This week is Parshas Zachor, the second of the four special additions to the leining that take place before Purim and Pesach, which is found at the end of Parshas Ki Seitzei.
THREE DISTINCT MITZVOS
In the Sefer Hachinuch, as well as the Rambam, there are actually three distinct mitzvos that are connected to Amalek. There is a negative command, “Lo sishkach,” do not forget the evil that Amalek did. This is performed with one’s mind. Additionally, there is a positive mitzvah, “zachor,” to articulate and relate verbally what they did, which is the focus of this week’s mitzvah of reading Parshas Zachor. The third mitzvah is “machoh timcheh,” obliterate and wipe out any remembrance of this wicked nation, which is performed through action. Thus, we have all three dimensions of performance: machshava, dibbur, and ma’aseh – thought, speech, and action.
DAILY OR YEARLY
There is a discussion in the Rishonim if this mitzvah must be performed daily, yearly, or just on occasion. Some have the custom to mention it at the end of davening every day. The Sefer Hachinuch, however, maintains that it is sufficient to mention it occasionally, which is accomplished when we read these pesukim from Parshas Ki Setzei. He adds that this can be the reason for the reading of the Parshas Zachor right before Purim, to fulfill this mitzvah at the time that we celebrate the downfall of Haman, who was from the descendants of Amalek.
READING FROM A SEFER TORAH
There is also a discussion in the Rishonim if this mitzvah must be done by reading it from a sefer Torah or if just any mentioning of the story will suffice. This is based on the Gemara in Megillah that maintains that the reading of the Megillah must be from a kosher megillah and not just by saying the words from memory. The Gemara there quotes the words of the Torah in Parshas Beshalach, after the Jewish nation suffered from the attack of Amalek. “K’sov zos zikaron basefer, write this down as a remembrance in a sefer.”
The Gemara learns from these words that the correct manner to perform this mitzvah is not merely with verbal remembrance, but by actually reading it from a sefer, the source that requires reading from a kosher megillah. Based on this, some Rishonim deduce that the same should apply for the reading of Parshas Zachor, and it must be read from a kosher sefer Torah.
The Shulchan Aruch also writes that some say that Parshas Zachor must be read from a kosher sefer Torah. The Chasam Sofer similarly writes that most are of the opinion that part of the Scriptural mandate is to read it from a sefer Torah.
The Sha’ar Efraim adds that one should take care to ensure that the sefer Torah used is, indeed, undoubtedly kosher. He adds that all should be careful to ensure that it is quiet and everyone should listen carefully, to make sure they hear every word.
The poskim point out that one must be careful, as with all mitzvos, especially those that are min HaTorah, as we have discussed many times, to have in mind to fulfill the mitzvah of remembering the evil actions of Amalek. In addition, the baal korei must have in mind to be motzi the tzibbur in the reading.
SUMMARY
There are three mitzvos connected to Amalek: Do not forget the evil Amalek did, relate what they did, and wipe out their remembrance. We read Parshas Zachor before Purim to fulfill this mitzvah at the time that we celebrate their downfall.
Parshas Zachor should be read from a kosher sefer Torah, and one should have in mind to fulfill the mitzvah of remembering the evil actions of Amalek. The baal korei should have in mind to be motzi the tzibbur in the reading.
RABBI NACHUM SCHEINER
