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Today's Daf Yomi

January 10, 2022 | ื—ืณ ื‘ืฉื‘ื˜ ืชืฉืคืดื‘

This monthโ€™s 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.ย 

  • This monthโ€™s learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. โ€œAnd with thanks to Rabbanit Farber and Hadran who have made our learning possible.โ€

Megillah 29

Todayโ€™s daf is sponsored by Blima Slutsky in loving memory of her mother Tina (Mazal) Bat Rina and David.

Todayโ€™s 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.

Todayโ€™s daf is sponsored by Chaya Nissan in loving memory of Rav Shmuel Halevi Segel.

Todayโ€™s 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. Godโ€™s presence in Babylonia can be found either in the shul in Hutzel or Shaf Vโ€™yativ. 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 โ€“ 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 โ€“ 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.

ืžื‘ื˜ืœื™ืŸ ืชืœืžื•ื“ ืชื•ืจื” ืœื”ื•ืฆืืช ื”ืžืช ื•ืœื”ื›ื ืกืช ื”ื›ืœื” ืืžืจื• ืขืœื™ื• ืขืœ ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืจื‘ื™ ืื™ืœืขืื™ ืฉื”ื™ื” ืžื‘ื˜ืœ ืชืœืžื•ื“ ืชื•ืจื” ืœื”ื•ืฆืืช ื”ืžืช ื•ืœื”ื›ื ืกืช ื”ื›ืœื” ื‘ืžื” ื“ื‘ืจื™ื ืืžื•ืจื™ื ื‘ืฉืื™ืŸ ืฉื ื›ืœ ืฆื•ืจื›ื• ืื‘ืœ ื™ืฉ ืฉื ื›ืœ ืฆื•ืจื›ื• ืื™ืŸ ืžื‘ื˜ืœื™ืŸ

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.

ื•ื›ืžื” ื›ืœ ืฆื•ืจื›ื• ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื ื™ื ืžืฉืžื™ื” ื“ืจื‘ ืชืจื™ืกืจ ืืœืคื™ ื’ื‘ืจื™ ื•ืฉื™ืชื ืืœืคื™ ืฉื™ืคื•ืจื™ ื•ืืžืจื™ ืœื” ืชืจื™ืกืจ ืืœืคื™ ื’ื‘ืจื™ ื•ืžื™ื ื™ื™ื”ื• ืฉื™ืชื ืืœืคื™ ืฉื™ืคื•ืจื™ ืขื•ืœื ืืžืจ ื›ื’ื•ืŸ ื“ื—ื™ื™ืฆื™ ื’ื‘ืจื™ ืžืื‘ื•ืœื ืขื“ ืกื™ื›ืจื

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.

ืจื‘ ืฉืฉืช ืืžืจ ื›ื ืชื™ื ืชื” ื›ืš ื ื˜ื™ืœืชื” ืžื” ื ืชื™ื ืชื” ื‘ืฉืฉื™ื ืจื™ื‘ื•ื ืืฃ ื ื˜ื™ืœืชื” ื‘ืฉืฉื™ื ืจื™ื‘ื•ื ื”ื ื™ ืžื™ืœื™ ืœืžืืŸ ื“ืงืจื™ ื•ืชื ื™ ืื‘ืœ ืœืžืืŸ ื“ืžืชื ื™ ืœื™ืช ืœื™ื” ืฉื™ืขื•ืจื

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.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™ ืื•ืžืจ ื‘ื•ื ื•ืจืื” ื›ืžื” ื—ื‘ื™ื‘ื™ืŸ ื™ืฉืจืืœ ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื‘ื›ืœ ืžืงื•ื ืฉื’ืœื• ืฉื›ื™ื ื” ืขืžื”ืŸ ื’ืœื• ืœืžืฆืจื™ื ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ ื”ื ื’ืœื” ื ื’ืœื™ืชื™ ืœื‘ื™ืช ืื‘ื™ืš ื‘ื”ื™ื•ืชื ื‘ืžืฆืจื™ื ื•ื’ื•ืณ ื’ืœื• ืœื‘ื‘ืœ ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ ืœืžืขื ื›ื ืฉืœื—ืชื™ ื‘ื‘ืœื” ื•ืืฃ ื›ืฉื”ืŸ ืขืชื™ื“ื™ืŸ ืœื™ื’ืืœ ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ ื•ืฉื‘ ื”ืณ ืืœื”ื™ืš ืืช ืฉื‘ื•ืชืš ื•ื”ืฉื™ื‘ ืœื ื ืืžืจ ืืœื ื•ืฉื‘ ืžืœืžื“ ืฉื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื‘ ืขืžื”ืŸ ืžื‘ื™ืŸ ื”ื’ืœื™ื•ืช

ยง It is taught in a baraita: Rabbi Shimon ben Yoแธฅai 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: โ€œDid I reveal myself to the house of your father when they were in Egypt?โ€ (Iย Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: โ€œFor your sake I have sent to Babyloniaโ€ (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: โ€œThen the Lord your God will return with your captivityโ€ (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: โ€œHe will return,โ€ which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.

ื‘ื‘ื‘ืœ ื”ื™ื›ื ืืžืจ ืื‘ื™ื™ ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ื”ื•ืฆืœ ื•ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ื•ืœื ืชื™ืžื ื”ื›ื ื•ื”ื›ื ืืœื ื–ืžื ื™ืŸ ื”ื›ื ื•ื–ืžื ื™ืŸ ื”ื›ื ืืžืจ ืื‘ื™ื™ ืชื™ืชื™ ืœื™ ื“ื›ื™ ืžืจื—ื™ืงื ื ืคืจืกื” ืขื™ื™ืœื ื ื•ืžืฆืœื™ื ื ื”ืชื ืื‘ื•ื” ื“ืฉืžื•ืืœ [ื•ืœื•ื™] ื”ื•ื• ื™ืชื‘ื™ ื‘ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ืืชื™ื ืฉื›ื™ื ื” ืฉืžืขื• ืงื•ืœ ืจื™ื’ืฉื [ืงืžื• ื•ื ืคืงื•

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 Nehardeโ€™a. 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 Nehardeโ€™a. 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 Nehardeโ€™a. The Divine Presence came and they heard a loud sound, so they arose and left.

ืจื‘ ืฉืฉืช ื”ื•ื” ื™ืชื™ื‘ ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ืืชื™ื ืฉื›ื™ื ื”] ื•ืœื ื ืคืง ืืชื• ืžืœืื›ื™ ื”ืฉืจืช ื•ืงื ืžื‘ืขืชื• ืœื™ื” ืืžืจ ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืขืœื•ื‘ ื•ืฉืื™ื ื• ืขืœื•ื‘ ืžื™ ื ื“ื—ื” ืžืคื ื™ ืžื™ ืืžืจ ืœื”ื• ืฉื‘ืงื•ื”ื•

It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Nehardeโ€™a, 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? Shouldnโ€™t 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.

ื•ืื”ื™ ืœื”ื ืœืžืงื“ืฉ ืžืขื˜ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืœื• ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉื‘ื‘ื‘ืœ ื•ืจื‘ื™ ืืœืขื–ืจ ืืžืจ ื–ื” ื‘ื™ืช ืจื‘ื™ื ื• ืฉื‘ื‘ื‘ืœ

The verse states: โ€œYet I have been to them as a little sanctuary in the countries where they have comeโ€ (Ezekiel 11:16). Rabbi Yitzแธฅak 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.

ื“ืจืฉ ืจื‘ื ืžืื™ ื“ื›ืชื™ื‘ ื”ืณ ืžืขื•ืŸ ืืชื” ื”ื™ื™ืช ืœื ื• ืืœื• ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืืžืจ ืื‘ื™ื™ ืžืจื™ืฉ ื”ื•ืื™ ื’ืจื™ืกื ื ื‘ื‘ื™ืชื ื•ืžืฆืœื™ื ื ื‘ื‘ื™ ื›ื ืฉืชื ื›ื™ื•ืŸ ื“ืฉืžืขื™ืช ืœื”ื ื“ืงืืžืจ ื“ื•ื“ ื”ืณ ืื”ื‘ืชื™ ืžืขื•ืŸ ื‘ื™ืชืš ื”ื•ืื™ ื’ืจื™ืกื ื ื‘ื‘ื™ ื›ื ื™ืฉืชื

Rava interpreted a verse homiletically: What is the meaning of that which is written: โ€œLord, You have been our dwelling place in all generationsโ€ (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: โ€œLord, I love the habitation of Your houseโ€ (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.

ืชื ื™ื ืจื‘ื™ ืืœืขื–ืจ ื”ืงืคืจ ืื•ืžืจ ืขืชื™ื“ื™ืŸ ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉื‘ื‘ื‘ืœ ืฉื™ืงื‘ืขื• ื‘ืืจืฅ ื™ืฉืจืืœ ืฉื ืืžืจ ื›ื™ ื›ืชื‘ื•ืจ ื‘ื”ืจื™ื ื•ื›ื›ืจืžืœ ื‘ื™ื ื™ื‘ื ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ืชื‘ื•ืจ ื•ื›ืจืžืœ ืฉืœื ื‘ืื• ืืœื ืœืคื™ ืฉืขื” ืœืœืžื•ื“ ืชื•ืจื” ื ืงื‘ืขื™ื ื‘ืืจืฅ ื™ืฉืจืืœ ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉืงื•ืจื™ืŸ ื•ืžืจื‘ื™ืฆื™ืŸ ื‘ื”ืŸ ืชื•ืจื” ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”

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: โ€œSurely, like Tabor among the mountains, and like Carmel by the sea, so shall he comeโ€ (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.

ื“ืจืฉ ื‘ืจ ืงืคืจื ืžืื™ ื“ื›ืชื™ื‘ ืœืžื” ืชืจืฆื“ื•ืŸ ื”ืจื™ื ื’ื‘ื ื•ื ื™ื ื™ืฆืชื” ื‘ืช ืงื•ืœ ื•ืืžืจื” ืœื”ื ืœืžื” ืชืจืฆื• ื“ื™ืŸ ืขื ืกื™ื ื™ ื›ื•ืœื›ื ื‘ืขืœื™ ืžื•ืžื™ื ืืชื ืืฆืœ ืกื™ื ื™ ื›ืชื™ื‘ ื”ื›ื ื’ื‘ื ื•ื ื™ื ื•ื›ืชื™ื‘ ื”ืชื ืื• ื’ื‘ืŸ ืื• ื“ืง ืืžืจ ืจื‘ ืืฉื™ ืฉืžืข ืžื™ื ื” ื”ืื™ ืžืืŸ ื“ื™ื”ื™ืจ ื‘ืขืœ ืžื•ื ื”ื•ื

Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: โ€œWhy do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abodeโ€ (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: โ€œHigh-peaked [gavnunnim]โ€ and it is written there, with regard to the blemishes that disqualify a priest: โ€œOr crookbacked [gibben] or a dwarfโ€ (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.

ืื™ืŸ ืขื•ืฉื™ืŸ ืื•ืชื• ืงืคื ื“ืจื™ื ืžืื™ ืงืคื ื“ืจื™ื ืืžืจ ืจื‘ื ืงืคื ื“ืจื™ื ื›ืฉืžื” ืžืื™ ื›ืฉืžื” ื›ืžืืŸ ื“ืืžืจ ืื“ืžืงื™ืคื ื ืื“ืจื™ ืื™ืขื•ืœ ื‘ื”ื

ยง 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.

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืื ื”ื™ื” ืฉื‘ื™ืœ ืžืขื™ืงืจื ืžื•ืชืจ

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 publicโ€™s right of access to the path.

ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื”ื ื›ื ืก ืขืœ ืžื ืช ืฉืœื ืœืขืฉื•ืช ืงืคื ื“ืจื™ื ืžื•ืชืจ ืœืขืฉื•ืชื• ืงืคื ื“ืจื™ื ื•ืืžืจ ืจื‘ื™ ื—ืœื‘ื• ืืžืจ ืจื‘ ื”ื•ื ื ื”ื ื›ื ืก ืœื‘ื™ืช ื”ื›ื ืกืช ืœื”ืชืคืœืœ ืžื•ืชืจ ืœืขืฉื•ืชื• ืงืคื ื“ืจื™ื ืฉื ืืžืจ ื•ื‘ื‘ื ืขื ื”ืืจืฅ ืœืคื ื™ ื”ืณ ื‘ืžื•ืขื“ื™ื ื”ื‘ื ื“ืจืš ืฉืขืจ ืฆืคื•ืŸ ืœื”ืฉืชื—ื•ื•ืช ื™ืฆื ื“ืจืš ืฉืขืจ ื ื’ื‘

Rav Naแธฅman bar Yitzแธฅak 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 แธคelbo 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: โ€œAnd 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 gateโ€ (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.

ืขืœื• ื‘ื• ืขืฉื‘ื™ื ืœื ื™ืชืœื•ืฉ ืžืคื ื™ ืขื’ืžืช ื ืคืฉ ื•ื”ืชื ื™ื ืื™ื ื• ืชื•ืœืฉ ื•ืžืื›ื™ืœ ืื‘ืœ ืชื•ืœืฉ ื•ืžื ื™ื— ื›ื™ ืชื ืŸ ื ืžื™ ืžืชื ื™ืชื™ืŸ ืชื•ืœืฉ ื•ืžืื›ื™ืœ ืชื ืŸ

ยง 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 isnโ€™t it taught in a baraita: One may not pick the grass and feed it to oneโ€™s 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 oneโ€™s animals, but it is permitted to leave it there.

ืชื ื• ืจื‘ื ืŸ ื‘ื™ืช ื”ืงื‘ืจื•ืช ืื™ืŸ ื ื•ื”ื’ื™ืŸ ื‘ื”ืŸ ืงืœื•ืช ืจืืฉ ืื™ืŸ ืžืจืขื™ืŸ ื‘ื”ืŸ ื‘ื”ืžื” ื•ืื™ืŸ ืžื•ืœื™ื›ื™ืŸ ื‘ื”ืŸ ืืžืช ื”ืžื™ื ื•ืื™ืŸ ืžืœืงื˜ื™ืŸ ื‘ื”ืŸ ืขืฉื‘ื™ื ื•ืื ืœื™ืงื˜ ืฉื•ืจืคืŸ ื‘ืžืงื•ืžืŸ ืžืคื ื™ ื›ื‘ื•ื“ ืžืชื™ื

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 oneโ€™s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.

ืื”ื™ื™ื ืื™ืœื™ืžื ืืกื™ืคื ื›ื™ื•ืŸ ืฉืฉื•ืจืคืŸ ื‘ืžืงื•ืžืŸ ืžืื™ ื›ื‘ื•ื“ ืžืชื™ื ืื™ื›ื ืืœื ืืจื™ืฉื

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.

ืžืชื ื™ืณ ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืฉืงืœื™ื ื—ืœ ืœื”ื™ื•ืช ื‘ืชื•ืš ื”ืฉื‘ืช ืžืงื“ื™ืžื™ืŸ ืœืฉืขื‘ืจ ื•ืžืคืกื™ืงื™ืŸ ืœืฉื‘ืช ืื—ืจืช

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.

ื‘ืฉื ื™ื” ื–ื›ื•ืจ ื‘ืฉืœื™ืฉื™ืช ืคืจื” ืื“ื•ืžื” ื‘ืจื‘ื™ืขื™ืช ื”ื—ื•ื“ืฉ ื”ื–ื” ืœื›ื ื‘ื—ืžื™ืฉื™ืช ื—ื•ื–ืจื™ืŸ ืœื›ืกื“ืจืŸ

On the second Shabbat, the Shabbat prior to Purim, they read the portion: โ€œRemember what Amalek didโ€ (Deuteronomy 25:17โ€“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 19:1โ€“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: โ€œThis month [haแธฅodesh] shall be for youโ€ (Exodus 12:1โ€“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.

ืœื›ืœ ืžืคืกื™ืงื™ืŸ ื‘ืจืืฉื™ ื—ื“ืฉื™ื ื‘ื—ื ื•ื›ื” ื•ื‘ืคื•ืจื™ื ื‘ืชืขื ื™ื•ืช ื•ื‘ืžืขืžื“ื•ืช ื•ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื

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.

ื’ืžืณ ืชื ืŸ ื”ืชื ื‘ืื—ื“ ื‘ืื“ืจ ืžืฉืžื™ืขื™ืŸ ืขืœ ื”ืฉืงืœื™ื

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.

ื•ืขืœ ื”ื›ืœืื™ื

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

ื‘ืฉืœืžื ืขืœ ื”ื›ืœืื™ื ื“ื–ืžืŸ ื–ืจื™ืขื” ื”ื™ื ืืœื ืขืœ ื”ืฉืงืœื™ื ืžื ืœืŸ

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?

ืืžืจ ืจื‘ื™ ื˜ื‘ื™ ืืžืจ ืจื‘ื™ ื™ืืฉื™ื” ื“ืืžืจ ืงืจื ื–ืืช ืขื•ืœืช ื—ื•ื“ืฉ ื‘ื—ื“ืฉื• ืืžืจื” ืชื•ืจื” ื—ื“ืฉ ื•ื”ื‘ื ืงืจื‘ืŸ ืžืชืจื•ืžื” ื—ื“ืฉื”

Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: โ€œThis is the burnt-offering of each New Moon in its renewal throughout the months of the yearโ€ (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.

ื•ื›ื™ื•ืŸ ื“ื‘ื ื™ืกืŸ ื‘ืขื™ ืืงืจื•ื‘ื™ ืžืชืจื•ืžื” ื—ื“ืฉื” ืงื“ืžื™ื ืŸ ื•ืงืจื™ื ืŸ ื‘ืื—ื“ ื‘ืื“ืจ ื›ื™ ื”ื™ื›ื™ ื“ืœื™ืชื• ืฉืงืœื™ื ืœืžืงื“ืฉ

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.

ื›ืžืืŸ ื“ืœื ื›ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ื“ืื™ ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ื”ืืžืจ ืฉืชื™ ืฉื‘ืชื•ืช ื“ืชื ื™ื ืฉื•ืืœื™ืŸ ื‘ื”ืœื›ื•ืช ื”ืคืกื— ืงื•ื“ื ืœืคืกื— ืฉืœืฉื™ื ื™ื•ื ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ืื•ืžืจ ืฉืชื™ ืฉื‘ืชื•ืช

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: Didnโ€™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.

ืืคื™ืœื• ืชื™ืžื ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ื›ื™ื•ืŸ ื“ืืžืจ ืžืจ ื‘ื—ืžืฉื” ืขืฉืจ ื‘ื• ืฉื•ืœื—ื ื•ืช ื™ื•ืฉื‘ื™ืŸ ื‘ืžื“ื™ื ื” ื•ื‘ืขืฉืจื™ื ื•ื—ืžืฉื” ื™ื•ืฉื‘ื™ืŸ ื‘ืžืงื“ืฉ ืžืฉื•ื ืฉื•ืœื—ื ื•ืช ืงื“ืžื™ื ืŸ ื•ืงืจื™ื ืŸ

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.

ืžืื™ ืคืจืฉืช ืฉืงืœื™ื ืจื‘ ืืžืจ ืฆื• ืืช ื‘ื ื™ ื™ืฉืจืืœ ื•ืืžืจืช ืืœื™ื”ื ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื•ืฉืžื•ืืœ ืืžืจ ื›ื™ ืชืฉื

ยง The Gemara clarifies which passage is read: What is this portion of Shekalim? Rav said: It is the portion of โ€œCommand the children of Israel, and say to them: My offering, the provision of My offerings made by fireโ€ (Numbers 28), which details the daily and additional offerings. And Shmuel said: It is the portion of โ€œWhen you take the countโ€ (Exodus 30:11โ€“16).

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืงืจื™ ืœื” ืคืจืฉืช ืฉืงืœื™ื ื“ื›ืชื™ื‘ ื‘ื” ืฉืงืœื™ื ืืœื ืœืžืืŸ ื“ืืžืจ ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื”ื›ื ืžื™ื“ื™ ืฉืงืœื™ื ื›ืชื™ื‘ื™ ื”ืชื ืื™ืŸ ื˜ืขืžื ืžืื™ ื›ื“ืจื‘ื™ ื˜ื‘ื™

Granted, according to the one who said that it is the portion of โ€œWhen you take the count,โ€ 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 โ€œMy offering, the provision of My offerings,โ€ 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 yearโ€™s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ืฆื• ืืช ื‘ื ื™ ื™ืฉืจืืœ ืžืฉื•ื ื“ื›ืชื™ื‘ื™ ืงืจื‘ื ื•ืช ื”ืชื ื›ื“ืจื‘ื™ ื˜ื‘ื™ ืืœื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ืงืจื‘ื ื•ืช ืžื™ ื›ืชื™ื‘ื™ ืฉืงืœื™ื ืœืื“ื ื™ื ื›ืชื™ื‘ื™

Granted, according to the one who said that it is the portion of โ€œCommand the children of Israel: My offering, the provision of My offerings,โ€ 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 โ€œWhen you take the count,โ€ 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?

ื›ื“ืชื ื™ ืจื‘ ื™ื•ืกืฃ ืฉืœืฉ ืชืจื•ืžื•ืช ื”ืŸ ืฉืœ ืžื–ื‘ื— ืœืžื–ื‘ื— ื•ืฉืœ ืื“ื ื™ื ืœืื“ื ื™ื ื•ืฉืœ ื‘ื“ืง ื”ื‘ื™ืช ืœื‘ื“ืง ื”ื‘ื™ืช

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 โ€œWhen you take the countโ€ is read. It deals explicitly with the collection of half-shekels.

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืฉื ื™ ื”ืื™ ืจืืฉ ื—ื“ืฉ ืžืฉืืจ ืจืืฉื™ ื—ื“ืฉื™ื

The Gemara asks further: Granted, according to the one who said that it is the portion of โ€œWhen you take the count,โ€ 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, โ€œWhen you take the countโ€ is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of โ€œCommand the children of Israelโ€ is read because it mentions the additional offerings brought on Shabbat and the New Moon.

ืืœื ืœืžืืŸ ื“ืืžืจ ืฆื• ืืช ืงืจื‘ื ื™ ืžืื™ ืฉื ื™ ืฉื ื™ ื“ืื™ืœื• ืจืืฉื™ ื—ื“ืฉื™ื ืงืจื• ืฉื™ืชื ื‘ืขื ื™ื™ื ื ื“ื™ื•ืžื ื•ื—ื“ ื‘ื“ืจืืฉ ื—ื•ื“ืฉ ื•ืื™ืœื• ื”ืื™ื“ื ื ื›ื•ืœื”ื• ื‘ื“ืจืืฉ ื—ื•ื“ืฉ

However, according to the one who said that โ€œCommand the children of Israel, and say to them: My offering,โ€ 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.

ื”ื ื™ื—ื ืœืžืืŸ ื“ืืžืจ ืœืกื“ืจ ืคืจืฉื™ื•ืช ื”ื•ื ื—ื•ื–ืจ

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.

ืืœื ืœืžืืŸ ื“ืืžืจ ืœืกื“ืจ ื”ืคื˜ืจื•ืช ื”ื•ื ื—ื•ื–ืจ ื•ืคืจืฉืชื ื“ื™ื•ืžื ืงืจื™ื ืŸ ืžืื™ ืฉื ื™

However, according to the one who says that the mishnaโ€™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?

ืฉื ื™ ื“ืื™ืœื• ืจืืฉื™ ื—ื“ืฉื™ื ืงืจื• ืฉื™ืชื ื‘ืขื ื™ื™ื ื ื“ื™ื•ืžื ื•ื—ื“ ืงืจื™ ื‘ื“ืจืืฉ ื—ื•ื“ืฉ ื•ืื™ืœื• ื”ืื™ื“ื ื ืงืจื• ืชืœืชื ื‘ืขื ื™ื™ื ื ื“ื™ื•ืžื ื•ืืจื‘ืขื” ืงืจื• ื‘ื“ืจืืฉ ื—ื•ื“ืฉ

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.

ืžื™ืชื™ื‘ื™ ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืฉืงืœื™ื ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื”ื•ื™ื“ืข ื”ื›ื”ืŸ ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื”ื•ื™ื“ืข ื”ื›ื”ืŸ ื“ื“ืžื™ ืœื™ื” ื“ื›ืชื™ื‘ ื›ืกืฃ ื ืคืฉื•ืช ืขืจื›ื•

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 (IIย Kings 12:1โ€“17). Granted, according to the one who said that Shekalim is the portion of โ€œWhen you take the count,โ€ 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: โ€œThe money of his assessment of personsโ€ (IIย 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.

ืืœื ืœืžืืŸ ื“ืืžืจ ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ืžื™ ื“ืžื™ ื“ืžื™ ื›ื“ืจื‘ื™ ื˜ื‘ื™

However, according to the one who said that โ€œMy offering, the provision of My offeringsโ€ 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.

ืžื™ืชื™ื‘ื™ ื—ืœ ืœื”ื™ื•ืช ื‘ืคืจืฉื” ื”ืกืžื•ื›ื” ืœื” ื‘ื™ืŸ ืžืœืคื ื™ื” ื•ื‘ื™ืŸ ืžืœืื—ืจื™ื” ืงื•ืจื™ืŸ ืื•ืชื” ื•ื›ื•ืคืœื™ืŸ ืื•ืชื”

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.

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืžืชืจืžื™ ื‘ื”ื”ื•ื ื–ื™ืžื ื

Granted, according to the one who said that the portion of โ€œWhen you take the countโ€ 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, โ€œWhen you take the countโ€ is often read during the beginning of Adar.

ืืœื ืœืžืืŸ ื“ืืžืจ ืฆื• ืืช ืงืจื‘ื ื™ ืžื™ ืžืชืจืžื™ ื‘ื”ื”ื•ื ื–ื™ืžื ื ืื™ืŸ ืœื‘ื ื™ ืžืขืจื‘ื ื“ืžืกืงื™ ืœื“ืื•ืจื™ื™ืชื ื‘ืชืœืช ืฉื ื™ืŸ

However, according to the one who said that the portion of โ€œCommand the children of Israel, and say to them, My offeringโ€ 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.

ืชื ื™ื ื›ื•ื•ืชื™ื” ื“ืฉืžื•ืืœ ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืงื•ืจื™ืŸ ื›ื™ ืชืฉื ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื”ื•ื™ื“ืข ื”ื›ื”ืŸ

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 โ€œWhen you take the count,โ€ and they read as the haftara the story involving Jehoiada the priest.

ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžื•ืฆื™ืื™ืŸ ืฉืœืฉ ืชื•ืจื•ืช ื•ืงื•ืจื™ืŸ ื‘ื”ืŸ ืื—ื“ ื‘ืขื ื™ื™ื ื• ืฉืœ ื™ื•ื ื•ืื—ื“ ื‘ืฉืœ ืจืืฉ ื—ื“ืฉ ื•ืื—ื“ ื‘ื›ื™ ืชืฉื ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืจืืฉ ื—ื“ืฉ ื˜ื‘ืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžื‘ื™ืื™ืŸ ืฉืœืฉ ืชื•ืจื•ืช ื•ืงื•ืจื™ืŸ ื‘ื”ืŸ ืื—ื“ ื‘ืขื ื™ื™ื ื• ืฉืœ ื™ื•ื ื•ืื—ื“ ื‘ื“ืจืืฉ ื—ื•ื“ืฉ ื•ืื—ื“ ื‘ื—ื ื•ื›ื”

ยง Rabbi Yitzแธฅak Nappaแธฅa 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 โ€œWhen you take the count.โ€ And Rabbi Yitzแธฅak Nappaแธฅa 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.

ื•ืฆืจื™ื›ื ื“ืื™ ืื™ืชืžืจ ื‘ื”ื ื‘ื”ื ืงืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืื‘ืœ ื‘ื”ืš ื›ืจื‘ ืกื‘ื™ืจื ืœื™ื” ื“ืืžืจ ืคืจืฉืช ืฉืงืœื™ื ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื•ื‘ืฉืชื™ ืชื•ืจื•ืช ืกื’ื™ ืงื ืžืฉืžืข ืœืŸ

The Gemara comments: And it is necessary for Rabbi Yitzแธฅak Nappaแธฅa 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 Yitzแธฅak Nappaแธฅa 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 โ€œMy offering, the provision of My offerings,โ€ 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.

ื•ืœื™ืžื ื”ื ื•ืœื ื‘ืขื™ื ื”ืš ื—ื“ื ืžื›ืœืœ ื—ื‘ื™ืจืชื” ืื™ืชืžืจ

The Gemara asks: But, based on that logic, let Rabbi Yitzแธฅak 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 Yitzแธฅak Nappaแธฅa 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.

ืื™ืชืžืจ ืจืืฉ ื—ื“ืฉ ื˜ื‘ืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ื—ื•ืœ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืงืจื• ืชืœืชื ื‘ืจืืฉ ื—ื“ืฉ ื•ื—ื“ ื‘ื—ื ื•ื›ื” ื•ืจื‘ ื“ื™ืžื™ ื“ืžืŸ ื—ื™ืคื ืืžืจ ืงืจื• ืชืœืชื ื‘ื—ื ื•ื›ื” ื•ื—ื“ ื‘ืจืืฉ ื—ื“ืฉ

ยง An amoraic dispute was stated: When the New Moon of Tevet occurs on a weekday, what Torah portion is read? Rabbi Yitzแธฅak Nappaแธฅa 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.

ืืžืจ ืจื‘ื™ ืžื ื™ ื›ื•ื•ืชื™ื” ื“ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืžืกืชื‘ืจื ื“ืชื“ื™ืจ ื•ืฉืื™ื ื• ืชื“ื™ืจ ืชื“ื™ืจ ืงื•ื“ื

Rabbi Mani said: It stands to reason to rule in accordance with the opinion of Rabbi Yitzแธฅak Nappaแธฅa, 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.

ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ื›ื•ื•ืชื™ื” ื“ืจื‘ ื“ื™ืžื™ ืžืกืชื‘ืจื ืžื™ ื’ืจื ืœืจื‘ื™ืขื™ ืฉื™ื‘ื ืจืืฉ ื—ื“ืฉ ื”ืœื›ืš ืจื‘ื™ืขื™ ื‘ืจืืฉ ื—ื“ืฉ ื‘ืขื™ ืžื™ืงืจื™

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.

ืžืื™ ื”ื•ื™ ืขืœื” ืจื‘ ื™ื•ืกืฃ ืืžืจ ืื™ืŸ ืžืฉื’ื™ื—ื™ืŸ ื‘ืจืืฉ ื—ื•ื“ืฉ ื•ืจื‘ื” ืืžืจ ืื™ืŸ ืžืฉื’ื™ื—ื™ืŸ ื‘ื—ื ื•ื›ื” ื•ื”ืœื›ืชื ืื™ืŸ ืžืฉื’ื™ื—ื™ืŸ ื‘ื—ื ื•ื›ื” ื•ืจืืฉ ื—ื“ืฉ ืขื™ืงืจ

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.

ืื™ืชืžืจ ื—ืœ ืœื”ื™ื•ืช ื‘ื•ืืชื” ืชืฆื•ื” ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืงืจื• ืฉื™ืชื ืžื•ืืชื” ืชืฆื•ื” ืขื“ ื›ื™ ืชืฉื ื•ื—ื“ ืžื›ื™ ืชืฉื ืขื“ ื•ืขืฉื™ืช ืืžืจ ืื‘ื™ื™

ยง 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 โ€œAnd you shall commandโ€ (Exodus 27:20โ€“30:10), what should be done? Rabbi Yitzแธฅak Nappaแธฅa said: Six people read from the portion โ€œAnd you shall command,โ€ until but not including the weekly portion of โ€œWhen you take the countโ€ (Exodus 27:20โ€“30:10), and one person reads the portion of Shekalim from โ€œWhen you take the count,โ€ until but not including the verse: โ€œAnd you shall make a copper laverโ€ (Exodus 30:11โ€“16). Abaye said:

This monthโ€™s 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 dedicatedย by Jordana and Kalman Schoor on behalf of their daughter Daria who is learning Masechet Megilla for her bat mitzvah. Mazal tov Daria!

  • This monthโ€™s learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. โ€œAnd with thanks to Rabbanit Farber and Hadran who have made our learning possible.โ€

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Megillah 29

The William Davidson Talmud | Powered by Sefaria

Megillah 29

ืžื‘ื˜ืœื™ืŸ ืชืœืžื•ื“ ืชื•ืจื” ืœื”ื•ืฆืืช ื”ืžืช ื•ืœื”ื›ื ืกืช ื”ื›ืœื” ืืžืจื• ืขืœื™ื• ืขืœ ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืจื‘ื™ ืื™ืœืขืื™ ืฉื”ื™ื” ืžื‘ื˜ืœ ืชืœืžื•ื“ ืชื•ืจื” ืœื”ื•ืฆืืช ื”ืžืช ื•ืœื”ื›ื ืกืช ื”ื›ืœื” ื‘ืžื” ื“ื‘ืจื™ื ืืžื•ืจื™ื ื‘ืฉืื™ืŸ ืฉื ื›ืœ ืฆื•ืจื›ื• ืื‘ืœ ื™ืฉ ืฉื ื›ืœ ืฆื•ืจื›ื• ืื™ืŸ ืžื‘ื˜ืœื™ืŸ

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.

ื•ื›ืžื” ื›ืœ ืฆื•ืจื›ื• ืืžืจ ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื ื™ื ืžืฉืžื™ื” ื“ืจื‘ ืชืจื™ืกืจ ืืœืคื™ ื’ื‘ืจื™ ื•ืฉื™ืชื ืืœืคื™ ืฉื™ืคื•ืจื™ ื•ืืžืจื™ ืœื” ืชืจื™ืกืจ ืืœืคื™ ื’ื‘ืจื™ ื•ืžื™ื ื™ื™ื”ื• ืฉื™ืชื ืืœืคื™ ืฉื™ืคื•ืจื™ ืขื•ืœื ืืžืจ ื›ื’ื•ืŸ ื“ื—ื™ื™ืฆื™ ื’ื‘ืจื™ ืžืื‘ื•ืœื ืขื“ ืกื™ื›ืจื

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.

ืจื‘ ืฉืฉืช ืืžืจ ื›ื ืชื™ื ืชื” ื›ืš ื ื˜ื™ืœืชื” ืžื” ื ืชื™ื ืชื” ื‘ืฉืฉื™ื ืจื™ื‘ื•ื ืืฃ ื ื˜ื™ืœืชื” ื‘ืฉืฉื™ื ืจื™ื‘ื•ื ื”ื ื™ ืžื™ืœื™ ืœืžืืŸ ื“ืงืจื™ ื•ืชื ื™ ืื‘ืœ ืœืžืืŸ ื“ืžืชื ื™ ืœื™ืช ืœื™ื” ืฉื™ืขื•ืจื

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.

ืชื ื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ื™ื•ื—ื™ ืื•ืžืจ ื‘ื•ื ื•ืจืื” ื›ืžื” ื—ื‘ื™ื‘ื™ืŸ ื™ืฉืจืืœ ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื‘ื›ืœ ืžืงื•ื ืฉื’ืœื• ืฉื›ื™ื ื” ืขืžื”ืŸ ื’ืœื• ืœืžืฆืจื™ื ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ ื”ื ื’ืœื” ื ื’ืœื™ืชื™ ืœื‘ื™ืช ืื‘ื™ืš ื‘ื”ื™ื•ืชื ื‘ืžืฆืจื™ื ื•ื’ื•ืณ ื’ืœื• ืœื‘ื‘ืœ ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ ืœืžืขื ื›ื ืฉืœื—ืชื™ ื‘ื‘ืœื” ื•ืืฃ ื›ืฉื”ืŸ ืขืชื™ื“ื™ืŸ ืœื™ื’ืืœ ืฉื›ื™ื ื” ืขืžื”ืŸ ืฉื ืืžืจ ื•ืฉื‘ ื”ืณ ืืœื”ื™ืš ืืช ืฉื‘ื•ืชืš ื•ื”ืฉื™ื‘ ืœื ื ืืžืจ ืืœื ื•ืฉื‘ ืžืœืžื“ ืฉื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื‘ ืขืžื”ืŸ ืžื‘ื™ืŸ ื”ื’ืœื™ื•ืช

ยง It is taught in a baraita: Rabbi Shimon ben Yoแธฅai 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: โ€œDid I reveal myself to the house of your father when they were in Egypt?โ€ (Iย Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: โ€œFor your sake I have sent to Babyloniaโ€ (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: โ€œThen the Lord your God will return with your captivityโ€ (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: โ€œHe will return,โ€ which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.

ื‘ื‘ื‘ืœ ื”ื™ื›ื ืืžืจ ืื‘ื™ื™ ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ื”ื•ืฆืœ ื•ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ื•ืœื ืชื™ืžื ื”ื›ื ื•ื”ื›ื ืืœื ื–ืžื ื™ืŸ ื”ื›ื ื•ื–ืžื ื™ืŸ ื”ื›ื ืืžืจ ืื‘ื™ื™ ืชื™ืชื™ ืœื™ ื“ื›ื™ ืžืจื—ื™ืงื ื ืคืจืกื” ืขื™ื™ืœื ื ื•ืžืฆืœื™ื ื ื”ืชื ืื‘ื•ื” ื“ืฉืžื•ืืœ [ื•ืœื•ื™] ื”ื•ื• ื™ืชื‘ื™ ื‘ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ืืชื™ื ืฉื›ื™ื ื” ืฉืžืขื• ืงื•ืœ ืจื™ื’ืฉื [ืงืžื• ื•ื ืคืงื•

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 Nehardeโ€™a. 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 Nehardeโ€™a. 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 Nehardeโ€™a. The Divine Presence came and they heard a loud sound, so they arose and left.

ืจื‘ ืฉืฉืช ื”ื•ื” ื™ืชื™ื‘ ื‘ื‘ื™ ื›ื ื™ืฉืชื ื“ืฉืฃ ื•ื™ืชื™ื‘ ื‘ื ื”ืจื“ืขื ืืชื™ื ืฉื›ื™ื ื”] ื•ืœื ื ืคืง ืืชื• ืžืœืื›ื™ ื”ืฉืจืช ื•ืงื ืžื‘ืขืชื• ืœื™ื” ืืžืจ ืœืคื ื™ื• ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืขืœื•ื‘ ื•ืฉืื™ื ื• ืขืœื•ื‘ ืžื™ ื ื“ื—ื” ืžืคื ื™ ืžื™ ืืžืจ ืœื”ื• ืฉื‘ืงื•ื”ื•

It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Nehardeโ€™a, 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? Shouldnโ€™t 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.

ื•ืื”ื™ ืœื”ื ืœืžืงื“ืฉ ืžืขื˜ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืืœื• ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉื‘ื‘ื‘ืœ ื•ืจื‘ื™ ืืœืขื–ืจ ืืžืจ ื–ื” ื‘ื™ืช ืจื‘ื™ื ื• ืฉื‘ื‘ื‘ืœ

The verse states: โ€œYet I have been to them as a little sanctuary in the countries where they have comeโ€ (Ezekiel 11:16). Rabbi Yitzแธฅak 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.

ื“ืจืฉ ืจื‘ื ืžืื™ ื“ื›ืชื™ื‘ ื”ืณ ืžืขื•ืŸ ืืชื” ื”ื™ื™ืช ืœื ื• ืืœื• ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืืžืจ ืื‘ื™ื™ ืžืจื™ืฉ ื”ื•ืื™ ื’ืจื™ืกื ื ื‘ื‘ื™ืชื ื•ืžืฆืœื™ื ื ื‘ื‘ื™ ื›ื ืฉืชื ื›ื™ื•ืŸ ื“ืฉืžืขื™ืช ืœื”ื ื“ืงืืžืจ ื“ื•ื“ ื”ืณ ืื”ื‘ืชื™ ืžืขื•ืŸ ื‘ื™ืชืš ื”ื•ืื™ ื’ืจื™ืกื ื ื‘ื‘ื™ ื›ื ื™ืฉืชื

Rava interpreted a verse homiletically: What is the meaning of that which is written: โ€œLord, You have been our dwelling place in all generationsโ€ (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: โ€œLord, I love the habitation of Your houseโ€ (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.

ืชื ื™ื ืจื‘ื™ ืืœืขื–ืจ ื”ืงืคืจ ืื•ืžืจ ืขืชื™ื“ื™ืŸ ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉื‘ื‘ื‘ืœ ืฉื™ืงื‘ืขื• ื‘ืืจืฅ ื™ืฉืจืืœ ืฉื ืืžืจ ื›ื™ ื›ืชื‘ื•ืจ ื‘ื”ืจื™ื ื•ื›ื›ืจืžืœ ื‘ื™ื ื™ื‘ื ื•ื”ืœื ื“ื‘ืจื™ื ืงืœ ื•ื—ื•ืžืจ ื•ืžื” ืชื‘ื•ืจ ื•ื›ืจืžืœ ืฉืœื ื‘ืื• ืืœื ืœืคื™ ืฉืขื” ืœืœืžื•ื“ ืชื•ืจื” ื ืงื‘ืขื™ื ื‘ืืจืฅ ื™ืฉืจืืœ ื‘ืชื™ ื›ื ืกื™ื•ืช ื•ื‘ืชื™ ืžื“ืจืฉื•ืช ืฉืงื•ืจื™ืŸ ื•ืžืจื‘ื™ืฆื™ืŸ ื‘ื”ืŸ ืชื•ืจื” ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”

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: โ€œSurely, like Tabor among the mountains, and like Carmel by the sea, so shall he comeโ€ (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.

ื“ืจืฉ ื‘ืจ ืงืคืจื ืžืื™ ื“ื›ืชื™ื‘ ืœืžื” ืชืจืฆื“ื•ืŸ ื”ืจื™ื ื’ื‘ื ื•ื ื™ื ื™ืฆืชื” ื‘ืช ืงื•ืœ ื•ืืžืจื” ืœื”ื ืœืžื” ืชืจืฆื• ื“ื™ืŸ ืขื ืกื™ื ื™ ื›ื•ืœื›ื ื‘ืขืœื™ ืžื•ืžื™ื ืืชื ืืฆืœ ืกื™ื ื™ ื›ืชื™ื‘ ื”ื›ื ื’ื‘ื ื•ื ื™ื ื•ื›ืชื™ื‘ ื”ืชื ืื• ื’ื‘ืŸ ืื• ื“ืง ืืžืจ ืจื‘ ืืฉื™ ืฉืžืข ืžื™ื ื” ื”ืื™ ืžืืŸ ื“ื™ื”ื™ืจ ื‘ืขืœ ืžื•ื ื”ื•ื

Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: โ€œWhy do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abodeโ€ (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: โ€œHigh-peaked [gavnunnim]โ€ and it is written there, with regard to the blemishes that disqualify a priest: โ€œOr crookbacked [gibben] or a dwarfโ€ (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.

ืื™ืŸ ืขื•ืฉื™ืŸ ืื•ืชื• ืงืคื ื“ืจื™ื ืžืื™ ืงืคื ื“ืจื™ื ืืžืจ ืจื‘ื ืงืคื ื“ืจื™ื ื›ืฉืžื” ืžืื™ ื›ืฉืžื” ื›ืžืืŸ ื“ืืžืจ ืื“ืžืงื™ืคื ื ืื“ืจื™ ืื™ืขื•ืœ ื‘ื”ื

ยง 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.

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืื ื”ื™ื” ืฉื‘ื™ืœ ืžืขื™ืงืจื ืžื•ืชืจ

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 publicโ€™s right of access to the path.

ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื”ื ื›ื ืก ืขืœ ืžื ืช ืฉืœื ืœืขืฉื•ืช ืงืคื ื“ืจื™ื ืžื•ืชืจ ืœืขืฉื•ืชื• ืงืคื ื“ืจื™ื ื•ืืžืจ ืจื‘ื™ ื—ืœื‘ื• ืืžืจ ืจื‘ ื”ื•ื ื ื”ื ื›ื ืก ืœื‘ื™ืช ื”ื›ื ืกืช ืœื”ืชืคืœืœ ืžื•ืชืจ ืœืขืฉื•ืชื• ืงืคื ื“ืจื™ื ืฉื ืืžืจ ื•ื‘ื‘ื ืขื ื”ืืจืฅ ืœืคื ื™ ื”ืณ ื‘ืžื•ืขื“ื™ื ื”ื‘ื ื“ืจืš ืฉืขืจ ืฆืคื•ืŸ ืœื”ืฉืชื—ื•ื•ืช ื™ืฆื ื“ืจืš ืฉืขืจ ื ื’ื‘

Rav Naแธฅman bar Yitzแธฅak 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 แธคelbo 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: โ€œAnd 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 gateโ€ (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.

ืขืœื• ื‘ื• ืขืฉื‘ื™ื ืœื ื™ืชืœื•ืฉ ืžืคื ื™ ืขื’ืžืช ื ืคืฉ ื•ื”ืชื ื™ื ืื™ื ื• ืชื•ืœืฉ ื•ืžืื›ื™ืœ ืื‘ืœ ืชื•ืœืฉ ื•ืžื ื™ื— ื›ื™ ืชื ืŸ ื ืžื™ ืžืชื ื™ืชื™ืŸ ืชื•ืœืฉ ื•ืžืื›ื™ืœ ืชื ืŸ

ยง 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 isnโ€™t it taught in a baraita: One may not pick the grass and feed it to oneโ€™s 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 oneโ€™s animals, but it is permitted to leave it there.

ืชื ื• ืจื‘ื ืŸ ื‘ื™ืช ื”ืงื‘ืจื•ืช ืื™ืŸ ื ื•ื”ื’ื™ืŸ ื‘ื”ืŸ ืงืœื•ืช ืจืืฉ ืื™ืŸ ืžืจืขื™ืŸ ื‘ื”ืŸ ื‘ื”ืžื” ื•ืื™ืŸ ืžื•ืœื™ื›ื™ืŸ ื‘ื”ืŸ ืืžืช ื”ืžื™ื ื•ืื™ืŸ ืžืœืงื˜ื™ืŸ ื‘ื”ืŸ ืขืฉื‘ื™ื ื•ืื ืœื™ืงื˜ ืฉื•ืจืคืŸ ื‘ืžืงื•ืžืŸ ืžืคื ื™ ื›ื‘ื•ื“ ืžืชื™ื

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 oneโ€™s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.

ืื”ื™ื™ื ืื™ืœื™ืžื ืืกื™ืคื ื›ื™ื•ืŸ ืฉืฉื•ืจืคืŸ ื‘ืžืงื•ืžืŸ ืžืื™ ื›ื‘ื•ื“ ืžืชื™ื ืื™ื›ื ืืœื ืืจื™ืฉื

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.

ืžืชื ื™ืณ ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืฉืงืœื™ื ื—ืœ ืœื”ื™ื•ืช ื‘ืชื•ืš ื”ืฉื‘ืช ืžืงื“ื™ืžื™ืŸ ืœืฉืขื‘ืจ ื•ืžืคืกื™ืงื™ืŸ ืœืฉื‘ืช ืื—ืจืช

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.

ื‘ืฉื ื™ื” ื–ื›ื•ืจ ื‘ืฉืœื™ืฉื™ืช ืคืจื” ืื“ื•ืžื” ื‘ืจื‘ื™ืขื™ืช ื”ื—ื•ื“ืฉ ื”ื–ื” ืœื›ื ื‘ื—ืžื™ืฉื™ืช ื—ื•ื–ืจื™ืŸ ืœื›ืกื“ืจืŸ

On the second Shabbat, the Shabbat prior to Purim, they read the portion: โ€œRemember what Amalek didโ€ (Deuteronomy 25:17โ€“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 19:1โ€“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: โ€œThis month [haแธฅodesh] shall be for youโ€ (Exodus 12:1โ€“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.

ืœื›ืœ ืžืคืกื™ืงื™ืŸ ื‘ืจืืฉื™ ื—ื“ืฉื™ื ื‘ื—ื ื•ื›ื” ื•ื‘ืคื•ืจื™ื ื‘ืชืขื ื™ื•ืช ื•ื‘ืžืขืžื“ื•ืช ื•ื‘ื™ื•ื ื”ื›ืคื•ืจื™ื

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.

ื’ืžืณ ืชื ืŸ ื”ืชื ื‘ืื—ื“ ื‘ืื“ืจ ืžืฉืžื™ืขื™ืŸ ืขืœ ื”ืฉืงืœื™ื

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.

ื•ืขืœ ื”ื›ืœืื™ื

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

ื‘ืฉืœืžื ืขืœ ื”ื›ืœืื™ื ื“ื–ืžืŸ ื–ืจื™ืขื” ื”ื™ื ืืœื ืขืœ ื”ืฉืงืœื™ื ืžื ืœืŸ

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?

ืืžืจ ืจื‘ื™ ื˜ื‘ื™ ืืžืจ ืจื‘ื™ ื™ืืฉื™ื” ื“ืืžืจ ืงืจื ื–ืืช ืขื•ืœืช ื—ื•ื“ืฉ ื‘ื—ื“ืฉื• ืืžืจื” ืชื•ืจื” ื—ื“ืฉ ื•ื”ื‘ื ืงืจื‘ืŸ ืžืชืจื•ืžื” ื—ื“ืฉื”

Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: โ€œThis is the burnt-offering of each New Moon in its renewal throughout the months of the yearโ€ (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.

ื•ื›ื™ื•ืŸ ื“ื‘ื ื™ืกืŸ ื‘ืขื™ ืืงืจื•ื‘ื™ ืžืชืจื•ืžื” ื—ื“ืฉื” ืงื“ืžื™ื ืŸ ื•ืงืจื™ื ืŸ ื‘ืื—ื“ ื‘ืื“ืจ ื›ื™ ื”ื™ื›ื™ ื“ืœื™ืชื• ืฉืงืœื™ื ืœืžืงื“ืฉ

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.

ื›ืžืืŸ ื“ืœื ื›ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ื“ืื™ ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ื”ืืžืจ ืฉืชื™ ืฉื‘ืชื•ืช ื“ืชื ื™ื ืฉื•ืืœื™ืŸ ื‘ื”ืœื›ื•ืช ื”ืคืกื— ืงื•ื“ื ืœืคืกื— ืฉืœืฉื™ื ื™ื•ื ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ืื•ืžืจ ืฉืชื™ ืฉื‘ืชื•ืช

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: Didnโ€™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.

ืืคื™ืœื• ืชื™ืžื ืจื‘ืŸ ืฉืžืขื•ืŸ ื‘ืŸ ื’ืžืœื™ืืœ ื›ื™ื•ืŸ ื“ืืžืจ ืžืจ ื‘ื—ืžืฉื” ืขืฉืจ ื‘ื• ืฉื•ืœื—ื ื•ืช ื™ื•ืฉื‘ื™ืŸ ื‘ืžื“ื™ื ื” ื•ื‘ืขืฉืจื™ื ื•ื—ืžืฉื” ื™ื•ืฉื‘ื™ืŸ ื‘ืžืงื“ืฉ ืžืฉื•ื ืฉื•ืœื—ื ื•ืช ืงื“ืžื™ื ืŸ ื•ืงืจื™ื ืŸ

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.

ืžืื™ ืคืจืฉืช ืฉืงืœื™ื ืจื‘ ืืžืจ ืฆื• ืืช ื‘ื ื™ ื™ืฉืจืืœ ื•ืืžืจืช ืืœื™ื”ื ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื•ืฉืžื•ืืœ ืืžืจ ื›ื™ ืชืฉื

ยง The Gemara clarifies which passage is read: What is this portion of Shekalim? Rav said: It is the portion of โ€œCommand the children of Israel, and say to them: My offering, the provision of My offerings made by fireโ€ (Numbers 28), which details the daily and additional offerings. And Shmuel said: It is the portion of โ€œWhen you take the countโ€ (Exodus 30:11โ€“16).

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืงืจื™ ืœื” ืคืจืฉืช ืฉืงืœื™ื ื“ื›ืชื™ื‘ ื‘ื” ืฉืงืœื™ื ืืœื ืœืžืืŸ ื“ืืžืจ ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื”ื›ื ืžื™ื“ื™ ืฉืงืœื™ื ื›ืชื™ื‘ื™ ื”ืชื ืื™ืŸ ื˜ืขืžื ืžืื™ ื›ื“ืจื‘ื™ ื˜ื‘ื™

Granted, according to the one who said that it is the portion of โ€œWhen you take the count,โ€ 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 โ€œMy offering, the provision of My offerings,โ€ 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 yearโ€™s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ืฆื• ืืช ื‘ื ื™ ื™ืฉืจืืœ ืžืฉื•ื ื“ื›ืชื™ื‘ื™ ืงืจื‘ื ื•ืช ื”ืชื ื›ื“ืจื‘ื™ ื˜ื‘ื™ ืืœื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ืงืจื‘ื ื•ืช ืžื™ ื›ืชื™ื‘ื™ ืฉืงืœื™ื ืœืื“ื ื™ื ื›ืชื™ื‘ื™

Granted, according to the one who said that it is the portion of โ€œCommand the children of Israel: My offering, the provision of My offerings,โ€ 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 โ€œWhen you take the count,โ€ 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?

ื›ื“ืชื ื™ ืจื‘ ื™ื•ืกืฃ ืฉืœืฉ ืชืจื•ืžื•ืช ื”ืŸ ืฉืœ ืžื–ื‘ื— ืœืžื–ื‘ื— ื•ืฉืœ ืื“ื ื™ื ืœืื“ื ื™ื ื•ืฉืœ ื‘ื“ืง ื”ื‘ื™ืช ืœื‘ื“ืง ื”ื‘ื™ืช

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 โ€œWhen you take the countโ€ is read. It deals explicitly with the collection of half-shekels.

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืฉื ื™ ื”ืื™ ืจืืฉ ื—ื“ืฉ ืžืฉืืจ ืจืืฉื™ ื—ื“ืฉื™ื

The Gemara asks further: Granted, according to the one who said that it is the portion of โ€œWhen you take the count,โ€ 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, โ€œWhen you take the countโ€ is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of โ€œCommand the children of Israelโ€ is read because it mentions the additional offerings brought on Shabbat and the New Moon.

ืืœื ืœืžืืŸ ื“ืืžืจ ืฆื• ืืช ืงืจื‘ื ื™ ืžืื™ ืฉื ื™ ืฉื ื™ ื“ืื™ืœื• ืจืืฉื™ ื—ื“ืฉื™ื ืงืจื• ืฉื™ืชื ื‘ืขื ื™ื™ื ื ื“ื™ื•ืžื ื•ื—ื“ ื‘ื“ืจืืฉ ื—ื•ื“ืฉ ื•ืื™ืœื• ื”ืื™ื“ื ื ื›ื•ืœื”ื• ื‘ื“ืจืืฉ ื—ื•ื“ืฉ

However, according to the one who said that โ€œCommand the children of Israel, and say to them: My offering,โ€ 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.

ื”ื ื™ื—ื ืœืžืืŸ ื“ืืžืจ ืœืกื“ืจ ืคืจืฉื™ื•ืช ื”ื•ื ื—ื•ื–ืจ

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.

ืืœื ืœืžืืŸ ื“ืืžืจ ืœืกื“ืจ ื”ืคื˜ืจื•ืช ื”ื•ื ื—ื•ื–ืจ ื•ืคืจืฉืชื ื“ื™ื•ืžื ืงืจื™ื ืŸ ืžืื™ ืฉื ื™

However, according to the one who says that the mishnaโ€™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?

ืฉื ื™ ื“ืื™ืœื• ืจืืฉื™ ื—ื“ืฉื™ื ืงืจื• ืฉื™ืชื ื‘ืขื ื™ื™ื ื ื“ื™ื•ืžื ื•ื—ื“ ืงืจื™ ื‘ื“ืจืืฉ ื—ื•ื“ืฉ ื•ืื™ืœื• ื”ืื™ื“ื ื ืงืจื• ืชืœืชื ื‘ืขื ื™ื™ื ื ื“ื™ื•ืžื ื•ืืจื‘ืขื” ืงืจื• ื‘ื“ืจืืฉ ื—ื•ื“ืฉ

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.

ืžื™ืชื™ื‘ื™ ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืงื•ืจื™ืŸ ื‘ืคืจืฉืช ืฉืงืœื™ื ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื”ื•ื™ื“ืข ื”ื›ื”ืŸ ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื”ื•ื™ื“ืข ื”ื›ื”ืŸ ื“ื“ืžื™ ืœื™ื” ื“ื›ืชื™ื‘ ื›ืกืฃ ื ืคืฉื•ืช ืขืจื›ื•

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 (IIย Kings 12:1โ€“17). Granted, according to the one who said that Shekalim is the portion of โ€œWhen you take the count,โ€ 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: โ€œThe money of his assessment of personsโ€ (IIย 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.

ืืœื ืœืžืืŸ ื“ืืžืจ ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ืžื™ ื“ืžื™ ื“ืžื™ ื›ื“ืจื‘ื™ ื˜ื‘ื™

However, according to the one who said that โ€œMy offering, the provision of My offeringsโ€ 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.

ืžื™ืชื™ื‘ื™ ื—ืœ ืœื”ื™ื•ืช ื‘ืคืจืฉื” ื”ืกืžื•ื›ื” ืœื” ื‘ื™ืŸ ืžืœืคื ื™ื” ื•ื‘ื™ืŸ ืžืœืื—ืจื™ื” ืงื•ืจื™ืŸ ืื•ืชื” ื•ื›ื•ืคืœื™ืŸ ืื•ืชื”

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.

ื‘ืฉืœืžื ืœืžืืŸ ื“ืืžืจ ื›ื™ ืชืฉื ื”ื™ื™ื ื• ื“ืžืชืจืžื™ ื‘ื”ื”ื•ื ื–ื™ืžื ื

Granted, according to the one who said that the portion of โ€œWhen you take the countโ€ 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, โ€œWhen you take the countโ€ is often read during the beginning of Adar.

ืืœื ืœืžืืŸ ื“ืืžืจ ืฆื• ืืช ืงืจื‘ื ื™ ืžื™ ืžืชืจืžื™ ื‘ื”ื”ื•ื ื–ื™ืžื ื ืื™ืŸ ืœื‘ื ื™ ืžืขืจื‘ื ื“ืžืกืงื™ ืœื“ืื•ืจื™ื™ืชื ื‘ืชืœืช ืฉื ื™ืŸ

However, according to the one who said that the portion of โ€œCommand the children of Israel, and say to them, My offeringโ€ 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.

ืชื ื™ื ื›ื•ื•ืชื™ื” ื“ืฉืžื•ืืœ ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืงื•ืจื™ืŸ ื›ื™ ืชืฉื ื•ืžืคื˜ื™ืจื™ืŸ ื‘ื™ื”ื•ื™ื“ืข ื”ื›ื”ืŸ

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 โ€œWhen you take the count,โ€ and they read as the haftara the story involving Jehoiada the priest.

ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืจืืฉ ื—ื“ืฉ ืื“ืจ ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžื•ืฆื™ืื™ืŸ ืฉืœืฉ ืชื•ืจื•ืช ื•ืงื•ืจื™ืŸ ื‘ื”ืŸ ืื—ื“ ื‘ืขื ื™ื™ื ื• ืฉืœ ื™ื•ื ื•ืื—ื“ ื‘ืฉืœ ืจืืฉ ื—ื“ืฉ ื•ืื—ื“ ื‘ื›ื™ ืชืฉื ื•ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืจืืฉ ื—ื“ืฉ ื˜ื‘ืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช ืžื‘ื™ืื™ืŸ ืฉืœืฉ ืชื•ืจื•ืช ื•ืงื•ืจื™ืŸ ื‘ื”ืŸ ืื—ื“ ื‘ืขื ื™ื™ื ื• ืฉืœ ื™ื•ื ื•ืื—ื“ ื‘ื“ืจืืฉ ื—ื•ื“ืฉ ื•ืื—ื“ ื‘ื—ื ื•ื›ื”

ยง Rabbi Yitzแธฅak Nappaแธฅa 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 โ€œWhen you take the count.โ€ And Rabbi Yitzแธฅak Nappaแธฅa 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.

ื•ืฆืจื™ื›ื ื“ืื™ ืื™ืชืžืจ ื‘ื”ื ื‘ื”ื ืงืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืื‘ืœ ื‘ื”ืš ื›ืจื‘ ืกื‘ื™ืจื ืœื™ื” ื“ืืžืจ ืคืจืฉืช ืฉืงืœื™ื ืืช ืงืจื‘ื ื™ ืœื—ืžื™ ื•ื‘ืฉืชื™ ืชื•ืจื•ืช ืกื’ื™ ืงื ืžืฉืžืข ืœืŸ

The Gemara comments: And it is necessary for Rabbi Yitzแธฅak Nappaแธฅa 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 Yitzแธฅak Nappaแธฅa 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 โ€œMy offering, the provision of My offerings,โ€ 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.

ื•ืœื™ืžื ื”ื ื•ืœื ื‘ืขื™ื ื”ืš ื—ื“ื ืžื›ืœืœ ื—ื‘ื™ืจืชื” ืื™ืชืžืจ

The Gemara asks: But, based on that logic, let Rabbi Yitzแธฅak 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 Yitzแธฅak Nappaแธฅa 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.

ืื™ืชืžืจ ืจืืฉ ื—ื“ืฉ ื˜ื‘ืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ื—ื•ืœ ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ืงืจื• ืชืœืชื ื‘ืจืืฉ ื—ื“ืฉ ื•ื—ื“ ื‘ื—ื ื•ื›ื” ื•ืจื‘ ื“ื™ืžื™ ื“ืžืŸ ื—ื™ืคื ืืžืจ ืงืจื• ืชืœืชื ื‘ื—ื ื•ื›ื” ื•ื—ื“ ื‘ืจืืฉ ื—ื“ืฉ

ยง An amoraic dispute was stated: When the New Moon of Tevet occurs on a weekday, what Torah portion is read? Rabbi Yitzแธฅak Nappaแธฅa 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.

ืืžืจ ืจื‘ื™ ืžื ื™ ื›ื•ื•ืชื™ื” ื“ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืžืกืชื‘ืจื ื“ืชื“ื™ืจ ื•ืฉืื™ื ื• ืชื“ื™ืจ ืชื“ื™ืจ ืงื•ื“ื

Rabbi Mani said: It stands to reason to rule in accordance with the opinion of Rabbi Yitzแธฅak Nappaแธฅa, 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.

ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ื›ื•ื•ืชื™ื” ื“ืจื‘ ื“ื™ืžื™ ืžืกืชื‘ืจื ืžื™ ื’ืจื ืœืจื‘ื™ืขื™ ืฉื™ื‘ื ืจืืฉ ื—ื“ืฉ ื”ืœื›ืš ืจื‘ื™ืขื™ ื‘ืจืืฉ ื—ื“ืฉ ื‘ืขื™ ืžื™ืงืจื™

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.

ืžืื™ ื”ื•ื™ ืขืœื” ืจื‘ ื™ื•ืกืฃ ืืžืจ ืื™ืŸ ืžืฉื’ื™ื—ื™ืŸ ื‘ืจืืฉ ื—ื•ื“ืฉ ื•ืจื‘ื” ืืžืจ ืื™ืŸ ืžืฉื’ื™ื—ื™ืŸ ื‘ื—ื ื•ื›ื” ื•ื”ืœื›ืชื ืื™ืŸ ืžืฉื’ื™ื—ื™ืŸ ื‘ื—ื ื•ื›ื” ื•ืจืืฉ ื—ื“ืฉ ืขื™ืงืจ

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.

ืื™ืชืžืจ ื—ืœ ืœื”ื™ื•ืช ื‘ื•ืืชื” ืชืฆื•ื” ืืžืจ ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืงืจื• ืฉื™ืชื ืžื•ืืชื” ืชืฆื•ื” ืขื“ ื›ื™ ืชืฉื ื•ื—ื“ ืžื›ื™ ืชืฉื ืขื“ ื•ืขืฉื™ืช ืืžืจ ืื‘ื™ื™

ยง 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 โ€œAnd you shall commandโ€ (Exodus 27:20โ€“30:10), what should be done? Rabbi Yitzแธฅak Nappaแธฅa said: Six people read from the portion โ€œAnd you shall command,โ€ until but not including the weekly portion of โ€œWhen you take the countโ€ (Exodus 27:20โ€“30:10), and one person reads the portion of Shekalim from โ€œWhen you take the count,โ€ until but not including the verse: โ€œAnd you shall make a copper laverโ€ (Exodus 30:11โ€“16). Abaye said:

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