In conjunction with the weekly public reading of the Torah, parashas
ha-shavua, there is a requirement that each individual study the parashah on
his own and be familiar with its basic meaning. To achieve this level of
mastery, our Sages instituted a parashah review known as shenayim mikra
v’echad Targum, “two readings of the text and one of the translation of
Onkelos.” The text itself must be read twice followed by Onkelos'
translation. A G-d-fearing individual should study Rashi's commentary in
addition to Targum. If one does not have time for both, however, most poskim
agree that Targum takes precedence over Rashi.
The origin of this mitzvah is unclear but it harks back to ancient times.
The Levush writes that the first verse in of this week’s parashah
conrains a hint (remez) to the mitzvah of shenayim mikra v’echad Targum. The
Hebrew letters of the verse ו'א'ל'ה' ש'מ'ו'ת are an acronym for: ו'חייב
א'דם ל'קרות ה'פרשה ש'נים מ'קרא ו'אחד ת'רגום—one is obligated to read the
text of the parashah twice and Onkelos' translation once. Let us review some
of the halachos:
As the word obligated in the remez proves, and as the Shulchan Aruch rules,
shenayim mikra v'echad Targum is not just a helpful suggestion; it is a
full-fledged obligation. Even a talmid chacham who is completely immersed in
Torah study must fulfill this obligation, his other studies
notwithstanding. In addition, a reward of long life is promised to those
who are meticulous in performing this mitzvah. Women, though, are
The proper time:
There are four different time slots in which this mitzvah can be fulfilled
l'chatchilah. They are listed in order of preference:
1. Doing all three readings on erev Shabbos, or beginning them during the
week and finishing them on erev Shabbos. Mishnah Berurah rules that
one may begin reading the weekly portion immediately after Minchah of the
2. Completing the readings before Shacharis Shabbos morning.
3. Completing the readings before the Shabbos morning meal.
4. Completing the readings before Shabbos Minchah.
B'diavad, if one did not finish his readings before Minchah on Shabbos, he
may finish them until Tuesday night of the following week. One should
complete his readings before beginning the new week’s portion. Some
poskim are even more lenient and allow one to make up an incomplete parashah
until the next Simchas Torah. Since both of these deadlines are “makeup
times,” they are not to be relied on l'chatchilah.
A mourner during shivah may not read shenayim mikra v'echad Targum, even if
he normally reads a segment of the parashah on a daily basis. On Shabbos,
however, he may do so, unless his shivah will be over on Shabbos
morning, in which case he should delay performing the mitzvah until after he
rises from shivah.
The proper method:
There are several opinions regarding the method of reciting Shenayim mikra
Some prefer that each pasuk be read twice followed by Targum. This was the
custom of the Chafetz Chayim.
Some prefer reading one segment of the sidrah (either a parshah pesuchah
or stumah or one “story”, topic or narrative) twice followed by Targum. This
was the custom of the Gra.
Some read the entire sidrah, repeat it, and then follow it up with the
reading of the entire Targum.
Rav Y. Kamenetsky suggests a compromise between the views: The first time
one should read a segment at a time; the second time he should read each
pasuk with its Targum.
Question: Is it permitted to read Targum before mikra?
Discussion: All poskim agree that mikra must be read first. Whether or not
the second mikra must also be read before targum is questionable. Mishnah
Berurah permits it only b’diavad, while others permit it even
l’chatchilah. Chazon Ish, reportedly, recited mikra first, followed by
Targum and then mikra for the second time.
When completing the recitation of Targum, the last verse of mikra should be
repeated (for a third time), since the final verse to be read should always
be from mikra and not from Targum.
Question: Can one fulfill part of the mitzvah of shenayim mikra by listening
to Kerias ha-Torah?
Discussion: While listening to the Torah reading in shul, one may read the
text (in a whisper) along with the reader and count it towards one
recitation of mikra. If one listened attentively but did not read along with
the reader, he should not rely on listening alone to fulfill his mikra
obligation. B'diavad, however, some poskim are lenient and consider
listening to the reader as having fulfilled one recitation of mikra.
Some poskim hold that if there are at least ten people paying attention to
kerias ha-Torah it is permitted for one to recite shenayim mikra v'echad
Targum even if he is reading the mikra not in unison with the reader of the
Torah and hence not paying attention to kerias ha-Torah. Many other
poskim, however, strongly recommend that one not take advantage of this
leniency but should rather pay attention to every word of Kerias ha-Torah.
1. The basic explanation for this mitzvah, given by the Levush, is that we
should become fluent in the Torah. He does not, however, explain why we need
to recite the text twice and the Targum once. See Aruch ha-Shulchan 285:2
and Emes l'Yaakov al ha-Torah (Mavo, pg. 11) for two original explanations
for this mitzvah.
2. Sha’arei Teshuvah 285:2; Beiur Halachah 285:2, s.v. targum; Aruch
ha-Shulchan 285:12; Rav C. Kanievsky (Derech Sichah, pg. 2). See, however,
Michtavei Chafetz Chayim, letter 18, where he rules that nowadays we no
longer fulfill our obligation by reading Targum; we must substitute Rashi's
3. We do not find a reference to it in the Mishnah. The earliest source is
the Talmud Berachos 8a. See Aruch ha-Shulchan 285:2 who says that surely it
was instituted by Moshe Rabbeinu.
4. O.C. 285. See also Ba'al ha-Turim (ha-Maor edition) Shemos 1:1.
7. Since they are not obligated to learn Torah or to listen to Kerias
ha-Torah—see Mishnah Berurah 282:12 and Aruch ha-Shulchan 282:11—they are
also not obligated to prepare for it.
8. Mishnah Berurah 285:8. Either of these options is considered a mitzvah
min ha-muvchar, the optimal performance of the mitzvah.
9. Mishnah Berurah 285:7. [Shemiras Shabbos K'hilchasah 42, note 218,
understands it to mean Minchah Gedolah - one half hour after midday; see
Discussion on Parashas Chayei Sarah]. Note that other poskim rule that the
proper time is from Sunday morning only; see Shulchan Aruch ha-Rav 285:5;
Kitzur Shulchan Aruch 72:11.
10. Mishnah Berurah 285:9.
11. O.C. 285:4. According to some, this time is also considered mitzvah
12. O.C. 285:4.
13. Ketzos ha-Shulchan 72:9. See Maharsham 1:213 who remains in doubt
concerning this issue.
14. O.C. 285:4. It must be finished before the reading of Bereishis on
Simchas Torah; Kaf ha-Chayim 285:26.
15. Mishnah Berurah 285:12.
16. Taz and Shach, Y.D. 400:1. He may not, however, study Rashi’s
commentary, unless he always substitutes Rashi for Onkelos when fulfilling
Shenayim Mikra v’eacha Targum; Badei ha-Shulchan 400:15.