בְּרֵאשִׁ֖ית פרק א
א בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹקִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹקִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
בְּקַדְמִין בְּרָא ה׳ יָת שְׁמַיָּא וְיָת אַרְעָא:
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹקִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃
בְּקַדְמִין בְּרָא ה׳ יָת שְׁמַיָּא וְיָת אַרְעָא:
ב וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
וְאַרְעָא הֲוַת צָדְיָא וְרֵיקַנְיָא וַחֲשׁוֹכָא פָּרַשׂ עַל אַפֵּי תְהוֹמָא וְרוּחָא מִן קֳדָם ה׳ מְנַשְּׁבָא עַל אַפֵּי מַיָּא:
וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃
וְאַרְעָא הֲוַת צָדְיָא וְרֵיקַנְיָא וַחֲשׁוֹכָא פָּרַשׂ עַל אַפֵּי תְהוֹמָא וְרוּחָא מִן קֳדָם ה׳ מְנַשְּׁבָא עַל אַפֵּי מַיָּא:
ג וַיֹּ֥אמֶר אֱלֹקִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
וַיֹּ֥אמֶר אֱלֹקִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
וַאֲמַר ה׳ יְהֵי נְהוֹרָא וַהֲוָה נְהוֹרָא:
וַיֹּ֥אמֶר אֱלֹקִ֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃
וַאֲמַר ה׳ יְהֵי נְהוֹרָא וַהֲוָה נְהוֹרָא:
אָמַר רַב הוּנָא בַּר יְהוּדָה, אָמַר רַבִּי אַמֵּי: לְעוֹלָם יַשְׁלִים אָדָם פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר. שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם.
וַאֲפִילּוּ ״עֲטָרוֹת וְדִיבֹן״. שֶׁכָּל הַמַּשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר מֵאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו.
Rav Huna bar Yehuda said that Rabbi Ami said: A person should always complete his Torah portions with the congregation. The congregation reads a particular Torah portion every Shabbat, and during the week prior to each Shabbat, one is required to read the Torah text of the weekly portion twice and the translation once.
This applies to every verse, even a verse like: “Atarot and Divon and Yazer and Nimra and Ḥeshbon and Elaleh and Sevam and Nevo and Beon” (Numbers 32:3). While that verse is comprised entirely of names of places that are identical in Hebrew and Aramaic, one is nevertheless required to read the verse twice and its translation once, as one who completes his Torah portions with the congregation is rewarded that his days and years are extended.
עֲטָר֤וֹת וְדִיבֹן֙ וְיַעְזֵ֣ר וְנִמְרָ֔ה וְחֶשְׁבּ֖וֹן וְאֶלְעָלֵ֑ה וּשְׂבָ֥ם וּנְב֖וֹ וּבְעֹֽן׃
“Ataros, Divon, Ya’zeir, Nimrah, Cheshbon, Elalei, Sevam, Nevo and Be’on,
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The Shulchan Aruch writes that “each week there is an obligation to read the weekly parsha twice and the targum once.” This obligation is stated in the Gemara: “One must complete the parsha of the week by reading Shnayim Mikra (the parsha twice) v’echad targum (and the targum once).” The Shulchan Aruch adds that “even someone who listens to the Torah reading in Shul must nevertheless read Shnayim Mikra v’echad targum to himself.” In this chapter we will discuss the halachos of the mitzvah of Shnayim Mikra and how to fulfill this mitzvah properly.
When was the mitzvah of Shnayim Mikra instituted?
The Gemara teaches that Moshe Rabbeinu instituted the mitzvah of Krias HaTorah, which obligates that the Torah be read publicly each Shabbos in Shul. The Aruch Hashulchan explains that at that time Moshe Rabbeinu also instituted the mitzvah of Shnayim Mikra, which obligates each person to learn the weekly parsha. Meaning, that Moshe Rabbeinu instituted two mitzvos:
1) Krias Hatorah. For one to listen to the weekly Parsha reading in Shul
2) Shnayim Mikra. For one to learn the weekly Parsha through Shnayim Mikra
The Gemara teaches that Moshe Rabbeinu instituted the mitzvah of Krias HaTorah, which obligates that the Torah be read publicly each Shabbos in Shul. The Aruch Hashulchan explains that at that time Moshe Rabbeinu also instituted the mitzvah of Shnayim Mikra, which obligates each person to learn the weekly parsha. Meaning, that Moshe Rabbeinu instituted two mitzvos:
1) Krias Hatorah. For one to listen to the weekly Parsha reading in Shul
2) Shnayim Mikra. For one to learn the weekly Parsha through Shnayim Mikra
The reward for fulfilling this Mitzvah
The Gemara states that “someone who fulfills the mitzvah of Shnayim Mikra merits a long life.” The Peleh Yoetz writes, “from the great reward that the Gemara attributes to this mitzvah, we can understand how much pleasure completing Shnayim Mikra brings to Ha’kadosh baruch Hu.” The Vilna Goan warns harshly about how careful one must be to fulfill the mitzva of Shnayim Mikra properly. Rav Moshe Shternbuch observes, “[Although the mitzva of Shnayim Mikra is so important,] unfortunately, due to our many sins, it is common for some people to degrade this mitzvah. It is thus worthwhile to arouse people to fulfill this mitzvah properly.”
The Gemara states that “someone who fulfills the mitzvah of Shnayim Mikra merits a long life.” The Peleh Yoetz writes, “from the great reward that the Gemara attributes to this mitzvah, we can understand how much pleasure completing Shnayim Mikra brings to Ha’kadosh baruch Hu.” The Vilna Goan warns harshly about how careful one must be to fulfill the mitzva of Shnayim Mikra properly. Rav Moshe Shternbuch observes, “[Although the mitzva of Shnayim Mikra is so important,] unfortunately, due to our many sins, it is common for some people to degrade this mitzvah. It is thus worthwhile to arouse people to fulfill this mitzvah properly.”
The Purpose of the Mitzvah
There are two reasons given for the mitzvah of Shnayim Mikra V’echad Targum:
There are two reasons given for the mitzvah of Shnayim Mikra V’echad Targum:
1. To understand and know the Torah
The mitzvah of Shnayim Mikra is meant to ensure that each person learns and understands each week’s parsha. The Vilna Gaon would warn his students not to merely read Shnayim Mikra without understanding it, as the mitzvah is to comprehend the meaning of the parsha. Rav Moshe Shternbuch writes “One should fulfill the mitzvah of Shnayim Mikra in a way that he will understand the parsha, and not just to merely read the targum without understanding it, because the purpose of reading the targum is to help one understand the parsha.”
The mitzvah of Shnayim Mikra is meant to ensure that each person learns and understands each week’s parsha. The Vilna Gaon would warn his students not to merely read Shnayim Mikra without understanding it, as the mitzvah is to comprehend the meaning of the parsha. Rav Moshe Shternbuch writes “One should fulfill the mitzvah of Shnayim Mikra in a way that he will understand the parsha, and not just to merely read the targum without understanding it, because the purpose of reading the targum is to help one understand the parsha.”
2. Based on Kabbalah
There is also a deeper explanation given for the mitzvah of Shnayim Mikra. The Peleh Yoetz writes that aside from the basic purpose of Shnayim Mikra which is to understand the parsha, the mitzvah of Shnayim Mikra also has reasons that are based on sod (hidden reasons). The Zohar Hakodesh writes that there are great tikunim (rectifications) that are accomplished in heaven when one finishes Shnayim Mikra V’echad Targum.
There is also a deeper explanation given for the mitzvah of Shnayim Mikra. The Peleh Yoetz writes that aside from the basic purpose of Shnayim Mikra which is to understand the parsha, the mitzvah of Shnayim Mikra also has reasons that are based on sod (hidden reasons). The Zohar Hakodesh writes that there are great tikunim (rectifications) that are accomplished in heaven when one finishes Shnayim Mikra V’echad Targum.
Who Is Obligated in the Mitzvah of Shnayim Mikra?
Men
All men are obligated in the mitzvah of Shnayim Mikra. Even a talmid chachom who is engaged in learning other Torah topics must fulfill this mitzvah. Rav Moshe Feinstein writes “It is obvious that one cannot exempt himself from the mitzvah of Shnayim Mikra with the justification that he is preoccupied with learning other Torah topics, just as one cannot exempt himself from performing any other mitzvah based on this justification.” Sefer Orach k’halacha adds “that one’s yetzer hara cannot make an argument rather than spending time learning Shnayim Mikra one could be learning Gemara, because there is a guarantee that one who fulfills the mitzvah of Shnayim Mikra will merit a long life and thus he will surely have additional time to learn Gemara as well.”
Men
All men are obligated in the mitzvah of Shnayim Mikra. Even a talmid chachom who is engaged in learning other Torah topics must fulfill this mitzvah. Rav Moshe Feinstein writes “It is obvious that one cannot exempt himself from the mitzvah of Shnayim Mikra with the justification that he is preoccupied with learning other Torah topics, just as one cannot exempt himself from performing any other mitzvah based on this justification.” Sefer Orach k’halacha adds “that one’s yetzer hara cannot make an argument rather than spending time learning Shnayim Mikra one could be learning Gemara, because there is a guarantee that one who fulfills the mitzvah of Shnayim Mikra will merit a long life and thus he will surely have additional time to learn Gemara as well.”
Women
Women are exempt from the mitzvah of Shnayim Mikra, because they are exempt from the mitzvah of learning Torah. However, a woman who wishes to fulfill the mitzvah of Shnayim Mikra may do so.
Women are exempt from the mitzvah of Shnayim Mikra, because they are exempt from the mitzvah of learning Torah. However, a woman who wishes to fulfill the mitzvah of Shnayim Mikra may do so.
Reading the Commentary of Rashi in the place of Tarugm
The Shulchan Aruch writes that in addition to reading the Mikra twice one must also read the targum once. The Mishna Berura explains that the commentary of targum is unique because it was given on Har Sinai. Nevertheless, the Shulchan Aruch adds that “If someone learns the parsha with the commentary of Rashi it is just as acceptable as reading the targum.” The Mishna Berura explains that learning the commentary of Rashi also has an advantage because it explains the parsha more comprehensively than targum does. The Mishna Berura adds, that a passuk which does not have a commentary of Rashi must be read three times (Mikra).
The Shulchan Aruch writes that in addition to reading the Mikra twice one must also read the targum once. The Mishna Berura explains that the commentary of targum is unique because it was given on Har Sinai. Nevertheless, the Shulchan Aruch adds that “If someone learns the parsha with the commentary of Rashi it is just as acceptable as reading the targum.” The Mishna Berura explains that learning the commentary of Rashi also has an advantage because it explains the parsha more comprehensively than targum does. The Mishna Berura adds, that a passuk which does not have a commentary of Rashi must be read three times (Mikra).
The Shulchan Aruch continues that “Although one may fulfill his obligation with either targum or Rashi, a yarei shamayim (one who fears G-d) should read both targum and Rashi.”
If one does not have time to learn both targum and Rashi
If someone does not have enough time to learn both targum and Rashi, which one is preferable to learn to fulfill the mitzvah of Shnayim Mikra? The Mishna Berura writes that this is a difficult question to answer, because both targum and Rashi each have an advantage:
Targum – was given on Har Sinai.
Rashi – explains the parsha more comprehensively than targum does.
The Mishna Berura concludes that someone who only has time to read one commentary he should read the commentary of targum. However, other poskim argue that in such a situation it is preferable for one to learn Rashi rather than targum. Particularly nowadays when many people do not have a good understanding of the words of targum.
If someone does not have enough time to learn both targum and Rashi, which one is preferable to learn to fulfill the mitzvah of Shnayim Mikra? The Mishna Berura writes that this is a difficult question to answer, because both targum and Rashi each have an advantage:
Targum – was given on Har Sinai.
Rashi – explains the parsha more comprehensively than targum does.
The Mishna Berura concludes that someone who only has time to read one commentary he should read the commentary of targum. However, other poskim argue that in such a situation it is preferable for one to learn Rashi rather than targum. Particularly nowadays when many people do not have a good understanding of the words of targum.
The Correct Order of Reading Shnayim Mikrah
The Aruch Hashulchan writes that there are three possible ways to fulfill the mitzvah of Shnayim Mikra:
The Aruch Hashulchan writes that there are three possible ways to fulfill the mitzvah of Shnayim Mikra:
1. To read each passuk twice, and then read the targum on that passuk.
2. To read each parsha (i.e., a paragraph as it is written in the Torah, as indicated by a ס or פ) twice, and then read the targum on that segment.
3. To read the entire sedra (the entire week’s parsha) twice, and then read the targum on the entire sedra.
2. To read each parsha (i.e., a paragraph as it is written in the Torah, as indicated by a ס or פ) twice, and then read the targum on that segment.
3. To read the entire sedra (the entire week’s parsha) twice, and then read the targum on the entire sedra.
The Aruch HaShulchan concludes that one may choose either of these ways to fulfill the mitzvah of Shnayim Mikra since each of these ways has basis in the poskim.
Some are accustomed to read a segment of the parsha on each day of the week. For example, on Sunday one would read until sheni, and then on Monday until shleishi, etc., so that one completes the parsha by Shabbos. Some poskim write that although this is not one of the three methods mentioned above it is nevertheless permitted, because doing so helps a person complete the parsha in an orderly manner.
Reading the Mikrah before reading the Targum
The Mishna Berura writes that “one must first read the Mikra and then read the targum - one may not read the targum before reading the Mikra.” Many poskim write that if one read targum before reading the Mikra he did not fulfill the mitzvah, because the purpose of targum is to explain the Mikra.
The Mishna Berura writes that “one must first read the Mikra and then read the targum - one may not read the targum before reading the Mikra.” Many poskim write that if one read targum before reading the Mikra he did not fulfill the mitzvah, because the purpose of targum is to explain the Mikra.
Reading the Mikra, then the Targum, and then the second Mikra
Many poskim rule that one may read Mikra once, and then read the targum, and afterwards read the second Mikra. This was the custom of the Chazon Ish. However, other poskim rule that one should read the Mikra twice before reading the targum on that portion. The Shelah haKadosh was careful to first read the Mikra twice, as he writes that “this is the preferred method as is evident in the writings of the Arizal and other Mekubalim.”
Many poskim rule that one may read Mikra once, and then read the targum, and afterwards read the second Mikra. This was the custom of the Chazon Ish. However, other poskim rule that one should read the Mikra twice before reading the targum on that portion. The Shelah haKadosh was careful to first read the Mikra twice, as he writes that “this is the preferred method as is evident in the writings of the Arizal and other Mekubalim.”
Reading along with the Baal Koreh
The Mishna Berura rules that merely listening to the ba’al koreh read the Torah in shul does not count toward one’s obligation of Mikra. However, if while listening to the Torah reading one reads along with the ba’al koreh, it does indeed count towards one time of Mikra.
The Mishna Berura rules that merely listening to the ba’al koreh read the Torah in shul does not count toward one’s obligation of Mikra. However, if while listening to the Torah reading one reads along with the ba’al koreh, it does indeed count towards one time of Mikra.
Reading the parsha in order
The Mishna Berura writes that one should read the parsha in order when fulfilling the mitzvah of Shnayim Mikra and he should not read the parsha out of order. However, b’dieved, many poskim write that if one mistakenly skipped a passuk he may go back and read it out of order.
The Mishna Berura writes that one should read the parsha in order when fulfilling the mitzvah of Shnayim Mikra and he should not read the parsha out of order. However, b’dieved, many poskim write that if one mistakenly skipped a passuk he may go back and read it out of order.
Ending the parsha with Mikra
The Magen Avraham writes that after completing the entire parsha one should not conclude with targum but should repeat the last passuk of the parsha so that he ends Shnayim Mikra with a passuk from the Torah.
The Magen Avraham writes that after completing the entire parsha one should not conclude with targum but should repeat the last passuk of the parsha so that he ends Shnayim Mikra with a passuk from the Torah.
The Correct Time to Fulfill the Mitzvah of Shnayim Mikra
The Gemara discusses the proper time to fulfill the mitzvah of Shnayim Mikra. We will discuss the earliest time and latest time that one may fulfill this mitzvah.
The Gemara discusses the proper time to fulfill the mitzvah of Shnayim Mikra. We will discuss the earliest time and latest time that one may fulfill this mitzvah.
The earliest time to begin Shnayim Mikra
The Gemara states that “one must read Shnayim Mikra with the congregation.” The Mishna Berura explains that this means that one may not begin Shnayim Mikra before the community begins reading that parsha in shul. Accordingly, the Shulchan Aruch writes that one may only begin Shnayim Mikra for the upcoming parsha once the upcoming parsha has been read in shul during Mincha on Shabbos.
The Gemara states that “one must read Shnayim Mikra with the congregation.” The Mishna Berura explains that this means that one may not begin Shnayim Mikra before the community begins reading that parsha in shul. Accordingly, the Shulchan Aruch writes that one may only begin Shnayim Mikra for the upcoming parsha once the upcoming parsha has been read in shul during Mincha on Shabbos.
The most opportune time to read Shnayim Mikra
Although Shnayim Mikra may be read the entire week the poskim discuss when is the most opportune time to fulfill this mitzvah.
Although Shnayim Mikra may be read the entire week the poskim discuss when is the most opportune time to fulfill this mitzvah.
The poskim write that the most opportune time to read the parsha is on Shabbos morning immediately before listening to it be read in Shul. When one completes Shnayim Mikra immediately before the parsha is read in shul he certainly fulfills requirement to “read the parsha together with the community.” Similarly. one may also begin Shnayim Mikra in the beginning of the week and read a portion of the parsha each day and complete Shnayim Mikra on Shabbos morning. This was the custom of the Vilna Gaon, as he would read a portion of the parsha each day after davening.
The Latest Time to Complete Shnayim Mikra
The Shulchan Aruch writes that one should complete Shnayim Mikra V’echad Targum before he eats the Shabbos morning meal, because if one begins his meal before completing Shnayim Mikra there is a concern that he may neglect completing the parsha after eating a large meal.
The Shulchan Aruch writes that one should complete Shnayim Mikra V’echad Targum before he eats the Shabbos morning meal, because if one begins his meal before completing Shnayim Mikra there is a concern that he may neglect completing the parsha after eating a large meal.
The Shulchan Aruch rules that if someone did not complete Shnayim Mikra before his meal he may still complete the mitzvah until Mincha when the next week’s parsha is read. Once the community reads the new parsha during Shanyim Mikra he can no longer fulfill the mitzvah of Shnayim Mikra for the previous week’s parsha.
However, the Shulchan Aruch adds that according to some opinions one may complete Shnayim Mikra until Wednesday (i.e., Tuesday night) of the following week, because the first three days of the week are still associated with the previous week. There are even some who permit completing the parshios until Simchas Torah when the community completes the entire Torah.
Reading Shnayim Mikra at Night
The Arizal writes that one should not read Mikra and targum at night. The Mishna Berura explains this based on a Medrash which states that when Hakadosh Baruch Hu taught the Torah to Moshe Rabbeinu, He taught him Mikra by day and Mishna by night; therefore, one should preferably only learn Mikra by day as well. Kaf HaChaim explains however that learning Mikra at night awakens the middas ha’din (attribute of judgement) and in fact poses a danger.
The Arizal writes that one should not read Mikra and targum at night. The Mishna Berura explains this based on a Medrash which states that when Hakadosh Baruch Hu taught the Torah to Moshe Rabbeinu, He taught him Mikra by day and Mishna by night; therefore, one should preferably only learn Mikra by day as well. Kaf HaChaim explains however that learning Mikra at night awakens the middas ha’din (attribute of judgement) and in fact poses a danger.
Does this restriction apply to learning targum and Rashi?
The Sharei Teshuva writes that this restriction applies to learning targum at night as well as it has the status of Mikra, because it was given at Har Sinai together with the Torah. However, one may learn Mikra with Rashi, because this is not considered reading Mikra but is a form of learning the Torah and is thus permitted. Therefore, one may fulfill Shnayim Mikra with Rashi at night.
The Sharei Teshuva writes that this restriction applies to learning targum at night as well as it has the status of Mikra, because it was given at Har Sinai together with the Torah. However, one may learn Mikra with Rashi, because this is not considered reading Mikra but is a form of learning the Torah and is thus permitted. Therefore, one may fulfill Shnayim Mikra with Rashi at night.
The nights of Shabbos and Yom Tov
This restriction against reading Mikra at night does not apply to Shabbos and Yom Tov, because Shabbos and Yom Tov are days of mercy.
This restriction against reading Mikra at night does not apply to Shabbos and Yom Tov, because Shabbos and Yom Tov are days of mercy.
Thursday Night and Motzai Shabbos
Some hold that it is permissible to read Mikra on Thursday night (i.e., Friday), because Friday is also a day of mercy as it is already the time to begin preparing for Shabbos. However, others hold that the restriction against reading Mikra and targum applies to Thursday night as well. Thus, it is preferable not to read Mikra or targum on Thursday night. Likewise, it is questionable whether one may read Mikra on Motzai Shabbos.
Some hold that it is permissible to read Mikra on Thursday night (i.e., Friday), because Friday is also a day of mercy as it is already the time to begin preparing for Shabbos. However, others hold that the restriction against reading Mikra and targum applies to Thursday night as well. Thus, it is preferable not to read Mikra or targum on Thursday night. Likewise, it is questionable whether one may read Mikra on Motzai Shabbos.
Yom Tov Readings
The Shulchan Aruch rules that one does not need to read Shnayim Mikra V’echad Targum of the Yom Tov readings. The Mishna Berura explains that since these parshios are read throughout the year (on Shabbasim) one does not need to read them again on Yom Tov. Similarly, there is no obligation to read Shnayim Mikra V’echad Targum of other parshios which are read in shul, such as the four parshios or the Rosh Chodesh reading.
The Shulchan Aruch rules that one does not need to read Shnayim Mikra V’echad Targum of the Yom Tov readings. The Mishna Berura explains that since these parshios are read throughout the year (on Shabbasim) one does not need to read them again on Yom Tov. Similarly, there is no obligation to read Shnayim Mikra V’echad Targum of other parshios which are read in shul, such as the four parshios or the Rosh Chodesh reading.