MISC section - contents: A: Many sources indicate that there is a mitzva from the Torah to read Parshat Zachor from a Sefer Torah, from the end of Ki Teitzei (D'varim 25:17-19). Rishonim (including Tosafot, Megila 17b; Rosh, Berachot 7:20) base them- selves on the gemara (Megila 18a), which derives that Megilat Esther must be read from a proper scroll. It does so by means of a scriptural comparison to the mitzva to remember the actions of Amalek, which Hashem commanded Moshe to write down in a "book". The gemara continues that although one can fulfill the mitzva not to forget what Amalek did by reading silently, we must read it aloud because the Torah also says to remember, which indicates a further action. The Terumat Hadeshen (I, 108) understands from the Rosh (ibid.) that the Torah requirement includes the need for a minyan. Therefore, the Shulchan Aruch (Orach Chayim 685:7) says that because of the mitzva from the Torah, people should go to a place with a minyan for Shabbat Zachor to hear the Torah reading. This seems to be your situation. Let us see if there are mitigating circumstances that lessen the obligation or provide alternatives. Not all the Rishonim who mention the Torah-level obligation to read Parshat Zachor indicate that the obligation can only be met at the time and in the manner that we normally do. The Sefer Hachinuch (#603) says that the Torah law can possibly be fulfilled by reading every couple of years, before one comes to forget the story. Others explain that Chazal felt it necessary to institute the reading once a year because one forgets things after twelve months (based on Berachot 58b). (See the Chatam Sofer's solution for the problem that in a leap year there are thirteen months between readings of Zachor in Maharam Shick, Sefer Hamitzvot 605.) The Magen Avraham (685:1) notes that, in his times, people were not so careful to hear Parshat Zachor. He justifies that based on the fact that they heard the story of Amalek in the Kri'at HaTorah on Purim morning (Sh'mot 16: 8-16). Many take issue on him because that reading does not connect the story to the mitzva to fight Amalek (see Mishna B'rura 685:16). If this is the only issue, one can solve the problem by hearing the p'sukim of Zachor in Parshat Ki Teitzei. However, this solution has complications. Firstly, one probably has to have in mind to fulfill the specific mitzva to remember Amalek at that time and likely even has to inform the ba'al korei (see Mikra'ei Kodesh (Frank), Arba Parshiyot 6). (The Taz (685:2) says that the berachot are also an absolute requirement, so, according to him, the oleh might also have to have him in mind.) If you plan to use this method this coming year but did not do so last year, 18 months will go by in between readings, which we saw is problematic. The Rama (OC 685:7) says that if one was unable to make it to a public reading of Zachor, he should read it by himself. This should ideally be done from a Sefer Torah (Mishna B'rura 685:17), which is probably not available to you. However, one should at least accomplish the mitzva not to forget Amalek's actions by any clear review of the subject matter. Although Chazal established a specific time and manner to fulfill the positive mitzva, it is likely that one can fulfill the Torah obligation by individually reading the p'sukim from a Sefer Torah before or after your visit (see Sha'ar HaTziyun ad loc.:5). Despite the mitigating factors and alternatives, the Shulchan Aruch's simple ruling still seems to require you to make every reasonable effort to be in a place where you can hear the public reading of Parshat Zachor at its time. There are circumstances where a person cannot arrange to fulfill a mitzva. It is hard to give exact guidelines; we can address your situation if you send us more details. Ask the Rabbi Q&A is part of Hemdat Yamim, the
weekly parsha sheet published by Eretz Hemdah. You can read this section or
the entire Hemdat Yamim at www.ou.org or
www.eretzhemdah.org.
And/or you can receive Hemdat Yamim by email weekly, by sending an email to
info@eretzhemdah.org with the
message: Subscribe/English (for the English version) or Subscribe/Hebrew
(for the hebrew version). Please leave the subject blank. Ask the Vebbe
Rebbe is partially funded by the Jewish Agency for Israel Once, in an effort to prove his point, he noted that Mordechai, by knowing the language of the country, was able to foil the plot of Bigsan and Teresh. This, he said, proved that the Jews of the time knew other languages in addition to their own. "That's very poor proof," one of the Chasidim
present called out. "Had the Jews of the country all known its language,
Bigsan and Teresh would never have dared to talk openly in front of
Mordechai. This proves that Mordechai was the exception, not the rule." 2) G-D commands that the Kohein wear pants TO COVER THE FLESH OF HIS NAKEDNESS. (29:1) How are we to understand this considering the fact that he was already wearing a robe which covered his legs down to his feet? 3) Why does the Torah teach about the incense
altar in this week's Parsha (see 30:1-7) after the laws of the clothing of
the Kohanim and not with the rest of the vessels of the Mishkan which were
taught in last week's Parsha? 2) Rav Shternbuch teaches that this comes to teach that true TZNIUT is internal and something which a person should feel and a way a person should act regardless of whether other people around to see. 3) Rav Moshe Feinstein explains that the incense
altar being taught after Aharon was established as a spiritual leader
teaches that the symbolism of the service on this altar relates directly to
spiritual leadership. What is this symbolism? Rav Moshe explains that the
service on this altar was creating the smell of the incense. All smells are
unique in that they travel long distances, they come upon a person by force,
and they can serve as an early warning for dangerous things such as spoiled
food. So, too, a Jewish leader like the Kohein Gadol must be able to
influence those who are far away, must be able to influence those who are
not specifically looking to be influenced, and he must be alert and aware of
spiritual dangers in the world. Ramban in his pshat (more superficial) explanation, compared the KG's vestments to those worn, in those days, by royalty. We see this in the story of Yosef's colorful coat, and in the Megila where Mordechai goes out in the clothes of the king" (8:15). The same colors mentioned in the KG's garments are mentioned there. These clothes acted to enhance the dignity and prestige of the wearer and his sacred office in the eyes of the people. The Kohanim in the Mikdash do not serve Hashem in their everyday clothes. The service in the Temple is not a spontaneous "natural" activity, but planned and deliberate. God wanted a distinction between the sacred and the profane. He therefore commanded Moshe to make them holy garments for "splendor and beauty". Nechama Leibowitz a"h points out that just as the kohanim were consecrated for their holy mission by their clothes, so too the human race was raised up for their mission by clothes. God Himself clothed Adam and Chava "Hashem made for Adam and his wife garments of skin and clothed them" (B'reishit 3:21). Clothing is not merely an ornament or a protection against cold. It is the primary and necessary distinguishing mark of human society. It sets man above the animals. The status and glory of man are reflected in the character of his attire ("L'habit ne fait pas le moine." "Kleren maken de man"). The fact that Hashem Himself clothed Adam and Chava shows that clothing is not just a social convention but an extension of the work of creation. A few words on one specific garment that the Kohein Gadol wore. The robe (me'il) was made completely out of sky-blue wool. The bottom of the robe had 36 or 72 sky blue, dark red and crimson wool pomegranates (pom- poms) and 36 or 72 golden bells. The bells were placed either inside the hollow pomegranates (Ramban) or were alternated between pomegranates (Rashi). The bells actually made noise when the Kohen walked. The bells ringing audibly reminded the Kohen before whom he was about to enter and from whom he was taking leave. It also announced his presence in the Mikdash. Rabbi Yochanan learned from this that one should always knock on the door even of his own house, before entering. This is one of the seven directives that Rabbi Akiva gave to his son Rabbi Yehoshua, "Don't enter your own house suddenly; all the more so, the house of your neighbor (Psachim 112a). And what about Purim, why do we change our clothes
on Purim? Why do we "dress up"? One reason we dress up is we dress like
Goyim to be able to accomplish "not knowing the difference between Haman and
Mordechai". When people change their clothes we won't know who they really
are, a Haman type or a Mordechai type. Roast the red peppers, place in a bowl, cover with plastic for 8 minutes, and then peel, seed, and dice the roasted red pepper into very small pieces. In a mixing bowl, combine the pomegranate juice,
diced roasted red pepper, diced red onion, chopped mint, olive oil, and lime
juice. Season with salt and pepper. Here's what MA wrote: Apropos to the idea that others are watching... Since I have become a parent, I have made a concerted effort not to cross the street on red. ...if we tell kids that something is forbidden, and we nonchalantly continue to do it, they will notice; they are very good at catching inconsistencies. So to ingrain in myself this idea of being consistent, I just about never cross against the light whether with my kids or not. More related to your anecdote, I tell myself that even if my kids aren't around, maybe some other kid will watch me and learn that it is really safe to cross on the red. I wouldn't want the faintest possibility that an accident would occur because of something I did... Similarly, MK wrote: good point; I would also add the following -- Whether you're aware of it at the time or not, the kids are watching -- yours, or someone else's, doesn't matter. The point is, kids learn by watching the grownups in action. Better that they should see us adults carrying out good safety habits [crossing only on green, using seatbelts, etc.] so that they, too, will adopt the good habits. Ed. comment: The saying, "Do as I say, not as I
do" first appeared in print in 1654. Despite the fact that people have been
using it for over 350 years, it just doesn't work. No matter how many times
a person makes it safely across the street against the red, it only takes
once... We have enough to worry about when crossing on the green... As understood from the following verse, the lamps were lit from evening until morning. For Rashi, the concept of continuity meant that the Menora was lit every day, even on Shabbat. This can also be indicative of the center flame that, of all the seven lights, was traditionally left burning all day. In the First Book of Shmuel (3:3) there is a reference to the Ner Elokim (the Lamp of G-d), which evokes this idea. And it is to the memory of this continuous light that we kindle a Ner Tamid in synagogues today. Another interpretation offered by Rashi of the act of causing the light to burn continually is that, "[the Kohen] must kindle the light until the flame ascends by itself" (cf. Shabbat 12a). There is, of course, a distinctive lesson to be learned here: Every day the kohen had to painstakingly clean out the residue left after the night's burning. And then, when the pure oil had been prepared in its place, it took but a fleeting act of kindling to set the flame alight. In this context, the Sefat Emet poignantly reminds us that after years of dedicated physical effort it can take just one second to bring light into the world. Shabbat Shalom, Menachem Persoff [The Parshat T'Tzaveh Homepage]
|
