbenu Mano’ach (Tefillah 13:25): “Most probably today’s population, by and large, has a better understanding of the local language; therefore they should read the local language translation with each verse.” Rabbi Sternbuch also quotes the R”I (Rabbi Isaac Dampiere of Lunel, a Tosafist), who explains that “shenayim mikra ve’echad Targum” notes that Aramaic was then the common vernacular. It was explained by later authorities that it is far better to read Targum Onkelos, as that was also given on Sinai; so this means that we should add the Targum to a translation or commentary that the people understand. We are not to assume that the Mechaber is ruling leniently, saying that we do not have to study [and understand] the week’s portion and translation.
Rabbi Sternbuch notes that he has advised many people who understand only English that they should read a proper English translation instead of the Targum, but if possible they should read or study the Targum or Rashi as well.
“Shenayim mikra ve’echad Targum” is the main requirement, concludes Rabbi Sternbuch. It is understood that one who does so will, according to the Shelah, merit that an angel will personally intercede in his behalf on the Day of Judgment. One must be sure to understand the parasha in order to fulfill this requirement. This is also the view of the Gaon of Vilna.
(To be continued)
