 The 13th of Adar is the Yahrtzeit of Rav Moshe (ben Dovid) Feinstein (1895-1986). Born in Uzda (near Minsk), Belorussia, he was a great-grandchild of the Be'er Hagolah. His mother was Feige Gittel, daughter of Rav Yechiel,
rov of Kopolia. He joined the yeshiva of R' Isser Zalman Meltzer in Slutzk at the age of twelve. At the age of sixteen, R' Moshe completed Shas and Shulchan Oruch. He was rabbi of Lyuban from 1921 to
1936. He escaped the Stalinist regime in 1936 and settled in New York as rosh yeshiva of Tiferes Yerushalayim. He authored Igros Moshe, Darash Moshe, and Dibros Moshe and was universally acknowledged as the posek of the American Litvish community.
There is a biblical mitzvot to “Remember what Amalek did to us.”
Tosafot implies that therefore Parshat Zachor is a biblical imperative.
The Chinuch implies that since this imperative isn't recorded in the Talmud, or the Rambam, it may be disputed.
Even according to Tosafot, it isn't conclusive that Parshat Zachor is the only way to satisfy this mitzvah. It is logical thatTosafot Holmes that the mitzvah requires and articulation, perhaps even a public reading, and not just an internal reflection.
When one articulates there is a greater possibility that one will actually reflect in a serious fashion.
Though it is probable that the biblical commandment did not require a formal public reading, it is logical that the Sages would so obligate. They could then decree that the mitzvah must be satisfied in this fashion using their authority to negate all other possibilities of satisfying the mitzvah.
The other approach holds that Parshat Zachor does not incorporate this intention, but is a regular rabbinic reading associated with the Purim season. The biblical obligation would be satisfied in a variety of different possibilities, including Parshat Zachor.
The mitzvah is only obligatory on men, according to the Chinuch. The Minchas Chinuch questions this conclusion. In some communities it has become customary for women to hear Parshat Zachor. It is not clear whether this is just an extension of the laws of Purim which are obligatory to women, or if it is predicated on the concerns of the Minchas Chinuch. It is logical that if a woman has difficulty hearing Zachor, she can rely upon the opinions that one can satisfy one's obligation by hearing the regular reading of Ki Teitzei. A woman can also follow the opinion of the Rema that states that even men can read it from a Chumash. If one is doing so, it is preferable to read it with the correct Trop, which enhances the meaning of the words.
There are communities that organize special readings of Zachor for women. Rav Moshe felt that this was against halachah for several reasons: firstly, it was against standard custom. Secondly, if women are not obligated to hear the Parsha, why would one innovate a special reading for them? Thirdly, it is problematic to have a public reading with out blessings and Aliyot. Fourthly, it isn't recorded that it is permitted to originate a Torah reading.
Rav Moshe said that if a community prefers, they can combine the reading of Parshat Zachor with the Minchah Torah reading.
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