HALACHA OF THE WEEK:Shnayim Mikra V'echad Targum - PART 3 For the past two weeks, we have reviewed the custom of Shnayim Mikra V'echad Targum - to review the weekly parasha together with the translation/commentary of Targum Onkelos. This week, we will discuss alternatives to study Targum Onkelos.
The Rosh [Berachot 1:8] and the Tur Shulchan Aruch [Orech Chaim 285] assert that Rashi's commentary to Chumash constitutes a legitimate alternative for Targum Onkelos. The Bait Yosef [ibid., s.v. V'im Lamad], however, notes that the R" I (Rashi's great-grandson) disagrees. He thus concludes that a "God-fearing person" should study both Onkelos and Rashi. Similarly, the Shulchan Aruch [Orech Chaim 285:3] rules that Rashi serves as a viable alternative, but that a "God-fearing person" should study both Rashi and Onkelos.
But what about other translations?
Tosafot [Berachot 8a s.v. Shnayim] cites an opinion that any translation of the Chumash into the local vernacular is a viable alternative to Onkelos. But then, Tosafot rejects this opinion stating that Onkelos is special because Onkelos not only translates the Chumash but also explains many obscure words and
Both the Mishna Berura [Orech Chaim 285:5] and the Aruch Hashulchan [Orech Chaim 285:12] cite Tosafot's view as normative. However, the Mishna Berura writes that if one cannot comprehend Rashi, he may use a Yiddish (or any other language) translation based on Rashi and traditional sources rooted in the Talmudic tradition.
DVAR TORAH This week's parsha opens with G-d's famous command of "lech-lecha" - "go forth from your native land, and from your father's house to the land that I will show you."
Why didn't G-d tell Avraham the exact destination of his journey?
According to Rashi, the answer is "to make it precious in his eyes and give him reward for every command" - because traveling to an unknown place adds to the excitement of the journey and creates a longing for more details.
But the Sfat Emet offers a different answer. He explained that knowing where a person is going gives that person a sense of autonomy and control over his life. By contrast, the Sfat Emet wrote, an intrinsic part of a righteous person's journey through life is the willingness to subjugate himself to the will of G-d. That is, to freely and willingly giving up his autonomy and control and become, in effect, instruments to realize the will of G-d in this world.
That was the reason G-d did not tell Avraham the precise destination of his journey.
Sometimes, concluded the Sfat Emet, we may ask: What does G-d want from us? The answer is - to devote ourselves totally to perform the will of G-d, as did Avraham on his journey. And when we do, we will realize that there is no need even to ask the question of G-d!
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