Podcasts about shabbat zachor

Explore with me the significance of Shabbat Zachor, otherwise known as the Sabbath of Remembrance, and the eternal battle against the spirit of Amalek or Esau that seeks to hinder the will and purpose of Yehovah and destroy God's set apart-people. Discover the lessons from Purim and the importance of remembering Amalek's evil deeds in this insightful discussion.

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A person should hear the reading of Parashat Zachor on the Shabbat before Purim from a person who reads according to his tradition. Meaning, a Sepharadi should hear Parashat Zachor read by a Sepharadi, and an Ashkenazi should hear it read by an Ashkenazi. If a Sepharadi normally prays in an Ashkenazic Minyan, he should make a point to attend a Sephardic Minyan for the reading of Parashat Zachor, and vice versa. There are several differences in pronunciation between the Sepharadim and Ashkenazim, such as the pronunciation of the Kamatz vowel. Sepharadim pronounce the Kamatz as a Patah, and thus, for example, they pronounce God's Name as "Ado-NAI." Ashkenazim, however, pronounce the Name as "Ado-NOI." All year round, Halacha allows one to hear the Torah read according to a different custom, but since the reading of Parashat Zachor constitutes a Torah obligation, one should ensure to hear the reading pronounced according to his tradition. Indeed, the Hazon Ish (Rabbi Avraham Yeshaya Karelitz, 1879-1954) wrote a letter declaring that an Ashkenazi cannot fulfill the Misva of Zachor by hearing the section read by a Sepharadi. It must be emphasized that both traditions regarding Hebrew pronunciation are valid and have ancient roots. This is not a question of which is correct and which is incorrect; rather, "Elu Ve'elu Dibreh Elokim Hayim" – both customs are legitimate are grounded in ancient Torah tradition. Sepharadim and Ashkenazim should follow their respective customs, and when it comes to Shabbat Zachor, every person should ensure to hear the reading from somebody who reads according to his family tradition. Surprisingly, the Steipler Gaon (Rabbi Yisrael Yaakov Kanievsky, 1899-1985) wrote a letter asserting that the Sephardic pronunciation of the Kamatz is erroneous, and thus Sepharadim never recite Hashem's Name properly and never fulfill the Misvot involving Berachot and the like. Needless to say, it is quite astonishing to claim that all Sepharadim never properly fulfill these Misvot. Indeed, Rabbi Mazuz wrote a lengthy responsum refuting the Steipler Gaon's contention, and expressing his astonishment that somebody would advance such a claim. He cites numerous sources proving that Sepharadim have always pronounced a Kamatz as a Patah, and that this tradition is many centuries old. For example, Rabbi Shelomo Ibn Gabirol, in his rhyming Azharot hymn, writes, "Anochi Ado-nai, Keraticha Be-Sinai." He clearly intended for Hashem's Name to rhyme with "Sinai," even though the final vowel in Hashem's Name is a Kamatz, and the final vowel of "Sinai" is a Patah. This proves that he pronounced the two vowels identically. Similarly, Rabbi Yehuda Halevi wrote in the "Mi Kamocha Ve'en Kamocha" hymn which we sing on Shabbat Zachor, "Bi'ymeh Horpi Mi'kadmonai, Bi Diber Ru'ah Ado-nai." The word "Mi'kadmonai" – which ends with the Patah sound – is used to rhyme with Hashem's Name. Likewise, in the famous "Sur Mi'shelo" hymn which we sing on Shabbat, the word "Emunai" – which ends with a Patah vowel – is used to rhyme with Hashem's Name ("Sur Mi'shelo Achalnu Barechu Emunai, Sabanu Ve'hotarnu Ki'dbar Adon-nai"). These and other examples clearly testify to an ancient Sephardic tradition to pronounce the Kamatz as a Patah. In his responsum, Rabbi Mazuz expresses his dismay that an Ashkenazic Sage would protest against Sephardic pronunciation, rather than addressing the problems that arise from the conventional Ashkenazic pronunciation. Ashkenazim generally make no distinction in their pronunciation between an "Ayin" and an "Alef," which yields very problematic results when pronouncing verses like, "Va'abatetem Et Hashem" ("You shall serve God"). If one pronounces the "Ayin" in "Va'abatetem" as an "Alef," then he ends up saying, "You shall eradicate God," Heaven forbid. This is a far graver concern than pronouncing Hashem's Name as "Ado-nai" in accordance with a longstanding Sephardic tradition. Furthermore, Rabbi Mazuz notes, there were several great Ashkenazic Sages who adopted the Sephardic pronunciation because they felt it was more authentic. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), for example, was an Ashkenazi, and yet he adopted the Sephardic pronunciation and prayer text. And it is told that Rabbi Natan Adler of Pressburg (the teacher of the Hatam Sofer) hired Rabbi Haim Moda'i of Turkey, a Sepharadi, to teach him Sephardic pronunciation. Thus, as mentioned, both traditions are valid, and everyone should use the pronunciation followed by his family's tradition. Summary: A Sepharadi should ensure to hear Parashat Zachor read in Sephardic pronunciation, and an Ashkenazi should ensure to hear Parashat Zachor read in Ashkenazic pronunciation.

On "Shabbat Zachor," the Shabbat before Purim, we take two Torah scrolls from the Heichal. After reading the regular Torah portion from the first Torah, we open the second scroll and read for the Maftir reading the final verses of Parashat Ki-Teitzei (Devarim 25:17-19) which command us to recount Amalek's attack on Benei Yisrael. According to many Halachic authorities, including the Shulchan Aruch, the annual reading of these verses constitutes a Torah obligation. The Zachor reading differs in this regard from the standard Torah reading, in that it is a Torah obligation. In light of the unique status of the Zachor reading, is it proper for the congregation to read along with the Ba'al Koreh (reader) from their Chumashim as he reads Zachor? Although some Rabbis indeed encouraged reading Zachor along with the Ba'al Koreh, Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Purim, p. 4), rules that to the contrary, this practice is inappropriate. Firstly, he notes that the Torah introduces the obligation to recall Amalek's assault with the term "Zachor" (literally, "Remember") – the same term with which the Torah introduces the obligation of Kiddush on Shabbat (Shemot 20:8). The Sages understood the word "Zachor" as a reference to verbal recitation, thus requiring that one verbally declare the sanctity of Shabbat every Shabbat, and verbally recall the incident of Amalek once a year. As we know, one can fulfill his obligation of Kiddush by listening to its recitation from somebody else. The Halachic principle of "Shomei'a Ke'oneh" establishes that by carefully listening to somebody else's recitation, one is considered to have personally recited the given text. Therefore, one is not required to personally recite Kiddush on Shabbat, and it suffices for him to listen to its recitation by another person. Similarly, the obligation to read the Zachor section can be fulfilled by listening to the reader, and there is thus no need for the congregation to read the verses of Zachor along with the Ba'al Koreh, as they satisfy their obligation by carefully listening to his reading. Furthermore, Chacham Ovadia adds, the Zachor obligation requires reading this section from a proper Torah scroll. Therefore, the congregation can fulfill their obligation only by listening to the Ba'al Koreh's reading, whereby they are considered to have themselves read the Zachor section from a Torah scroll. If they read from their Chumashim, then they do not fulfill their obligation. It is therefore appropriate for the congregation to remain perfectly silent during the Zachor reading and carefully listen to each word read by the Ba'al Koreh. There is some discussion among the Halachic authorities as to whether or not women are included in the obligation to hear the Zachor reading, and therefore many women indeed make a point to come to the synagogue on Shabbat Zachor to hear this reading. Many communities conduct a special Zachor reading on the afternoon of Shabbat Zachor for women who are unable to attend synagogue services in the morning. Some Rabbis discouraged this practice, arguing that it is inappropriate to take the Torah scroll from the Heichal for this reading, since no Beracha is recited over this reading and it is unclear whether or not it is in fact required. Chacham Ovadia Yosef, however (In Chazon Ovadia – Laws of Purim, p. 10), encourages this practice, claiming that reading the Zachor section for women is indeed a worthy enough purpose to warrant removing the Torah from the Heichal. He draws proof to his position from the practice of Rabbi Moshe Greenwald (early 20th-century author of the "Arugat Ha'bosem") to remove the Torah from the Heichal each morning during the first twelve days of Nissan and read from the section of the "Nesi'im" in the Book of Bamidbar (7:1-8:4). Even though reading from the "Nesi'im" section during this period is not required by Halacha, and is merely a Minhag (custom), this practice is deemed worthwhile enough to allow removing the Torah from the Heichal. Certainly, then, it is proper to conduct a special Zachor reading for women in deference to the view among the authorities that the Zachor obligation applies to both men and women. Why is no Beracha recited over the Mitzva of reading Zachor? Many Mitzvot that we perform require the recitation of a Beracha. Seemingly, then, before the Zachor reading we should recite the Beracha "Asher Kideshanu Be'mitzvotav Ve'tzivanu Li'zkor Ma'aseh Amalek." Why did the Rabbis not require the recitation of a Beracha before the performance of this Mitzva? Chacham Ovadia (Chazon Ovadia – Laws of Purim, p. 11) cites those who answer this question on the basis of the Gemara's comment in Masechet Megila (10b) that the Almighty does not rejoice in the destruction of the wicked. Although the wicked people in the world must be eliminated, their death should not be a cause of joy and celebration. Thus, for example, when the ministering angels wished to sing a song of praise upon the drowning of the Egyptians in the sea, God exclaimed, "My creatures are drowning at sea – and you wish to sing a song of praise?!" Therefore, even though we must conduct a special reading to recall the obligation to destroy Amalek, the Sages chose not to require the recitation of a Beracha, which would express a feeling of joy and excitement over the destruction of the wicked. Summary: On the Shabbat before Purim we read for the Maftir reading the section of "Zachor" from a separate Torah scroll. The congregation should remain silent during the reading, rather than read along with the Ba'al Koreh (reader). Some authorities require women to hear this reading, as well. Many communities therefore conduct a special Zachor reading during the afternoon of Shabbat Zachor for women who cannot attend the morning services, and this is a proper practice.

The Shulchan Aruch (141:6) rules that although it is permissible according to the strict Halacha to call two brothers or a father and son for successive Aliyot to the Torah, this is not done due to the concern of Ayin Ha'ra (the evil eye). Chacham David Yosef (son of Chacham Ovadia Yosef), in his work Halacha Berura (vol. 7, p. 212), adds that this applies as well to a grandfather and grandson; they should not be called for successive Aliyot due to the risk of Ayin Ha'ra. A Halachic principle establishes that "Benei Banim Harei Heim Ke'banim" – one's relationship to his grandchildren is the same for purposes of Halacha as one's relationship to his children. Thus, just as a father and son should not be called to the Torah for successive Aliyot, so should successive Aliyot not be given to a man and his grandson. Some authorities, however, as Chacham David notes, are lenient in this regard, and allow calling a grandfather and grandson for successive Aliyot. He writes that where it is necessary, such as when a family is celebrating an occasion and many family members are receiving Aliyot, they may rely on the lenient position. Our practice, however, follows the stringent view, which forbids calling a grandfather and grandson for successive Aliyot. This is particularly so in cases of a grandfather and grandson who share the same name; in such a case, according to all opinions they may not be called to the Torah for successive Aliyot. On the following page (p. 213), Chacham David writes that two brothers, a father and son, and a grandfather and grandson may be called for successive Aliyot that are read from two different Torah scrolls. On Yom Tov, for example, a second Torah scroll is opened for the Maftir reading, and it would thus be permissible to call two relatives for the final Aliya read in the first Torah and Maftir. Even though these are two successive Aliyot, nevertheless, the opening of a new Torah scroll for the Maftir reading constitutes a significant enough interruption to allow calling for Maftir a relative of the person called for the previous Aliya. This applies as well in situations where a second Torah is used for the Maftir reading on Shabbat, such as on Shabbat Zachor or Shabbat Rosh Chodesh. Another example of this situation is Simchat Torah, when we open a second Torah for the reading of Chatan Bereishit. A synagogue may call for Chatan Torah and Chatan Bereishit a father and son, two brothers, or a grandfather and grandson, despite the fact that these are successive Aliyot. Once again, the opening of a second Torah marks an interruption that allows calling a relative for the subsequent Aliya. Likewise, on Chol Ha'mo'ed Pesach, the first three Aliyot are read from one Torah, and the fourth from a second Torah. It would thus be permissible to call two relatives for the third and fourth Aliyot, since these Aliyot are read from separate Torah scrolls. Finally, Chacham David rules that a father-in-law and son-in-law may be called for successive Aliyot in situations where this is necessary, such as if a family is celebrating an occasion in the synagogue and many family members are called for Aliyot. The same Halacha we learn here applies to two Kohanim as well, who can be regarding similar to the relationship of grandfather, son, grandson. For more details, see the Halacha entitled "Simhat Torah- Is It Permissible For 2 Kohanim or 2 Leviim To Have A Back To Back Aliyah at the Torah." Summary: A congregation should not call for successive Aliyot to the Torah a father and son, two brothers, or a grandfather and grandson, except for successive Aliyot that are read from two different Torah scrolls. A father-in-law and son-in-law may be called for successive Aliyot – even from the same Torah scroll – in situations where this is necessary.

Parsha Talk with Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat Va-yiqra [Leviticus 1:1–5:26] coincides this year with Shabbat Zakhor [maftir, Deuteronomy 25:17-19; haftarah 1 Samuel 15:2–34] in anticipation of the holiday of Purim, which begins Saturday night, upon the conclusion of Shabbat. Parashat Va-yiqra, the opening parashat of Sefer Va-yiqra [Book of Leviticus], introduces the principal sacrifices of the Israelite Temple cult. We ourselves made a sacrifice this week, by devoting our conversation to the Book of Esther, read as part of the Purim observance on Saturday night and Sunday morning. Many have noted that the story of Esther reads very differently this year, given the particular course of Jewish and Israeli history since the war began on October 7th. Our heartfelt wishes for a freiliche Purim [a joyous Purim], perhaps more important this year in a world where Israel is at war and hostages continue to be held captive. Sometimes we have to take what the calendar gives us, and make of it what we will. In that spirit, חג פורים שמח! [Hag Purim Same'ah, Happy Purim]! Our thoughts and prayers continue to be with the hostages, may they be returned to their homes safely, and the soldiers defending Israel, may they be removed from harm's way. Shabbat Shalom.

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On Shabbat Zachor – the Shabbat before Purim – we read as the haftarah the story of the war waged by Shaul, the first king of Israel, against the wicked nation of Amalek (Shmuel I, chapter 15). Haman descended from this nation, and so on this Shabbat, we read of the war that was fought between our ancestors and Haman' ancestors. The story begins with the prophet Shmuel conveying to Shaul Hashem's command to eradicate the entire nation of Amalek. Shaul promptly mobilized an army and waged war against Amalek, but he fell short of full compliance with Hashem's command. He allowed Amalek's king, Aggag, to live, bringing him alive as a prisoner of war, instead of killing him. Additionally, he allowed the people to bring with them Amalek's animals as spoils of war, rather than killing them as Hashem had instructed. Shmuel later approached Shaul, and Shaul proudly proclaimed, הקימותי את דבר ה' – “I have fulfilled G-d's word” (Shmuel I 15:13). The prophet then proceeded to inform Shaul that he would be punished for failing to comply with Hashem's command by keeping alive Aggag and the animals. Shmuel then went over to Aggag, who was being held prisoner, and killed him. We might ask, what is the meaning of Shaul's declaration, הקימותי את דבר ה' – that he fulfilled G-d's word? If he did not fully comply, why did he say that he did? The answer can perhaps be found in the Midrash's account of the events. The Midrash teaches that Shmuel killed Aggag the day after he was captured by Shaul. During the night in between, he had a relationship, fathering a child. That child would turn out to be the ancestor of Haman, who sought to annihilate the Jewish Nation. As we know from the Megillah, Haman's plot not only failed, but also backfired. It led to his execution and the execution of his children, and, moreover, it resulted in the ascension of Mordechai, his nemesis, to the position of vizier – the position which Haman had held. And, Haman's edict inspired a process of repentance and growth among the Jews. The Megillah says that in the aftermath of Haman's downfall and the Jews' victory over their enemies, קיימו וקיבלו היהודים (9:27), which the Gemara (Megillah 88a) explains to mean that the Jews reaffirmed their ancient commitment to the Torah ( קיימו עליהם מה שקיבלו כבר ). The fear of Haman's decree had the effect of the awakening the people to teshuvah , and bringing them back to Hashem and to Torah devotion. With all this in mind, we can perhaps go back to Shaul's remark to Shmuel: הקימותי את דבר ה' . Without realizing it, Shaul was affirming that he was fulfilling Hashem's plan. Of course, he acted incorrectly. He should not have kept Aggag alive. He did not fulfill Hashem's command. But ultimately, Hashem's plan was fulfilled through his mistake. Shaul disobeyed Hashem – but Hashem saw to it that His plan would be carried out through this misdeed. This might be the meaning of הקימותי את דבר ה' – that Hashem's plan was, ironically enough, fulfilled through Shaul's mistake. Hope and optimism are integral components of the Jewish experience. We do not give up, we do not despair, and we do not wallow in helplessness or guilt. When we encounter difficult situations – and even when we created these situations through our own mistakes and wrongdoing – we do not break down. We maintain our belief that Hashem can turn every curse into a blessing, and can transform any misfortune into a source of joy. Instead of despairing, we get to work doing everything we can to help one another, and to try to grow from the experience. Just as the Jews utilized the crisis of Haman's edict as a catalyst for positive change and growth, we, too, must strive to turn every challenge and every failure into a meaningful learning experience, recognizing that they, too, are very much part of Hashem's plan, and that they offer us the opportunity to improve ourselves and strengthen our connection to Him.

This morning we discuss Rabbi Avraham Kook's original interpretation of the two Mitzvot of Shabbat: Zachor and Shamor (Remember and Observe), that the latter applies on Shabbat, and the former applies during the week. Preparing for Shabbat, and looking forward to its higher spirituality, is an essential element in keeping Shabbat. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

At the rally for Israel on Monday at the Boston Commons, there were two clarifying moments. When Senator Markey called for de-escalation, he was loudly and roundly booed. When Congressman Auchincloss observed that Israel did not ask America to de-escalate on 9/12, he was loudly and roundly cheered. What is that about?  Last Shabbat was the worst day for the Jewish people since the Holocaust. This week is the worst week for the Jewish people since the Holocaust. The prayer we say about Nazis on Yom HaShoah applies with equal force to Hamas. It is as if it were written for Hamas. The obscene and ongoing barbarism, savagery, cruelty, inhumanity of Hamas raises a question: what do we do with the hatred that can take root in our own soul as a result of Hamas's evil?  Consider the Haftarah for Shabbat Zachor, wherein God commands genocide:             Thus said the Lord of Hosts: I am exacting the penalty            for what Amalek did to Israel, for the assault he made upon them            on the road, on their way up from Egypt. Now go, attack Amalek,            and proscribe all that belongs to him. Spare no one, but kill alike men            and women, infants and sucklings, oxen and sheep, camels and            asses! I Samuel 15:2-3.   What did you think of this Haftarah before this week? What do you think of this Haftarah now?  I get hatred. I get the desire to exact revenge. But what does that do to our soul? In response to the Harvard students who “hold the Israeli regime entirely responsible for all unfolding violence,” Rabbi David Wolpe, as is his wont, cut to the core issue poignantly and concisely: “If mutilation, rape and caged children cause in you a swelling of nationalistic pride, an impulse to parade and celebrate, then your soul has rotted to its roots.” Israel has an unquestionable right and responsibility to protect Israeli citizens and rescue hostages. How do we destroy our enemy, while not becoming like our enemy? How do we destroy our enemy, while preserving our soul?

51 - RDaniel - Midrasha - Shabbat Zachor (21.2.21).MP3 by Rav Daniel Kohn

Maran, in Shulhan Aruch, discusses the special Shabbatot that precede Pesah and the various Halachot that apply on those days. On Shabbat Shekalim, we take out an extra Sefer Torah and read the section of Shekalim, just as on Shabbat Zachor, the Shabbat before Purim, we read the section of Zachor, and we read special portions from the Torah on Shabbat Para and Shabbat Ha'hodesh. Interestingly, however, Maran also makes mention of the Shabbat immediately preceding Pesah, which is called Shabbat Hagadol ("The Great Shabbat") because of the miracle that occurred on this Shabbat. Maran makes mention of this Shabbat, even though there are no specific Halachot associated with this Shabbat. There is no special reading from the Sefer Torah on this Shabbat, and there are no special prayers, and yet Maran made a point of mentioning in his Halachic code that this Shabbat is special and is called Shabbat Hagadol.It is true that there are several customs observed by some communities on this Shabbat. For example, many synagogues read a special Haftara on this Shabbat, but this is not required according to the strict Halacha. Some Ashkenazim read portions of the Haggadah on Shabbat Hagadol, but this, too, is just a custom, and in fact the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) was opposed to the practice. The Hida (Rav Haim Yosef David Azulai, 1724-1807) suggested that perhaps the Halachic implications of the status of Shabbat Hagadol relates to greetings extended to one another on this Shabbat. Instead of greeting one another with the usual greeting of "Shabbat Shalom," the Hida suggested that perhaps one should instead extend the greeting, "Shabbat Hagadol Shalom," and the other should then respond, "Shabbat Hagadol Shalom U'meborach." Still, it remains unclear why Maran would make a point of mentioning Shabbat Hagadol if there are no actual Halachot that apply on this Shabbat.Former Chief Rabbi Eliyahu Bakshi-Doron, in his work Binyan Ab, suggested that the practical significance of Shabbat Hagadol lies in the perspective it gives us on the preparations for Pesah. On the Shabbat before the Exodus, which was the 10th of Nissan, Beneh Yisrael were instructed to prepare a sheep for the Korban Pesah (paschal sacrifice) which was slaughtered four days later, on the 14th of Nissan. In full view of the Egyptians, who worshipped sheep as an Aboda Zara, Beneh Yisrael took a lamb and tied it to their bedpost, and they even explained to the Egyptians what they were doing, that this animal would be sacrificed to G-d. The Egyptians wanted to kill the people for desecrating their deity, but G-d performed a miracle and made them powerless to cause Beneh Yisrael any harm.Rav Bakshi-Doron noted that this miracle differed fundamentally from the ten plagues. The ten plagues were brought directly by G-d, whereas the miracle of Shabbat Hagadol came about through the people's courage. It was through their preparations for the Misva that a miracle happened. And the fact that G-d performed a miracle during the preparation for the Misva, four days before the actual performance of the Misva, is very significant. It demonstrates that even the preparatory stages have great value; that even the work we do in preparation for a Misva is laden with significance. And thus Maran made mention of Shabbat Hagadol in Shulhan Aruch, to teach us the importance of preparing for Pesah, by learning and teaching the Halachot and putting ourselves in the proper frame of mind for the holiday. The miracle of Shabbat Hagadol teaches us that it is not only the Misva itself that has value, but also the work we invest beforehand preparing ourselves for the performance of the Misva.

Parsha Talk with rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky. Parashat T'tzavveh [Exodus 27:20–30:10] coincides this year with Shabbat Zachor, the Shabbat before Purim [observed Monday night and Tuesday, March 6 & 7], which takes its name from the first word of the special maftir [Deuteronomy 25:17-19], with its call to remember what Amalek did to the Israelites when they left Egypt, and to blot them out once safely ensconced in the borders ot the Land of Israel. The parashah itself continues the description of the plans for the Ohel Mo'ed [Tent of Meeting]. We discussed some of the parashah and some relatively randomly chosen verses from the Book of Esther, in anticipation of Purim! We hope you enjoy. Shabbat Shalom and Hag Purim Same'ach!

The Shabbat before Purim is Shabbat Zachor — the Shabbat of Remembering. Specifically, we remember the pain inflicted on our people by Amalek, ancestral line of Purim villain Haman (boo!). But why are we commanded to simultaneously remember and forget this traumatic memory? In this drash, Rabbi Lizzi teases out how the story and mitzvot of Purim can inspire us to live with life's contradictions and make blessings out of our pain.This episode is the sermon from Mishkan's Friday night  service on February 25th. For full recordings of Friday services, click here. For upcoming Shabbat services and programs, check our event calendar, and see our Accessibility & Inclusion page for information about our venues. Learn more about Mishkan Chicago. Follow us on Instagram and like us on Facebook.Produced by Mishkan Chicago. Music composed, produced, and performed by Kalman Strauss.Transcript

This week, in addition to the excitement of Purim, it's also a time of anxiety and sadness as we listen to the news out of Ukraine. Rabbi Wolkenfeld and Rabbanit Goldie talk about the situation there and the work that people are doing to help—and also debate the appropriateness of rabbinic delegations to help with refugee resettlement. As is very timely and relevant to these current events, they share some of the insights from Rabbanit Goldie's Shabbat Zachor shiur, exploring militarism as one facet of our understanding of Amalek. They also talk about Matanot leEvuneem—should your donations on Purim go to those in need in Ukraine or to your neighbors?   Music credit: “Three” from the album Proverbs, by Les Hayden, used under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. 

Sermon by Rabbi Ari Lorge, "The Real Lesson of Shabbat Zachor"March 11, 2022

On Shabbat Zachor (the Shabbat preceding Purim), we read a special section in the Torah (Debarim 25:17-19) about the Misva to remember the vicious attack launched by the nation of Amalek against our ancestors in the wilderness. The story of the attack, which appears in the Book of Shemot (17:8-16), is read on the morning of Purim. Following the war against Amalek, G-d announced to Moshe, "Ki Yad Al Kes Kah, Milhama L'Hashem Ba'Amalek" – "For a hand is raised [on oath] over G-d's throne, that a war will be waged by G-d against Amalek" (Shemot 17:14). The commentators explain that G-d here is referred to as "Kah" – the letters "Yod" and "Heh" – because His Name is incomplete as long as the nation of Amalek exists. The complete Name, of course, is formed by the four letters "Yod," "Heh," "Vav" and "Heh," but with Amalek in the world, the final two letters – "Vav" and "Heh" – are missing, as it were, from the divine Name. It has been explained that this teaching is rooted in the verse in Tehillim (96:11), "Yismehu Ha'shamayim Ve'tagel Ha'aretz" – "The heavens shall rejoice, and the earth shall exult," the first letters of which are the letters of the divine Name – "Yod," "Heh," "Vav" and "Heh." This verse expresses the fundamental tenet of providence, that although G-d is in heavens, He is intimately involved in the earth, as He governs, oversees and exerts full control over everything that transpires here in the world. Both the heavens and the earth "rejoice" – because both are under the control of the Almighty. The nation of Amalek battled against this fundamental belief. In the section read on Shabbat Zachor, Amalek is described with the verb "Karecha," which is associated with the word "Mikreh" – which denotes coincidence, or happenstance. Amalek argued that all events are coincidental, unfolding randomly, without any rhyme or reason. They believed in "Yismehu Ha'shamayim" – that G-d is in the heavens, but they denied "Ve'tagel Ha'aretz," that G-d governs the events down here on earth. And thus G-d proclaimed that as long as Amalek exists, His Name consists of only "Yod" and "Heh," representing the words "Yismehu Ha'shamayim," but without "Vav" and "Heh" – the words "Ve'tagel Ha'aretz" – because Amalek denied the belief in G-d's providence over the events in our world. The Gemara in Masechet Hulin (139b) raises the question of where we find an allusion to Haman in the Torah. It cites a verse in Parashat Bereshit (3:11) which contains the word "Ha'min," which could be read as "Haman." However, Rav Eliyahu Bahur (1469-1549), in his Sefer Ha'tishbi, brings a different version of the text of the Gemara, according to which the Gemara finds an allusion to Haman in a different verse. In the Book of Debarim (8:3), Moshe mentions that "Va'ya'achilcha Et Ha'man" – G-d fed Beneh Yisrael the miraculous manna in the desert. The word "Ha'man" ("the manna") can be read as the name "Haman," thus alluding to Haman. In light of what we have seen, we can perhaps understand why specifically in this verse, which speaks of the manna, the Torah chose to embed an allusion to Haman. As discussed, Haman's nation, Amalek, denied the notion of divine providence, G-d's direct involvement in this world. In no area of life is G-d's providence more clearly manifest than in the area of Parnasa – livelihood. All of us have seen how G-d has intervened to ensure that we have our means of sustenance, how He arranged circumstances in such a way that we end up with what we need. The greatest example of this specific form of providence is the Manna which fell from the heavens when our ancestors were in the desert, without any natural ability to sustain themselves. And thus the allusion to Haman, the descendant of Amalek, is found in the verse that speaks of the manna. The clearest rejection of the ideology of Amalek is the Manna, G-d's clear, direct intervention to provide us with our sustenance at all times. Purim is a time to reinforce our belief in Hashgaha Peratit (G-d's providence), how, contrary to Amalek's doctrine, G-d directly cares for and protects each and every one of us at all times. We celebrate Haman's downfall by celebrating Hashem's Hashgaha, and appreciating all that He does for us each day of our lives.

On "Shabbat Zachor," the Shabbat before Purim, we take two Torah scrolls from the Heichal. After reading the regular Torah portion from the first Torah, we open the second scroll and read for the Maftir reading the final verses of Parashat Ki-Teitzei (Devarim 25:17-19) which command us to recount Amalek's attack on Benei Yisrael. According to many Halachic authorities, including the Shulchan Aruch, the annual reading of these verses constitutes a Torah obligation. The Zachor reading differs in this regard from the standard Torah reading, in that it is a Torah obligation.In light of the unique status of the Zachor reading, is it proper for the congregation to read along with the Ba'al Koreh (reader) from their Chumashim as he reads Zachor?Although some Rabbis indeed encouraged reading Zachor along with the Ba'al Koreh, Chacham Ovadia Yosef, in his work Chazon Ovadia (Laws of Purim, p. 4), rules that to the contrary, this practice is inappropriate. Firstly, he notes that the Torah introduces the obligation to recall Amalek's assault with the term "Zachor" (literally, "Remember") – the same term with which the Torah introduces the obligation of Kiddush on Shabbat (Shemot 20:8). The Sages understood the word "Zachor" as a reference to verbal recitation, thus requiring that one verbally declare the sanctity of Shabbat every Shabbat, and verbally recall the incident of Amalek once a year. As we know, one can fulfill his obligation of Kiddush by listening to its recitation from somebody else. The Halachic principle of "Shomei'a Ke'oneh" establishes that by carefully listening to somebody else's recitation, one is considered to have personally recited the given text. Therefore, one is not required to personally recite Kiddush on Shabbat, and it suffices for him to listen to its recitation by another person. Similarly, the obligation to read the Zachor section can be fulfilled by listening to the reader, and there is thus no need for the congregation to read the verses of Zachor along with the Ba'al Koreh, as they satisfy their obligation by carefully listening to his reading.Furthermore, Chacham Ovadia adds, the Zachor obligation requires reading this section from a proper Torah scroll. Therefore, the congregation can fulfill their obligation only by listening to the Ba'al Koreh's reading, whereby they are considered to have themselves read the Zachor section from a Torah scroll. If they read from their Chumashim, then they do not fulfill their obligation. It is therefore appropriate for the congregation to remain perfectly silent during the Zachor reading and carefully listen to each word read by the Ba'al Koreh.There is some discussion among the Halachic authorities as to whether or not women are included in the obligation to hear the Zachor reading, and therefore many women indeed make a point to come to the synagogue on Shabbat Zachor to hear this reading. Many communities conduct a special Zachor reading on the afternoon of Shabbat Zachor for women who are unable to attend synagogue services in the morning. Some Rabbis discouraged this practice, arguing that it is inappropriate to take the Torah scroll from the Heichal for this reading, since no Beracha is recited over this reading and it is unclear whether or not it is in fact required. Chacham Ovadia Yosef, however (In Chazon Ovadia – Laws of Purim, p. 10), encourages this practice, claiming that reading the Zachor section for women is indeed a worthy enough purpose to warrant removing the Torah from the Heichal. He draws proof to his position from the practice of Rabbi Moshe Greenwald (early 20th-century author of the "Arugat Ha'bosem") to remove the Torah from the Heichal each morning during the first twelve days of Nissan and read from the section of the "Nesi'im" in the Book of Bamidbar (7:1-8:4). Even though reading from the "Nesi'im" section during this period is not required by Halacha, and is merely a Minhag (custom), this practice is deemed worthwhile enough to allow removing the Torah from the Heichal. Certainly, then, it is proper to conduct a special Zachor reading for women in deference to the view among the authorities that the Zachor obligation applies to both men and women.Why is no Beracha recited over the Mitzva of reading Zachor? Many Mitzvot that we perform require the recitation of a Beracha. Seemingly, then, before the Zachor reading we should recite the Beracha "Asher Kideshanu Be'mitzvotav Ve'tzivanu Li'zkor Ma'aseh Amalek." Why did the Rabbis not require the recitation of a Beracha before the performance of this Mitzva?Chacham Ovadia (Chazon Ovadia – Laws of Purim, p. 11) cites those who answer this question on the basis of the Gemara's comment in Masechet Megila (10b) that the Almighty does not rejoice in the destruction of the wicked. Although the wicked people in the world must be eliminated, their death should not be a cause of joy and celebration. Thus, for example, when the ministering angels wished to sing a song of praise upon the drowning of the Egyptians in the sea, God exclaimed, "My creatures are drowning at sea – and you wish to sing a song of praise?!" Therefore, even though we must conduct a special reading to recall the obligation to destroy Amalek, the Sages chose not to require the recitation of a Beracha, which would express a feeling of joy and excitement over the destruction of the wicked.Summary: On the Shabbat before Purim we read for the Maftir reading the section of "Zachor" from a separate Torah scroll. The congregation should remain silent during the reading, rather than read along with the Ba'al Koreh (reader). Some authorities require women to hear this reading, as well. Many communities therefore conduct a special Zachor reading during the afternoon of Shabbat Zachor for women who cannot attend the morning services, and this is a proper practice.

Parsha Talk with Rabbis Eliot Malomet, Jeremy Kalmanofsky and Barry Chesler. This week, we begin a new book of the Torah, Va-yiqra [Leviticus] with the parashah [chapters 1-5] taking its name from the book. It provides a detailed description of the 5 major sacrifices an Israelite might offer, 3 voluntary [olah (burmt offering), minchah (grain offering), zevach sh'lamim (sacred gift of greeting)] and 2 required [chattat (sin-offering) and asham (penalty offering)], occasioned by certain sins and the desire to make amends.. In addition, it is Shabbat Zachor, the 2nd of the special shabbatot before Passover, which always falls on the Shabbat before Purim, observed this year Wednesday evening, March 16, and Thursday, March 17. We touch upon the maftir [Deuteronomy 25:17-19] but did not have time to discuss the fascinating haftarah [1 Samuel 15:2-34] in which Saul will lose his kingdom. Instead we concluded with a game to spark a discussion of the Book of Esther and the holiday of Purim. Let us know what you think at parshatalk@gmail.com! Shabbat Shalom! Purim Same'ach!

On this Shabbat, in preparation for Purim, in addition to the regular reading from Torah we always chant a passage form Deuteronomy that instructs us to blot out the name of Amalek from under heaven. In Jewish tradition, Amalek represents absolute evil - human behavior unhinged for morality or empathy. We explore this concept in our class today.

Shaul was appointed as the king, He just had to do one little thing. Amalek's name had to be erased, But since he failed, Shaul was replaced!

Amitai

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (Vayeseh, 21) that within twelve months of a parent's passing, Heaven forbid, the Aliya of Maftir is the most beneficial of all Aliyot for the departed soul. This is especially so, the Ben Ish Hai adds, on Shabbatot that have a special Maftir reading, such as Shabbat Zachor, Shabbat Para, and Shabbat Rosh Hodesh. However, the Hesed La'alafim (Rav Eliezer Papo, 1786-1827) warns that if the person who receives the Aliya of Maftir does not properly pronounce the words of the Berachot or of the Haftara, then instead of bringing benefit for his departed parent's soul, he does just the opposite. Therefore, if one fears that he is unable to pronounce the words properly, he should elevate his parent's soul by giving charity, and allow somebody else to receive Maftir. The Misva is to read the Berachot and the Haftara for the congregation, and thus the words must be pronounced properly.Years ago, the one who received the Aliya of Maftir would read the Haftara for the congregation, just like on Purim one person reads the Megilla for the entire congregation, who listen attentively to the reading. The Ariizal (Rav Yishak Luria of Safed, 1534-1572), however, taught that the proper practice nowadays is for everybody to read the Haftara from the Humashim along with the person who received Maftir. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1867-1939) writes that for this reason, the one who recites the Berachot must have in mind that he recites them not only for himself, but also for the congregation, who read the Haftara along with him.The Shulhan Aruch writes that the Beracha over the Haftara should not be recited until the Sefer Torah is closed, as it would be disrespectful to the Sefer Torah to recite the Beracha while it is open.Many people make the mistake of answering "Amen" in the middle of the Beracha recited before the Haftara, after the words, "Ha'ne'emarim Be'emet." There is only one Beracha recited before the Haftara, which ends with the words, "Ha'emet Ve'ha'sedek," and thus one should not answer "Amen" until after these words are recited. Some people also make the mistake of answering "Amen" in the middle of the first Beracha recited after the Haftara, after the words, "Emet Va'sedek," despite the fact that the Beracha continues until "Ha'Kel Ha'ne'eman Be'chol Devarav." It is customary to pause after the words, "Emet Va'sedek," because, as the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) explains, congregations in the olden days would sing the next portion of this Beracha – "Ne'eman Ata Hu" – along with the one reciting the Berachot. However, although a pause is made, this point does not signify the end of the Beracha, and thus "Amen" should not be recited at this point.The Shulhan Aruch writes that when Rosh Hodesh falls on Shabbat, the one reciting the Berachot after the Haftara does not mention Rosh Hodesh in the final Beracha. Meaning, when he recites, "Ve'al Yom Ha'Shabbat Ha'zeh," he does not then add "Ve'al Yom Rosh Ha'hodesh Ha'zeh." Since the occasion of Rosh Hodesh does not require the reading of a Haftara, and the Haftara is read only because it is Shabbat, Rosh Hodesh is not mentioned in the Berachot.It is customary to recite a "Mi'she'berach" prayer for each person who receives an Aliya, immediately after the Aliya. Whereas some Ashkenazic communities recite one collective "Mi'she'berach" for everybody after the Haftara, the accepted practice among Sepharadim is to recite a separate "Mi'she'berach" prayer after each Aliya. It is also customary after somebody receives an Aliya for a Yartzheit to recite the "Hashkaba" prayer for the deceased family member. It should be noted that, as the Zohar (cited by the Kaf Ha'haim) comments, we mention the deceased's name and his or her mother's name when reciting the "Hashkaba." The reason, the Zohar explains, is that while praying we must speak in definitive terms, without any uncertainty. Therefore, since the identity of a person's mother is verifiable whereas the identity of the father is only presumed, the mother's name is mentioned when praying for somebody.Those who receive Aliyot must ensure to recite the Berachot aloud, such that everybody in the synagogue can hear them, and to pronounce the words properly. This applies as well to the Berachot before and after the Haftara. The Shulhan Aruch (Orah Haim 284) writes that by listening to these Berachot, we can be considered as having recited them ourselves as part of the requirement to recite one hundred Berachot each day. While on weekdays we recite fifty-seven Berachot just by reciting the three Amida prayers, the four Amida prayers on Shabbat total only twenty-eight Berachot. In order to make up the missing Berachot so we can reach a total of one hundred Berachot over the course of the day, we should listen to the Berachot recited over the Torah reading and the Haftara. Each of the eight Aliyot (including Maftir) includes two Berachot, for a total of sixteen, and then there is one Beracha recited before the Haftara and four after. These Berachot are necessary in order for us to ensure that we recite one hundred Berachot on Shabbat. For this reason, it is important that those who receive Aliyot recite the Berachot loudly and clearly, so they can be counted toward the congregants' recitation of one hundred Berachot.

"We let ourselves forget that we remain the targets of other people’s hate." For those wishing to gain some context on this issue, below is a link to an OpEd written by JCRC Director Tyler Gregory. In addition, the following resources provide important insights into and support for JCRC’s work: https://jewishjournal.com/commentary/332106/a-jewish-community-playbook-on-ethnic-studies/ And a Hartman podcast interview: https://www.hartman.org.il/identity-crisis-44-how-california-jews-grappled-with-a-new-curriculum/ https://podcasts.apple.com/us/podcast/identity-crisis/id1500168597?i=1000508309651 Rabbi Beth also encourages each of you to register on the JCRC website for a Forum this Wednesday on this issue: https://jcrc.org/news-events/events/public-briefing-on-ethnic-studies

Today's mini share is a short lesson of how the ‘flipping it upside down” concept of Purim is intertwined with yoga and inversions. Please find more information at https://modahjewishyoga.wordpress.com/ and feel free to contact Emily, The Jewish Yogi, at thejewishyogi@gmail.com. Emily teaches Jewish themed yoga and regular yoga to people of all ages from ages 3 and up.

Sermon for Shabbat Zachor 5781.

A Sabbath Sermon on 1 Samuel 15 by Michael David Gonzales on Shabbat Zachor, the Sabbath of Remembering, which immediately precedes Purim, the Festival of Lots. In this teaching, Michael compares King Saul with Queen Esther and them compares them both to Messiah Yeshua, Christ Jesus.

Sermon for Shabbat Zachor 5781.

Rabbi Rebecca Schatz's Shabbat Teaching at Temple Beth Am, Los Angeles, on February 20, 2021. (Livestream/Zoom)

Sat Feb 20, 2021 - Cantor Glenn Sherman - Morse Life - 2 hrs Shabbat Zachor

Haftarah Parshat Shabbat Zachor הפטרה שבת פרשת זכור

Fast Reading of Haftarah Parshat Shabbat Zachor הפטרה שבת פרשת זכור

Amalek is a big deal... --- Support this podcast: https://anchor.fm/levi845/support

Amitai

Mi Chamocha Shabbat Zachor מי כמוך ואין כמוך פזמון לשבת זכור

King Saul fails to wipe out Amalek as commanded, which eventually brings on the evil Haman, the Purim villain.

The Divine Presence vs. the Spirit of Amalek This week's Torah portion of Terumah gives expression to the Creator's desire to be welcomed into this world – and this changes everything. The message of G-d's desire that we create a Mikdash – a sanctuary for His presence, first fulfilled with the desert tabernacle and later, through the Holy Temple in Jerusalem -- is a message of love and faith which infuses human existence with purpose and hope. This Shabbat of parashat Terumah is also the special Sabbath known as Shabbat Zachor, wherein, in preparation for the upcoming holiday of Purim, we will read an additional Torah reading: G-d's commandment to remember the evil Amalek, and to obliterate its memory from the face of the earth (Deut. 25:17​-19). As we discover in this week's Jerusalem Lights podcast, these two ideas are polar opposites. Jim Long and Rabbi Chaim Richman conduct an exciting and moving exploration of the connection between Amalek's battle against G-d, and the true meaning of building a sanctuary for G-d in this world. ___ Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Please support the work of Jerusalem Lights, a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: Paypal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc...​ In the USA: Jerusalem Lights Inc. Post Office Box 16886 Lubbock Texas 79490. In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel Subscribe to our newsletter at https://www.rabbirichman.com​ Subscribe to our YouTube channel: https://www.youtube.com/channel/UCUpV...​ Follow us on Facebook: https://www.facebook.com/RabbiChaimRi...​

Parashat Terumah - Shabbat Zachor by Rabbi Benjamin Lavian

The obligation to destroy Amalek and their descendants, which is read of Zachor, is one of the most problematic commandments in the bible. See how medieval commentators explained it away and how modern commentators honed even this difficult mitzva for… Read the rest The post Terumah 5781: Shabbat Zachor, the Mitzvah of Genocide first appeared on Elmad Online Learning. Continue reading Terumah 5781: Shabbat Zachor, the Mitzvah of Genocide at Elmad Online Learning.

A sermon by Rabbi Mira Ravera on Shabbat Zachor. For more information please visit romemu.org. How do you listen to A Taste Of Romemu? You have a lot of options you know? iTunes, Spotify, Google Play, Stitcher, RSS, it’s your choice!

Who are you really? Before we can begin to discuss the riddle of Jewish identity and Gentile identity in Messiah, we need a firm grasp on spiritual identity. This teaching from Shabbat Zachor removes the costume to reveal the real person inside you. 

Sermon: “The Unfearing Life” Parashat TetzavehTorah: Exodus 27:20 – 30:10Maftir: Deuteronomy 25:17 – 25:19 | Shabbat ZachorHaftarah: I Samuel 15:2 – 15:34 | Shabbat Zachor

Sermon: “The Unfearing Life” Parashat TetzavehTorah: Exodus 27:20 – 30:10Maftir: Deuteronomy 25:17 – 25:19 | Shabbat ZachorHaftarah: I Samuel 15:2 – 15:34 | Shabbat Zachor

In the special haftarah for Shabbat Zachor, Saul loses his kingship over a failure to thoroughly destroy the tribe of Amalek. Did Saul just err by leaving the king alive, or was there something more sinister happening here? Source: 1 … Read the rest Continue reading 5780 — Shabbat Zachor: What did Saul Get Wrong? at Elmad Online Learning.

Game Changer for Purim, Insights to the the Holiday of Purim, Under Grace, Mordechai, 2 Mashiachs, Matan Torah, Born from Above, Sarah x Hagar, Shabbat Zachor, Half-Shekel, Great Commission --- Send in a voice message: https://anchor.fm/emet/message

On this Shabbat of Remembrance, Rabbi Silverman discusses G-d's faithfulness to His people over the centuries.

Sermon: “Community In Error” Torah: Leviticus 1:1 – 5:26 Maftir: Deuteronomy 25:17 – 25:19 | Shabbat Zachor Haftarah: I Samuel 15:2 – 15:34 | Shabbat Zachor

We are not greater than our Maker --- Send in a voice message: https://anchor.fm/emet/message

Amalek’s assault on the newly-freed people of Israel looms large in our collective Biblical memory. Why did Amalek attack and why did the Torah demand that we preserve that memory forever? Please let us know your comments and thoughts about … Read the rest The post 5779 – Shabbat Zachor: The Attack of Amalek first appeared on Elmad Online Learning. Continue reading 5779 – Shabbat Zachor: The Attack of Amalek at Elmad Online Learning.

A Children's Shabbat Teaching on Shabbat Zachor, The Sabbath of Remembering, by Michael David Gonzales at Beit Hallel, a Messianic Synagogue in Tacoma, Washington.

What do we do when the enemy comes looking for us? Why do we remember the difficulties of our ancestors even now? This Shabbat is Shabbat Zachor, a Shabbat of Remembering. What do we remember, and why?   Thanks for listening to the Torah of Life podcast, your home for transformational wisdom from a Jewish lens. We'll be back very soon with the next episode! Shabbat Shalom!  

The Shabbat before Purim is called Shabbat Zachor, where we are reminded of the obligation to remember what our arch enemy, Amalek, did to us on our way out of Egypt. This is a reflection on the power and complexity of memory, including remembering Bev Goodman who died this week without memory and how we remember the victims of the shooting massacre in Florida.

This week is Shabbat Zachor, where we remember Amalek. In this podcast by Rabbi Dr. Daniel Roth, he explores who Amalek is and different interpretations as to how the struggle with them began as well as opportunities for how we … Read the rest The post Shabbat Zachor: “Remember what Amalek did to you!” But why did he do it? Can we reconcile with our eternal sworn enemies? first appeared on Elmad Online Learning. Continue reading Shabbat Zachor: “Remember what Amalek did to you!” But why did he do it? Can we reconcile with our eternal sworn enemies? at Elmad Online Learning.

A Shabbat Message on Shabbat Zachor, The Sabbath of Remembering by Michael David Gonzales at the Front Range Messianic Community in Arvada, Colorado.

A Shabbat Message on Purim by Michael David Gonzales at the Front Range Messianic Community in Arvada, Colorado.

Erev Shabbat Parshat Tetzaveh - Shabbat Zachor, by Rav Yonatan Snowbell and Rav Ezra Bick

This is a version of the sermon I gave on the morning of Shabbat Zachor, a different perspective on Megillat Esther.