DVAR TORAH
The opening word of this week's parsha, "VaYikra" (and He called), presents an intriguing anomaly with the diminutive "aleph" at its conclusion. Why is this the case?
One of the traditional interpretations posits that when Moshe transcribed this word, he initially intended to write "VaYikar," indicating a chance encounter rather than a direct divine summons. Moses, out of profound humility, didn't perceive himself worthy of such a direct communication from God. However, God insisted that the "aleph" be included. As a compromise, Moshe opted to inscribe it smaller.
An apparent contradiction arises from Moses' renowned humility elsewhere in the Torah, where it's stated, "and the man Moshe was very humble, more so than any other person." Did Moshe not scribe this as well? Why would he object to "VaYikra" while accepting more overt praises?
The resolution lies in Moshe’s nuanced understanding of humility. While he recognized his greatness relative to others, he measured himself against his own potential, where he felt he fell short. True humility, Moshe understood, arises from self-comparison rather than comparison to others. Thus, he deemed himself unworthy of a direct divine call, despite his acknowledged stature when compared to his peers.
Tuesdays @ 8:30 pm - KINS Women's Tehillim Group
each week at a different home. To stay informed - CLICK HERE
HALACHA OF THE WEEK: Purim Part 4: Women and Parshat Zachor
On Shabbat, March 23rd we will read the special section in the Torah describing our obligation to remember to eradicate the nation of Amalek from the face of the earth. According to the Sefer HaChinuch [Mitzva 603], this mitzvah is only incumbent upon men, because men are the only ones obligated to wage wars.
However, the Minchat Chinuch [ibid.] disagrees and argues that even women are obligated in this mitzvah, and therefore, must listen to this special Torah reading. His reasoning is that when it comes to an obligatory war ["milchemet mitzva"], the Talmud states: "everyone must participate in the battle, even the bride from under her chuppah" [Talmud Sotah 44b].
The Sochotchover Rebbe supported the former position and explained that since the mitzvah to kill Amalek is not in effect on Shabbat, therefore, it is a "time-bound" mitzvah for which women are traditionally exempt [Avnei Nezer Orech Chaim 509]. On the other hand, Rabbi Nathan Adler, as well as the Munkatcher Rebbe agreed with the former position and ruled that women are obligated to hear this Torah reading and should attend shul [Binyan Tzion 2:8; Minchat Elazar 2:1,5]. A third position was that women are obligated to hear this reading, but not necessarily as read from a Torah, and can, therefore, fulfill the mitzvah at home [Kaf HaChayim Orech Chaim 685 note 30; Teshuvot v'Hanhagot 2:344].
The most common custom today is that women do attend shul to hear this special Torah reading. However, it may also be fulfilled, either at the regular time that this portion is read (during the summer) or even when the portion of Beshalach is read (on the morning of Purim), and a similar statement about Amalek is found in that portion [Magen Avraham ibid.]. However, the former Chief Rabbi of Jerusalem, Rabbi Tzvi Pesach Frank suggested that in such a case, the Torah reader should also have the intention to act on behalf of those wishing to fulfill the mitzvah [Har Tzvi 1:58].
MONDAY NIGHT SEDER - Mondays 8:00-9:00pm
PARSHAT HASHAVUA - Tues. 12:30-1:30pm 
SEFER MELACHIM - Wed. 1:00-2:00pm
SEMICHAS CHAVER PROGRAM - will return after Pesach
SHABBAT WOMEN'S SHIUR - Shabbat 5:00pm
TALMUD CLASS – 
SEFER YESHAYAHU - will resume after Purim
