Opinion & Comment
Hastening Redemption: The Mitzvah of Shenayim Mikro Ve'echod Targum

Eagerly Awaiting

The Chofetz Chaim lived his life eagerly awaiting the final redemption. This event was such a reality in his life that he owned a special suit of clothing set aside for that auspicious day. Any day when he would hear a commotion, he would excitedly inquire, "Has Moshiach come?"

The Chofetz Chaim was once asked: Why hasn't that day arrived yet; what is holding up Moshiach's arrival? The Chofetz Chaim replied that speech-related transgressions were certainly a major factor. However, there was another reason that was holding up his arrival: laxity in learning the weekly Torah portion Shenayim Mikro Ve'echod Targum (reading the verse twice and the Targum once).

We can only wait with expectation as we witness signs that the day of final redemption draws closer and closer. Our Sages tell us that before this momentous day comes we may experience the travails of his arrival. These birth pains have already made themselves felt among our people, and we can only pray that Hashem will have mercy on us and spare us from future tribulations.

One of the keys to hastening his arrival has been placed in our hands: learning the parsha twice and learning Targum or Rashi. During these moments of travail we should strengthen ourselves in fulfilling this mitzvah. In addition to bringing redemption on a national level, learning the parsha can bring salvation on a personal level, for whoever is scrupulous in this mitzvah receives a special guardian angel who will protect him on the final Day of Judgment (Shloh).

Lost in the Translation

Halochoh lema'aseh one can either learn the Targum or the commentary of Rashi. Each one has an advantage. Rashi explains the background information while Onkelos provides a translation of the words. Because each work has its own advantage, it is praiseworthy to learn both of them (Shulchan Oruch 285,2).

Today, with the recent explosion of availability of Jewish literature, there are translations of the Chumash available in almost every language. Since Targum Onkelos is written in Aramaic, a language that most people are not familiar with, can one fulfill his obligation of Targum through learning these works?

The Rishonim point out that Onkelos is more than a translation of the verses. In many instances the Targum explains concepts that would not be understood were it not for the Targum. In addition, Targum Onkelos was given on Mount Sinai. (It was later forgotten and reinstated by Onkelos.)

Based on the above factors, some opinions say that one should not substitute another translation for the Targum (Tosafos ibid.). A person who does not understand Hebrew should learn Rashi's commentary in English. If that is not possible, it is proper to study a different explanation of the parsha, such as Tzena Ur'enna (Mishnah Berurah 285,4).

However, according to many Rishonim someone who is not capable of understanding the Targum should read a translation of the Torah reading of that week (Rabbeinu Monoach, Tefilloh 13,25, Rabbeinu Yonoson Miluniel and Ohel Moed as cited in Teshuvos VeHanhogos Vol. 1). A translation which incorporates the commentary of our Sages directly into the explanation of the verse, is a preferable choice. Rav Schwab zt"l said that one can fulfill his obligation with Hirsch's translation (heard from Rav Yirmiyohu Kaganof).

No Translation

[The mitzvah of Shenayim Mikro Ve'echod Targum even applies to the verse] "Ateres veDivon" (Brochos 8b). Rashi points out that since this verse is merely stating the names of cities, it has no Targum. When a verse has no Aramaic translation, the mitzvah is to read the verse a third time.

What does one gain from reading the verse a third time? On the same note, what is to be gained by learning each verse twice? We may suggest that each reading of the verse brings us to a clearer meaning of the true understanding of what the Torah is coming to convey.

Tosafos points out that although there is no Targum Onkelos on the verse Ateres veDivon, there is nonetheless Targum Yerushalmi. If the gemora's intention was to read the verse a third time and skip the Targum altogether, it should have cited the verse "Reuven and Shimon" which has neither Targum Onkelos or Yerushalmi. Tosafos concludes that when there is no Targum Onkelos, it is preferable to recite the Targum Yerushalmi rather than to merely read the verse a third time.

The Rosh adds that since the purpose of the Targum is to gain a clearer understanding of the verse, one can fulfill his obligation by learning Rashi commentary on the Chumash as we noted earlier. He adds that in some respects this is preferable to the Targum, because Rashi explains every word of the verse.

Upon close inspection, the Rosh's last comment is baffling, for there are many verses where Rashi does not comment at all. It seems that the Rosh is hinting at a very deep aspect of Rashi's masterwork on the Torah. When Rashi refrains from commenting, he is not doing so for a lack of a good explanation. He actually intends to express that the pshat (straightforward understanding) is exactly as the verse implies, and no other explanation is required to understand that particular verse (see also Biur Halochoh 285,2).

Verse by Verse

A person who is proficient in Hebrew, should read each verse or group of verses (a parsha as indicated by the letter peh or samech in the Chumash) twice and then read the Targum or Rashi. Someone less versed in the explanation of the words may opt to read the verse once, then to learn Targum Onkelos or Rashi, and to conclude by reading the verse once again (Shaar Hatzion 285,10).

Sometimes it is difficult to concentrate on every word of krias HaTorah, especially a long double parsha. A person might find it helpful to read along quietly with the baal Korei, in order to hold his attention on what is being read. If circumstances do not permit him to read the parsha twice, he may rely on this as the second reading (Shaar Hatzion 285,10).

After finishing the parsha some have the custom to read the Haftorah (Ramo). Aside from the practical benefit of helping one understand what is being read, sometimes everyone in shul assumed that someone else would prepare the Haftorah. Looking over the Haftorah beforehand insures that he will be fluent in what it says, and be able to read it if need be (Mishnah Berurah 285,19).

Time Limit

Wine, challah, kugel and cholent. After a large Shabbos meal, a person might find it difficult to keep his eyes open for enough time to allow him to finish off the parsha. Therefore Rebbi instructed his children, "Do not eat your Shabbos morning seudah until you have finished learning the parsha" (Biur Halochoh 285,4 in the name of the Ohr Zorua).

Nonetheless, completing the parsha should not be a reason to delay one's meal until after chatzos (halachic noon). If the hour is running late, then one should eat the Shabbos meal first and then finish learning the sedrah. One should try to complete the parsha before Minchah.

The first three days of every week are generally associated with the previous week. Therefore, if a person did not complete the parsha before the end of Shabbos, he should at least try to complete it before Wednesday of the following week. If he cannot finish by Wednesday he should try to finish it as soon as he can. The latest date to make up missing parshiyos is Simchas Torah (Shulchan Oruch 285,4).

Preferably, one should finish the parsha before Shabbos. According to Kabboloh, one should learn the whole parsha on Friday. The Vilna Gaon suggested that a person spread the learning over the whole week. He would study one aliyah of the sedrah every day after the morning prayers, and finish the parsha before Shabbos.

Lengthy Days

"A person should always complete the parsha with the community, twice Mikro and once Targum . . . for anyone who does so, will have lengthy days and years" (Brochos 8a). Our Sages did not promise this reward for every mitzvah. What is so special about learning the Torah parsha each week that it promises such tremendous dividends?

Torah is Hashem's wisdom and therefore is above time. There is one section of Torah which our Sages connected to time: the mitzvah of reviewing the parsha with Targum. Every week a Jew is directed to learn the sedrah, and to hear it in shul on Shabbos. This cycle repeats itself year after year, throughout the lifetime of every Jew.

"The Torah is a tree of life for those who grasp onto it" (Mishlei 3,18). These words of King Shlomoh are more than a poetic analogy. The Torah literally provides life for those who toil over its sacred words and support its study. Many great Torah giants lived their last years miraculously, with no way to explain their survival except for the fact that their Torah study literally kept them breathing.

Based on the above concepts we can understand why the mitzvah of Shenayim Mikro Ve'echod Targum has such an extraordinary ability to extend a person's stay in this world. The study of the parsha each week synthesizes these two aspects of Torah, attaches Torah study to time, infusing each week with the Torah's life-sustaining power. A person who learns the parsha regularly, is instilling the life force of Torah into his daily schedule. Day follows day and week follows week, until all the years of his life have been infused with the power that Torah has to offer.

In the merit of learning the parsha each week, may we see the fruits of our efforts, may we have long life, and may we see Moshiach's arrival, speedily in our days.

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