Shulchan Aruch: Chapter 285 - To Read Torah Portion Twice in Its Original & Once in Translation

SECTION 285 To Read the Torah Portion Twice in Its Original and Once in Translation (1-10)

סימן רפה לִקְרוֹת הַפָּרָשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם וּבוֹ י׳ סְעִיפִים׃

1 Although a person listens to the entire Torah [portion] each Shabbos [when it is read] communally each week, he is [nonetheless] obligated to review the Torah portion of that week each week on his own, [reading it] twice in the original and once in the Aramaic translation.1 [When] there is no Aramaic translation for a verse, one should read the verse three times in the original. ([Verses like] Ateres v’Divon…,2 for which [although not translated by Onkelos3] there exists a Targum Yerushalmi, Machlelta U’Malbeshta…, should be read [in that translation].

א אַף עַל פִּי שֶׁאָדָם שׁוֹמֵעַ כָּל הַתּוֹרָה כֻּלָּהּ כָּל שַׁבָּת בְּצִבּוּר – חַיָּב לִקְרוֹת לְעַצְמוֹ בְּכָל שָׁבוּעַ וְשָׁבוּעַ פָּרָשַׁת אוֹתוֹ הַשָּׁבוּעַ שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם.א^,1 וּפָסוּק שֶׁאֵין בּוֹ תַּרְגּוּם – קוֹרְאֵהוּ ג' פְּעָמִים.ב

(וַ"עֲטָרוֹת וְדִיבוֹןג^,2 וְגוֹ'" שֶׁיֵּשׁ בּוֹ תַּרְגּוּם יְרוּשַׁלְמִי:3 "מַכְלֶלְתָּא וּמַלְבֶּשְׁתָּא וְגוֹ'" – צָרִיךְ לִקְרוֹתוֹד):

2 When a person reads the Torah twice in its original and then translates each word into a foreign language that he understands, he does not fulfill his obligation with this reading in the place of the Targum, since the Targum explains many matters that cannot be understood from the text itself. When, however, one reads (a commentary on the Torah that explains every word to a greater extent than the explanation of the Targum, there are authorities who maintain that reading it is preferable to [reading] the Targum. Similarly, if one reads) the original twice and the third time reviews the entire Torah reading, studying it with Rashi’s commentary,4 which is constructed on the foundation of the Talmud, it is more effective than reading the Targum, for [Rashi’s commentary] explains [the text] in greater detail [than the Targum].There are other authorities who maintain that the Targum merited [that it be read] because it was given at Sinai,5 e.g., Yagar Sahadusa.6 [Hence, there is an advantage in reviewing it.]

Primarily, the halachah follows the first opinion.7 Nevertheless, every G‑d-fearing person should read both the Targum and Rashi’s commentary.8 One who does not understand Rashi’s commentary should study a commentary on the Torah in a secular language that he understands.

ב הַקּוֹרֵא שְׁנַיִם מִקְרָא וְאַחַר כָּךְ לוֹעֵז כָּל מִלָּה וּמִלָּה בִּלְשׁוֹן לַעַז שֶׁמֵּבִין – לֹא יָצָא יְדֵי חוֹבָתוֹ בִּמְקוֹם תַּרְגּוּם, לְפִי שֶׁהַתַּרְגּוּם מְפָרֵשׁ כַּמָּה דְבָרִים שֶׁאֵין לְהָבִין מִתּוֹךְ הַמִּקְרָא.ה

אֲבָל הַקּוֹרֵא (בְּפֵרוּשׁ הַתּוֹרָה שֶׁמְּפָרֵשׁ כָּל מִלָּה וּמִלָּהו יוֹתֵר מִפֵּרוּשׁוֹ שֶׁל הַתַּרְגּוּםז – יֵשׁ אוֹמְרִיםח שֶׁהוּא יוֹתֵר טוֹב מֵהַתַּרְגּוּם. וְכֵן הַקּוֹרֵא) ב' פְּעָמִים מִקְרָאט (א) וּבְפַעַם ג' חוֹזֵר וְלוֹמֵד כָּל הַפָּרָשָׁה עִם פֵּרוּשׁ רַשִׁ"יי^,4 שֶׁהוּא בָּנוּי עַל יְסוֹד הַתַּלְמוּדיא – הֲרֵי זֶה מוֹעִיל יוֹתֵר מֵהַתַּרְגּוּם, שֶׁהוּא מְפָרֵשׁ יוֹתֵר.יב

וְיֵשׁ אוֹמְרִיםיג שֶׁהַתַּרְגּוּם זָכָה מִפְּנֵי שֶׁנִּתַּן בְּסִינַי,יד^,5 כְּגוֹן "יְגַר שָׂהֲדוּתָא".טו^,6

וְהָעִקָּר כַּסְּבָרָא הָרִאשׁוֹנָה.טז^,7 וּמִכָּל מָקוֹם, כָּל יְרֵא שָׁמַיִם יֵשׁ לוֹ לִקְרוֹת הַתַּרְגּוּם וְגַם פֵּרוּשׁ רַשִׁ"י.8 וּמִי שֶׁאֵינוֹ מֵבִין פֵּרוּשׁ רַשִׁ"ייז – יֵשׁ לוֹ לִקְרוֹת בְּפֵרוּשׁ הַתּוֹרָה שֶׁבִּלְשׁוֹן לַעַז שֶׁמֵּבִין:יח

3 There are those who follow the custom of reading every parshah,9 whether setumah or pesuchah,10twice; then they read the Targum for that parshah immediately, before reading a second parshah. They follow this pattern for every parshah. Others have the custom of reading every verse twice and then immediately reading the Targum for it.11 This is a more appropriate custom because this was the practice followed when the Torah was translated during the communal Torah reading. 12 They would translate every verse individually.

(According to the letter of the law, however, one may read [the Torah portion] twice in the original and once in the Aramaic translation in any manner he desires.) It is desirable to repeat the last verse [after reading it twice in the original and once in the Aramaic translation] so that one will conclude with a verse from the Torah. (For this was the practice during the age when they would translate [the Torah communally]. They would repeat the last verse [for the above reason]).13

ג יֵשׁ נוֹהֲגִיןיט לִקְרוֹת כָּל פָּרָשָׁה,9 בֵּין פְּתוּחָה בֵּין סְתוּמָה,10 ב' פְּעָמִים, וְאַחַר כָּךְ הַתַּרְגּוּם עָלֶיהָ מִיָּד קֹדֶם שֶׁיִּקְרָא פָּרָשָׁה שְׁנִיָּה. וְכֵן בְּכָל פָּרָשָׁה.כ

וְיֵשׁ נוֹהֲגִיןכא לִקְרוֹת כָּל פָּסוּק ב' פְּעָמִים וְהַתַּרְגּוּם עָלָיו מִיָּד.11 וּמִנְהָג זֶה נָכוֹן יוֹתֵר, כִּי כֵן הָיוּ עוֹשִׂים בִּזְמַן שֶׁהָיוּ מְתַרְגְּמִין בִּקְרִיאַת הַתּוֹרָה בְּצִבּוּר,12 שֶׁהָיוּ מְתַרְגְּמִין כָּל פָּסוּק בִּפְנֵי עַצְמוֹ.כב

(אֲבָל מִן הַדִּין יָכוֹל לִקְרוֹת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם בְּכָל עִנְיָן שֶׁיִּרְצֶה).

וּפָסוּק הָאַחֲרוֹן טוֹב לְכָפְלוֹ וְלַחֲזוֹר וּלְאָמְרוֹ, כְּדֵי לְסַיֵּם בַּתּוֹרָהכג (כִּי כֵן בִּזְמַן שֶׁהָיוּ מְתַרְגְּמִין הָיוּ מְסַיְּמִים בַּמִּקְרָא, שֶׁהָיוּ כּוֹפְלִים פָּסוּק הָאַחֲרוֹןכד):13

4 It is desirable for one who is familiar with the cantillation notes by heart to read the [weekly portion] twice in its original from a valid Torah scroll14 every Friday.

ד מִי שֶׁהוּא רָגִיל בְּפִסְקֵי טְעָמִיםכה בְּעַל פֶּה – טוֹב שֶׁיִּקְרָא שְׁנַיִם מִקְרָא בְּסֵפֶר תּוֹרָה כָּשֵׁר14 בְּכָל עֶרֶב שַׁבָּת וְעֶרֶב שַׁבָּת:כו

5 One is obligated to complete his [study of] the Torah portions with the community. [Implied is that] he should not read15 the Torah portion of one week in another week.16 From Sunday on, one is considered [to be reading the Torah portion of the coming week] with the community, since the community already began reading the Torah portion during the Afternoon Serviceon Shabbos.

The optimum manner of fulfilling the mitzvah is to complete [the review of the Torah reading] before one eats on Shabbos morning.17 For Rabbeinu HaKadosh18 instructed19 his sons not to eat on Shabbos morning before they finished reviewing the weekly Torah portion twice in the original and once in the Aramaic translation. If one did not complete [this review] before eating, he must complete it after eating, until [the recitation of] the Afternoon Service.20 From that time onward, the time for [the review of the portion of the previous week] has passed, since the community already began reading another Torah portion.

Other authorities maintain that, after the fact, one may complete [his review of the weekly Torah portion] until the end of Tuesday [of the following week], as will be explained with regard to Havdalah in sec. 299[:8].21 Others maintain that [even greater leniency is granted]. After the fact, one can complete [his review of the Torah portion] until Simchas Torah, for then the entire congregation completes the entire Torah.

It is desirable to give weight to their words. [Therefore,] one who transgressed and did not complete [his review of the Torah portion] at the appropriate time should complete its study before the conclusion of Tuesday. If he did not complete [his review then], he should complete his review before Simchas Torah,22reading it twice in the original and once in the Aramaic translation, not like those who only read the original.23

ה חַיָּב לְהַשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר, שֶׁלֹּא יִקְרָא15 בְּשָׁבוּעַ זֶה פָּרָשַׁת שָׁבוּעַ אַחֵר.כז^,16 אֲבָל מִיּוֹם רִאשׁוֹן וְאֵילַךְ נִקְרָא עִם הַצִּבּוּר, שֶׁכְּבָר הִתְחִילוּ הַצִּבּוּר פָּרָשָׁה זוֹ בְּשַׁבָּת בְּמִנְחָה.כח

וּמִצְוָה מִן הַמֻּבְחָר שֶׁיַּשְׁלִים אוֹתָהּ קֹדֶם שֶׁיֹּאכַל בְּשַׁבָּת שַׁחֲרִית,כט^,17כִּי כֵן צִוָּה19 רַבֵּנוּ הַקָּדוֹשׁ18 אֶת בָּנָיו, שֶׁלֹּא יֹאכְלוּ שַׁבָּת שַׁחֲרִית קֹדֶם שֶׁיַּשְׁלִימוּ הַפָּרָשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם.ל

וְאִם לֹא הִשְׁלִים קֹדֶם אֲכִילָה – חַיָּב לְהַשְׁלִים אַחַר אֲכִילָהלא עַד הַמִּנְחָה.לב^,20 אֲבָל מִשָּׁם וְאֵילַךְ, כֵּיוָן שֶׁהִתְחִילוּ הַצִּבּוּר פָּרָשָׁה אַחֶרֶת – עָבַר זְמַנָּהּ שֶׁל זֹאת.לג

וְיֵשׁ אוֹמְרִיםלד שֶׁבְּדִיעֲבַד יָכוֹל לְהַשְׁלִימָהּ עַד סוֹף יוֹם ג' בְּשַׁבָּת, כְּמוֹ שֶׁיִּתְבָּאֵר לְעִנְיַן הַבְדָּלָה בְּסִמָּן רצ"ט.לה^,21 וְיֵשׁ אוֹמְרִיםלו שֶׁבְּדִיעֲבַד יָכוֹל גַם כֵּן לְהַשְׁלִימָהּ עַד שִׂמְחַת תּוֹרָה, שֶׁאָז מַשְׁלִימִין כָּל הַצִּבּוּר אֶת כָּל הַתּוֹרָה.לז

וְטוֹב לָחוּשׁ לְדִבְרֵיהֶם, שֶׁמִּי שֶׁעָבַר וְלֹא הִשְׁלִים בִּזְמַנָּהּ – יַשְׁלִים עַד סוֹף יוֹם ג'. וְאִם לֹא הִשְׁלִים – יֵשׁ לוֹ לְהַשְׁלִים עַד שִׂמְחַת תּוֹרָה22 שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם,לח וְלֹא כְּאוֹתָן שֶׁאוֹמְרִים מִקְרָא לְבָד:לט^,23

6 There are those who, because of esoteric reasons, follow the custom of completing [the review of] the entire Torah reading twice in the original and once in the Aramaic translation on Friday afternoon after midday.24 Others follow the custom of reviewing it in its entirety Friday morning after the Morning Prayers, without interrupting its review at all even [merely] by speaking [of other matters].25 If a person does not have the Targum [accessible], he should read the original twice. Later, when he obtains [the text] of the Targum, he should read it. Nevertheless, according to the letter of the law, it is not necessary to read the entire passage twice in the original and once in the Aramaic translation at one time. Instead, [it is acceptable] even if one reads one passage of just the Torah [without the Targum] one day and another passage the following day, [doing so] throughout the days of the week and then reviewing [the entire text] in order [all at once].26

ו יֵשׁ נוֹהֲגִיןמ מִטַּעַם הַיָּדוּעַ לָהֶם לִגְמוֹר כָּל הַפָּרָשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם עֶרֶב שַׁבָּת אַחַר חֲצוֹת.24 וְיֵשׁ נוֹהֲגִיןמא לִגְמוֹר כֻּלָּהּ עֶרֶב שַׁבָּת שַׁחֲרִית אַחַר הַתְּפִלָּה. וְשֶׁלֹּא לְהַפְסִיק כְּלָל בְּאֶמְצַע שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם אֲפִלּוּ בְּדִבּוּר.מב^,25 וְאִם אֵין לוֹ תַּרְגּוּם – יִקְרָא מִקְרָא ב' פְּעָמִים, וְאַחַר כָּךְ כְּשֶׁיִּהְיֶה לוֹ תַּרְגּוּם יִקְרָאֶנּוּ.מג

אֲבָל מִן הַדִּין אֵין צָרִיךְ לִקְרוֹת כָּל הַפָּרָשָׁה שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם בְּפַעַם אַחַת, אֶלָּא אֲפִלּוּ פָּרָשָׁה אַחַת הַיּוֹם מִקְרָא לְבָד וּפָרָשָׁה אַחֶרֶת לְמָחָר, וְכֵן כָּל יְמֵי הַשָּׁבוּעַ, וְאַחַר כָּךְ מִקְרָא עַל הַסֵּדֶר:מד^,26

7 Therefore, teachers of children who [have already] studied the entire weekly portion with their students once need not read it twice [in the original]. Instead, they should read it once in the original and [once in] the Targum.27

When does the above apply? When one taught the children only the meaning of the words.28 If, however, he [also] taught the children the meaning of the text, he has also fulfilled his obligation to review the Targum, as can be understood from the explanations above.29 He need only review the Torah portion once if he did not read [the portion] with his students [at least] twice.30

ז לְפִיכָךְ, מְלַמְּדֵי תִינוֹקוֹת שֶׁגָּמְרוּ הַפָּרָשָׁה עִם הַתִּינוֹקוֹתמה פַּעַם אַחַת – אֵינָם צְרִיכִין לַחֲזוֹר וְלִקְרוֹתָהּ ב' פְּעָמִים, אֶלָּא יִקְרְאוּ פַּעַם אַחַת וְהַתַּרְגּוּם.^,27

בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁלָּמְדוּ עִם הַתִּינוֹקוֹת פֵּרוּשׁ הַמִּלּוֹת בִּלְבָד,28 אֲבָל אִם לָמְדוּ פֵּרוּשׁ הַמִּקְרָא – יָצְאוּ יְדֵי תַרְגּוּם גַּם כֵּן,מו וְעַל דֶּרֶךְ שֶׁנִּתְבָּאֵר לְמַעְלָה,מז^,29 וְאֵינָם צְרִיכִים אֶלָּא לַחֲזוֹר וְלִקְרוֹת הַמִּקְרָא פַּעַם אַחַת אִם לֹא קָרְאוּ עִם הַתִּינוֹקוֹת ב' פְּעָמִים:מח^,30

8 There are authorities who grant license to review [the Torah reading] twice in the original and once in the Aramaic translation during the communal reading of the Torah, as stated in sec. 146.31 Other authorities [go even further, and] maintain that one fulfills his obligation [of one recitation] by hearing the Torah reading from the sheliach tzibbur if he clearly hears the entire reading.32 Thus, it is sufficient to read the Torah reading [only] once more with its Aramaic translation. Nevertheless, as an initial preference, one should not rely on listening [to this reading] because of the rationale mentioned in sec. 59[:4].33 Nevertheless, there are authorities who maintain that one does not at all fulfill his obligation by listening to the reading of the sheliach tzibbur. [Instead,] one is obligated to review [the Torah reading] twice in the original and once in the Aramaic translation, in addition to listening [to this reading], as explained above.34 In a pressing situation, one may rely on the first opinion.35

ח יֵשׁ מַתִּירִיםמט לִקְרוֹת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם בִּשְׁעַת קְרִיאַת הַתּוֹרָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קמ"ו.נ^,31

וְיֵשׁ אוֹמְרִיםנא שֶׁיּוֹצֵא יְדֵי חוֹבָתוֹ בִּשְׁמִיעַת הַקְרִיאָה מֵהַשְּׁלִיחַ צִבּוּר אִם שָׁמַע כָּל הַפָּרָשָׁה בְּבֵרוּר,32 וְדַי שֶׁיִּקְרָא עוֹד פַּעַם אַחַת עִם תַּרְגּוּם. אֶלָּא שֶׁלְּכַתְּחִלָּה אֵין לִסְמוֹךְ עַל הַשְּׁמִיעָה,נב מִטַּעַם שֶׁנִּתְבָּאֵר בְּסִמָּן נ"ט.נג^,33

אֲבָל יֵשׁ אוֹמְרִיםנד שֶׁאֵינוֹ יוֹצֵא כְּלָל בִּשְׁמִיעַת הַשְּׁלִיחַ צִבּוּר, שֶׁמִּלְּבַד שְׁמִיעָה זוֹ חַיָּב לִקְרוֹת שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם, כְּמוֹ שֶׁנִּתְבָּאֵר לְמַעְלָה.נה^,34 וּבִשְׁעַת הַדְּחָק יֵשׁ לִסְמוֹךְ עַל סְבָרָא הָרִאשׁוֹנָה:נו^,35

9 It is not necessary for one to review the Torah reading for a festival individually on the day before the festival, because he already reviewed – or will review – this reading on its appropriate Shabbos. On the day preceding Simchas Torah, however, one should review the reading of VeZos HaBerachah twice in the original and once in the Aramaic translation, for this is the appropriate time for [that reading].

ט אֵין צָרִיךְ לִקְרוֹת פָּרָשַׁת יוֹם טוֹב לְעַצְמוֹ בְּעֶרֶב יוֹם טוֹב, שֶׁהֲרֵי כְּבָר קָרָא אוֹ יִקְרָא פָּרָשָׁה זוֹ בְּשַׁבַּתָּהּ.נז

וּמִכָּל מָקוֹם, בְּעֶרֶב שִׂמְחַת תּוֹרָה יִקְרָא פָּרָשַׁת "וְזֹאת הַבְּרָכָה"נח שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם, שֶׁעַכְשָׁו הוּא זְמַנָּהּ:

10 According to the letter of the law, it is not necessary [for one] to individually review the Haftaros of all the Shabbasos. Nevertheless, it has become customary to read [the weekly Haftarah]36 so that he will be familiar with it and know it, lest he be called as the maftir in the synagogue.37 On [the Shabbasos associated with] the four readings [before Purim and Pesach], one should read the Haftarah associated with the Four Passages that are read in the synagogue and not the Haftarah associated with the weekly portion. This [principle] also [applies] on Shabbos Rosh Chodesh, [as well as] when Shabbos falls on the day before Rosh Chodesh, and on Shabbos Chanukah.38

In those communities where it is the custom to read the passage Sos asis39when a wedding is held [in proximity to Shabbos], one should review that Haftarah individually and not the Haftarah associated with the weekly portion, lest he be called [to read it] on the following day. If, however, many weddings are celebrated during successive weeks, it suffices to read Sos asis [only] on the first [Shabbos]. On the subsequent Shabbasos, one should read the Haftarah associated with the weekly portion.

י הַהַפְטָרוֹת שֶׁל כָּל הַשַּׁבָּתוֹת אֵין צָרִיךְ לִקְרוֹתָן לְעַצְמוֹנט מִן הַדִּין. אֶלָּא שֶׁנָּהֲגוּ לִקְרוֹתָן,ס^,36 כְּדֵי שֶׁיְּהֵא בָּקִי בָּהּ וְיוֹדְעָהּ, כִּי שֶׁמָּא יִקְרָאוּהוּ לְמַפְטִיר בְּבֵית הַכְּנֶסֶת.סא^,37

וּבְד' פָּרָשִׁיּוֹת יֵשׁ לוֹ לִקְרוֹת הַפְטָרָה שֶׁל ד' פָּרָשִׁיּוֹתסב שֶׁמַּפְטִירִין אוֹתָהּ בְּבֵית הַכְּנֶסֶת, וְלֹא הַפְטָרָה שֶׁל פָּרָשַׁת הַשָּׁבוּעַ. וְכֵן בְּשַׁבַּת רֹאשׁ חֹדֶשׁ וּמָחָר חֹדֶשׁ וְשַׁבַּת חֲנֻכָּה.סג^,38

וְאִם אֵרַע חֲתֻנָּה בְּשַׁבָּת בַּמְּקוֹמוֹת שֶׁנּוֹהֲגִים אָז לְהַפְטִיר בְּבֵית הַכְּנֶסֶת "שׂוֹשׂ אָשִׂישׂ"סד^,39 – יֵשׁ לוֹ גַם כֵּן לִקְרוֹתָהּ לְעַצְמוֹ, וְלֹא הַפְטָרַת הַשָּׁבוּעַ, כִּי שֶׁמָּא יִקְרָאוּהוּ לְמָחָר.סה אֲבָל אִם אֵרְעוּ הַרְבֵּה חֲתֻנּוֹת בְּשַׁבָּתוֹת זוֹ אַחַר זוֹ – דַּי בְּמַה שֶּׁקָּרָא "שׂוֹשׂ אָשִׂישׂ" בָּרִאשׁוֹנָה,סו וְיֵשׁ לוֹ לִקְרוֹת בִּשְׁאָר הַשַּׁבָּתוֹת הַפְטָרַת הַשָּׁבוּעַ:סז

« Previous

Shulchan Aruch: Chapter 284 - Laws Pertaining to Haftarah and Its Blessings

Shulchan Aruch: Chapter 286 - Laws Pertaining to Mussaf Prayers on Shabbos

Footnotes

Berachos 8a. The Aramaic translation is known as Targum Onkelos, authored by Onkelos (c. 35–120 CE), a well-known convert to Judaism in the era of the Mishnah.

Bamidbar 32:3.

Our versions of Targum Onkelos have the same words attributed here to Targum Yerushalmi.

In the main text, the Alter Rebbe writes that a person who desires to study Rashi’s commentary instead of Targum Onkelos must read the text of the Torah reading three times. In his Kuntreis Acharon (note 1), he anchors that ruling in its sources, noting that Berachos 8b states that when reviewing the Torah reading twice in the original and once in Targum, one must read the verses that Onkelos does not translate a third time in their original. It follows that when reviewing the Torah reading with Rashi, one must also read those verses that Rashi does not comment upon and the words that Rashi does not explain in the verses he does comment upon.

In his Kuntreis Acharon to Hilchos Talmud Torah, ch. 1, gloss 2, the Alter Rebbe explains that Onkelos “revealed [the Aramaic translation of the Torah] to the masses.” As Rashi and Tosafos (Kidushin 49a) explain, it was originally given at Sinai as part of the revelation to Moshe.

Megilah 3a states that Onkelos composed his translation based on the teachings of Rabbi Eliezer ben Hurkanos and Rabbi Yehoshua. There are some who attempt to reconcile the contradiction between these sources, explaining that although the Targum was given at Sinai, it had been transmitted privately from master to disciple. Over the course of the generations it was forgotten, and it was not until Onkelos wrote it down that it became accessible to people at large.

From the Alter Rebbe’s wording here, however, it could be said that the intent of the phrase, “the Targum… was given at Sinai,” is that certain phrases in Aramaic (Targum)were included in the Torah, thus validating the use of that language as a medium to convey G‑d’s word. Hence, there is an advantage in using that language to translate the Torah.

Bereishis 31:47. These words translate the Hebrew galeid as“the mound that serves as a witness.”

I.e., that reading the verse a third time with Rashi’s commentary is acceptable in place of the Targum.

Lubavitch custom is to review the Torah reading twice in its original and once in its Aramaic translation to observe this requirement. The Torah portion is studied together with Rashi while studying Chitas each day. See Sefer HaSichos 5702, pp. 27-28.

The term parshah in this context refers to the division of the Torah into passages as reflected in the way they are written in a Torah scroll.

10.

The terms pesuchah (“open”) and setumah (“closed”) refer to different manners in which passages are set off from each other in a Torah scroll. See Rambam, Hilchos Sefer Torah 8:1-2.

11.

This custom is cited in the writings of the AriZal and is the prevailing Lubavitch custom. See HaYom Yom (entry Sivan 30).

12.

As Rambam, Hilchos Tefilah 12:10 writes: “From the time of Ezra, it was customary that a translator would translate to the people the [passages] read by the reader from the Torah, so that they would understand the subject matter.” See also the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 145:2).

13.

See Shulchan Menachem, Vol. 2, p. 29, which states that this practice need not be followed. See also Hiskashrus 788:16.

14.

Although this was the practice of the AriZal, it was not observed by other Torah sages of the later era (Likkutei Sichos, Vol. 24, p. 214, note 59). Indeed, the custom of the Rebbeim was to review the weekly Torah portion while reading from printed Chumashim (Toras Menachem 5748, Vol. 2, p. 167).

15.

I.e., with the intent of fulfilling the obligation of reviewing the weekly Torah portion, as detailed in this section. Needless to say, when this is not one’s intent, there is no difficulty in studying a Torah portion that is not timely.

16.

Berachos 8b.

17.

More specifically, the Rebbe Rayatz states that it is proper to have completed the review of the weekly Torah portion before the Shabbos Morning Service (Sefer HaSichos 5702, p. 27). See also the Rebbe’s Igros Kodesh, Vol. 9, Letter no. 2675, where he writes that one should review the weekly Torah portion on Friday. Only when prevented by forces beyond his control should one do so on Shabbos itself.

With regard to the review of the weekly portion twice in the original and once in the Aramaic translation on Friday night: Although according to Kabbalah, one should not study Scripture at night, HaYom Yom (entry 4 Teves), states that the Rebbeim would review one or two aliyos of the weekly portion on Thursday night. Seemingly, greater leniency would apply on Shabbos. It can be explained that the kabbalistic stricture does not apply when Scripture is studied together with commentaries, and that the same concept also applies when reviewing the portion together with the explanation of the Targum. (See the Alter Rebbe’s Hilchos Talmud Torah 2:1, where he explains that the study of the Torah with its commentaries is considered equivalent to the study of Mishnah.)

18.

Literally, “our Holy Teacher.” This term refers to Rabbi Yehudah HaNasi, the redactor of the Mishnah and the spiritual leader of the Jewish people in his era.

19.

See Midrash Chupas Eliyahu Rabba, gate 6, printed in the back of Reishis Chochmah (and in Otzar Midrashim).

20.

Badei HaShulchan 72:7 explains that the matter is dependent on the practice of the majority of the synagogues in the city or the synagogue in which the person usually prays, and not on the person himself. Even if he personally has not recited the Afternoon Service, once the community at large has, if he reads the portion read on Shabbos that morning, he is no longer “completing his [study of] the Torah portions with the community.” Nevertheless, Badei HaShulchan, loc. cit., emphasizes that if he did not review the weekly portion at the proper time, it is preferable that he still to do so on Shabbos ratherthan delay it until the following day(s).

21.

As that source states, the three days following Shabbos are referred to as “after the Shabbos.” Therefore, they may be used to compensate for study that should have been carried out on Shabbos.

22.

Badei HaShulchan 72:9 emphasizes that, preferably, one should review any Torah portions for which he must compensate on Simchas Torahbefore the reading of Parshas Bereishis, because then the community has already started its reading for the following year. After the fact, however, one may complete the review throughout the entire day.

23.

This phrase comes to exclude the custom (quoted in Magen Avraham 285:7) to read the entire Torah once on Shemini Atzeres. Chabad custom is to read the book of Devarim once on Hoshana Rabbah.

24.

As related in HaYom Yom (entry 4 Teves), this was the practice of the Rebbeim. They would also do so Thursday night and review the seventh aliyah an additional time Shabbos morning.

25.

Olas Shabbos 385:2 emphasizes the mystic dimensions of this practice. Similarly, Minchas Shabbos 72:51 states that talking of other matters in the midst of this review enables spiritual energy to flow to the external forces.

26.

Kuntreis HaShulchan suggests that the text should read “and then reads the Targum in order [all at once].”

27.

Kaf HaChaim 285:32 notes that according to the kabbalistic custom of not speaking in the midst of the review of the Torah reading (see note 24 above), it is preferable for teachers to review the Torah reading in the desired manner. For this same reason, the study of the Torah reading as Chitas does not absolve oneself from the obligation of reviewing the Torah reading twice in the original and once in the Aramaic translation.

28.

Here, the phrase peirush hamilos in the Alter Rebbe’s text does not refer to the meaning of the text, but the individual translation of the words.

29.

Subsection 2.

30.

The Alter Rebbe is alluding to the idea that if – as is highly likely – the teacher reviewed the weekly portion more than once with the students, he fulfills his obligation to review the text a second time as well. See Machtzis HaShekel 285:9.

31.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro (Orach Chayim 146:2), which states that this practice is allowed, but nevertheless concludes: “It is proper that a person who is careful with his actions should concentrate and listen to the sheliach tzibbur.” Magen Avraham 146:5 quotes the Shelah,who does not allow such a practice. In his proclamation concerning the communal Torah reading (printed in Siddur Torah Or), the Rebbe Rashab quotes many kabbalistic sources about the importance of being completely silent during the Torah reading and paying careful attention to the reader.

32.

Radbaz (Vol. 3, responsum 425) allows fulfilling one’s obligation by listening to another person who reviews the Torah reading twice in the original and once in the Aramaic translation. According to the Alter Rebbe’s conclusion in this subsection, however, this option should only be relied on in a pressing situation.

33.

In that source, the Alter Rebbe explains that it is difficult to focus one’s attention and listen to every word of a long blessing. How much more so does this concept apply with regard to the entire communal Torah reading!

34.

Subsection 1. This is the accepted Lubavitch practice.

35.

I.e., relying on the authorities who allow one to fulfill his obligation for one of the two required reviews of the original Torah portion by listening to the reading of the sheliach tzibbur.

36.

This is Lubavitch custom (Sefer HaMinhagim).

37.

Badei HaShulchan 72:12 states that, according to this rationale, when one reviews the Torah reading after listening to the reading in the synagogue, there is no need to review the Haftarah.

According to this rationale, it would also seem that one should review the Haftarah before a festival. Toras Menachem 5745, Vol. 1, pp. 351-2, indeed states that Chabad custom is that each individual reads the Haftarah for Shabbos Chol HaMoed.

38.

Lubavitch custom is to review both Haftaros (and in situations when there are three relevant Haftaros, to review all three). Similarly, when two Torah readings are combined on a given Shabbos, both Haftaros should be reviewed.

39.

Yeshayahu, ch. 61; the Haftarah read for Shabbos Parshas Nitzavim. It is not Lubavitch custom to read this Haftarah in connection with a wedding.

Sources

א.

רמב"ם הל' תפלה פי"ג הכ"ה, ממימרא דרב אמי ברכות ח, סוע"א. טור ושו”ע ס"א. וראה לקמן ס"ח.

ב.

רמב"ם שם. טור.

ג.

במדבר לב, ג.

ד.

תוס' שם ד"ה ואפילו. רא"ש שם פ"א סי' ח. טור בשם יש מפרשים.

ה.

תוס' שם ע"א ד"ה שנים. רא"ש שם. טור ולבוש סוף ס"ב.

ו.

רא"ש שם.

ז.

סמ"ג עשין יט (קג, ג).

ח.

רא"ש שם. סמ"ג שם. וראה מ"מ וציונים.

מ"א סק"ד.

טור ושו”ע ס"ב.

מ"א סק"ג.

ט"ז סק"ב.

הגהות מיימוניות שם אות ש בשם ר"י וגאונים. הובא בב"י ד"ה ואם. לבוש ס"ב בשם וי"א.

יד.

ראה מגילה ג, א. רש"י קידושין מט, א ד"ה הרי זה. תוס' שם ד"ה המתרגם. וראה הל' ת"ת לרבינו פ"א קו"א סק"ב.

טו.

בראשית לא, מז (ובפירוש רש"י שם שהוא תרגומו של גלעד). לבוש ס"ב. וראה מ”מ וציונים.

טז.

משמעות השו"ע שלא הביא דעה הב'.

יז.

שו"ע ס"ב. לבוש שם. ט"ז סק"ב. ומנהג חב"ד שקוראים שמו"ת רק עם תרגום אונקלוס, ולומדים בכל יום מימות השבוע חלק מפרשת השבוע עם פירוש רש"י, והיינו ביום א' עד שני, ביום ב' עד שלישי וכו' (ראה ספר השיחות תש"ב ע' 30 וספר המנהגים ע' 19).

יח.

ט"ז שם.

יט.

של"ה מסכת שבת פרק נר מצוה (קלא, ב) ד"ה עוד יש. מ"א סק"א. דברי חמודות ברכות פ"א אות מא בשם הרש"ל.

כ.

אליה זוטא ורבה סק"א.

כא.

דברי חמודות שם. מ"א שם בשם כתבי האר"י. וכ"ה מנהג חב"ד (ספר המנהגים ע' 25).

כב.

מ"א שם.

כג.

ראה מ"א שם. אבל ראה רשימות חוברת קנו.

כד.

ראה טור ריש סי' רפד.

כה.

ראה בדי השלחן סי' עב סק"א.

כו.

מ"א שם בשם רדב"ז ח"ג סי' תקכט. וראה גם ט"ז סק"ב. וכן נהג האר"י ז"ל, ובנוגע לתרגום היה לו תלמיד אחד שהיה קורא לו התרגום והוא היה שומע או אומר אחריו (פע"ח שער הנהגת הלימוד שי"ח פ"ג. שער הכוונות ענין ליל ו). אבל מנהג חב"ד (וגדולי ישראל אחרים) לקרות מתוך חומשים הנדפסים יחד עם התרגום (תורת מנחם התוועדויות תשמ"ח ח"ב ע' 167. וראה לקו"ש חכ"ד ע' 214 הערה 59).

כז.

ברכות ח, ב.

כח.

תוס' שם ד"ה ישלים. רא"ש שם פ"א סי' ח. טור ושו”ע ס"ג.

כט.

תוס' ורא"ש שם. טור ושו”ע ס"ד. וראה ספר השיחות תש"ב ע' 27 שעדיף להשלימה לפני תפילת שחרית.

ל.

תוס' ורא"ש שם בשם המדרש. ובשבלי הלקט סוס"י עה, ובס' תניא סי' ט"ז, ובב"י ד"ה מצוה, שהוא במכילתא פ' בא. ולפנינו במכילתא ליתא.

לא.

תוס' שם. רא"ש שם. טור ושו"ע שם.

לב.

טור ושו"ע שם.

לג.

טור. הגהות הר"ף לתשבץ קטן סי' קפד. לבוש ס"ד.

לד.

הגהות מיימוניות הל' תפלה פי"ג אות ש בשם מהר"מ.

לה.

סעיף ח.

לו.

הגהות מיימוניות שם בשם רבינו שמחה. שו"ע שם.

לז.

הגהות מיימוניות שם. רמ"א ס"ד.

לח.

הגהות מיימוניות שם. ב"י ד"ה אבל. מ"א סק"ז.

לט.

ב"י שם. מ"א שם.

מ.

של"ה מס' שבת פ' נר מצוה (קלא, א) ד"ה ומקודם הטבילה ופ' תורה אור (קלח, א) ד"ה סוד קריאת. מ"א סק"ה. וכ"ה מנהג חב"ד (ראה לקו"ש חכ"ד ע' 342).

מא.

ראה שער הכונות ענין ליל ו' מנהג האריז"ל.

מב.

של"ה פ' תורה אור שם מהרמ"ק. עולת שבת סק"ב. כנסת הגדולה בהגהות הטור. מ"א ס"ק יא.

מג.

סדר היום. מ"א סק"ד.

מד.

בקונטרס השלחן מגיה: ואח"כ תרגום על הכל.

מה.

אור זרוע ח"א הל' ק"ש סי' יב. הגהות מיימוניות הל' תפלה פי"ג אות ש. מרדכי ברכות רמז יט. שו"ע ס"ו.

מו.

מ"א סק"ט. וראה מ”מ וציונים.

מז.

סעיף ב.

מח.

ראה מ"א שם.

מט.

אור זרוע ח"א הל' ק"ש סי' יא מר"י החסיד וה"ר אברהם. מרדכי שם. שו"ע ס"ה. ולענין לימוד התורה ראה לעיל סי' צ סוף סי"ז.

נ.

סי' זה בשוע"ר לא הגיע לידינו, וראה שו"ע שם ס"ב ומ"א סק"ה. וראה קיצור הלכות סי' רפה הערה 13.

נא.

דברי חמודות ברכות פ"א אות לט. מ"א סק"ח.

נב.

דברי חמודות שם. מ"א סק"ח.

נג.

ס"ד, ע"ש.

נד.

לבוש ס"ה, ודברי חמודות שם, ממשמעות הרמב"ם הל' תפלה סוף פי"ג והשו"ע ס"א.

נה.

סעיף א.

נו.

כלומר על "ויש אומרים". וראה קיצור הלכות שם הערה 15.

נז.

תרומת הדשן ח"א סי' כג וח"ב סי' קע. שו"ע ס"ז. מ"א סק"י.

נח.

מ"א שם בשם הכוונות.

נט.

מרדכי סוף הל' מזוזה רמז תתקסח. רמ"א ס"ז.

ס.

תרומת הדשן ח"ב סי' קא. רמ"א שם. וכ"ה מנהג חב"ד (ספר המנהגים ע' 25).

סא.

מ"א ס"ק יב.

סב.

מ"א שם.

סג.

ומנהג חב"ד שקורין את שתי ההפטרות, וכן כשיש פרשיות מחוברות (ספר המנהגים שם).

סד.

ראה רמ"א סי' תכח ס"ח. ומנהג חב"ד שלא להפטיר שוש אשיש בשבת חתונה.

סה.

מ"א שם.

סו.

תרומת הדשן שם.

סז.

תרומת הדשן שם. רמ"א שם.

By Rabbi Schneur Zalman of Liadi

Rabbi Shneur Zalman of Liadi (18 Elul 1745-24 Tevet 1812), known as "the Alter Rebbe," was one of the main disciples of the Maggid of Mezritch, and the founder of the Chabad Chassidism. He is the author of Shulchan Aruch HaRav and Tanya as well as many other major works in both Jewish law and the mystical teachings.

Translated by Eliyahu Touger and Sholom B Wineberg.

The text on this page contains sacred literature. Please do not deface or discard.

Browse Book

Alter Rebbe's Shulchan Aruch »

By Rabbi Schneur Zalman of Liadi

Buy Book

The new layout – with the original text and the facing translation – provides a unique user-friendly approach to studying the Alter Rebbe’s work. An inclusive commentary provides insightful explanations and guidelines for actual practice.

In this Book