Four special Parshiyot occur every year between Rosh Chodesh Adar (ish), and Pesach. During these special Parshiyot, or sections of the reading, we read a special Maftir and a special Haftorah as well. Our Mishnah is the primary source for the commandments of these readings. Parshat Shekalim also has a Purim connection, which is detailed in the Mishnah Shekalim below.
MISHNA: When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it. On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month [haḥodesh] shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read. For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.
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Parshat Shekalim |
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Rosh Chodesh falls on Shabbat |
Read on Shabbat Rosh Chodesh |
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Rosh Chodesh falls during the week |
Read on the Shabbat before Rosh Chodesh |
(א) בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים וְעַל הַכִּלְאַיִם. בַּחֲמִשָּׁה עָשָׂר בּוֹ קוֹרִין אֶת הַמְּגִלָּה בַּכְּרַכִּין, וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְוְאוֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם:
(1) On the first of Adar they make a public announcement about the shekels and concerning kilayim. On the fifteenth: they read the Megillah [Esther] in walled cities, and they fix the roads and the streets and the ritual water baths, and they perform all public duties, and they mark the graves, and [messengers] go forth also concerning kilayim.
Background knowledge: What is Kilayim? From Wikipedia (which is pretty accurate here!):
lit. "mixture," or "diverse kinds") are the prohibitions in Jewish law which proscribe the planting of certain mixtures of seeds, grafting, the mixing of plants in vineyards, the crossbreeding of animals, the formation of a team in which different kinds of animals work together, and the mixing of wool with linen in garments.
The prohibitions are derived from the Torah in Leviticus 19:9 and Deuteronomy 22:9–11,
GEMARA: We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year. And a public announcement is made concerning the need to uproot any instances of diverse kinds that have grown in the fields. The Gemara asks: Granted, an announcement is made concerning the need to uproot diverse kinds, as the beginning of the month of Adar is a time of sowing. But with regard to the announcement concerning the half-shekels, from where do we derive that it should be made at this point in the year? Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: “This is the burnt-offering of each New Moon in its renewal throughout the months of the year” (Numbers 28:14). The Torah says: There is a month in which you must begin to renew and bring the daily and additional offering from animals purchased with the new collections of half-shekels collected that year. Each year a collection is made with which to finance the purchase of communal offerings for the following year. Offerings during that year may be purchased only from collections made for that year.
Turns out it's actually about making a fundraising appeal! Author's note: Hillel Deutschland is doing a big fundraiser November 30-December 2. Do you think I have made the announcement early enough to satisfy the Gemara's requirements/suggestions?
Elsewhere it is derived through a verbal analogy that the yearly cycle begins with the month of Nisan. And since starting from and during the month of Nisan the offerings must be brought from the new collections of half-shekels, it is necessary to make the collection in the preceding month, i.e., in Adar. Therefore, they advance the reading of Shekalim, and they read it on the first of Adar, in order that the people will be reminded to bring the half-shekels to the Temple in good time.
The Gemara asks: In accordance with whose opinion is the mishna taught? It is not in accordance with the opinion of Rabban Shimon ben Gamliel, for if someone would suggest that it is in accordance with the opinion of Rabban Shimon ben Gamliel, one could counter: Didn’t he say that two weeks is a sufficient period of preparation? As it is taught in a baraita: We begin to inquire into the halakhot of Passover thirty days before Passover. Rabban Shimon ben Gamliel says: We begin to inquire only two weeks before Passover. As such, it should be sufficient to announce the collection of half-shekels from two weeks before Nisan, and there should be no need to advance the announcement to the beginning of Adar, as stated in the mishna. Even if you say that the mishna is in accordance with the opinion of Rabban Shimon ben Gamliel, it is possible that even he agrees that the announcement concerning the collection of the half-shekels should be made on the first of Adar, since the Master said: On the fifteenth of Adar money-changing tables for collecting the half-shekels are set up throughout the country, and on the twenty-fifth of Adar they are set up in the Temple. Because of the possibility to donate the half-shekels at the tables already from the fifteenth, they advance the reading of Shekalim to inform people of that possibility and read it two weeks earlier, on the first of Adar.
We're now going to have a debate about what is this 'Shekalim' reading. There are going to be two potential options: Numbers 28, or Exodus 30:11-16. Read the relevant passages below, and try and guess which one you think will 'win.'
As a regular burnt offering every day, two yearling lambs without blemish.
So, who do you think won? Ask Jeremy or Akiva for Spoilers.
Now the Gemara is going to go on an elongated discussion about to what extent these two opinions hold up weight. There is an important word that will be highlighted every time it appears----Bishlema, which Steinsaltz translates as 'granted.' Personally, I prefer a different translation----this is holistically consistent, or, 'we're good with.' I'll explain more when we come back together, and I'll also include the Jastrow translation of Bishlema below.
מַאי פָּרָשַׁת שְׁקָלִים רַב אָמַר צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אֶת קׇרְבָּנִי לַחְמִי וּשְׁמוּאֵל אָמַר כִּי תִשָּׂא בִּשְׁלָמָא לְמַאן דְּאָמַר כִּי תִשָּׂא הַיְינוּ דְּקָרֵי לַהּ פָּרָשַׁת שְׁקָלִים דִּכְתִיב בַּהּ שְׁקָלִים אֶלָּא לְמַאן דְּאָמַר אֶת קׇרְבָּנִי לַחְמִי הָכָא מִידֵּי שְׁקָלִים כְּתִיבִי הָתָם אִין טַעְמָא מַאי כִּדְרַבִּי טָבִי בִּשְׁלָמָא לְמַאן דְּאָמַר צַו אֶת בְּנֵי יִשְׂרָאֵל מִשּׁוּם דִּכְתִיבִי קׇרְבָּנוֹת הָתָם כִּדְרַבִּי טָבִי אֶלָּא לְמַאן דְּאָמַר כִּי תִשָּׂא קׇרְבָּנוֹת מִי כְּתִיבִי שְׁקָלִים לָאֲדָנִים כְּתִיבִי כִּדְתָנֵי רַב יוֹסֵף שָׁלֹשׁ תְּרוּמוֹת הֵן שֶׁל מִזְבֵּחַ לַמִּזְבֵּחַ וְשֶׁל אֲדָנִים לָאֲדָנִים וְשֶׁל בֶּדֶק הַבַּיִת לְבֶדֶק הַבַּיִת
§ The Gemara clarifies which passage is read: What is this portion of Shekalim? Rav said: It is the portion of “Command the children of Israel, and say to them: My offering, the provision of My offerings made by fire” (Numbers 28), which details the daily and additional offerings. And Shmuel said: It is the portion of “When you take the count” (Exodus 30:11–16). Granted, according to the one who said that it is the portion of “When you take the count,” this is the reason that it is called the portion of Shekalim, for the obligation to give half-shekels is written in that portion. However, according to one who said that it is the portion of “My offering, the provision of My offerings,” why should that portion be read? Is there anything written about the half-shekels here? The Gemara answers: Yes. What is the reason that they are collected in Adar? As per the explanation of Rabbi Tavi, the half-shekels are collected to be used for the coming year’s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.
Granted, according to the one who said that it is the portion of “Command the children of Israel: My offering, the provision of My offerings,” it is logical to read that portion, because the offerings that will be purchased with the half-shekels are written there, as per the explanation of Rabbi Tavi. However, according to one who said that it is the portion of “When you take the count,” why should that portion be read? Is anything about the offerings written in that portion? The collection of half-shekels for use in the construction of the sockets of the Tabernacle are the only thing written in that portion. What does that have to do with the collection of half-shekels for the purchase of offerings that is held in the month of Adar? The Gemara answers: The selection of that portion is in accordance with the explanation of the portion that Rav Yosef taught: The three instances of the word: Contribution, in that portion teach that there were three contributions of half-shekels: The contribution of the altar is for the purchase of communal offerings to be sacrificed on the altar; and the contribution of the sockets is for constructing the sockets; and the contribution of the Temple maintenance is for the Temple maintenance. Therefore, according to Rav Yosef, it is understandable why the portion of “When you take the count” is read. It deals explicitly with the collection of half-shekels.
בִּשְׁלָמָא לְמַאן דְּאָמַר כִּי תִשָּׂא הַיְינוּ דְּשָׁנֵי הַאי רֹאשׁ חֹדֶשׁ מִשְּׁאָר רָאשֵׁי חֳדָשִׁים אֶלָּא לְמַאן דְּאָמַר צַו אֶת קׇרְבָּנִי מַאי שָׁנֵי שָׁנֵי דְּאִילּוּ רָאשֵׁי חֳדָשִׁים קָרוּ שִׁיתָּא בְּעִנְיָינָא דְיוֹמָא וְחַד בִּדְרֹאשׁ חוֹדֶשׁ וְאִילּוּ הָאִידָּנָא כּוּלְּהוּ בִּדְרֹאשׁ חוֹדֶשׁ הָנִיחָא לְמַאן דְּאָמַר לְסֵדֶר פָּרָשִׁיּוֹת הוּא חוֹזֵר אֶלָּא לְמַאן דְּאָמַר לְסֵדֶר הַפְטָרוֹת הוּא חוֹזֵר וּפָרַשְׁתָּא דְיוֹמָא קָרֵינַן מַאי שָׁנֵי שָׁנֵי דְּאִילּוּ רָאשֵׁי חֳדָשִׁים קָרוּ שִׁיתָּא בְּעִנְיָינָא דְיוֹמָא וְחַד קָרֵי בִּדְרֹאשׁ חוֹדֶשׁ וְאִילּוּ הָאִידָּנָא קָרוּ תְּלָתָא בְּעִנְיָינָא דְיוֹמָא וְאַרְבְּעָה קָרוּ בִּדְרֹאשׁ חוֹדֶשׁ
The Gemara asks further: Granted, according to the one who said that it is the portion of “When you take the count,” this is what is different about this New Moon of Adar and other New Moons when they occur on Shabbat. On the New Moon of Adar, “When you take the count” is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of “Command the children of Israel” is read because it mentions the additional offerings brought on Shabbat and the New Moon. However, according to the one who said that “Command the children of Israel, and say to them: My offering,” what is different about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat, for the same portion is read in all cases? The Gemara answers: They are different: For on other New Moons, when they occur on Shabbat, six people read from the regular weekly portion of the matter of the day and one reads from the portion for the New Moon, whereas now, on the New Moon of Adar, if it occurs on Shabbat, all seven read from the portion of the New Moon.
The Gemara asks: This answer works out well according to the one who said that when the mishna states that on the fifth Shabbat, we resume the regular order of readings. The intention is that one resumes the regular weekly order of Torah portions. This implies that on the previous four Shabbatot, the regular portion was not read at all. Rather, only the special portions delineated in the mishna were read. Therefore, it makes sense to say that all seven people read from the special portion.
However, according to the one who says that the mishna’s intention is that one resumes the regular order of concluding readings from the Prophets [haftarot], and on the previous Shabbatot one also reads from the regular portion of the matter of the day, then the original question stands: What is different about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat? The Gemara answers: They are different: For whereas on other New Moons, when they occur on Shabbat, six people read from the regular weekly portion of the matter of the day and one reads from the portion for the New Moon, now, on the New Moon of Adar, if it occurs on Shabbat, three people read from the regular weekly portion of the matter of the day and four read from the portion for the New Moon.
מֵיתִיבִי רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת קוֹרִין בְּפָרָשַׁת שְׁקָלִים וּמַפְטִירִין בִּיהוֹיָדָע הַכֹּהֵן בִּשְׁלָמָא לְמַאן דְּאָמַר כִּי תִשָּׂא הַיְינוּ דְּמַפְטִירִין בִּיהוֹיָדָע הַכֹּהֵן דְּדָמֵי לֵיהּ דִּכְתִיב כֶּסֶף נַפְשׁוֹת עֶרְכּוֹ אֶלָּא לְמַאן דְּאָמַר אֶת קׇרְבָּנִי לַחְמִי מִי דָּמֵי דָּמֵי כִּדְרַבִּי טָבִי
The Gemara raises an objection from the Tosefta (Megilla 3:1): When the New Moon of Adar occurs on Shabbat, they read the Torah portion of Shekalim, and they read as the haftara the story involving Jehoiada the priest (II Kings 12:1–17). Granted, according to the one who said that Shekalim is the portion of “When you take the count,” this is the reason that they read as the haftara the story involving Jehoiada the priest: Because it is comparable in content to the Torah reading, as it is written in the story of Jehoiada: “The money of his assessment of persons” (II Kings 12:5), which is referring to his collection of the half-shekels, and the haftara should always contain a theme similar to the Torah reading. However, according to the one who said that “My offering, the provision of My offerings” is read as the portion of Shekalim, is the haftara comparable to that portion? It is comparable, as per the explanation of Rabbi Tavi: It is appropriate to read the portion about offerings because the collection of half-shekels is for that purpose.
מֵיתִיבִי חָל לִהְיוֹת בַּפָּרָשָׁה הַסְּמוּכָה לָהּ בֵּין מִלְּפָנֶיהָ וּבֵין מִלְּאַחֲרֶיהָ קוֹרִין אוֹתָהּ וְכוֹפְלִין אוֹתָהּ בִּשְׁלָמָא לְמַאן דְּאָמַר כִּי תִשָּׂא הַיְינוּ דְּמִתְרְמֵי בְּהָהוּא זִימְנָא אֶלָּא לְמַאן דְּאָמַר צַו אֶת קׇרְבָּנִי מִי מִתְרְמֵי בְּהָהוּא זִימְנָא אִין לִבְנֵי מַעְרְבָא דְּמַסְּקִי לִדְאוֹרָיְיתָא בִּתְלָת שְׁנִין תַּנְיָא כְּווֹתֵיהּ דִּשְׁמוּאֵל רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּשַׁבָּת קוֹרִין כִּי תִשָּׂא וּמַפְטִירִין בִּיהוֹיָדָע הַכֹּהֵן
The Gemara raises an objection from a baraita: If the New Moon of Adar occurs on the Shabbat on which the portion to be read for the regular weekly reading is adjacent to the portion read as Shekalim, whether on the Shabbat preceding the Shabbat on which Shekalim will be read as part of the weekly reading or following it, then they read and repeat Shekalim on both Shabbatot, one time as the special portion Shekalim and the other as part of the regular order.
Granted, according to the one who said that the portion of “When you take the count” is read as Shekalim, this is how it is possible: That portion could occur at that time in the yearlong cycle of the order of readings. In the regular order of reading, “When you take the count” is often read during the beginning of Adar. However, according to the one who said that the portion of “Command the children of Israel, and say to them, My offering” is read as Shekalim, does that portion ever occur at that time of the year? That portion usually occurs much later in the year, in the summer. The Gemara answers: Yes, it sometimes occurs that this portion is read during the beginning of Adar, for the people of the West, i.e., Eretz Yisrael, who complete the cycle of reading the Torah not in one year but in three years. It is taught in a baraita in accordance with the opinion of Shmuel: When the New Moon of Adar occurs on Shabbat, they read the portion of “When you take the count,” and they read as the haftara the story involving Jehoiada the priest.
Additional Readings:
Parshat Shekalim
By Rabbi Shraga Simmons
1. PARSHAT SHEKALIM
Exodus 30:11-16 is read in commemoration of the Half Shekel which every Jew brought during the month of Adar, to pay for the public offerings in the Holy Temple.
This portion is read on the Shabbat preceding Rosh Chodesh Adar (or Adar II in a leap year). If Rosh Chodesh falls on Shabbat itself, then that Shabbat is Parshat Shekalim.
What is the connection between the Half Shekel and Purim? When Haman proposed to Achashverosh the annihilation of the Jews, he offered to pay 10,000 "kikars" for the right to do so (Esther 3:9). Since one kikar equals 3,000 shekels, Haman was in fact putting a price tag of 30 million shekels on the Jews.
Since there are 600,000 main souls in the Jewish nation (see Numbers 2:32), and 50 shekels is the donation value of an adult male (as specified in Leviticus 27:3), this amount multiplied times 600,000 souls equals 30 million.
The meaning of the Four Parshiyot
Rabbi Dov Levanon
And this is the substance of the four Parshiot: Parshat Shequalim relates to wealth, with regard to which one understands that he must give to others. It is written, "The poor man who is with you" and the Ohr HaHaiim HaKadosh explains that G-d gave the money of the poor man to the rich man in order that he should return his deposit to him. And the half-shequel comes to remedy the envy of Joseph's brothers toward him: "You sold the son of Rachel for twenty pieces of silver, therefore each and every one of you will be obligated a bequa a head, (that is) half a shequel" (Midrash Tanhuma Ki - Tisa).
Tractate Shekalim
Dr. Ilana Goldberg
Early in the Tractate of Shekalim, as the rabbis discuss the half-shekel contribution required of every adult male during the times of the Temple, Rabbi Meir conjures a scene in which God demonstrates the commandment to Moses with a coin made of fire. The Kotzker Rebbe, an early 19th century Hasidic leader, explains that the fiery coin represents the passion that the donation embodies; through the act of giving, the cold metal coin is set ablaze. When I came across this teaching during my daf yomi study a few weeks ago, it struck a chord. Having worked in the field of philanthropy for more than two decades, I have seen how passion and commitment transform what could be a purely material transaction into a meaningful and spiritual practice. Indeed, I found the entire Tractate of Shekalim, which could easily be subtitled: A Guide for Jewish Communal Professionals and Philanthropists, particularly relevant and inspiring.