Chapter 1: What is the main topic discussed in this episode?
Good afternoon, everybody.
Chapter 2: What is Shnayim Mikra v'Echad Targum and who is obligated?
Somebody had asked that we speak about whether women are obligated in Shanaim Mikra v'Echad Targum. So, okay, we can talk for ten minutes about whether women are obligated in Shanaim Mikra v'Echad Targum. There is a Gemara in Masechas Brachos on Davches, and the Gemara tells us, person is supposed to complete the and then the Gemara tells us there is an out if a person doesn't keep up and then
There was a Hava Mina that you could make up for it all on Erev Yom Kippur, even though ideally it's best to keep up throughout the entire year. So there's this requirement that's recorded in Shulchan Aruch. Where did this requirement come into play? At what stage in history?
Chapter 3: What insights does the Gemara provide about Shnayim Mikra?
The Aruch HaShulchan has a startling claim in some Resh Pei Hei where the Aruch HaShulchan writes... that probably when Moshe Rabbeinu was Misakin, Kriyas HaTorah, he was also Misakin to do Shanaim Mikra Ve'echa Targum. So he assumes, yes, it's a Din D'Rabbanan, but the earliest rabbi. It was Din D'Rabbanan that Moshe Rabbeinu himself was Misakin.
Now the question, several questions one could ask, you know, fundamentally, why three times? Why two times Mikra, one time Targum? The Tzlach writes, it's in order that one should remember. It's not enough to learn the Torah, a person has to remember the Torah. ... ... The question is why? What is the purpose of Shanaim Mechah Ve'echa Targum? What's it meant to accomplish?
And then we can try to figure out, and are women included in that which it is meant to accomplish? So in the Divrei Hamudos, on the bottom of the Rosh, in Masechas Brachos over there, in Osmeh Malif, he writes that, that just like in Kriyas HaTorah in Shul, you have the Balkorah and the Ola and the Mechargim,
You have the three people that are involved in Kriyas HaTorah, and this is meant to be a reflection of Kriyas HaTorah. So in some way, it's a pre-enactment of Kriyas HaTorah. What does that mean exactly? So the Beis Yosef writes that he believes, according to the Ravon, if you lived in a community that didn't have a minyan, So you weren't going to get a Kriya Satora.
So absent a Kriya Satora, the next best thing is that you'll do Shanaim Mikra Ve'echa Targum. You'll do a substitute for a Kriya Satora. So that's very, very much connected to Kriya Satora. And you would imagine whoever is included in Kriya Satora would be included in that as well. Now the other way to understand it...
even if it is related to Kriyas HaTorah, is what Tulsus writes in Brach HaStav Chas, and the Rosh quotes in the name of Yesh Mefarshim, that they say, when we say Targum, it doesn't necessarily mean Targum, but Lo Azos B'Laz Shalen, I think when they put out the art school, Shai Mikra Vecha Targum, they came out with a Pesach in the name of somebody, somebody big,
That if you read the translation of the Targum in English, then you're also Yoteshnai Mikavecha Targum. So that's relying on the Yishtas Uri Shonan, that it doesn't have to be the Targum Dafka, it just needs to be that you understand it. Which may be related to Kriyas HaTorah also. Kriyas HaTorah is a form of Talmud Torah, but it doesn't work if you don't understand what you're reading.
So it helps to prepare in advance. When you prepare in advance and you learn that whole parasha, and you understand what the parasha is about, and then you hear it being read in public, so then you understand the Kriyas HaTorah better. But again, from that perspective, it's still related to Kriyas HaTorah. Now, the other possibility is that it's a din in Talmud Torah.
That it's not about... Even though Kriyas HaTorah itself is about Talmud Torah, but it's a unique form of Talmud Torah. But maybe this is just about Talmud Torah more generally. The Aruch HaShulchan writes... that our relationship to Torah needs to include both Shmiah and Limud. Like we say in Ava Rabba, that we say L'shmoah and L'shmoah.
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Chapter 4: What historical context surrounds the obligation of Shnayim Mikra?
Because a person could say, well, I learned Torah Yom HaValeh. There's one Mishra in Pirkei Avos I've been working on my whole life, And I just sit and learn that Yom V'Laylo. That person will never be a Talmud Chacham. So we need to have some sort of program that you learn. So part of that program is to finish the entire Torah every year. But it's a din in Talmud Torah.
Now L'chora, if it's a din in Kriya Satorah, so what's the halach of a woman in Kriya Satorah? Shulchan Aruch and Resh Pei Beisiv Gimel writes, HaKol Olam L'minyin Shiva Afilu Isha. That everyone counts toward the number of seven aliyahs that you need for Shabbos. Even in Isha, it's not the yeshivish thing to do, but technically speaking, even in Isha, it counts toward the shiva kruim.
It says in Magan Avram, in Sivkat N'Vav, that a woman is chayiv in Kriya Satorah, to hear Kriya Satorah. Even though Kriyas HaTorah is itself a din in Talmud Torah, and women are certainly part from Talmud Torah, that it's just like the Mitzvah of HaKel, that women are also included. So Kriyas HaTorah is the same. But it could be that they're not Chayavos, and they're nevertheless Olu L'minyin.
But the Magan Avram says, the Pasha reading of the Shulchan, is that women are chayiv in kriyas ha-Torah. He says, Menegiz, women leave for kriyas ha-Torah. Not sure why, but he says that's what the menegiz, but the simple reason is that women are chayiv in kriyas ha-Torah. Now, if it's a din in Talmud Torah, for sure women are potter.
If it's a din in kriyas ha-Torah, so then according to the Magna Ravim, women would be chayiv. In the Tshuvos Mishnah, he was asked whether women are chayiv in Shanaim Merkur. He was asked our very shayla. And he writes, Obviously they are potter. According to many postgim, it relates to Limeratora. Women are part of the Torah.
Let alone all those Rishonim that say that they're not allowed to learn Torah.
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Chapter 5: Why is the structure of Shnayim Mikra significant?
Even the Rambam who says that they shouldn't learn Torah and it's just that but it's not something that we encourage You're not supposed to do it I think what he's saying is not only a contemporary you know discussion of whether women should or shouldn't be learning Torah, which he obviously, Menashe Klein, probably held not.
But I think what he's saying is, the question is, were they ever masakinit? Was it ever a takana for women? So viewed from the perspective of the time when this takana was made, even if it wasn't made in the times of Moshe Rabbeinu. It was made much later in history. They probably were not massacring it for women if it was at a time in history when women were not supposed to learn Torah.
Regardless of what women are supposed to do nowadays, it probably was never a particular takana that was instituted for women.
So I think in general, when it comes to these issues, you have to ask yourself, what did my bubby do? So, I don't know, my grandmother didn't do Shanaim Mikvah HaTargum, as far as I know. It's a wonderful thing to do, meaning the question was not whether a woman should do Shanaim Mikvah HaTargum, whether she would get a lot out of doing Shanaim Mikvah HaTargum.
Whether it would be a positive and beneficial thing, that for sure. What would be better than going over the parasha each and every week and understanding the parasha? That's fantastic. Is she chayeves in Shanaim Mikra Vechetz Hargum?
For that she would have to be included in the original Takana, in which case probably she's not chayeves because women were in all likelihood not included in the original Takana. Maybe there are posts that say they're chayeves, I haven't found any. So that's the issue of women in Shanaim Mikra.
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