Halakhic Positions of Rav Joseph B. Soloveitchik

by R. Aharon Ziegler

The Mitzvah of Zechirat Amalek if found in Parshat Ki Teitzei (Devarim 25:17-20). It contains a positive aspect of Zachor, and a negative aspect of lo–tishkach

According to Rambam (Hilchot Melachim 5:5), and Tosafot (Berachot 13a) this Mitzvah is a Chiyyuv D’Oreita (Biblical requirement). We fulfill the Mitzvah by listening to the Torah reading of Parshat Zachor (Devarim 25:17) on the Shabbat before Purim.

In the opinion of the Magen Avraham (siman 685) one can also fulfill the obligation of Mitzvat Zechirat Amalek even by hearing the end of Parshat Beshalach – “VaYavo Amalek” (Shemot 17:8-16), which is also read on Purim day. The Mishna Berurah (685:16) disputes this ruling.

Rav Soloveitchik inquired: Why observe this mitzvah today if we cannot do any harm to Amalek since we cannot identify them nor do we know if they even still exist?

And the Rav answered, – purpose of the Mitzvah is to remember what caused Amalek to attack. Our sins are what caused the problem. We observe the mitzvah to remember the effects of our sins, in order to avoid repeating them.

Rav Soloveitchik further stated that anyone who adapts the ideology of Amalek (that is- attacking Jews for no reason) is considered to have the status of Amalek despite the fact that he is not a biological descendant of Amalek. The Rav believed that the Nazis had the halachic status of Amalek and that one who studies the history of Nazi Germany has fulfilled an added dimension of the mitzvah of remembering Amalek (but not as a replacement for hearing the actual Torah reading about Amalek).

In a Hebrew Leap Year, Purim is observed in the second month of Adar and therefore Shabbat Zachor and the mitzvah of Zechirat Amalek is also observed in the second Adar.