In this first section, there is an 'order of attack' in terms of how we are going to approach this section.
We are discussing the reading of Parshat Zachor, and whether or not it must occur BEFORE Purim, can occur ON Purim, or can occur AFTER Purim (hint: No one thinks it can come completely AFTER Purim).
The first thing we are going to do is try and understand the argument of Rav and Shmuel. One of them believes that it occurs after Purim, the other thinks that it can occur ON Purim. We are using a test case, Purim occurring on a Friday, in order to try and understand the practical difference in their opinions.
(an important point to note: In 'walled cities', like Jerusalem, Purim is celebrated a day later than in the rest of the Jewish world)
One Mishnah and one baraita are brought to try and prove Rav's opinions. How do these texts support Rav's opinion? How does Shmuel reject them?
At the very end, one additional argument is raise: What about when Purim falls on Shabbat? How do Rav and Shmuel's opinions continue to differ? What might be the root of the disagreement?
בִּשְׁנִיָּיה זָכוֹר וְכוּ׳ אִיתְּמַר פּוּרִים שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת רַב אָמַר מַקְדִּימִין פָּרָשַׁת זָכוֹר וּשְׁמוּאֵל אָמַר מְאַחֲרִין רַב אָמַר מַקְדִּימִין כִּי הֵיכִי דְּלָא תִּיקְדּוֹם עֲשִׂיָּה לִזְכִירָה וּשְׁמוּאֵל אָמַר מְאַחֲרִין אָמַר לָךְ כֵּיוָן דְּאִיכָּא מוּקָּפִין דְּעָבְדִי בַּחֲמֵיסַר עֲשִׂיָּה וּזְכִירָה בַּהֲדֵי הֲדָדֵי קָא אָתְיָין תְּנַן בַּשְּׁנִיָּה זָכוֹר וְהָא כִּי מִיקְּלַע רֵישׁ יַרְחָא בְּשַׁבָּת מִיקְּלַע פּוּרִים בְּעֶרֶב שַׁבָּת וְקָתָנֵי בַּשְּׁנִיָּה זָכוֹר אָמַר רַב פָּפָּא מַאי שְׁנִיָּה שְׁנִיָּה לְהַפְסָקָה תָּא שְׁמַע אֵיזוֹ שַׁבָּת שְׁנִיָּה כׇּל שֶׁחָל פּוּרִים לִהְיוֹת בְּתוֹכָהּ וַאֲפִילּוּ בְּעֶרֶב שַׁבָּת מַאי לָאו עֶרֶב שַׁבָּת דּוּמְיָא דְּתוֹכָהּ מָה תּוֹכָהּ מַקְדִּימִין אַף עֶרֶב שַׁבָּת מַקְדִּימִין אָמַר שְׁמוּאֵל בָּהּ וְכֵן תָּנָא דְּבֵי שְׁמוּאֵל בָּהּ חָל לִהְיוֹת בְּשַׁבָּת עַצְמָהּ אָמַר רַב הוּנָא לְדִבְרֵי הַכֹּל אֵין מַקְדִּימִין וְרַב נַחְמָן אָמַר עֲדַיִין הִיא מַחְלוֹקֶת אִיתְּמַר נָמֵי אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי אַבָּא אָמַר רַב פּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת מַקְדִּים וְקוֹרֵא בַּשַּׁבָּת שֶׁעָבְרָה זָכוֹר:
§ The mishna states: On the second Shabbat of Adar, the Shabbat prior to Purim, they read the portion of “Remember [zakhor] what Amalek did” (Deuteronomy 25:17–19).
With regard to this, an amoraic dispute was stated: With regard to when Purim occurs on a Friday, Rav said: The congregation advances the reading of the portion of Zakhor to the previous Shabbat. And Shmuel said: They defer it to the Shabbat following Purim.
The Gemara explains the two opinions: Rav said: They advance it to the previous Shabbat, in order that the observance of Purim should not precede the remembrance of the destruction of Amalek, which is achieved through reading the portion of Zakhor.
And Shmuel said: They defer its reading. And as for Rav’s argument, Shmuel could have said to you: Since there are the walled cities that observe Purim on the fifteenth, at least with regard to them, the observance and the remembrance come together on the same day, and that is sufficient.
The Gemara offers various proofs for Rav’s opinion: We learned in the mishna: On the second Shabbat they read the portion of Zakhor. The Gemara suggests: Is it not the case that when the New Moon of Adar occurs on Shabbat, Purim occurs on Friday, and yet the mishna teaches: On the second Shabbat they read the portion of Zakhor? This supports Rav’s opinion that in all cases the portion is read before Purim.
Rav Pappa said: There is no proof, because one could argue as follows: What is the intention of the mishna when it is referring to the second Shabbat? It could mean the second Shabbat on which a special portion is read, which, if Purim occurs on Friday, occurs only after the interruption of the previous Shabbat, during which no portion was read.
Come and hear another proof from a baraita: Which is the second Shabbat on which a special portion is read? The Shabbat of whichever week during which Purim occurs, and this is the case even if it occurs on Friday.
The Gemara explains the proof: What, is it not that the baraita teaches that even if Purim occurs on Friday, the case is similar to the case when it occurs during the middle of the week, and therefore, just as when it occurs during the middle of the week we advance the reading to the previous Shabbat, so too, when it occurs on Friday, we should advance the reading to the previous Shabbat? This baraita would therefore prove Rav’s opinion.
Shmuel said: The baraita should be emended, and instead of saying: During which Purim occurs, it should say: On which Purim occurs, i.e., on Shabbat itself. And so the school of Shmuel taught: On which Purim occurs.
With regard to when Purim occurs on Shabbat itself, Rav Huna said: Everyone agrees, i.e., both Rav and Shmuel, that they do not advance the reading of the portion of Zakhor to the previous Shabbat, but it is read on that Shabbat. And Rav Naḥman said: Even in this case there is still a dispute, for Rav maintains that in all cases the remembrance of the destruction of Amalek, which is achieved through reading the portion of Zakhor, must always precede the observance of Purim.
It was also stated that Rabbi Ḥiyya bar Abba said that Rabbi Abba said that Rav said: If Purim occurs on Shabbat, one advances and reads the portion of Zakhor on the previous Shabbat, as Rav Naḥman understood Rav’s opinion.
Ok, so now that we've dissected the argument, let's discuss a bit more about Parshat Zachor. Here is the relevant passage which we read about Amalek:
But what exactly did Amalek do? A Reminder:
(יד) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאׇזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם׃
But what does Amalek have to do with Purim? Traditionally, according to the Rabbis of the Talmud, Haman is seen as a descendant of Amalek (actually, basically any enemy we've ever had is said to be Amalek).
But what is the textual connection between Amalek and Esther?
Below, see the relevant passage in the book of Esther. Try and guess why, in addition to the Haman/Amalek connection, we are building another connection between these two stories.
Hint: some of the connections between 'observing' (shamor) and 'remembering' (zachor)
Pay particular attention to verse 28----how is Rashi (see below) reading this verse differently than our Gemara?
(26) For that reason these days were named Purim, after pur.
In view, then, of all the instructions in the said letter and of what they had experienced in that matter and what had befallen them, (27) the Jews undertook and irrevocably obligated themselves and their descendants, and all who might join them, to observe these two days in the manner prescribed and at the proper time each year. (28) Consequently, these days are recalled and observed in every generation: by every family, every province, and every city. And these days of Purim shall never cease among the Jews, and the memory of them shall never perish among their descendants. (29) Then Queen Esther daughter of Abihail wrote a second letter of Purim for the purpose of confirming with full authority the aforementioned one of Mordecai the Jew. (30) Dispatches were sent to all the Jews in the hundred and twenty-seven provinces of the realm of Ahasuerus with an ordinance of “equity and honesty:” (31) These days of Purim shall be observed at their proper time, as Mordecai the Jew—and now Queen Esther—has obligated them to do, and just as they have assumed for themselves and their descendants the obligation of the fasts with their lamentations.
If you've gotten this far----mazel tov! Now we're going to get back to our maneuvering of the calendar. If you find yourself getting a bit confused, you can draw it out! Or you can see the chart below to try and understand how, practically, this all works today
§ The mishna states: On the fourth Shabbat, they read the portion of “This month [haḥodesh] shall be for you” (Exodus 12:1–20). The Sages taught in a baraita: When the New Moon of Adar occurs on Shabbat, they read “When you take the count” as the portion of Shekalim. And they read as the haftara the story involving Jehoiada the priest (II Kings 12:1–27). And which is the first Shabbat? The Shabbat of whichever week during which the New Moon of Adar occurs, and this is the case even if it occurs on Friday. On the second Shabbat, they read the portion of Zakhor, and they read as the haftara of “I remembered that which Amalek did” (I Samuel 15:1–34). And which is the second Shabbat? The Shabbat of whichever week during which Purim occurs, and this is the case even if it occurs on Friday. On the third Shabbat, they read the portion of the Red Heifer [Para], and they read as the haftara the portion of “Then will I sprinkle clean water upon you” (Ezekiel 36:25–38). And which is the third Shabbat? That which is adjacent to Purim and after it. On the fourth Shabbat, they read the portion of “This month [haḥodesh] shall be for you,” and they read as the haftara the portion of “Thus says the Lord God: In the first month, on the first day of the month” (Ezekiel 45:18–46:18). And which is the fourth Shabbat? The Shabbat of whichever week during which the New Moon of Nisan occurs, and this is the case even if it occurs on Friday.
5. Timetable for the Four Portions (Art Scroll)
Now that Rosh Chodesh is determined by a prearranged calendar, Rosh Chodesh Adar (in a leap year, the second Adar) can occur only on Four days of the week – Monday, Wednesday, Friday and the Sabbath. For mnemonic purposes, the days of the week are assigned a number Sunday = 1, Monday = 2 etc.). Hence, Rosh Chodesh Adar can fall on days 7,2,4, and 6, which in the system of Hebrew numerology (gematria) is 7701, zavdu.
A series of mnemonics has been established to note the weekday on which Rosh Chodesh falls and the date of the month when no special portion is read. These mnemonics are: 1VI, zatu , 7-15; 1a, bo, 2-6; 77, dad, 4.4; 1791, uvyo, 6-2-16 [each number represented by its Hebrew letter equivalent). The first letter (number) of each mnemonic indicates the weekday on which Rosh Chodesh occurs. The following letter(s) indicate(s) the date(s) of the month (each a Sabbath) which constitutes an interruption. On all other Sabbaths in Adar one of the special portions is read.
We end with a disagreement between Rav Ami and Rav Yermiyah about what does it mean to 'return to normal,' which is actually a question of 'what were we doing during these special shabbatot?' Were we reading a special Maftir and Haftorah? Or were we reading a whole separate Torah portion?
Don't worry if you get a bit confused here when they bring in fast days---but the last paragraph, about public fast days, is pure gold!
§ The mishna states: On the fifth Shabbat, we resume the regular weekly order. The Gemara clarifies the mishna’s intent: To the order of what does one resume? Rabbi Ami said: One resumes the regular weekly order of Torah portions. Rabbi Ami holds that on the weeks on which the special portions are read, the regular weekly Torah portion is not read at all, and therefore the cycle is resumed only on the fifth Shabbat. Rabbi Yirmeya said: One resumes the regular weekly order of the haftarot. Rabbi Yirmeya holds that even on the Shabbatot on which the special portions are read, the regular weekly portion is still read; the special portion is read by the last reader as the maftir. However, the haftara of the regular cycle is entirely replaced with a portion from the Prophets that parallels the special portion. As such, it is the cycle of haftarot that is resumed on the fifth Shabbat.
Abaye said: It stands to reason that one should rule in accordance with the opinion of Rabbi Ami, as we learned in the mishna: For all special days, we interrupt the regular order of readings, and a special portion relating to the character of the day is read. This applies to the New Moons, to Hanukkah, and to Purim, to fast days, and to non-priestly watches, and to Yom Kippur. Abaye explains his proof: Granted, according to the one who said that one resumes the regular weekly order of Torah portions, this statement in the mishna is referring to the fact that there is a reading of the weekly Torah portion on weekdays. If one of the special days listed in the mishna occurs on Monday or Thursday, the weekly Torah reading is replaced by the special portion for that day.
However, according to one who said that one resumes the regular weekly order of haftarot, what could the mishna mean when it says that the regular cycle is interrupted? Is there a haftara on weekdays? The mishna therefore supports Rabbi Ami’s opinion.
And the other one, Rabbi Yirmeya, would counter: This case is as it is, and that case is as it is. On days when there is a haftara, the reference in the mishna is to the order of the haftarot. On weekdays, when there is no haftara, the reference is to the order of the Torah readings. Therefore, no proof can be deduced from the mishna.
The Gemara asks: But on fast days, why do I need to have any interruption of the regular order of Torah readings? Let us read in the morning the regular weekly portion of the matter of the day, and in the afternoon service let us read the portion of a fast day. The Gemara comments: This supports the statement of Rav Huna, for Rav Huna said: From the morning of communal fasts, a gathering is held in the synagogue. The community leaders examine the conduct of the townspeople and admonish those whose behavior is found wanting. Therefore, there is no time in the morning to read the Torah portion for fast days.
The Gemara asks: What does the community do on a public fast day? Abaye said: From the morning until the middle of the day, the community gathers in the synagogue, and the leaders examine the affairs of the town to determine whether and how the people’s conduct needs to be improved. From the middle of the day until the evening, a quarter of the day is spent reading from the Torah and reading the haftara, and a quarter of the day is spent praying, as it is stated: “And they read in the book of the Torah of the Lord their God one quarter of the day, and a quarter of the day they confessed, and they prostrated themselves before the Lord their God” (Nehemiah 9:3). The Gemara objects: But perhaps I should reverse the order, and the first half of the day should be spent reading from the Torah and praying, and the second half of the day should be spent examining the affairs of the townspeople. The Gemara answers: It should not enter your mind to say this, as it is written: “Then everyone who trembled at the words of the God of Israel due to the transgression of the exiles gathered around me, and I sat appalled until the evening offering” (Ezra 9:4), and it is written in the next verse: “And at the evening offering I arose from my fast, and having rent my garment and my mantle; I fell on my knees, and I spread out my hands to the Lord my God” (Ezra 9:5). This indicates that the first half of a public fast should be dedicated to an inspection of the community’s behavior, and the rest of the day should be devoted to prayer.
Don't look at the section below!
(ח) זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ (ט) שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כָּל־מְלַאכְתֶּֽךָ֒ (י) וְי֙וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַיהוָ֣ה אֱלֹהֶ֑֗יךָ לֹֽ֣א־תַעֲשֶׂ֣֨ה כָל־מְלָאכָ֡֜ה אַתָּ֣ה ׀ וּבִנְךָֽ֣־וּ֠בִתֶּ֗ךָ עַבְדְּךָ֤֨ וַאֲמָֽתְךָ֜֙ וּבְהֶמְתֶּ֔֗ךָ וְגֵרְךָ֖֙ אֲשֶׁ֥֣ר בִּשְׁעָרֶֽ֔יךָ (יא) כִּ֣י שֵֽׁשֶׁת־יָמִים֩ עָשָׂ֨ה יְהוָ֜ה אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֗רֶץ אֶת־הַיָּם֙ וְאֶת־כָּל־אֲשֶׁר־בָּ֔ם וַיָּ֖נַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י עַל־כֵּ֗ן בֵּרַ֧ךְ יְהוָ֛ה אֶת־י֥וֹם הַשַּׁבָּ֖ת וַֽיְקַדְּשֵֽׁהוּ׃
(8) Remember the sabbath day and keep it holy. (9) Six days you shall labor and do all your work, (10) but the seventh day is a sabbath of the LORD your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. (11) For in six days the LORD made heaven and earth and sea, and all that is in them, and He rested on the seventh day; therefore the LORD blessed the sabbath day and hallowed it.
(יב) שָׁמ֣֛וֹר אֶת־י֥וֹם֩ הַשַׁבָּ֖֨ת לְקַדְּשׁ֑֜וֹ כַּאֲשֶׁ֥ר צִוְּךָ֖֣ ׀ יְהוָ֥֣ה אֱלֹהֶֽ֗יךָ (יג) שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כָּֿל־מְלַאכְתֶּֽךָ֒׃ (יד) וְי֙וֹם֙ הַשְּׁבִיעִ֜֔י שַׁבָּ֖֣ת ׀ לַיהוָ֖֣ה אֱלֹהֶ֑֗יךָ לֹ֣א תַעֲשֶׂ֣ה כָל־מְלָאכָ֡ה אַתָּ֣ה וּבִנְךָֽ־וּבִתֶּ֣ךָ וְעַבְדְּךָֽ־וַ֠אֲמָתֶךָ וְשׁוֹרְךָ֨ וַחֲמֹֽרְךָ֜ וְכָל־בְּהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ לְמַ֗עַן יָנ֛וּחַ עַבְדְּךָ֥ וַאֲמָתְךָ֖ כָּמֽ֑וֹךָ׃ (טו) וְזָכַרְתָּ֞֗ כִּ֣י־עֶ֤֥בֶד הָיִ֣֙יתָ֙ ׀ בְּאֶ֣רֶץ מִצְרַ֔֗יִם וַיֹּצִ֨אֲךָ֜֩ יְהוָ֤֨ה אֱלֹהֶ֤֙יךָ֙ מִשָּׁ֔ם֙ בְּיָ֤֥ד חֲזָקָ֖ה֙ וּבִזְרֹ֣עַ נְטוּיָ֑֔ה עַל־כֵּ֗ן צִוְּךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ לַעֲשׂ֖וֹת אֶת־י֥וֹם הַשַׁבָּֽת׃ (ס)
(12) Observe the sabbath day and keep it holy, as the LORD your God has commanded you. (13) Six days you shall labor and do all your work, (14) but the seventh day is a sabbath of the LORD your God; you shall not do any work—you, your son or your daughter, your male or female slave, your ox or your ass, or any of your cattle, or the stranger in your settlements, so that your male and female slave may rest as you do. (15) Remember that you were a slave in the land of Egypt and the LORD your God freed you from there with a mighty hand and an outstretched arm; therefore the LORD your God has commanded you to observe the sabbath day.