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14

The Beit Yosef in OC 685 quotes Tosfot who says that Parashiyot Zachor and Parah are Biblical requirements. However, our versions of Tosfot do not have anywhere that Parah is Biblical. The Mishna Berura OC 685 sk 15 writes that most Achronim agree that Parah is not a Biblical requirement. So we really don't know what source Tosfot had in mind (assuming the ...


13

You are right. There is a Shita of the Meiri Bais HaBechira in Megila that says that on Parshas Shekalim you should only take out one Sefer Torah. I imagine that the reason the Shulchan Aruch mentions that we use two Sefer Torahs is because of Lo Pelug.


9

Sefer HaToda'ah (The Book of Our Heritage) says that taking out multiple scrolls would seem unnecessary when the second portion is in close proximity to the first. Never-the-less, he says that the custom is to take out multiple Torahs.


8

The printed version of Tur (end of Orach Chaim 688) says that in that case the parshiyos would not have to be read again, and Beis Yosef there agrees. However, Darchei Moshe and Bach there argue that this version is incorrect, and that indeed they would have to be reread in (or, for Shekalim, before) Adar Sheni.


7

In the terminology used in the Mishnah, the Biblical shekel is called a sela, and the former half-shekel is called a shekel. (Examples are legion - see, for example, Shekalim 1:6: הנותן סלע ונוטל שקל - one who gives a sela and asks for a shekel as change.) So it's quite correct to say that we will give a shekel.


7

Yes, there are many who still do (though unfortunately a minority today). To name a few, Fifth Avenue Synagogue says the Musaf piyutim as does OZ on West Side (or at least they did last time I was there for Parshas Shkalim about 9 years ago), one or more of the Young Israels in the NY area do (I forgot which one but I know that at least one does it). In ...


5

Per the Mishna Berura "Know that some say that the word זכר should be pronounced as "Zaicher" with a "Tzairai" and some say that it should be pronounced "Zecher" with a "Segol." Therefore, it is correct to read it twice. The Mishnah Berurah does not cite a source for the two opinions, however some have suggested that the source is the following letter by ...


4

Chinuch 603 says women are not obligated in the active biblical mitzva of remembering what Amalek did, and in 605 says that the details of the "don't forget" mitzva were covered in 603, which Minchas Chinuch (in 603) says "seems a little" to imply that they're exempt from that one, too. However, MC himself (in 603) seems to decide that they are obligated in ...


4

The Rivevos Ephraim chelek 5:584:3 writes that, since if one misses one word of krias megila they are not yotzei (Mishna Brurah 690:5), accordingly it seems that certainly by parshas zachor which is a Torah obligation if one misses one word he is not yotzei: like the Sefer Mikraei Kodesh siman 7 writes, it isn't any lower than megillah. Therefore one should ...


3

As others have answered, technically the establishment of the calendar is a prerequisite for observing the Jewish holidays. This commandment is in fact the first mitzva given to the Jewish people as a nation. (The few mitzvot recorded in Bereishit were given to individuals before we became a nation.) The Seforno explains that setting the Jewish calendar ...


3

The Ibn Ezra (ad loc.) writes that without the commandment to set the months, we would observe the holidays by season (e.g. shamor es chodesh ha'aviv, v'chag hakatzir bikkurei ma'asecha, etc.). However, setting the halachic calendar is an intrinsic part of the holidays, as mentioned by DoubleAA, so the commandment of "hachodesh hazeh" is appropriately placed ...


3

The Kli Yekar explains that Nissan is the month when the sun is in the constellation Aries, a sheep. We know the Egyptians worshiped sheep (Genesis 46:34 and Exodus 8:22). By slaughtering a sheep in the month of the sheep, God was showing the Egyptians his power over their gods. This connection also helps us understand how counting Nissan (the month of the ...


3

A comprehensive article about this was written by the late Rav Mordechai Breuer, published in Megadim 10, Shvat 5750. (link: http://www.herzog.ac.il/tvunot/fulltext/mega10_broyer.pdf) He discusses the "Zeicher" issue, as well as "V'laharog" and "Lifneihem" in the Megillah (discussed in Rav Moshe's teshuvah). He traces the history of the variant ...


3

An interesting example is the Yerushalmi shuls in Israel, who follow the customs of Tamidei HaGra. (I think the Tukachinsky luach mentions this custom.) They don't say Yotzrot or Krovot during the brachot of Shma or Shmone Esrei, but after Shacharit (and before taking out the Torah) they say the piyyutim.


2

I have heard that Ner Yisrael says the Mussaf for Shkalim and Hachodesh as do many shuls that follow the yeshiva's minhagim. Anyone have first-hand experience? I also heard from a number of people (but again, I have not been there to confirm) that Lakewood says many of the piyutim for Arba Parshios. Anyone know exactly which ones they say? I know that ...


2

This is a question that I am aware of that the Levush asked and left it as "there is a need for a reason why there was no Takana of Musafim for Parshas Zachor and Parshas Parah. See link of Elya Raba 685:14 http://hebrewbooks.org/pdfpager.aspx?req=7767&hilite=171f6b96-23cf-46a0-8606-29300ae1edf4&st=%D7%96%D7%9B%D7%95%D7%A8&pgnum=434


2

In response to #1 - I have never seen a Shul that gives only 5 Aliyos from the first Torah, and I would be surprised to hear that there is a Shul that does that. In response to #2 - My Shul always gives an extra Aliya, and this past week they called up 7 in the first Torah, 1 for the second Torah, and 1 for Parshas HaChodesh. In summation - The only Sefer ...


2

R' Samson Raphael Hirsch construes the commandments of both Rosh Chodesh and the Passover offering as means toward fulfilling God's promise/commandment in Exodus 6:7: ... וְלָקַחְתִּי אֶתְכֶם לִי לְעָם, וְהָיִיתִי לָכֶם לֵאלֹהִים and I will take you to Me for a people, and I will be to you a God ... According to R' Hirsch (in his commentary on 6:7 ...


2

Those that omit Av Harachamim do so because the Four Parshios are to some extent celebratory, in that they usher in and remind us about the oncoming festival of Pesach. The poskim failed to make this explicit because they mistakenly presume that the reader would realize this on his or her own. Of course, my assertion is, by its very nature, difficult to ...


1

Mishna Berura 685:18 actually brings a dispute as to whether we say Av HaRachamim during the weeks of the 4 Parshios. Minhag Chabad is to say on Parshas Zachor and on Parshas Para מפורש בלוח 'היום-יום' לש"פ זכור ופרה שאומרים 'אב הרחמים', however do not say it on Parshas Shekalim or HaChodesh since we are either Bentching Rosh Chodesh or it is Rosh Chodesh. ...


1

Many years ago I heard that the basis for Parshas Parah being biblical is from this verse: זְכֹר אַל־תִּשְׁכַּח אֵת אֲשֶׁר־הִקְצַפְתָּ אֶת־יְהוָֹה אֱלֹהֶיךָ בַּמִּדְבָּר. Remember, don't forget how you angered your Lord in the desert. The Torah then goes on to talk about the sin of the golden calf. Now Rashi tells us that the Parah Adumah, the red heifer was to atone ...


1

The entire point of reading Parashat Shekalim is to "announce" that Adar/Nissan are on the way, and as a reminder of the באחד באדר, משמעין על השקלים. Taking out 2 Sifrei Torah forces people to take note. Those who aren't following inside a Chumash would hardly notice anything amiss if one simply rolled a few columns and read a different Maftir and Haftara. ...


1

Yalkut Yosef (685:12) says Bediavad he is Yose - ומכל מקום אם שומע את קריאת פרשת זכור במבטא אשכנזי, ומתוך ספר תורה בכתב אשכנזי, יצאו ידי חובה. And also, later on he says an Ashkenazi is also Yose from a Sefaradi.



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