YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Bemare Habazak - Rabbis Questions
Answer: First, it is not clear that it is necessary to repeat any of the above. The variance of zeicher to zecher (for the Ashkenazim who distinguish between these vowels) in Parashat Zachor might change the meaning of the pasuk, which determines when a mistake must be corrected (Shulchan Aruch, Orach Chayim 142:1). The word for "memory" is apparently "zeicher" (see Tehillim 111:4). The question is whether "memory of" changes to zecher. The more accepted position (i.e., in reading the same pasuk during Parashat Hashavua) is "zeicher." However, the Radak and the Gra (while some have different accounts) said that "zecher" is correct. The Mishna Berura (685:18) recommends the minhag to read twice, which seems to have emerged based on the Chatam Sofer’s (died, 1839) practice.
It is not so clear that reading the wrong one changes the meaning, considering that the context of the pasuk points to "memory of," and context apparently affects what needs correcting. The two traditional changes in Megillat Esther do not seem to change the meaning (grammatical and halachic arguments are beyond our scope). In any case, probably due to our great regard for Parashat Zachor and Megillat Esther, the idea of repeating is now a strong minhag, which is effectively untouchable in most communities.
The matter of how many words to repeat enjoys much less consensus. To start with, there are three different accounts of what the Chatam Sofer repeated (the word, the phrase from "timcheh," the whole pasuk). The minhag decades ago was to repeat the phrase, which Rav Moshe Feinstein (Igrot Moshe, OC V:20.32) and Rav Yosef D. Soloveitchik recommended (see P’ninei Harav, p. 148; I have heard differing accounts).
Some raise issues with repeating just the phrase. When we lain a word wrong, we fix just the word. If the mistake was adding a word, we reread the phrase where the word was inserted without the extraneous word. The simplest explanation of how this works is that by repeating the phrase, one ‘erases’ that which was said before and starts the phrase again. Similarly, the Shulchan Aruch (OC 209:2, based on some Rishonim to Berachot 12a) says that if one accidentally recited "… borei pri hagafen" on beer and then immediately added "shehakol …," it works to replace the mistaken part of the beracha (at least enough to not have to repeat the beracha). Thus, saying "zecher" (the second time) may erase "zeicher." (It would make more sense to say "zeicher" second, but that is not the minhag.) The idea of finishing the pasuk before repeating is that once the pasuk is finished, it is ‘money in the bank’ that cannot be ruined.
Those who suffice with repeating the phrase can defend themselves and counterattack. Perhaps erasure happens only if one intends to replace that which was wrong and not if one only wants to add an alternative reading just in case the first reading was wrong. The counterattack is that the Ramban understands Berachot 12a as being unsure about the case of one who said the beracha correctly and immediately, upon finishing it, added the wrong ending, whether he is credited for the beracha or it was erased. So, even finishing the pasuk might be problematic, strengthening those who choose what they believe is the correct reading and do not repeat anything (as shuls did for centuries). We have pilpulim to support either side (which we leave out for brevity’s sake) but no conclusive proof. We will not share an idea to solve the problem according to everyone (as we do not to want to introduce more chumrot than already, for better and/or for worse, exist).
In conclusion, we believe that those using any of the many minhagim fulfill their mitzva of zechirat mechiyat Amalek and recommend that each shul keep to its minhag.
Bemare Habazak - Rabbis Questions (656)
Various Rabbis
21 - Question Bechukotai
22 - Tetzaveh Question
23 - Paper Ownership of Non-Kosher Food
Load More
Bemare Habazak - Rabbis Questions Ask the Rabbi: Having a Non-Jew Build a Sukka and Assemble Arba’a Minim
Rabbis in Midrash
Lessons
fast navigation
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
