On the Shabbat before Purim, which is called Shabbat Zachor, we take an additional Sefer Torah from the Hechal for the special reading of “Zachor,” the command to eradicate the memory of Amalek, which appears in the final verses of Parashat Ki-Teseh.
This reading constitutes a Torah obligation, and, as such, the reader must be especially meticulous to ensure that the reading is precise. He must pronounce every letter properly, and with the proper Te’amim (cantillation notes). For example, there are letters that sound similar but actually are pronounced differently, such as the Kof and Kaf, and the Tet and Tav. The reader must ensure to make these subtle differences in pronouncing those letters in the reading of “Zachor.” Likewise, he must ensure to distinguish between different punctuations, such as the Ma’amid, Sheva Na and Sheva Nah. Precision is also required with regard to the Te’amim. For example, in the section of “Zachor” we find the phrase “Ve’lo Yareh Elokim,” which means that the Amalekites were not God-fearing. The Te’amim under these three words are Ma’arich, Tarha, Sof-Pasuk. If the reader reads the Tarha under the word “Ve’lo,” he corrupts the verse, and makes it sound like Amalek was, indeed, God-fearing.
It is thus incumbent upon the reader to read the three verses of “Zachor” with exact precision in pronunciation and cantillation.
During the reading, everyone should have in mind that Amalek is empowered to cause harm to Beneh Yisrael when we are lax with regard to Torah study. The Torah writes that Amalek attacked Beneh Yisrael in a place called Refidim, which refers to the fact that “Rafu Yedehem Min Ha’Torah” – Beneh Yisrael did not devote themselves to Torah with vigor and enthusiasm. Our defense against the hostile forces of Amalek is intensive commitment to Torah study, by participation in Torah classes and making time for study. In particular, Amalek attempts to weaken Beneh Yisrael by undermining the commitment of the supporters of Torah learning. The Talmideh Hachamim themselves are idealistic and passionate about Torah, and are therefore more difficult for the forces of Amalek to overpower. Amalek therefore targets the potential donors who facilitate Torah study through their support. Hacham Ovadia Yosef noted an allusion to this concept in the aforementioned description of Beneh Yisrael at the time of Amalek’s attack as “Rafu Yedehem Min Ha’Torah.” This phrase literally means, “Their hands were weakened in Torah.” The Sages speak here not of the mouths or minds being lax, but rather the “hands,” referring to the supporters of Torah. Therefore, during the reading of “Zachor,” one must commit himself to wage the battle against Amalek through intensive Torah learning and the generous support of Torah study.
The Halachic authorities address the question as to whether a congregation may take out a second Sefer Torah at Minha on Shabbat Zachor to read the section of “Zachor” for the women who were unable to attend the reading in the morning. Halacha generally forbids removing a Sefer Torah from the ark for no legitimate Halachic purpose. (In fact, the Talmud Yerushalmi ruled that a special Beracha is recited whenever a Torah scroll is taken from the Hechal, and this certainly can be done only when there is an actual Halachic reason for removing the Torah.) With regard to the reading of “Zachor,” it is questionable whether women are included in the obligation to hear the reading. On the one hand, it seems to qualify as a time-bound obligation (“Misvat Aseh She’ha’zman Gerama”), from which women are generally exempt, but on the other hand, this obligation can actually be fulfilled anytime, even though it is customary to conduct the reading before Purim. Others argue that the Misva to hear the reading is associated with the obligation to wage war against Amalek, and thus since women are not included in the Misva to wage war, they are similarly exempt from the “Zachor” reading.
Given the difference of opinion surrounding this issue, the Poskim advise against removing a second Torah from the ark for the women’s reading. Instead, the section of “Zachor” should be read for the women with the Torah inside the Hechal. It is entirely permissible to read from a Sefer Torah in the Hechal, and this is what should be done for the benefit of women who wish to hear the “Zachor” reading but are unable to attend the morning services.
Summary: The reader who reads the “Zachor” section on Shabbat Zachor must ensure to read with exact precision, properly differentiating between similar letters, pronouncing all vowel sounds, and chanting all cantillation notes. During the reading, everyone should have in mind that we defeat the forces of Amalek through commitment to intensive Torah study and generous support of Torah study. If a congregation conducts a special “Zachor” reading for women who could not attend the morning reading, they should not remove a Sefer Torah from the Hechal for this purpose, and should instead read the section from the Torah in the Hechal.
