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Today's Daf Yomi

January 10, 2022 | 讞壮 讘砖讘讟 转砖驻状讘

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

This month's shiurim are dedicated by Tova and David Kestenbaum in honor of their children and grandchildren.

This month's shiurim are dedicated by Jordana and Kalman Schoor on behalf of their daughter Daria who is learning Masechet Megilla for her bat mitzvah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Megillah 29

Today鈥檚 daf is sponsored by Blima Slutsky in loving memory of her mother Tina (Mazal) Bat Rina and David.

Today鈥檚 daf is dedicated by Devorah Saban for the refuah shleima of Yosef Ezriel Ben Chaya Michal a young boy still in a come since the Meron tragedy who is having surgery today.

Today鈥檚 daf is sponsored by Chaya Nissan in loving memory of Rav Shmuel Halevi Segel.

Today鈥檚 daf is sponsored by Micki Kadosh in loving memory of Tal Aya bat Dafna Bahat.

One can stop learning Torah in order to go to a funeral or a wedding. Are there any limitations to this law? When the Jews went into exile, God went into exile with them. God鈥檚 presence in Babylonia can be found either in the shul in Hutzel or Shaf V鈥檡ativ. Some stories are told of those who encountered the presence of God in these places. In the future, these shuls will be brought to Israel 鈥 from where is this derived? Where does the word kapandaria, meaning shortcut, come from? In what circumstances can one use a shul as a kapandaria? What cannot be done in a cemetery out of respect for the deceased? When are the four parshiot that lead up to Pesach read? Why is Parshat Shekalim read before or on Rosh Chodesh Adar? What section of the Torah is read? There is a debate regarding this matter 鈥 either the section on collecting the shekalim for building the Tabernacle or the section read on Rosh Chodesh about the daily, Shabbat and Rosh Chodesh sacrifices, which were purchased from the shekalim that were collected. If the reading is the same as Rosh Chodesh, then how is the reading on Shabbat Parshat Shekalim different from the reading on a regular month when Rosh Chodesh falls on Shabbat? On Rosh Chodesh Adar that falls on Shabbat and Rosh Chodesh Tevet that falls on Shabbat, one takes out three sifrei Torah.

诪讘讟诇讬谉 转诇诪讜讚 转讜专讛 诇讛讜爪讗转 讛诪转 讜诇讛讻谞住转 讛讻诇讛 讗诪专讜 注诇讬讜 注诇 专讘讬 讬讛讜讚讛 讘专讘讬 讗讬诇注讗讬 砖讛讬讛 诪讘讟诇 转诇诪讜讚 转讜专讛 诇讛讜爪讗转 讛诪转 讜诇讛讻谞住转 讛讻诇讛 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘砖讗讬谉 砖诐 讻诇 爪讜专讻讜 讗讘诇 讬砖 砖诐 讻诇 爪讜专讻讜 讗讬谉 诪讘讟诇讬谉

One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.

讜讻诪讛 讻诇 爪讜专讻讜 讗诪专 专讘 砖诪讜讗诇 讘专 讗讬谞讬讗 诪砖诪讬讛 讚专讘 转专讬住专 讗诇驻讬 讙讘专讬 讜砖讬转讗 讗诇驻讬 砖讬驻讜专讬 讜讗诪专讬 诇讛 转专讬住专 讗诇驻讬 讙讘专讬 讜诪讬谞讬讬讛讜 砖讬转讗 讗诇驻讬 砖讬驻讜专讬 注讜诇讗 讗诪专 讻讙讜谉 讚讞讬讬爪讬 讙讘专讬 诪讗讘讜诇讗 注讚 住讬讻专讗

The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate [abbula] to the place of burial.

专讘 砖砖转 讗诪专 讻谞转讬谞转讛 讻讱 谞讟讬诇转讛 诪讛 谞转讬谞转讛 讘砖砖讬诐 专讬讘讜讗 讗祝 谞讟讬诇转讛 讘砖砖讬诐 专讬讘讜讗 讛谞讬 诪讬诇讬 诇诪讗谉 讚拽专讬 讜转谞讬 讗讘诇 诇诪讗谉 讚诪转谞讬 诇讬转 诇讬讛 砖讬注讜专讗

Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.

转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讜诪专 讘讜讗 讜专讗讛 讻诪讛 讞讘讬讘讬谉 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讘讻诇 诪拽讜诐 砖讙诇讜 砖讻讬谞讛 注诪讛谉 讙诇讜 诇诪爪专讬诐 砖讻讬谞讛 注诪讛谉 砖谞讗诪专 讛谞讙诇讛 谞讙诇讬转讬 诇讘讬转 讗讘讬讱 讘讛讬讜转诐 讘诪爪专讬诐 讜讙讜壮 讙诇讜 诇讘讘诇 砖讻讬谞讛 注诪讛谉 砖谞讗诪专 诇诪注谞讻诐 砖诇讞转讬 讘讘诇讛 讜讗祝 讻砖讛谉 注转讬讚讬谉 诇讬讙讗诇 砖讻讬谞讛 注诪讛谉 砖谞讗诪专 讜砖讘 讛壮 讗诇讛讬讱 讗转 砖讘讜转讱 讜讛砖讬讘 诇讗 谞讗诪专 讗诇讗 讜砖讘 诪诇诪讚 砖讛拽讚讜砖 讘专讜讱 讛讜讗 砖讘 注诪讛谉 诪讘讬谉 讛讙诇讬讜转

It is taught in a baraita: Rabbi Shimon ben Yo岣i says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: 鈥淒id I reveal myself to the house of your father when they were in Egypt?鈥 (I聽Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: 鈥淔or your sake I have sent to Babylonia鈥 (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: 鈥淭hen the Lord your God will return with your captivity鈥 (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: 鈥淗e will return,鈥 which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.

讘讘讘诇 讛讬讻讗 讗诪专 讗讘讬讬 讘讘讬 讻谞讬砖转讗 讚讛讜爪诇 讜讘讘讬 讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讜诇讗 转讬诪讗 讛讻讗 讜讛讻讗 讗诇讗 讝诪谞讬谉 讛讻讗 讜讝诪谞讬谉 讛讻讗 讗诪专 讗讘讬讬 转讬转讬 诇讬 讚讻讬 诪专讞讬拽谞讗 驻专住讛 注讬讬诇谞讗 讜诪爪诇讬谞讗 讛转诐 讗讘讜讛 讚砖诪讜讗诇 [讜诇讜讬] 讛讜讜 讬转讘讬 讘讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讗转讬讗 砖讻讬谞讛 砖诪注讜 拽讜诇 专讬讙砖讗 [拽诪讜 讜谞驻拽讜

The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde鈥檃. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde鈥檃. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde鈥檃. The Divine Presence came and they heard a loud sound, so they arose and left.

专讘 砖砖转 讛讜讛 讬转讬讘 讘讘讬 讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讗转讬讗 砖讻讬谞讛] 讜诇讗 谞驻拽 讗转讜 诪诇讗讻讬 讛砖专转 讜拽讗 诪讘注转讜 诇讬讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 注诇讜讘 讜砖讗讬谞讜 注诇讜讘 诪讬 谞讚讞讛 诪驻谞讬 诪讬 讗诪专 诇讛讜 砖讘拽讜讛讜

It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde鈥檃, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn鈥檛 the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.

讜讗讛讬 诇讛诐 诇诪拽讚砖 诪注讟 讗诪专 专讘讬 讬爪讞拽 讗诇讜 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 砖讘讘讘诇 讜专讘讬 讗诇注讝专 讗诪专 讝讛 讘讬转 专讘讬谞讜 砖讘讘讘诇

The verse states: 鈥淵et I have been to them as a little sanctuary in the countries where they have come鈥 (Ezekiel 11:16). Rabbi Yitz岣k said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讛壮 诪注讜谉 讗转讛 讛讬讬转 诇谞讜 讗诇讜 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 讗诪专 讗讘讬讬 诪专讬砖 讛讜讗讬 讙专讬住谞讗 讘讘讬转讗 讜诪爪诇讬谞讗 讘讘讬 讻谞砖转讗 讻讬讜谉 讚砖诪注讬转 诇讛讗 讚拽讗诪专 讚讜讚 讛壮 讗讛讘转讬 诪注讜谉 讘讬转讱 讛讜讗讬 讙专讬住谞讗 讘讘讬 讻谞讬砖转讗

Rava interpreted a verse homiletically: What is the meaning of that which is written: 鈥淟ord, You have been our dwelling place in all generations鈥 (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: 鈥淟ord, I love the habitation of Your house鈥 (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.

转谞讬讗 专讘讬 讗诇注讝专 讛拽驻专 讗讜诪专 注转讬讚讬谉 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 砖讘讘讘诇 砖讬拽讘注讜 讘讗专抓 讬砖专讗诇 砖谞讗诪专 讻讬 讻转讘讜专 讘讛专讬诐 讜讻讻专诪诇 讘讬诐 讬讘讗 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 转讘讜专 讜讻专诪诇 砖诇讗 讘讗讜 讗诇讗 诇驻讬 砖注讛 诇诇诪讜讚 转讜专讛 谞拽讘注讬诐 讘讗专抓 讬砖专讗诇 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 砖拽讜专讬谉 讜诪专讘讬爪讬谉 讘讛谉 转讜专讛 注诇 讗讞转 讻诪讛 讜讻诪讛

It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: 鈥淪urely, like Tabor among the mountains, and like Carmel by the sea, so shall he come鈥 (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.

讚专砖 讘专 拽驻专讗 诪讗讬 讚讻转讬讘 诇诪讛 转专爪讚讜谉 讛专讬诐 讙讘谞讜谞讬诐 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 诇诪讛 转专爪讜 讚讬谉 注诐 住讬谞讬 讻讜诇讻诐 讘注诇讬 诪讜诪讬诐 讗转诐 讗爪诇 住讬谞讬 讻转讬讘 讛讻讗 讙讘谞讜谞讬诐 讜讻转讬讘 讛转诐 讗讜 讙讘谉 讗讜 讚拽 讗诪专 专讘 讗砖讬 砖诪注 诪讬谞讛 讛讗讬 诪讗谉 讚讬讛讬专 讘注诇 诪讜诐 讛讜讗

Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: 鈥淲hy do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abode鈥 (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek [tirtzu] to enter into a legal dispute [din] with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: 鈥淗igh-peaked [gavnunnim]鈥 and it is written there, with regard to the blemishes that disqualify a priest: 鈥淥r crookbacked [gibben] or a dwarf鈥 (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.

讗讬谉 注讜砖讬谉 讗讜转讜 拽驻谞讚专讬讗 诪讗讬 拽驻谞讚专讬讗 讗诪专 专讘讗 拽驻谞讚专讬讗 讻砖诪讛 诪讗讬 讻砖诪讛 讻诪讗谉 讚讗诪专 讗讚诪拽讬驻谞讗 讗讚专讬 讗讬注讜诇 讘讛讗

搂 The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses [makkifna addari] to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.

讗诪专 专讘讬 讗讘讛讜 讗诐 讛讬讛 砖讘讬诇 诪注讬拽专讗 诪讜转专

Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public鈥檚 right of access to the path.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讛谞讻谞住 注诇 诪谞转 砖诇讗 诇注砖讜转 拽驻谞讚专讬讗 诪讜转专 诇注砖讜转讜 拽驻谞讚专讬讗 讜讗诪专 专讘讬 讞诇讘讜 讗诪专 专讘 讛讜谞讗 讛谞讻谞住 诇讘讬转 讛讻谞住转 诇讛转驻诇诇 诪讜转专 诇注砖讜转讜 拽驻谞讚专讬讗 砖谞讗诪专 讜讘讘讗 注诐 讛讗专抓 诇驻谞讬 讛壮 讘诪讜注讚讬诐 讛讘讗 讚专讱 砖注专 爪驻讜谉 诇讛砖转讞讜讜转 讬爪讗 讚专讱 砖注专 谞讙讘

Rav Na岣an bar Yitz岣k said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi 岣lbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: 鈥淎nd when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate鈥 (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.

注诇讜 讘讜 注砖讘讬诐 诇讗 讬转诇讜砖 诪驻谞讬 注讙诪转 谞驻砖 讜讛转谞讬讗 讗讬谞讜 转讜诇砖 讜诪讗讻讬诇 讗讘诇 转讜诇砖 讜诪谞讬讞 讻讬 转谞谉 谞诪讬 诪转谞讬转讬谉 转讜诇砖 讜诪讗讻讬诇 转谞谉

搂 The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn鈥檛 it taught in a baraita: One may not pick the grass and feed it to one鈥檚 animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one鈥檚 animals, but it is permitted to leave it there.

转谞讜 专讘谞谉 讘讬转 讛拽讘专讜转 讗讬谉 谞讜讛讙讬谉 讘讛谉 拽诇讜转 专讗砖 讗讬谉 诪专注讬谉 讘讛谉 讘讛诪讛 讜讗讬谉 诪讜诇讬讻讬谉 讘讛谉 讗诪转 讛诪讬诐 讜讗讬谉 诪诇拽讟讬谉 讘讛谉 注砖讘讬诐 讜讗诐 诇讬拽讟 砖讜专驻谉 讘诪拽讜诪谉 诪驻谞讬 讻讘讜讚 诪转讬诐

The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one鈥檚 animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.

讗讛讬讬讗 讗讬诇讬诪讗 讗住讬驻讗 讻讬讜谉 砖砖讜专驻谉 讘诪拽讜诪谉 诪讗讬 讻讘讜讚 诪转讬诐 讗讬讻讗 讗诇讗 讗专讬砖讗

The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.

诪转谞讬壮 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 拽讜专讬谉 讘驻专砖转 砖拽诇讬诐 讞诇 诇讛讬讜转 讘转讜讱 讛砖讘转 诪拽讚讬诪讬谉 诇砖注讘专 讜诪驻住讬拽讬谉 诇砖讘转 讗讞专转

MISHNA: On four Shabbatot during and surround-ing the month of Adar, a Torah portion of seasonal significance is read. 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.

讘砖谞讬讛 讝讻讜专 讘砖诇讬砖讬转 驻专讛 讗讚讜诪讛 讘专讘讬注讬转 讛讞讜讚砖 讛讝讛 诇讻诐 讘讞诪讬砖讬转 讞讜讝专讬谉 诇讻住讚专谉

On the second Shabbat, the Shabbat prior to Purim, they read the portion: 鈥淩emember what Amalek did鈥 (Deuteronomy 25:17鈥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鈥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: 鈥淭his month [ha岣desh] shall be for you鈥 (Exodus 12:1鈥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.

诇讻诇 诪驻住讬拽讬谉 讘专讗砖讬 讞讚砖讬诐 讘讞谞讜讻讛 讜讘驻讜专讬诐 讘转注谞讬讜转 讜讘诪注诪讚讜转 讜讘讬讜诐 讛讻驻讜专讬诐

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.

讙诪壮 转谞谉 讛转诐 讘讗讞讚 讘讗讚专 诪砖诪讬注讬谉 注诇 讛砖拽诇讬诐

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.

讜注诇 讛讻诇讗讬诐

And a public announcement is made concerning the need to uproot any instances of diverse kinds that have grown in the fields.

讘砖诇诪讗 注诇 讛讻诇讗讬诐 讚讝诪谉 讝专讬注讛 讛讬讗 讗诇讗 注诇 讛砖拽诇讬诐 诪谞诇谉

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. Instances of diverse kinds are already noticeable, and therefore it is a fitting time to deal with the matter. 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?

讗诪专 专讘讬 讟讘讬 讗诪专 专讘讬 讬讗砖讬讛 讚讗诪专 拽专讗 讝讗转 注讜诇转 讞讜讚砖 讘讞讚砖讜 讗诪专讛 转讜专讛 讞讚砖 讜讛讘讗 拽专讘谉 诪转专讜诪讛 讞讚砖讛

Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: 鈥淭his is the burnt-offering of each New Moon in its renewal throughout the months of the year鈥 (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.

讜讻讬讜谉 讚讘谞讬住谉 讘注讬 讗拽专讜讘讬 诪转专讜诪讛 讞讚砖讛 拽讚诪讬谞谉 讜拽专讬谞谉 讘讗讞讚 讘讗讚专 讻讬 讛讬讻讬 讚诇讬转讜 砖拽诇讬诐 诇诪拽讚砖

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.

讻诪讗谉 讚诇讗 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚讗讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讛讗诪专 砖转讬 砖讘转讜转 讚转谞讬讗 砖讜讗诇讬谉 讘讛诇讻讜转 讛驻住讞 拽讜讚诐 诇驻住讞 砖诇砖讬诐 讬讜诐 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 砖转讬 砖讘转讜转

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鈥檛 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.

讗驻讬诇讜 转讬诪讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讻讬讜谉 讚讗诪专 诪专 讘讞诪砖讛 注砖专 讘讜 砖讜诇讞谞讜转 讬讜砖讘讬谉 讘诪讚讬谞讛 讜讘注砖专讬诐 讜讞诪砖讛 讬讜砖讘讬谉 讘诪拽讚砖 诪砖讜诐 砖讜诇讞谞讜转 拽讚诪讬谞谉 讜拽专讬谞谉

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.

诪讗讬 驻专砖转 砖拽诇讬诐 专讘 讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇 讜讗诪专转 讗诇讬讛诐 讗转 拽专讘谞讬 诇讞诪讬 讜砖诪讜讗诇 讗诪专 讻讬 转砖讗

搂 The Gemara clarifies which passage is read: What is this portion of Shekalim? Rav said: It is the portion of 鈥淐ommand the children of Israel, and say to them: My offering, the provision of My offerings made by fire鈥 (Numbers 28), which details the daily and additional offerings. And Shmuel said: It is the portion of 鈥淲hen you take the count鈥 (Exodus 30:11鈥16).

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚拽专讬 诇讛 驻专砖转 砖拽诇讬诐 讚讻转讬讘 讘讛 砖拽诇讬诐 讗诇讗 诇诪讗谉 讚讗诪专 讗转 拽专讘谞讬 诇讞诪讬 讛讻讗 诪讬讚讬 砖拽诇讬诐 讻转讬讘讬 讛转诐 讗讬谉 讟注诪讗 诪讗讬 讻讚专讘讬 讟讘讬

Granted, according to the one who said that it is the portion of 鈥淲hen you take the count,鈥 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 鈥淢y offering, the provision of My offerings,鈥 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鈥檚 daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇 诪砖讜诐 讚讻转讬讘讬 拽专讘谞讜转 讛转诐 讻讚专讘讬 讟讘讬 讗诇讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 拽专讘谞讜转 诪讬 讻转讬讘讬 砖拽诇讬诐 诇讗讚谞讬诐 讻转讬讘讬

Granted, according to the one who said that it is the portion of 鈥淐ommand the children of Israel: My offering, the provision of My offerings,鈥 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 鈥淲hen you take the count,鈥 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?

讻讚转谞讬 专讘 讬讜住祝 砖诇砖 转专讜诪讜转 讛谉 砖诇 诪讝讘讞 诇诪讝讘讞 讜砖诇 讗讚谞讬诐 诇讗讚谞讬诐 讜砖诇 讘讚拽 讛讘讬转 诇讘讚拽 讛讘讬转

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 鈥淲hen you take the count鈥 is read. It deals explicitly with the collection of half-shekels.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚砖谞讬 讛讗讬 专讗砖 讞讚砖 诪砖讗专 专讗砖讬 讞讚砖讬诐

The Gemara asks further: Granted, according to the one who said that it is the portion of 鈥淲hen you take the count,鈥 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, 鈥淲hen you take the count鈥 is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of 鈥淐ommand the children of Israel鈥 is read because it mentions the additional offerings brought on Shabbat and the New Moon.

讗诇讗 诇诪讗谉 讚讗诪专 爪讜 讗转 拽专讘谞讬 诪讗讬 砖谞讬 砖谞讬 讚讗讬诇讜 专讗砖讬 讞讚砖讬诐 拽专讜 砖讬转讗 讘注谞讬讬谞讗 讚讬讜诪讗 讜讞讚 讘讚专讗砖 讞讜讚砖 讜讗讬诇讜 讛讗讬讚谞讗 讻讜诇讛讜 讘讚专讗砖 讞讜讚砖

However, according to the one who said that 鈥淐ommand the children of Israel, and say to them: My offering,鈥 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.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 诇住讚专 驻专砖讬讜转 讛讜讗 讞讜讝专

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.

讗诇讗 诇诪讗谉 讚讗诪专 诇住讚专 讛驻讟专讜转 讛讜讗 讞讜讝专 讜驻专砖转讗 讚讬讜诪讗 拽专讬谞谉 诪讗讬 砖谞讬

However, according to the one who says that the mishna鈥檚 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?

砖谞讬 讚讗讬诇讜 专讗砖讬 讞讚砖讬诐 拽专讜 砖讬转讗 讘注谞讬讬谞讗 讚讬讜诪讗 讜讞讚 拽专讬 讘讚专讗砖 讞讜讚砖 讜讗讬诇讜 讛讗讬讚谞讗 拽专讜 转诇转讗 讘注谞讬讬谞讗 讚讬讜诪讗 讜讗专讘注讛 拽专讜 讘讚专讗砖 讞讜讚砖

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.

诪讬转讬讘讬 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 拽讜专讬谉 讘驻专砖转 砖拽诇讬诐 讜诪驻讟讬专讬谉 讘讬讛讜讬讚注 讛讻讛谉 讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚诪驻讟讬专讬谉 讘讬讛讜讬讚注 讛讻讛谉 讚讚诪讬 诇讬讛 讚讻转讬讘 讻住祝 谞驻砖讜转 注专讻讜

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聽Kings 12:1鈥17). Granted, according to the one who said that Shekalim is the portion of 鈥淲hen you take the count,鈥 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: 鈥淭he money of his assessment of persons鈥 (II聽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.

讗诇讗 诇诪讗谉 讚讗诪专 讗转 拽专讘谞讬 诇讞诪讬 诪讬 讚诪讬 讚诪讬 讻讚专讘讬 讟讘讬

However, according to the one who said that 鈥淢y offering, the provision of My offerings鈥 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.

诪讬转讬讘讬 讞诇 诇讛讬讜转 讘驻专砖讛 讛住诪讜讻讛 诇讛 讘讬谉 诪诇驻谞讬讛 讜讘讬谉 诪诇讗讞专讬讛 拽讜专讬谉 讗讜转讛 讜讻讜驻诇讬谉 讗讜转讛

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.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚诪转专诪讬 讘讛讛讜讗 讝讬诪谞讗

Granted, according to the one who said that the portion of 鈥淲hen you take the count鈥 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, 鈥淲hen you take the count鈥 is often read during the beginning of Adar.

讗诇讗 诇诪讗谉 讚讗诪专 爪讜 讗转 拽专讘谞讬 诪讬 诪转专诪讬 讘讛讛讜讗 讝讬诪谞讗 讗讬谉 诇讘谞讬 诪注专讘讗 讚诪住拽讬 诇讚讗讜专讬讬转讗 讘转诇转 砖谞讬谉

However, according to the one who said that the portion of 鈥淐ommand the children of Israel, and say to them, My offering鈥 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.

转谞讬讗 讻讜讜转讬讛 讚砖诪讜讗诇 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 拽讜专讬谉 讻讬 转砖讗 讜诪驻讟讬专讬谉 讘讬讛讜讬讚注 讛讻讛谉

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 鈥淲hen you take the count,鈥 and they read as the haftara the story involving Jehoiada the priest.

讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 诪讜爪讬讗讬谉 砖诇砖 转讜专讜转 讜拽讜专讬谉 讘讛谉 讗讞讚 讘注谞讬讬谞讜 砖诇 讬讜诐 讜讗讞讚 讘砖诇 专讗砖 讞讚砖 讜讗讞讚 讘讻讬 转砖讗 讜讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘砖讘转 诪讘讬讗讬谉 砖诇砖 转讜专讜转 讜拽讜专讬谉 讘讛谉 讗讞讚 讘注谞讬讬谞讜 砖诇 讬讜诐 讜讗讞讚 讘讚专讗砖 讞讜讚砖 讜讗讞讚 讘讞谞讜讻讛

Rabbi Yitz岣k Nappa岣 said: When the New Moon of Adar occurs on Shabbat, the congregation takes out three Torah scrolls from the ark and reads from them. From the first one, they read the portion of the regular weekly reading of the matter of the day; and from the second one they read the portion for the New Moon; and from the third one they read Shekalim, which begins with 鈥淲hen you take the count.鈥 And Rabbi Yitz岣k Nappa岣 further said: When the New Moon of Tevet, which always falls during Hanukkah, occurs on Shabbat, they bring three Torah scrolls and read from them. From the first one, they read the portion of the regular cycle of reading of the matter of the day; and from the second one, they read the portion for the New Moon; and from the third one, they read the portion for Hanukkah.

讜爪专讬讻讗 讚讗讬 讗讬转诪专 讘讛讗 讘讛讗 拽讗诪专 专讘讬 讬爪讞拽 讗讘诇 讘讛讱 讻专讘 住讘讬专讗 诇讬讛 讚讗诪专 驻专砖转 砖拽诇讬诐 讗转 拽专讘谞讬 诇讞诪讬 讜讘砖转讬 转讜专讜转 住讙讬 拽讗 诪砖诪注 诇谉

The Gemara comments: And it is necessary for Rabbi Yitz岣k Nappa岣 to state the halakha in both cases, as, if it had been stated only with regard to the New Moon of Tevet, one could have mistakenly thought that only with regard to that case does Rabbi Yitz岣k Nappa岣 state that three Torah scrolls are used. But with regard to the New Moon of Adar, one might think that he holds in accordance with the opinion of Rav, who said that the portion of Shekalim is the portion of 鈥淢y offering, the provision of My offerings,鈥 and two Torah scrolls will therefore suffice, since the same portion is used both for the portion for the New Moon and for the portion of Shekalim. Therefore, he teaches us that three Torah scrolls are used even on the New Moon of Adar.

讜诇讬诪讗 讛讗 讜诇讗 讘注讬讗 讛讱 讞讚讗 诪讻诇诇 讞讘讬专转讛 讗讬转诪专

The Gemara asks: But, based on that logic, let Rabbi Yitz岣k just say the halakha with respect to this case of the New Moon of Adar, and there would be no need to state that case of the New Moon of Tevet. The Gemara answers: Indeed, one was stated from the other by inference, i.e., Rabbi Yitz岣k Nappa岣 stated the halakha explicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.

讗讬转诪专 专讗砖 讞讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘讞讜诇 讗诪专 专讘讬 讬爪讞拽 拽专讜 转诇转讗 讘专讗砖 讞讚砖 讜讞讚 讘讞谞讜讻讛 讜专讘 讚讬诪讬 讚诪谉 讞讬驻讗 讗诪专 拽专讜 转诇转讗 讘讞谞讜讻讛 讜讞讚 讘专讗砖 讞讚砖

搂 An amoraic dispute was stated: When the New Moon of Tevet occurs on a weekday, what Torah portion is read? Rabbi Yitz岣k Nappa岣 said: Three people read from the portion for the New Moon, and one reads from the portion for Hanukkah. And Rav Dimi of Haifa said: Three read from the portion for Hanukkah, and one reads from the portion for the New Moon.

讗诪专 专讘讬 诪谞讬 讻讜讜转讬讛 讚专讘讬 讬爪讞拽 谞驻讞讗 诪住转讘专讗 讚转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

Rabbi Mani said: It stands to reason to rule in accordance with the opinion of Rabbi Yitz岣k Nappa岣, for it is already an established principle that when a frequent practice and an infrequent practice conflict, the frequent practice takes precedence over the infrequent practice. Since the portion for the New Moon is read more frequently than the portion for Hanukkah, it should be given greater prominence.

讗诪专 专讘讬 讗讘讬谉 讻讜讜转讬讛 讚专讘 讚讬诪讬 诪住转讘专讗 诪讬 讙专诐 诇专讘讬注讬 砖讬讘讗 专讗砖 讞讚砖 讛诇讻讱 专讘讬注讬 讘专讗砖 讞讚砖 讘注讬 诪讬拽专讬

Rabbi Avin said: It stands to reason to rule in accordance with the opinion of Rav Dimi, for the following reason: What caused the fourth person to come and read from the Torah? The New Moon, as on the other days of Hanukkah only three people read from the Torah. Therefore, it is only logical that the fourth person should read from the portion for the New Moon.

诪讗讬 讛讜讬 注诇讛 专讘 讬讜住祝 讗诪专 讗讬谉 诪砖讙讬讞讬谉 讘专讗砖 讞讜讚砖 讜专讘讛 讗诪专 讗讬谉 诪砖讙讬讞讬谉 讘讞谞讜讻讛 讜讛诇讻转讗 讗讬谉 诪砖讙讬讞讬谉 讘讞谞讜讻讛 讜专讗砖 讞讚砖 注讬拽专

The Gemara asks: What halakhic conclusion was reached about this matter? Rav Yosef said: We do not concern ourselves with making the portion for the New Moon the primary reading. Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon. And Rabba said: We do not concern ourselves with making the portion for Hanukkah the primary reading. Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah. The Gemara concludes: And the halakha is that we do not concern ourselves with making the portion for Hanukkah the primary reading, and therefore the portion for the New Moon is primary.

讗讬转诪专 讞诇 诇讛讬讜转 讘讜讗转讛 转爪讜讛 讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 拽专讜 砖讬转讗 诪讜讗转讛 转爪讜讛 注讚 讻讬 转砖讗 讜讞讚 诪讻讬 转砖讗 注讚 讜注砖讬转 讗诪专 讗讘讬讬

搂 An amoraic dispute was stated: If the Shabbat on which the portion of Shekalim is to be read occurs on the Shabbat in which the regular weekly portion is 鈥淎nd you shall command鈥 (Exodus 27:20鈥30:10), what should be done? Rabbi Yitz岣k Nappa岣 said: Six people read from the portion 鈥淎nd you shall command,鈥 until but not including the weekly portion of 鈥淲hen you take the count鈥 (Exodus 27:20鈥30:10), and one person reads the portion of Shekalim from 鈥淲hen you take the count,鈥 until but not including the verse: 鈥淎nd you shall make a copper laver鈥 (Exodus 30:11鈥16). Abaye said:

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

And by Tova and David Kestenbaum in honor of their children and grandchildren.

This month's shiurim are dedicated聽by Jordana and Kalman Schoor on behalf of their daughter Daria who is learning Masechet Megilla for her bat mitzvah. Mazal tov Daria!

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Megillah 29

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Megillah 29

诪讘讟诇讬谉 转诇诪讜讚 转讜专讛 诇讛讜爪讗转 讛诪转 讜诇讛讻谞住转 讛讻诇讛 讗诪专讜 注诇讬讜 注诇 专讘讬 讬讛讜讚讛 讘专讘讬 讗讬诇注讗讬 砖讛讬讛 诪讘讟诇 转诇诪讜讚 转讜专讛 诇讛讜爪讗转 讛诪转 讜诇讛讻谞住转 讛讻诇讛 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘砖讗讬谉 砖诐 讻诇 爪讜专讻讜 讗讘诇 讬砖 砖诐 讻诇 爪讜专讻讜 讗讬谉 诪讘讟诇讬谉

One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.

讜讻诪讛 讻诇 爪讜专讻讜 讗诪专 专讘 砖诪讜讗诇 讘专 讗讬谞讬讗 诪砖诪讬讛 讚专讘 转专讬住专 讗诇驻讬 讙讘专讬 讜砖讬转讗 讗诇驻讬 砖讬驻讜专讬 讜讗诪专讬 诇讛 转专讬住专 讗诇驻讬 讙讘专讬 讜诪讬谞讬讬讛讜 砖讬转讗 讗诇驻讬 砖讬驻讜专讬 注讜诇讗 讗诪专 讻讙讜谉 讚讞讬讬爪讬 讙讘专讬 诪讗讘讜诇讗 注讚 住讬讻专讗

The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate [abbula] to the place of burial.

专讘 砖砖转 讗诪专 讻谞转讬谞转讛 讻讱 谞讟讬诇转讛 诪讛 谞转讬谞转讛 讘砖砖讬诐 专讬讘讜讗 讗祝 谞讟讬诇转讛 讘砖砖讬诐 专讬讘讜讗 讛谞讬 诪讬诇讬 诇诪讗谉 讚拽专讬 讜转谞讬 讗讘诇 诇诪讗谉 讚诪转谞讬 诇讬转 诇讬讛 砖讬注讜专讗

Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.

转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讜诪专 讘讜讗 讜专讗讛 讻诪讛 讞讘讬讘讬谉 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讘讻诇 诪拽讜诐 砖讙诇讜 砖讻讬谞讛 注诪讛谉 讙诇讜 诇诪爪专讬诐 砖讻讬谞讛 注诪讛谉 砖谞讗诪专 讛谞讙诇讛 谞讙诇讬转讬 诇讘讬转 讗讘讬讱 讘讛讬讜转诐 讘诪爪专讬诐 讜讙讜壮 讙诇讜 诇讘讘诇 砖讻讬谞讛 注诪讛谉 砖谞讗诪专 诇诪注谞讻诐 砖诇讞转讬 讘讘诇讛 讜讗祝 讻砖讛谉 注转讬讚讬谉 诇讬讙讗诇 砖讻讬谞讛 注诪讛谉 砖谞讗诪专 讜砖讘 讛壮 讗诇讛讬讱 讗转 砖讘讜转讱 讜讛砖讬讘 诇讗 谞讗诪专 讗诇讗 讜砖讘 诪诇诪讚 砖讛拽讚讜砖 讘专讜讱 讛讜讗 砖讘 注诪讛谉 诪讘讬谉 讛讙诇讬讜转

It is taught in a baraita: Rabbi Shimon ben Yo岣i says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: 鈥淒id I reveal myself to the house of your father when they were in Egypt?鈥 (I聽Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: 鈥淔or your sake I have sent to Babylonia鈥 (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: 鈥淭hen the Lord your God will return with your captivity鈥 (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: 鈥淗e will return,鈥 which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.

讘讘讘诇 讛讬讻讗 讗诪专 讗讘讬讬 讘讘讬 讻谞讬砖转讗 讚讛讜爪诇 讜讘讘讬 讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讜诇讗 转讬诪讗 讛讻讗 讜讛讻讗 讗诇讗 讝诪谞讬谉 讛讻讗 讜讝诪谞讬谉 讛讻讗 讗诪专 讗讘讬讬 转讬转讬 诇讬 讚讻讬 诪专讞讬拽谞讗 驻专住讛 注讬讬诇谞讗 讜诪爪诇讬谞讗 讛转诐 讗讘讜讛 讚砖诪讜讗诇 [讜诇讜讬] 讛讜讜 讬转讘讬 讘讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讗转讬讗 砖讻讬谞讛 砖诪注讜 拽讜诇 专讬讙砖讗 [拽诪讜 讜谞驻拽讜

The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde鈥檃. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde鈥檃. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde鈥檃. The Divine Presence came and they heard a loud sound, so they arose and left.

专讘 砖砖转 讛讜讛 讬转讬讘 讘讘讬 讻谞讬砖转讗 讚砖祝 讜讬转讬讘 讘谞讛专讚注讗 讗转讬讗 砖讻讬谞讛] 讜诇讗 谞驻拽 讗转讜 诪诇讗讻讬 讛砖专转 讜拽讗 诪讘注转讜 诇讬讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 注诇讜讘 讜砖讗讬谞讜 注诇讜讘 诪讬 谞讚讞讛 诪驻谞讬 诪讬 讗诪专 诇讛讜 砖讘拽讜讛讜

It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde鈥檃, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn鈥檛 the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.

讜讗讛讬 诇讛诐 诇诪拽讚砖 诪注讟 讗诪专 专讘讬 讬爪讞拽 讗诇讜 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 砖讘讘讘诇 讜专讘讬 讗诇注讝专 讗诪专 讝讛 讘讬转 专讘讬谞讜 砖讘讘讘诇

The verse states: 鈥淵et I have been to them as a little sanctuary in the countries where they have come鈥 (Ezekiel 11:16). Rabbi Yitz岣k said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讛壮 诪注讜谉 讗转讛 讛讬讬转 诇谞讜 讗诇讜 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 讗诪专 讗讘讬讬 诪专讬砖 讛讜讗讬 讙专讬住谞讗 讘讘讬转讗 讜诪爪诇讬谞讗 讘讘讬 讻谞砖转讗 讻讬讜谉 讚砖诪注讬转 诇讛讗 讚拽讗诪专 讚讜讚 讛壮 讗讛讘转讬 诪注讜谉 讘讬转讱 讛讜讗讬 讙专讬住谞讗 讘讘讬 讻谞讬砖转讗

Rava interpreted a verse homiletically: What is the meaning of that which is written: 鈥淟ord, You have been our dwelling place in all generations鈥 (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: 鈥淟ord, I love the habitation of Your house鈥 (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.

转谞讬讗 专讘讬 讗诇注讝专 讛拽驻专 讗讜诪专 注转讬讚讬谉 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 砖讘讘讘诇 砖讬拽讘注讜 讘讗专抓 讬砖专讗诇 砖谞讗诪专 讻讬 讻转讘讜专 讘讛专讬诐 讜讻讻专诪诇 讘讬诐 讬讘讗 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 转讘讜专 讜讻专诪诇 砖诇讗 讘讗讜 讗诇讗 诇驻讬 砖注讛 诇诇诪讜讚 转讜专讛 谞拽讘注讬诐 讘讗专抓 讬砖专讗诇 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 砖拽讜专讬谉 讜诪专讘讬爪讬谉 讘讛谉 转讜专讛 注诇 讗讞转 讻诪讛 讜讻诪讛

It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: 鈥淪urely, like Tabor among the mountains, and like Carmel by the sea, so shall he come鈥 (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.

讚专砖 讘专 拽驻专讗 诪讗讬 讚讻转讬讘 诇诪讛 转专爪讚讜谉 讛专讬诐 讙讘谞讜谞讬诐 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 诇诪讛 转专爪讜 讚讬谉 注诐 住讬谞讬 讻讜诇讻诐 讘注诇讬 诪讜诪讬诐 讗转诐 讗爪诇 住讬谞讬 讻转讬讘 讛讻讗 讙讘谞讜谞讬诐 讜讻转讬讘 讛转诐 讗讜 讙讘谉 讗讜 讚拽 讗诪专 专讘 讗砖讬 砖诪注 诪讬谞讛 讛讗讬 诪讗谉 讚讬讛讬专 讘注诇 诪讜诐 讛讜讗

Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: 鈥淲hy do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abode鈥 (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek [tirtzu] to enter into a legal dispute [din] with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: 鈥淗igh-peaked [gavnunnim]鈥 and it is written there, with regard to the blemishes that disqualify a priest: 鈥淥r crookbacked [gibben] or a dwarf鈥 (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.

讗讬谉 注讜砖讬谉 讗讜转讜 拽驻谞讚专讬讗 诪讗讬 拽驻谞讚专讬讗 讗诪专 专讘讗 拽驻谞讚专讬讗 讻砖诪讛 诪讗讬 讻砖诪讛 讻诪讗谉 讚讗诪专 讗讚诪拽讬驻谞讗 讗讚专讬 讗讬注讜诇 讘讛讗

搂 The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses [makkifna addari] to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.

讗诪专 专讘讬 讗讘讛讜 讗诐 讛讬讛 砖讘讬诇 诪注讬拽专讗 诪讜转专

Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public鈥檚 right of access to the path.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讛谞讻谞住 注诇 诪谞转 砖诇讗 诇注砖讜转 拽驻谞讚专讬讗 诪讜转专 诇注砖讜转讜 拽驻谞讚专讬讗 讜讗诪专 专讘讬 讞诇讘讜 讗诪专 专讘 讛讜谞讗 讛谞讻谞住 诇讘讬转 讛讻谞住转 诇讛转驻诇诇 诪讜转专 诇注砖讜转讜 拽驻谞讚专讬讗 砖谞讗诪专 讜讘讘讗 注诐 讛讗专抓 诇驻谞讬 讛壮 讘诪讜注讚讬诐 讛讘讗 讚专讱 砖注专 爪驻讜谉 诇讛砖转讞讜讜转 讬爪讗 讚专讱 砖注专 谞讙讘

Rav Na岣an bar Yitz岣k said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi 岣lbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: 鈥淎nd when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate鈥 (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.

注诇讜 讘讜 注砖讘讬诐 诇讗 讬转诇讜砖 诪驻谞讬 注讙诪转 谞驻砖 讜讛转谞讬讗 讗讬谞讜 转讜诇砖 讜诪讗讻讬诇 讗讘诇 转讜诇砖 讜诪谞讬讞 讻讬 转谞谉 谞诪讬 诪转谞讬转讬谉 转讜诇砖 讜诪讗讻讬诇 转谞谉

搂 The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn鈥檛 it taught in a baraita: One may not pick the grass and feed it to one鈥檚 animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one鈥檚 animals, but it is permitted to leave it there.

转谞讜 专讘谞谉 讘讬转 讛拽讘专讜转 讗讬谉 谞讜讛讙讬谉 讘讛谉 拽诇讜转 专讗砖 讗讬谉 诪专注讬谉 讘讛谉 讘讛诪讛 讜讗讬谉 诪讜诇讬讻讬谉 讘讛谉 讗诪转 讛诪讬诐 讜讗讬谉 诪诇拽讟讬谉 讘讛谉 注砖讘讬诐 讜讗诐 诇讬拽讟 砖讜专驻谉 讘诪拽讜诪谉 诪驻谞讬 讻讘讜讚 诪转讬诐

The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one鈥檚 animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.

讗讛讬讬讗 讗讬诇讬诪讗 讗住讬驻讗 讻讬讜谉 砖砖讜专驻谉 讘诪拽讜诪谉 诪讗讬 讻讘讜讚 诪转讬诐 讗讬讻讗 讗诇讗 讗专讬砖讗

The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.

诪转谞讬壮 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 拽讜专讬谉 讘驻专砖转 砖拽诇讬诐 讞诇 诇讛讬讜转 讘转讜讱 讛砖讘转 诪拽讚讬诪讬谉 诇砖注讘专 讜诪驻住讬拽讬谉 诇砖讘转 讗讞专转

MISHNA: On four Shabbatot during and surround-ing the month of Adar, a Torah portion of seasonal significance is read. 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.

讘砖谞讬讛 讝讻讜专 讘砖诇讬砖讬转 驻专讛 讗讚讜诪讛 讘专讘讬注讬转 讛讞讜讚砖 讛讝讛 诇讻诐 讘讞诪讬砖讬转 讞讜讝专讬谉 诇讻住讚专谉

On the second Shabbat, the Shabbat prior to Purim, they read the portion: 鈥淩emember what Amalek did鈥 (Deuteronomy 25:17鈥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鈥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: 鈥淭his month [ha岣desh] shall be for you鈥 (Exodus 12:1鈥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.

诇讻诇 诪驻住讬拽讬谉 讘专讗砖讬 讞讚砖讬诐 讘讞谞讜讻讛 讜讘驻讜专讬诐 讘转注谞讬讜转 讜讘诪注诪讚讜转 讜讘讬讜诐 讛讻驻讜专讬诐

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.

讙诪壮 转谞谉 讛转诐 讘讗讞讚 讘讗讚专 诪砖诪讬注讬谉 注诇 讛砖拽诇讬诐

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.

讜注诇 讛讻诇讗讬诐

And a public announcement is made concerning the need to uproot any instances of diverse kinds that have grown in the fields.

讘砖诇诪讗 注诇 讛讻诇讗讬诐 讚讝诪谉 讝专讬注讛 讛讬讗 讗诇讗 注诇 讛砖拽诇讬诐 诪谞诇谉

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. Instances of diverse kinds are already noticeable, and therefore it is a fitting time to deal with the matter. 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?

讗诪专 专讘讬 讟讘讬 讗诪专 专讘讬 讬讗砖讬讛 讚讗诪专 拽专讗 讝讗转 注讜诇转 讞讜讚砖 讘讞讚砖讜 讗诪专讛 转讜专讛 讞讚砖 讜讛讘讗 拽专讘谉 诪转专讜诪讛 讞讚砖讛

Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: 鈥淭his is the burnt-offering of each New Moon in its renewal throughout the months of the year鈥 (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.

讜讻讬讜谉 讚讘谞讬住谉 讘注讬 讗拽专讜讘讬 诪转专讜诪讛 讞讚砖讛 拽讚诪讬谞谉 讜拽专讬谞谉 讘讗讞讚 讘讗讚专 讻讬 讛讬讻讬 讚诇讬转讜 砖拽诇讬诐 诇诪拽讚砖

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.

讻诪讗谉 讚诇讗 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚讗讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讛讗诪专 砖转讬 砖讘转讜转 讚转谞讬讗 砖讜讗诇讬谉 讘讛诇讻讜转 讛驻住讞 拽讜讚诐 诇驻住讞 砖诇砖讬诐 讬讜诐 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 砖转讬 砖讘转讜转

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鈥檛 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.

讗驻讬诇讜 转讬诪讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讻讬讜谉 讚讗诪专 诪专 讘讞诪砖讛 注砖专 讘讜 砖讜诇讞谞讜转 讬讜砖讘讬谉 讘诪讚讬谞讛 讜讘注砖专讬诐 讜讞诪砖讛 讬讜砖讘讬谉 讘诪拽讚砖 诪砖讜诐 砖讜诇讞谞讜转 拽讚诪讬谞谉 讜拽专讬谞谉

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.

诪讗讬 驻专砖转 砖拽诇讬诐 专讘 讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇 讜讗诪专转 讗诇讬讛诐 讗转 拽专讘谞讬 诇讞诪讬 讜砖诪讜讗诇 讗诪专 讻讬 转砖讗

搂 The Gemara clarifies which passage is read: What is this portion of Shekalim? Rav said: It is the portion of 鈥淐ommand the children of Israel, and say to them: My offering, the provision of My offerings made by fire鈥 (Numbers 28), which details the daily and additional offerings. And Shmuel said: It is the portion of 鈥淲hen you take the count鈥 (Exodus 30:11鈥16).

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚拽专讬 诇讛 驻专砖转 砖拽诇讬诐 讚讻转讬讘 讘讛 砖拽诇讬诐 讗诇讗 诇诪讗谉 讚讗诪专 讗转 拽专讘谞讬 诇讞诪讬 讛讻讗 诪讬讚讬 砖拽诇讬诐 讻转讬讘讬 讛转诐 讗讬谉 讟注诪讗 诪讗讬 讻讚专讘讬 讟讘讬

Granted, according to the one who said that it is the portion of 鈥淲hen you take the count,鈥 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 鈥淢y offering, the provision of My offerings,鈥 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鈥檚 daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 爪讜 讗转 讘谞讬 讬砖专讗诇 诪砖讜诐 讚讻转讬讘讬 拽专讘谞讜转 讛转诐 讻讚专讘讬 讟讘讬 讗诇讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 拽专讘谞讜转 诪讬 讻转讬讘讬 砖拽诇讬诐 诇讗讚谞讬诐 讻转讬讘讬

Granted, according to the one who said that it is the portion of 鈥淐ommand the children of Israel: My offering, the provision of My offerings,鈥 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 鈥淲hen you take the count,鈥 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?

讻讚转谞讬 专讘 讬讜住祝 砖诇砖 转专讜诪讜转 讛谉 砖诇 诪讝讘讞 诇诪讝讘讞 讜砖诇 讗讚谞讬诐 诇讗讚谞讬诐 讜砖诇 讘讚拽 讛讘讬转 诇讘讚拽 讛讘讬转

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 鈥淲hen you take the count鈥 is read. It deals explicitly with the collection of half-shekels.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚砖谞讬 讛讗讬 专讗砖 讞讚砖 诪砖讗专 专讗砖讬 讞讚砖讬诐

The Gemara asks further: Granted, according to the one who said that it is the portion of 鈥淲hen you take the count,鈥 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, 鈥淲hen you take the count鈥 is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of 鈥淐ommand the children of Israel鈥 is read because it mentions the additional offerings brought on Shabbat and the New Moon.

讗诇讗 诇诪讗谉 讚讗诪专 爪讜 讗转 拽专讘谞讬 诪讗讬 砖谞讬 砖谞讬 讚讗讬诇讜 专讗砖讬 讞讚砖讬诐 拽专讜 砖讬转讗 讘注谞讬讬谞讗 讚讬讜诪讗 讜讞讚 讘讚专讗砖 讞讜讚砖 讜讗讬诇讜 讛讗讬讚谞讗 讻讜诇讛讜 讘讚专讗砖 讞讜讚砖

However, according to the one who said that 鈥淐ommand the children of Israel, and say to them: My offering,鈥 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.

讛谞讬讞讗 诇诪讗谉 讚讗诪专 诇住讚专 驻专砖讬讜转 讛讜讗 讞讜讝专

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.

讗诇讗 诇诪讗谉 讚讗诪专 诇住讚专 讛驻讟专讜转 讛讜讗 讞讜讝专 讜驻专砖转讗 讚讬讜诪讗 拽专讬谞谉 诪讗讬 砖谞讬

However, according to the one who says that the mishna鈥檚 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?

砖谞讬 讚讗讬诇讜 专讗砖讬 讞讚砖讬诐 拽专讜 砖讬转讗 讘注谞讬讬谞讗 讚讬讜诪讗 讜讞讚 拽专讬 讘讚专讗砖 讞讜讚砖 讜讗讬诇讜 讛讗讬讚谞讗 拽专讜 转诇转讗 讘注谞讬讬谞讗 讚讬讜诪讗 讜讗专讘注讛 拽专讜 讘讚专讗砖 讞讜讚砖

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.

诪讬转讬讘讬 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 拽讜专讬谉 讘驻专砖转 砖拽诇讬诐 讜诪驻讟讬专讬谉 讘讬讛讜讬讚注 讛讻讛谉 讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚诪驻讟讬专讬谉 讘讬讛讜讬讚注 讛讻讛谉 讚讚诪讬 诇讬讛 讚讻转讬讘 讻住祝 谞驻砖讜转 注专讻讜

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聽Kings 12:1鈥17). Granted, according to the one who said that Shekalim is the portion of 鈥淲hen you take the count,鈥 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: 鈥淭he money of his assessment of persons鈥 (II聽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.

讗诇讗 诇诪讗谉 讚讗诪专 讗转 拽专讘谞讬 诇讞诪讬 诪讬 讚诪讬 讚诪讬 讻讚专讘讬 讟讘讬

However, according to the one who said that 鈥淢y offering, the provision of My offerings鈥 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.

诪讬转讬讘讬 讞诇 诇讛讬讜转 讘驻专砖讛 讛住诪讜讻讛 诇讛 讘讬谉 诪诇驻谞讬讛 讜讘讬谉 诪诇讗讞专讬讛 拽讜专讬谉 讗讜转讛 讜讻讜驻诇讬谉 讗讜转讛

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.

讘砖诇诪讗 诇诪讗谉 讚讗诪专 讻讬 转砖讗 讛讬讬谞讜 讚诪转专诪讬 讘讛讛讜讗 讝讬诪谞讗

Granted, according to the one who said that the portion of 鈥淲hen you take the count鈥 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, 鈥淲hen you take the count鈥 is often read during the beginning of Adar.

讗诇讗 诇诪讗谉 讚讗诪专 爪讜 讗转 拽专讘谞讬 诪讬 诪转专诪讬 讘讛讛讜讗 讝讬诪谞讗 讗讬谉 诇讘谞讬 诪注专讘讗 讚诪住拽讬 诇讚讗讜专讬讬转讗 讘转诇转 砖谞讬谉

However, according to the one who said that the portion of 鈥淐ommand the children of Israel, and say to them, My offering鈥 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.

转谞讬讗 讻讜讜转讬讛 讚砖诪讜讗诇 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 拽讜专讬谉 讻讬 转砖讗 讜诪驻讟讬专讬谉 讘讬讛讜讬讚注 讛讻讛谉

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 鈥淲hen you take the count,鈥 and they read as the haftara the story involving Jehoiada the priest.

讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘砖讘转 诪讜爪讬讗讬谉 砖诇砖 转讜专讜转 讜拽讜专讬谉 讘讛谉 讗讞讚 讘注谞讬讬谞讜 砖诇 讬讜诐 讜讗讞讚 讘砖诇 专讗砖 讞讚砖 讜讗讞讚 讘讻讬 转砖讗 讜讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘砖讘转 诪讘讬讗讬谉 砖诇砖 转讜专讜转 讜拽讜专讬谉 讘讛谉 讗讞讚 讘注谞讬讬谞讜 砖诇 讬讜诐 讜讗讞讚 讘讚专讗砖 讞讜讚砖 讜讗讞讚 讘讞谞讜讻讛

Rabbi Yitz岣k Nappa岣 said: When the New Moon of Adar occurs on Shabbat, the congregation takes out three Torah scrolls from the ark and reads from them. From the first one, they read the portion of the regular weekly reading of the matter of the day; and from the second one they read the portion for the New Moon; and from the third one they read Shekalim, which begins with 鈥淲hen you take the count.鈥 And Rabbi Yitz岣k Nappa岣 further said: When the New Moon of Tevet, which always falls during Hanukkah, occurs on Shabbat, they bring three Torah scrolls and read from them. From the first one, they read the portion of the regular cycle of reading of the matter of the day; and from the second one, they read the portion for the New Moon; and from the third one, they read the portion for Hanukkah.

讜爪专讬讻讗 讚讗讬 讗讬转诪专 讘讛讗 讘讛讗 拽讗诪专 专讘讬 讬爪讞拽 讗讘诇 讘讛讱 讻专讘 住讘讬专讗 诇讬讛 讚讗诪专 驻专砖转 砖拽诇讬诐 讗转 拽专讘谞讬 诇讞诪讬 讜讘砖转讬 转讜专讜转 住讙讬 拽讗 诪砖诪注 诇谉

The Gemara comments: And it is necessary for Rabbi Yitz岣k Nappa岣 to state the halakha in both cases, as, if it had been stated only with regard to the New Moon of Tevet, one could have mistakenly thought that only with regard to that case does Rabbi Yitz岣k Nappa岣 state that three Torah scrolls are used. But with regard to the New Moon of Adar, one might think that he holds in accordance with the opinion of Rav, who said that the portion of Shekalim is the portion of 鈥淢y offering, the provision of My offerings,鈥 and two Torah scrolls will therefore suffice, since the same portion is used both for the portion for the New Moon and for the portion of Shekalim. Therefore, he teaches us that three Torah scrolls are used even on the New Moon of Adar.

讜诇讬诪讗 讛讗 讜诇讗 讘注讬讗 讛讱 讞讚讗 诪讻诇诇 讞讘讬专转讛 讗讬转诪专

The Gemara asks: But, based on that logic, let Rabbi Yitz岣k just say the halakha with respect to this case of the New Moon of Adar, and there would be no need to state that case of the New Moon of Tevet. The Gemara answers: Indeed, one was stated from the other by inference, i.e., Rabbi Yitz岣k Nappa岣 stated the halakha explicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.

讗讬转诪专 专讗砖 讞讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘讞讜诇 讗诪专 专讘讬 讬爪讞拽 拽专讜 转诇转讗 讘专讗砖 讞讚砖 讜讞讚 讘讞谞讜讻讛 讜专讘 讚讬诪讬 讚诪谉 讞讬驻讗 讗诪专 拽专讜 转诇转讗 讘讞谞讜讻讛 讜讞讚 讘专讗砖 讞讚砖

搂 An amoraic dispute was stated: When the New Moon of Tevet occurs on a weekday, what Torah portion is read? Rabbi Yitz岣k Nappa岣 said: Three people read from the portion for the New Moon, and one reads from the portion for Hanukkah. And Rav Dimi of Haifa said: Three read from the portion for Hanukkah, and one reads from the portion for the New Moon.

讗诪专 专讘讬 诪谞讬 讻讜讜转讬讛 讚专讘讬 讬爪讞拽 谞驻讞讗 诪住转讘专讗 讚转讚讬专 讜砖讗讬谞讜 转讚讬专 转讚讬专 拽讜讚诐

Rabbi Mani said: It stands to reason to rule in accordance with the opinion of Rabbi Yitz岣k Nappa岣, for it is already an established principle that when a frequent practice and an infrequent practice conflict, the frequent practice takes precedence over the infrequent practice. Since the portion for the New Moon is read more frequently than the portion for Hanukkah, it should be given greater prominence.

讗诪专 专讘讬 讗讘讬谉 讻讜讜转讬讛 讚专讘 讚讬诪讬 诪住转讘专讗 诪讬 讙专诐 诇专讘讬注讬 砖讬讘讗 专讗砖 讞讚砖 讛诇讻讱 专讘讬注讬 讘专讗砖 讞讚砖 讘注讬 诪讬拽专讬

Rabbi Avin said: It stands to reason to rule in accordance with the opinion of Rav Dimi, for the following reason: What caused the fourth person to come and read from the Torah? The New Moon, as on the other days of Hanukkah only three people read from the Torah. Therefore, it is only logical that the fourth person should read from the portion for the New Moon.

诪讗讬 讛讜讬 注诇讛 专讘 讬讜住祝 讗诪专 讗讬谉 诪砖讙讬讞讬谉 讘专讗砖 讞讜讚砖 讜专讘讛 讗诪专 讗讬谉 诪砖讙讬讞讬谉 讘讞谞讜讻讛 讜讛诇讻转讗 讗讬谉 诪砖讙讬讞讬谉 讘讞谞讜讻讛 讜专讗砖 讞讚砖 注讬拽专

The Gemara asks: What halakhic conclusion was reached about this matter? Rav Yosef said: We do not concern ourselves with making the portion for the New Moon the primary reading. Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon. And Rabba said: We do not concern ourselves with making the portion for Hanukkah the primary reading. Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah. The Gemara concludes: And the halakha is that we do not concern ourselves with making the portion for Hanukkah the primary reading, and therefore the portion for the New Moon is primary.

讗讬转诪专 讞诇 诇讛讬讜转 讘讜讗转讛 转爪讜讛 讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 拽专讜 砖讬转讗 诪讜讗转讛 转爪讜讛 注讚 讻讬 转砖讗 讜讞讚 诪讻讬 转砖讗 注讚 讜注砖讬转 讗诪专 讗讘讬讬

搂 An amoraic dispute was stated: If the Shabbat on which the portion of Shekalim is to be read occurs on the Shabbat in which the regular weekly portion is 鈥淎nd you shall command鈥 (Exodus 27:20鈥30:10), what should be done? Rabbi Yitz岣k Nappa岣 said: Six people read from the portion 鈥淎nd you shall command,鈥 until but not including the weekly portion of 鈥淲hen you take the count鈥 (Exodus 27:20鈥30:10), and one person reads the portion of Shekalim from 鈥淲hen you take the count,鈥 until but not including the verse: 鈥淎nd you shall make a copper laver鈥 (Exodus 30:11鈥16). Abaye said:

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