Zachor in a Minyan

Prologue: We are commanded to remember that it happened.

Once a year (minimally) each Jew is required to recall the attack of Amalek. Chazal have reminded us that the Mitzva to remember is specifically connected to the Mitzvos of Purim. Hence we fulfill the Mitzva of Zachor on the Shabbos prior to the reading of the Megilla. But what brought out the stress on this specific attack? Why recall it so stringently?

Rav Zevin (Al Hatorah V'Al Hamoadim) notes the interesting terminology used in explaining the attack of Amalek. Lest you think that it was a simple attack, the Torah reminds us of the Jewish mindset at the time - Ayef, V'Yagiyah, they were weary. Rav Zevin notes that they were not merely weary for Ayef and Yageiya speak to different states of exhaustion. One can be Ayef, a physical tired but not Yageiya. This stage develops when he is on a personal quest and is driven by a strong internal desire. This is similar to those who rely on Hashem about whom we are told Yarutzu V'Lo Yeegau (Isiah, 40). The internal quest keeps one interested and delays cognitive and emotional exhaustion.

Rav Zevin adds that in the Amalek attack the Jews were more than not physically ready. They were emotionally drained and far from Hashem. Had this not happened, they could never have lost. Only when we are Ayef V'Yageeya can we possibly falter. Only when we are far from Hashem can we be open to attack. The lesson of Amalek was its ability to stress the Jewish weakness in its relationship with Hashem. That weakness exposed, embarrassed both Hashem and the Jews. Hence, the reprisal is twofold. We are commanded to destroy Amalek and Hashem promises to join in.

Chag Sameach

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L'maan Tizkiru: Zachor in a Minyan??

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The facts are clear. There is a Mitzva Deoraisa to read the Parshas Zachor. However, Chazal added the requirement to do so with the reading on the Shabbos before Purim (Rashi Megilla 29a). How that mitzvah is fulfilled is clearly a topic open to much debate. Does one need a Minyan to read Zachor on this particular Shabbos? If so, can one have a second reading for the ladies (and others) who might arrive at the synagogue late?

When discussing the issue, the Terumas Hadeshen (I:108) cites the opinion of the Ashree and the Tosafos Shantz (Berachos Perek 7) who both maintain that one needs to fulfill the requirements by reading Zachor in a Tzibbur. The Terumas Hadeshen adds that he does not understand why others are not particular about this command. Indeed, one could ask why the commandment should need a Tzibbur. To that the Keren Orah (Berachos 5a) explains that the obligation comes from the main obligation which is to obliterate Amalek. The obliteration is not a command on individuals, rather it is a command to the community. Therefore, the command of Zachor cannot fall to individuals but must be upon the community as well. Therefore, Zachor need be read in a Tzibbur. (Parenthetically it is also the reason we are not concerned shema Yaaveerenu 4 Amos, because since it is a communal obligation, one will not violate the Shabbat rules without another community member stopping him -- see Shabbos 147b).

Ramban clearly argues with this statement. In fact he notes (Devarim 25:19) that one need not recite Zachor in a Minyan at all. For the obligation of Zachor, according to this position is an individual requirement. Lest you think there is a problem of Shema Yaaveereinu, the Ritva (Sukka 42b) explains that such a concern is only present when you are not sure that you will fulfill the Mitzva at hand because we are not experts on the calendar. In these cases where calendar is key, we do not perform the Mitzva lest you carry it (and it not be the correct day). But Zachor is a Chiyuv all the time. And even if you carry a Torah to the Bakee, you'd be doing so to fulfill the Mitzva. But there is no obligation to have a Minyan for Zachor based upon this position.

The Birkei Yosef (O.C. 685:3) holds that Zachor should not be read if the Torah was already put back. Many (Shut Tzitz Eliezer XVI:21) hold that if you want to Lain Zachor at Mincha you can. The Shibbolei Haleket (IV:71) holds that you need not have a Beracha before or after but can merely Lain if necessary. He adds that you must have a Minyan for this and should not Lain if one is not present. This seems to be related more to an issue of Kavod Hatorah than anything specifically Shabbat Zachor -related. Namely, one should only take out a Torah for a communal situation. Nothing less.

Others note periods when a Torah is removed for individual need. The Ari Z"l clearly took out a Torah to study Shtayim Mikra. Based uponthis practice Shut Binyan Shlomo (54) Kinyan Torah (Vii:55) and others allow a Torah to be removed for individuals to read Zachor. If the requirements can be met, the Torah should be used according to this position.

When discussing the matter, the Michaber (O.C. 685 and 146:2) seems to feel that Zachor should be read in a Minyan as it is a biblical requirement. Dayan Weiss (Shut Minchas Yitzchak IX:68) felt that although one needs a minyan for Zachor, special minyanim for women and others who come late should not be established. Rather, he , like Rav Ovadiah Yosef (Yabia Omer Viii:54) feel one should encourage all people to be in Shul and on time in order to fulfill the obligation of hearing Zachor with the rest of the congregation at the proper time.