6905 —ההגיה הנכונה של זכר עמלק בקריאות התורה

B"H, 25 Sivan, 5719. Brooklyn.

Haraha"g vavac"h iy"a nu"n oseik b'tzt"z etc. Meir. Shalom u'Vrachah!

In response to your letter from Tuesday, as you requested, I am copying here what was printed in Chassidus Chabad regarding the reading of Zecher-Zecher. From Boneh Yerushalayim, section 44 (very likely from our master, the Alter Rebbe, author of Tanya and Shulchan Aruch):

Further on this topic: One verse says 'Ki Macho Emcheh Et Zecher Amalek' (For I will utterly blot out the memory of Amalek), implying that it is in G‑d's hands to erase it. Another verse says 'Timcheh Et Zecher Amalek' (You shall blot out the memory of Amalek), implying that it is in our hands to erase it. The explanation is as follows: The word 'Zecher' (memory) appears with two different vowelizations—one with segol and one with tzeirei. Segol hints at love, as segol represents chesed (kindness), and sheva represents awe. That is, love refers to mitzvot performed for one's own sake—this is the aspect of Amalek done for ulterior motives; G‑d did not command us to erase this. But negative awe—meaning negative commandments—is for us to erase because it is pure evil; we must remove ourselves from evil. This is 'Timcheh Et Zecher Amalek' with sheva itself as explained above. But negative love—meaning mitzvot done for ulterior motives—we do not have the power to erase so that the mitzvot are performed perfectly; they become like Korach from both sides unless one does not perform the mitzvah because it is not done properly. This is 'Ki Macho Emcheh Et Zecher Amalek' with segol—the ability to erase love will be in G‑d's hands when Mashiach comes, may he come speedily; but now we cannot nullify mitzvot and must perform them even if there are some ulterior motives involved.

Purim customs—printed at the end of "Reshimot on Megillat Esther," p. 32: In reading Parshat Zachor (and Parshat Teitzei)—as well as in Purim readings (and Parshat Beshalach): Zecher Amalek with tzeirei or with segol—there are different customs about this, and I have not heard a directive about it. Seemingly, it is proper to read both forms: In Parshat Zachor (and Parshat Teitzei), first read 'Zecher' with tzeirei and then 'Zecher' with segol; in Purim readings (and Parshat Beshalach), first read 'Zecher' with segol and then 'Zecher' with tzeirei.

1) See Tanchuma at the end of Parshat Teitzei; our Rabbis, authors of Tosafot at the end of Parshat Beshalach; Torah Or (by our master the Alter Rebbe) at the end of Parshat Tetzaveh.
2) It seems that whoever recorded the teaching was not precise—the intent is that there are two readings.
3) See below note 9.
4) Tikunei Zohar 369 (129b), and elsewhere; Pardes by Ramak, Shaar HaNekudot.
5) It seems it should say: negative love.
6) The connection between Amalek and doing for one's own sake is explained in Boneh Yerushalayim in the previous essay; see also Torah Or (83a), etc.
7) Note Rambam Hilchot Teshuvah (10:2ff): Not every wise person merits this level... therefore when teaching... only teach them... so they will receive reward until their understanding increases... then reveal this secret little by little...
8) Perhaps it should say: sheva tzeirei. The connection between sheva and tzeirei—see Tikunei Zohar introduction (15b), Tanu (89b), Tasag (124b), Ta'anit (126a), Zohar Chadash Shir HaShirim (73d); Pardes ibid.
9) In Masorah on Chumash regarding Zecher—in Parshat Beshalach—it is with tzeirei; in Parshat Teitzei—it brings two opinions. Apparently this is what Mishnah Berurah Siman 685:18 refers to. He concludes that it is proper to read both forms to fulfill all views—in Sefer Maaseh Rav and its notes there are conflicting reports; see also Hagahot Porat Yosef on Bava Batra 21b—and based on this, the doubt applies only regarding Parshat Teitzei (and reading Zachor). But in Sefer Ketzot HaShulchan notes at end of vol. IV he brings several customs also regarding reading Beshalach. These can be based on what was explained in Boneh Yerushalayim section 44—even though there may be some imprecision in that record—and based on what’s explained there that in Beshalach one should use segol and in Teitzei tzeirei—it seems to me, as I wrote above, that in Beshalach (and Purim) one should first and primarily read Zecher with segol and then—to fulfill all views—with tzeirei; and in Teitzei (and Zachor)—the opposite order. Since Maftir reading is an addition while Shevi'i is primary—one should do likewise both for Shevi'i and Maftir.

The main thing follows the saying from Baal HaMaamar Toras Chesed—as brought in Ketzot HaShulchan there: "Zecher [with segol], Zecher [with tzeirei]—my father would erase both."

With honor and blessing,
Secretary

Summary

The Rebbe explains that due to varying traditions about how to pronounce "Zecher Amalek," one should ideally read both pronunciations during Torah readings related to Amalek, thus fulfilling all opinions while appreciating their deeper spiritual meanings.