This is the Shabat preceding Purim.
תיקון פורים (Tiqun Purim; fixing, ordering Purim) is recited near the conclusion of Shakharit prior to ha-Sheim hoshiah and yimlokh.
This Ma•phәtir′ and Haph•târ•âh′ takes precedence over the weekly Ma•phәtir′ and Haph•târ•âh′ .
(Note for advanced tal•mid•im′ : Because the מַפטִיר is not within the week's תּוֹרָה section, a second סֵפֶר תּוֹרָה, previously scrolled to the מַפטִיר section, is brought out for the מַפטִיר. During the return of the 1st סֵפֶר תּוֹרָה to the אֲרוֹן קֹדֶשׁ and the bringing to the בִּימָה of the 2nd סֵפֶר תּוֹרָה, תְּהִלִּים י"ט is recited by the קְהִלָּה.)
'Shab•ât′ of Remember!,' the second of the four special Shabatot. It is the Shabat before Purim. The name derives from the additional Torah portion read from Dәvarim 25.17-19 whose theme is the duty "to remember" what Amaleiq did to Yisraeil. The traditional belief is that Haman the Agagi was a direct descendant of Agag, the king of the Amaleiqim. (Ency. Jud. 14.573).
שמואל א' י"ד נ"ב #8212; ט"ו ל"ג
Shmueil Aleph 14.52 — 15.33 , not the Sәpharadit Shmueil Aleph 15.1-34 or the Ashkenazit Shmueil Aleph 15.2-34. The Haphtarah for this special Shabat takes precedence over the Haphtarah for the Parashat Shavua.
החפץ לי--ה בעלות וזבחים כשמע בקול י--ה
:15.22
הנה שמע מזבח טוב להקשיב מחלב אילים
Putting this together reads: "Does the desire of ha-Sheim in ascendance-offerings or sacrifices compare with hearkening to the Voice of ha-Sheim? Look here, hearkening is better than sacrifice, to listen than the intestinal-fat of rams." (תורה records that the intestinal-fat of sacrifices were regarded as especially precious and desired by ha-Sheim.)
If this pasuq signaled the displacement of sacrifices by tephilot, as some C.E. Jewish commentators have suggested, then they contradict both Shmueil and pre-C.E. Judaism, which universally understood the passage not to refer to displacing sacrifices with tephilot but, rather, that hearkening, which precludes the need for sacrifice, is incomparably more desirable to ha-Sheim than transgression of תורה — even when remedied by sacrifice.
Displacement Theology, it somewhat surprisingly turns out, comprises two stages: the Christian stage in which pagans attempt to displace תורה with "grace" of 'J-e-s-u-s,' and the Jewish reactionary stage in which post-CE Jewish commentators, in an ill-advised effort to outdo the fraudulent Christian claim, attempt to misappropriate this pasuq to support displacing qorbanot with tephilah. This Jewish over-reaction compounded the problem rather than solve it.
This Haphtarah, describing the rejection of Shaul, should serve as a lesson to those who presume to know better than תורה what pleases ha-Sheim.
ולא ינחם כי לא אדם הוא להנחם :15.29
This pasuq is often contrasted with the following as being contradictory.
וי--ה נחם :15.35
While these two contrasting pesuqim share the same verb, each pasuq utilizes a different binyan (construct), each binyan having its own, and different, connotation. There is no contradiction between ha-Sheim who will not shy away — relent — from what is just and ha-Sheim who feels sorry for Shmueil, who had anointed Shaul king, consoling and comforting him.
Three פסוקים, after the reader recited them, were recited aloud by the congregation in unison: 2.5; 8.15 & 8.16.
אסתר 9.19 & 22 are the basis for sending משלוח מנות (mishloakh manot) to fellow Jews as well as to poor Jews. (It makes no sense to send משלוח מנות to people who have no clue what משלוח מנות or פורים is in the first place and who are making no effort to keep תורה.)
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