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January 11, 2022 | 讟壮 讘砖讘讟 转砖驻状讘

  • Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!

Megillah 30

What is done if Parshat Shekalim falls out on the Parsha of Tetzave, which ends just before the beginning of Ki Tisa, which is the reading for Shekalim according to Shmuel? Abaye and Rabbi Yitzchak Nafcha each have different solutions and questions are raised and support texts are brought. If Rosh Chodesh Adar falls on Friday, Rav and Shmuel debate whether or not we read Parshat Shekalim on the preceding Shabbat or the following Shabbat. Texts are brought to question/prove the different opinions. They have a similar debate regarding Parshat Zachor when Purim falls on Friday. What is the root of their debate? What weeks are the other parshiot read? What is read each of the four weeks? Were the parshiot read instead of the weekly Torah portion or only instead of the maftir and haftorah? What Torah portion is read on each of the holidays?

讗诪专讬 讗讜拽讜诪讬 讛讜讗 讚拽讗 诪讜拽诪讬 讛转诐


Since Shekalim is read from the portion in the Torah immediately following the regular weekly Torah reading, people will mistakenly say that they merely extended the regular reading and then halted there, and they will not realize that the last reading was actually for the sake of Shekalim.


讗诇讗 讗诪专 讗讘讬讬 拽专讜 砖讬转讗 诪讜讗转讛 转爪讜讛 注讚 讜注砖讬转 讜讞讚 转谞讬 讜拽专讬 诪讻讬 转砖讗 注讚 讜注砖讬转


Rather, Abaye said: Six people read from 鈥淎nd you shall command鈥 until but not including 鈥淎nd you shall make a copper laver,鈥 which concludes with the portion used for Shekalim. And then one person repeats and reads Shekalim from 鈥淲hen you take the count鈥 until but not including 鈥淎nd you shall make a copper laver.鈥 The repetition of this portion serves to highlight the fact it was read for the sake of Shekalim.


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 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 Shabbat on which Shekalim is to be read occurs on the Shabbat on which the portion to be read for the regular weekly reading is adjacent to Shekalim, whether on the Shabbat preceding that Shabbat or following it, then they read and repeat Shekalim.


讘砖诇诪讗 诇讗讘讬讬 谞讬讞讗 讗诇讗 诇专讘讬 讬爪讞拽 谞驻讞讗 拽砖讬讗


Granted, according to the opinion of Abaye, it works out well, for the conclusion of the baraita, that we repeat Shekalim, supports his opinion. But according to the opinion of Rabbi Yitz岣k Nappa岣, it is difficult.


讗诪专 诇讱 专讘讬 讬爪讞拽 谞驻讞讗 讜诇讗讘讬讬 诪讬 谞讬讞讗 转讬谞讞 诇驻谞讬讛 诇讗讞专讬讛 讛讬讻讬 诪砖讻讞转 诇讛


The Gemara answers: Rabbi Yitz岣k Nappa岣 could have said to you: And according to Abaye, does it really work out well? The reference of the baraita to a case where the Shabbat on which Shekalim is read precedes the Shabbat on which that portion will be read as part of the weekly reading works out well, since it can indeed occur. However, with regard to the reference to that Shabbat following the Shabbat on which that portion is read as part of the weekly reading, under what circumstances can this case be found? It never occurs like that.


讗诇讗 诪讗讬 讗讬转 诇讱 诇诪讬诪专 讻讜驻诇讛 讘砖讘转讜转 讛讻讗 谞诪讬 讻讜驻诇讛 讘砖讘转讜转


Rather, perforce, what have you to say? That when the baraita refers to repeating Shekalim when the Shabbat on which Shekalim is read follows the Shabbat on which it is read as the regular weekly reading, it means that one repeats it by reading it on two successive Shabbatot. Similarly, here too, when the baraita refers to repeating Shekalim when the Shabbat on which Shekalim is read precedes the Shabbat on which it is read as the regular weekly reading, it means that one repeats it by reading it on two successive Shabbatot.


讞诇 诇讛讬讜转 讘讻讬 转砖讗 注爪诪讛 讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 拽专讜 砖讬转讗 诪谉 讜注砖讬转 注讚 讜讬拽讛诇 讜讞讚 拽专讬 诪讻讬 转砖讗 注讚 讜注砖讬转


The Gemara considers a similar case: If the Shabbat on which Shekalim is to be read occurs on the Shabbat on which the regular portion itself begins with 鈥淲hen you take the count,鈥 what should be done? Rabbi Yitz岣k Nappa岣 said: Six people read from 鈥淎nd you shall make a copper laver鈥 until but not including the portion of 鈥淎nd he assembled鈥 (Exodus 30:17鈥34:35). This is the entire regular weekly portion of 鈥淲hen you take the count鈥 without the opening passage, which is also the portion of Shekalim. And then one person goes back and reads the portion of Shekalim from 鈥淲hen you take the count鈥 until but not including 鈥淎nd you shall make a copper laver.鈥


诪转拽讬祝 诇讛 讗讘讬讬 讛砖转讗 讗诪专讬 诇诪驻专注 讛讜讗 讚拽专讬 讗诇讗 讗诪专 讗讘讬讬 拽专讜 砖讬转讗 注讚 讜讬拽讛诇 讜讞讚 转谞讬 讜拽专讬 诪讻讬 转砖讗 注讚 讜注砖讬转


Abaye strongly objects to this: Now people will mistakenly say that they are reading the regular weekly portion out of sequence, and they will not realize that the last reading was actually for the sake of the portion of Shekalim. Rather, Abaye said: Six people read the entire portion of 鈥淲hen you take the count鈥 until but not including the portion of 鈥淎nd he assembled鈥 (Exodus 30:11鈥34:35), and then one person repeats and reads the portion of Shekalim from 鈥淲hen you take the count鈥 until but not including 鈥淎nd you shall make a copper laver.鈥


转谞讬讗 讻讜讜转讬讛 讚讗讘讬讬 讞诇 诇讛讬讜转 讘讻讬 转砖讗 注爪诪讛 拽讜专讬谉 讗讜转讛 讜讻讜驻诇讬谉 讗讜转讛:


The Gemara notes: It is taught in a baraita in accordance with the opinion of Abaye: If the Shabbat on which Shekalim is to be read occurs on the Shabbat on which the regular portion itself is 鈥淲hen you take the count,鈥 the first part of that portion is read once as part of the weekly reading and then repeated as the portion of Shekalim.


讞诇 诇讛讬讜转 讘转讜讱 讛砖讘转 诪拽讚讬诪讬谉 诇砖讘转 砖注讘专讛: 讗讬转诪专 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 专讘 讗诪专 诪拽讚讬诪讬谉 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉


搂 The mishna states: If the New Moon of Adar occurs during the middle of the week, the congregation advances the reading of Shekalim to the previous week. With regard to this, an amoraic dispute was stated: With regard to when the New Moon of Adar occurs on Friday, Rav said: The congregation advances the reading of the portion to the previous week. And Shmuel said: They defer the reading of the portion to the following day, and it is read on the coming Shabbat.


专讘 讗诪专 诪拽讚讬诪讬谉 讚讗诐 讻谉 讘爪专讬 诇讛讜 讬讜诪讬 砖讜诇讞谞讜转 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉 讗诪专 诇讱 住讜祝 住讜祝 讞诪讬住专 讘诪注诇讬 砖讘转讗 诪讬拽诇注 讜砖讜诇讞谞讜转 诇讗 谞驻拽讬 注讚 讞讚 讘砖讘讗 讛诇讻讱 诪讗讞专讬谉


The Gemara explains the two opinions: Rav said: They advance the reading to the previous week, as, if one would read the portion only on the following day, there will be less than the required number of days, i.e., two weeks, that the announcement needs to precede the setting up of the money-changing tables on the fifteenth. And Shmuel said: They defer the reading of the portion to the following day. As for Rav鈥檚 argument, Shmuel could have said to you: Ultimately, in such a year the fifteenth of Adar also occurs on a Friday, and therefore the money-changing tables will not be brought out until Sunday. Consequently, there will still be a full two weeks between the announcement and the setting of the tables. Therefore, they can defer the reading to the following day.


转谞谉 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 诪讗讬 诇讗讜 讗驻讬诇讜 讘注专讘 砖讘转 诇讗 讘转讜讱 讛砖讘转 讚讜拽讗


The Gemara offers various proofs for Rav鈥檚 opinion: We learned in the mishna: 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. The Gemara explains the proof: What; is it not that this is referring even to a case when the New Moon occurs on Friday? This would prove Rav鈥檚 opinion. No; it is referring specifically to a case where it occurs during the middle of the week.


转讗 砖诪注 讗讬讝讜 讛讬讗 砖讘转 专讗砖讜谞讛 讻诇 砖讞诇 专讗砖 讞讚砖 讗讚专 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转 诪讗讬 诇讗讜 讗驻讬诇讜 讘注专讘 砖讘转 讚讜诪讬讗 讚转讜讻讛 诪讛 转讜讻讛 诪拽讚讬诪讬谉 讗祝 注专讘 砖讘转 诪拽讚讬诪讬谉


Come and hear another proof from a baraita: Which is the first Shabbat of the four Shabbatot on which the special portions are read? The Shabbat of whichever week during which the New Moon of Adar occurs, and this is the case even if it occurs on Friday. The Gemara explains the proof: What, is it not that the baraita teaches that the case when it occurs even on Friday is similar to the case where it occurs during the middle of the week, and just as when it occurs during the middle of the week, they advance the reading to the previous Shabbat, so too, when it occurs on Friday, they advance the reading to the previous Shabbat? This would therefore prove Rav鈥檚 opinion.


讗诪专 砖诪讜讗诇 讘讛 讜讻谉 转谞讗 讚讘讬 砖诪讜讗诇 讘讛


Shmuel said: The baraita should be emended, and instead of saying: During which the New Moon occurs, it should say: On which the New Moon occurs, i.e., on Shabbat itself. And so the school of Shmuel taught: On which the New Moon occurs.


讻转谞讗讬 诪住专讙讬谉 诇砖讘转讜转 讚讘专讬 专讘讬 讬讛讜讚讛 讛谞砖讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讗讬谉 诪住专讙讬谉 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讬诪转讬 讗谞讬 讗讜诪专 讗讬谉 诪住专讙讬谉 讘讝诪谉 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 讗讘诇 讘讝诪谉 砖讞诇 诇讛讬讜转 讘转讜讱 讛砖讘转 诪拽讚讬诐 讜拽讜专讗 诪砖讘转 砖注讘专讛 讗祝 注诇 驻讬 砖讛讜讗 砖讘讟:


The Gemara suggests: This dispute between the amora鈥檌m is like a dispute between tanna鈥檌m, as it is taught in a baraita: With regard to the reading of the four special portions, they interrupt the flow of Shabbatot, i.e., there is a Shabbat in which no special portion is read; this is the statement of Rabbi Yehuda HaNasi. Rabbi Shimon ben Elazar said: They do not interrupt the flow of Shabbatot. Rabbi Shimon ben Elazar said: When do I say that they do not interrupt the flow of Shabbatot? When the New Moon of Adar occurs on Friday, since I hold that in that case Shekalim is read on the following day, and therefore the four portions are read on four consecutive weeks. However, when the New Moon of Adar occurs during the week, one advances and reads Shekalim on the previous Shabbat, although it is still the month of Shevat, and therefore on one of the Shabbatot in Adar there will be no reading. It would appear, then, that Shmuel holds in accordance with the opinion of Rabbi Shimon ben Elazar, whereas Rav holds in accordance with the opinion of Rabbi Yehuda HaNasi.


讘砖谞讬讬讛 讝讻讜专 讜讻讜壮: 讗讬转诪专 驻讜专讬诐 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 专讘 讗诪专 诪拽讚讬诪讬谉 驻专砖转 讝讻讜专 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉


搂 The mishna states: On the second Shabbat of Adar, the Shabbat prior to Purim, they read the portion of 鈥淩emember [zakhor] what Amalek did鈥 (Deuteronomy 25:17鈥19). The portion of Zakhor is associated with Purim because according to tradition, Haman was a descendant of Amalek, and so the victory over him and his supporters was a victory against Amalek. With regard to this, an amoraic dispute was stated: With regard to when Purim occurs on a Friday, Rav said: The congregation advances the reading of the portion of Zakhor to the previous Shabbat. And Shmuel said: They defer it to the Shabbat following Purim.


专讘 讗诪专 诪拽讚讬诪讬谉 讻讬 讛讬讻讬 讚诇讗 转讬拽讚讜诐 注砖讬讛 诇讝讻讬专讛 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉 讗诪专 诇讱 讻讬讜谉 讚讗讬讻讗 诪讜拽驻讬谉 讚注讘讚讬 讘讞诪讬住专 注砖讬讛 讜讝讻讬专讛 讘讛讚讬 讛讚讚讬 拽讗 讗转讬讬谉


The Gemara explains the two opinions: Rav said: They advance it to the previous Shabbat, in order that the observance of Purim should not precede the remembrance of the destruction of Amalek, which is achieved through reading the portion of Zakhor. And Shmuel said: They defer its reading. And as for Rav鈥檚 argument, Shmuel could have said to you: Since there are the walled cities that observe Purim on the fifteenth, at least with regard to them, the observance and the remembrance come together on the same day, and that is sufficient.


转谞谉 讘砖谞讬讛 讝讻讜专 讜讛讗 讻讬 诪讬拽诇注 专讬砖 讬专讞讗 讘砖讘转 诪讬拽诇注 驻讜专讬诐 讘注专讘 砖讘转 讜拽转谞讬 讘砖谞讬讛 讝讻讜专 讗诪专 专讘 驻驻讗 诪讗讬 砖谞讬讛 砖谞讬讛 诇讛驻住拽讛


The Gemara offers various proofs for Rav鈥檚 opinion: We learned in the mishna: On the second Shabbat they read the portion of Zakhor. The Gemara suggests: Is it not the case that when the New Moon of Adar occurs on Shabbat, Purim occurs on Friday, and yet the mishna teaches: On the second Shabbat they read the portion of Zakhor? This supports Rav鈥檚 opinion that in all cases the portion is read before Purim. Rav Pappa said: There is no proof, because one could argue as follows: What is the intention of the mishna when it is referring to the second Shabbat? It could mean the second Shabbat on which a special portion is read, which, if Purim occurs on Friday, occurs only after the interruption of the previous Shabbat, during which no portion was read.


转讗 砖诪注 讗讬讝讜 砖讘转 砖谞讬讛 讻诇 砖讞诇 驻讜专讬诐 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转 诪讗讬 诇讗讜 注专讘 砖讘转 讚讜诪讬讗 讚转讜讻讛 诪讛 转讜讻讛 诪拽讚讬诪讬谉 讗祝 注专讘 砖讘转 诪拽讚讬诪讬谉


Come and hear another proof from a baraita: Which is the second Shabbat on which a special portion is read? The Shabbat of whichever week during which Purim occurs, and this is the case even if it occurs on Friday. The Gemara explains the proof: What, is it not that the baraita teaches that even if Purim occurs on Friday, the case is similar to the case when it occurs during the middle of the week, and therefore, just as when it occurs during the middle of the week we advance the reading to the previous Shabbat, so too, when it occurs on Friday, we should advance the reading to the previous Shabbat? This baraita would therefore prove Rav鈥檚 opinion.


讗诪专 砖诪讜讗诇 讘讛 讜讻谉 转谞讗 讚讘讬 砖诪讜讗诇 讘讛


Shmuel said: The baraita should be emended, and instead of saying: During which Purim occurs, it should say: On which Purim occurs, i.e., on Shabbat itself. And so the school of Shmuel taught: On which Purim occurs.


讞诇 诇讛讬讜转 讘砖讘转 注爪诪讛 讗诪专 专讘 讛讜谞讗 诇讚讘专讬 讛讻诇 讗讬谉 诪拽讚讬诪讬谉 讜专讘 谞讞诪谉 讗诪专 注讚讬讬谉 讛讬讗 诪讞诇讜拽转 讗讬转诪专 谞诪讬 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讗讘讗 讗诪专 专讘 驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 诪拽讚讬诐 讜拽讜专讗 讘砖讘转 砖注讘专讛 讝讻讜专:


With regard to when Purim occurs on Shabbat itself, Rav Huna said: Everyone agrees, i.e., both Rav and Shmuel, that they do not advance the reading of the portion of Zakhor to the previous Shabbat, but it is read on that Shabbat. And Rav Na岣an said: Even in this case there is still a dispute, for Rav maintains that in all cases the remembrance of the destruction of Amalek, which is achieved through reading the portion of Zakhor, must always precede the observance of Purim. It was also stated that Rabbi 岣yya bar Abba said that Rabbi Abba said that Rav said: If Purim occurs on Shabbat, one advances and reads the portion of Zakhor on the previous Shabbat, as Rav Na岣an understood Rav鈥檚 opinion.


讘砖诇讬砖讬转 驻专讛 讗讚讜诪讛 讜讻讜壮: 转谞讜 专讘谞谉 讗讬讝讜 讛讬讗 砖讘转 砖诇讬砖讬转 讻诇 砖住诪讜讻讛 诇驻讜专讬诐 诪讗讞专讬讛 讗讬转诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 讗诪专 砖讘转 讛住诪讜讻讛 诇专讗砖 讞讚砖 谞讬住谉


搂 The mishna states: On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1鈥22). The Sages taught in a baraita: Which is the third Shabbat? Whichever Shabbat occurs immediately after Purim. It was also stated: Rabbi 岣ma, son of Rabbi 岣nina, said: The Shabbat that is immediately before the New Moon of Nisan.


讜诇讗 驻诇讬讙讬 讛讗 讚讗讬拽诇注 专讗砖 讞讚砖 谞讬住谉 讘砖讘转 讛讗 讚讗讬拽诇注 讘讗诪爪注 砖讘转:


The Gemara comments: And these two statements do not disagree, as they refer to different cases: This statement of Rabbi 岣ma, son of Rabbi 岣nina, is referring to a case where the New Moon of Nisan occurs on Shabbat itself. In that case, the portion of Ha岣desh is read then, and therefore the portion of Para is read on the preceding Shabbat. And that statement of the baraita is referring to a case where the New Moon of Nisan occurs during the middle of the week. Therefore, Ha岣desh is read on the Shabbat immediately preceding the New Moon, and Para is read on the Shabbat before that one, which is the Shabbat that is adjacent to Purim and after it.


讘专讘讬注讬转 讛讞讚砖 讛讝讛 诇讻诐: 转谞讜 专讘谞谉 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 讜讗讬 讝讜 讛讬讗 砖讘转 专讗砖讜谞讛 讻诇 砖讞诇 专讗砖 讞讚砖 讗讚专 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转 讘砖谞讬讛 讝讻讜专 讜诪驻讟讬专讬谉 驻拽讚转讬 讜讗讬 讝讜 讛讬讗 砖讘转 砖谞讬讛 讻诇 砖讞诇 驻讜专讬诐 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转


搂 The mishna states: On the fourth Shabbat, they read the portion of 鈥淭his month [ha岣desh] shall be for you鈥 (Exodus 12:1鈥20). The Sages taught in a baraita: When the New Moon of Adar occurs on Shabbat, they read 鈥淲hen you take the count鈥 as the portion of Shekalim. And they read as the haftara the story involving Jehoiada the priest (II聽Kings 12:1鈥27). And which is the first Shabbat? The Shabbat of whichever week during which the New Moon of Adar occurs, and this is the case even if it occurs on Friday. On the second Shabbat, they read the portion of Zakhor, and they read as the haftara of 鈥淚 remembered that which Amalek did鈥 (I聽Samuel 15:1鈥34). And which is the second Shabbat? The Shabbat of whichever week during which Purim occurs, and this is the case even if it occurs on Friday.


讘砖诇讬砖讬转 驻专讛 讗讚讜诪讛 讜诪驻讟讬专讬谉 讜讝专拽转讬 注诇讬讻诐 讜讗讬 讝讜 讛讬讗 砖讘转 砖诇讬砖讬转 讻诇 砖住诪讜讻讛 诇驻讜专讬诐 诪讗讞专讬讛 讘专讘讬注讬转 讛讞讚砖 讛讝讛 讜诪驻讟讬专讬谉 讻讛 讗诪专 讛壮 [讗诇讛讬诐] 讘专讗砖讜谉 讘讗讞讚 诇讞讚砖


On the third Shabbat, they read the portion of the Red Heifer [Para], and they read as the haftara the portion of 鈥淭hen will I sprinkle clean water upon you鈥 (Ezekiel 36:25鈥38). And which is the third Shabbat? That which is adjacent to Purim and after it. On the fourth Shabbat, they read the portion of 鈥淭his month [ha岣desh] shall be for you,鈥 and they read as the haftara the portion of 鈥淭hus says the Lord God: In the first month, on the first day of the month鈥 (Ezekiel 45:18鈥46:18).


讜讗讬讝讜 讛讬讗 砖讘转 专讘讬注讬转 讻诇 砖讞诇 专讗砖 讞讚砖 谞讬住谉 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转:


And which is the fourth Shabbat? The Shabbat of whichever week during which the New Moon of Nisan occurs, and this is the case even if it occurs on Friday.


讘讞诪讬砖讬转 讞讜讝专讬谉 诇讻住讚专谉 讜讻讜壮: 诇住讚专 诪讗讬 专讘讬 讗诪讬 讗诪专 诇住讚专 驻专砖讬讜转 讛讜讗 讞讜讝专 专讘讬 讬专诪讬讛 讗诪专 诇住讚专 讛驻讟专讜转 讛讜讗 讞讜讝专


搂 The mishna states: On the fifth Shabbat, we resume the regular weekly order. The Gemara clarifies the mishna鈥檚 intent: To the order of what does one resume? Rabbi Ami said: One resumes the regular weekly order of Torah portions. Rabbi Ami holds that on the weeks on which the special portions are read, the regular weekly Torah portion is not read at all, and therefore the cycle is resumed only on the fifth Shabbat. Rabbi Yirmeya said: One resumes the regular weekly order of the haftarot. Rabbi Yirmeya holds that even on the Shabbatot on which the special portions are read, the regular weekly portion is still read; the special portion is read by the last reader as the maftir. However, the haftara of the regular cycle is entirely replaced with a portion from the Prophets that parallels the special portion. As such, it is the cycle of haftarot that is resumed on the fifth Shabbat.


讗诪专 讗讘讬讬 讻讜讜转讬讛 讚专讘讬 讗诪讬 诪住转讘专讗 讚转谞谉 诇讻诇 诪驻住讬拽讬谉 诇专讗砖讬 讞讚砖讬诐 诇讞谞讜讻讛 讜诇驻讜专讬诐 诇转注谞讬讜转 讜诇诪注诪讚讜转 讜诇讬讜诐 讛讻驻讜专讬诐


Abaye said: It stands to reason that one should rule in accordance with the opinion of Rabbi Ami, as we learned in the mishna: For all special days, we interrupt the regular order of readings, and a special portion relating to the character of the day is read. This applies to the New Moons, to Hanukkah, and to Purim, to fast days, and to non-priestly watches, and to Yom Kippur.


讘砖诇诪讗 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 讛讬讬谞讜 讚讗讬讻讗 驻专砖讛 讘讞讜诇 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 讛驻讟专讛 讘讞讜诇 诪讬 讗讬讻讗


Abaye explains his proof: Granted, according to the one who said that one resumes the regular weekly order of Torah portions, this statement in the mishna is referring to the fact that there is a reading of the weekly Torah portion on weekdays. If one of the special days listed in the mishna occurs on Monday or Thursday, the weekly Torah reading is replaced by the special portion for that day. However, according to one who said that one resumes the regular weekly order of haftarot, what could the mishna mean when it says that the regular cycle is interrupted? Is there a haftara on weekdays? The mishna therefore supports Rabbi Ami鈥檚 opinion.


讜讗讬讚讱 讛讗 讻讚讗讬转讗 讜讛讗 讻讚讗讬转讗


And the other one, Rabbi Yirmeya, would counter: This case is as it is, and that case is as it is. On days when there is a haftara, the reference in the mishna is to the order of the haftarot. On weekdays, when there is no haftara, the reference is to the order of the Torah readings. Therefore, no proof can be deduced from the mishna.


讜讘转注谞讬讜转 诇诪讛 诇讬 讛驻住拽讛 诇讬拽专讬 诪爪驻专讗 讘注谞讬谞讗 讚讬讜诪讗 讜讘诪谞讞讛 讘转注谞讬转讗 诪住讬讬注 诇讬讛 诇专讘 讛讜谞讗 讚讗诪专 专讘 讛讜谞讗 诪爪驻专讗 讻讬谞讜驻讬讗


The Gemara asks: But on fast days, why do I need to have any interruption of the regular order of Torah readings? Let us read in the morning the regular weekly portion of the matter of the day, and in the afternoon service let us read the portion of a fast day. The Gemara comments: This supports the statement of Rav Huna, for Rav Huna said: From the morning of communal fasts, a gathering is held in the synagogue. The community leaders examine the conduct of the townspeople and admonish those whose behavior is found wanting. Therefore, there is no time in the morning to read the Torah portion for fast days.


讛讬讻讬 注讘讚讬谞谉 讗诪专 讗讘讬讬 诪爪驻专讗 诇驻诇讙讬讛 讚讬讜诪讗 诪注讬讬谞讬谞谉 讘诪讬诇讬 讚诪转讗 诪驻诇讙讬讛 讚讬讜诪讗 诇驻谞讬讗 专讬讘注讗 讚讬讜诪讗 拽专讗 讜诪驻讟专讬 讜专讬讘注讗 讚讬讜诪讗 讘注讜 专讞诪讬 砖谞讗诪专 讜讬拽专讗讜 讘住驻专 转讜专转 讛壮 讗诇讛讬讛诐 专讘讬注讬转 讛讬讜诐 讜专讘讬注讬转 (讛讬讜诐) 诪转讜讜讚讬诐 讜诪砖转讞讜讬诐


The Gemara asks: What does the community do on a public fast day? Abaye said: From the morning until the middle of the day, the community gathers in the synagogue, and the leaders examine the affairs of the town to determine whether and how the people鈥檚 conduct needs to be improved. From the middle of the day until the evening, a quarter of the day is spent reading from the Torah and reading the haftara, and a quarter of the day is spent praying, as it is stated: 鈥淎nd they read in the book of the Torah of the Lord their God one quarter of the day, and a quarter of the day they confessed, and they prostrated themselves before the Lord their God鈥 (Nehemiah 9:3).


讜讗讬驻讜讱 讗谞讗 诇讗 住诇拽讗 讚注转讱 讚讻转讬讘 讜讗诇讬 讬讗住驻讜 讻诇 讞专讚 讘讚讘专讬 讗诇讛讬 讬砖专讗诇 注诇 诪注诇 讛讙讜诇讛 讜讗谞讬 讬讜砖讘 诪砖讜诪诐 注讚 诇诪谞讞转 讛注专讘 讜讻转讬讘 讜讘诪谞讞转 讛注专讘 拽诪转讬 诪转注谞讬转讬:


The Gemara objects: But perhaps I should reverse the order, and the first half of the day should be spent reading from the Torah and praying, and the second half of the day should be spent examining the affairs of the townspeople. The Gemara answers: It should not enter your mind to say this, as it is written: 鈥淭hen everyone who trembled at the words of the God of Israel due to the transgression of the exiles gathered around me, and I sat appalled until the evening offering鈥 (Ezra 9:4), and it is written in the next verse: 鈥淎nd at the evening offering I arose from my fast, and having rent my garment and my mantle; I fell on my knees, and I spread out my hands to the Lord my God鈥 (Ezra 9:5). This indicates that the first half of a public fast should be dedicated to an inspection of the community鈥檚 behavior, and the rest of the day should be devoted to prayer.


诪转谞讬壮 讘驻住讞 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 砖诇 转讜专转 讻讛谞讬诐 讘注爪专转 砖讘注讛 砖讘讜注讜转 讘专讗砖 讛砖谞讛 讘讞讚砖 讛砖讘讬注讬 讘讗讞讚 诇讞讚砖 讘讬讜诐 讛讻驻讜专讬诐 讗讞专讬 诪讜转 讘讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 砖讘转讜专转 讻讛谞讬诐 讜讘砖讗专 讻诇 讬诪讜转 讛讞讙 讘拽专讘谞讜转 讛讞讙


MISHNA: On the first day of Passover, the congregation reads from the portion of the Festivals of Leviticus (Leviticus 22:26鈥23:44). On Shavuot they read the portion of 鈥淪even weeks鈥 (Deuteronomy 16:9鈥12). On Rosh HaShana they read the portion of 鈥淎nd on the seventh month on the first of the month鈥 (Leviticus 23:23鈥25). On Yom Kippur they read the portion of 鈥淎fter the death鈥 (Leviticus 16). On the first Festival day of Sukkot they read from the portion of the Festivals of Leviticus (Leviticus 22:26鈥23:44), and on the other days of Sukkot they read selections from the portion of the offerings of Sukkot (Numbers 29:12鈥39).


讘讞谞讜讻讛 讘谞砖讬讗讬诐 讘驻讜专讬诐 讜讬讘讗 注诪诇拽 讘专讗砖讬 讞讚砖讬诐 讜讘专讗砖讬 讞讚砖讬讻诐 讘诪注诪讚讜转 讘诪注砖讛 讘专讗砖讬转 讘转注谞讬讜转


On each day of Hanukkah they read selections from the portion of the dedication of the altar by the tribal princes (Numbers 7). On Purim they read the portion of 鈥淎nd Amalek came鈥 (Exodus 17:8鈥16). On the New Moon they read the portion of 鈥淎nd in the beginnings of your months鈥 (Numbers 28:11鈥15). And in the non-priestly watches they read the act of Creation (Genesis 1:1鈥2:3). The Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. On fast days,


  • Masechet Megilah is sponsored by Jordana and Kalman Schoor on behalf of their daughter Daria Esther who is completing Masechet Megilla in honor of her Bat Mitzva. Mazal tov!

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Megillah 30

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Megillah 30

讗诪专讬 讗讜拽讜诪讬 讛讜讗 讚拽讗 诪讜拽诪讬 讛转诐


Since Shekalim is read from the portion in the Torah immediately following the regular weekly Torah reading, people will mistakenly say that they merely extended the regular reading and then halted there, and they will not realize that the last reading was actually for the sake of Shekalim.


讗诇讗 讗诪专 讗讘讬讬 拽专讜 砖讬转讗 诪讜讗转讛 转爪讜讛 注讚 讜注砖讬转 讜讞讚 转谞讬 讜拽专讬 诪讻讬 转砖讗 注讚 讜注砖讬转


Rather, Abaye said: Six people read from 鈥淎nd you shall command鈥 until but not including 鈥淎nd you shall make a copper laver,鈥 which concludes with the portion used for Shekalim. And then one person repeats and reads Shekalim from 鈥淲hen you take the count鈥 until but not including 鈥淎nd you shall make a copper laver.鈥 The repetition of this portion serves to highlight the fact it was read for the sake of Shekalim.


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 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 Shabbat on which Shekalim is to be read occurs on the Shabbat on which the portion to be read for the regular weekly reading is adjacent to Shekalim, whether on the Shabbat preceding that Shabbat or following it, then they read and repeat Shekalim.


讘砖诇诪讗 诇讗讘讬讬 谞讬讞讗 讗诇讗 诇专讘讬 讬爪讞拽 谞驻讞讗 拽砖讬讗


Granted, according to the opinion of Abaye, it works out well, for the conclusion of the baraita, that we repeat Shekalim, supports his opinion. But according to the opinion of Rabbi Yitz岣k Nappa岣, it is difficult.


讗诪专 诇讱 专讘讬 讬爪讞拽 谞驻讞讗 讜诇讗讘讬讬 诪讬 谞讬讞讗 转讬谞讞 诇驻谞讬讛 诇讗讞专讬讛 讛讬讻讬 诪砖讻讞转 诇讛


The Gemara answers: Rabbi Yitz岣k Nappa岣 could have said to you: And according to Abaye, does it really work out well? The reference of the baraita to a case where the Shabbat on which Shekalim is read precedes the Shabbat on which that portion will be read as part of the weekly reading works out well, since it can indeed occur. However, with regard to the reference to that Shabbat following the Shabbat on which that portion is read as part of the weekly reading, under what circumstances can this case be found? It never occurs like that.


讗诇讗 诪讗讬 讗讬转 诇讱 诇诪讬诪专 讻讜驻诇讛 讘砖讘转讜转 讛讻讗 谞诪讬 讻讜驻诇讛 讘砖讘转讜转


Rather, perforce, what have you to say? That when the baraita refers to repeating Shekalim when the Shabbat on which Shekalim is read follows the Shabbat on which it is read as the regular weekly reading, it means that one repeats it by reading it on two successive Shabbatot. Similarly, here too, when the baraita refers to repeating Shekalim when the Shabbat on which Shekalim is read precedes the Shabbat on which it is read as the regular weekly reading, it means that one repeats it by reading it on two successive Shabbatot.


讞诇 诇讛讬讜转 讘讻讬 转砖讗 注爪诪讛 讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 拽专讜 砖讬转讗 诪谉 讜注砖讬转 注讚 讜讬拽讛诇 讜讞讚 拽专讬 诪讻讬 转砖讗 注讚 讜注砖讬转


The Gemara considers a similar case: If the Shabbat on which Shekalim is to be read occurs on the Shabbat on which the regular portion itself begins with 鈥淲hen you take the count,鈥 what should be done? Rabbi Yitz岣k Nappa岣 said: Six people read from 鈥淎nd you shall make a copper laver鈥 until but not including the portion of 鈥淎nd he assembled鈥 (Exodus 30:17鈥34:35). This is the entire regular weekly portion of 鈥淲hen you take the count鈥 without the opening passage, which is also the portion of Shekalim. And then one person goes back and reads the portion of Shekalim from 鈥淲hen you take the count鈥 until but not including 鈥淎nd you shall make a copper laver.鈥


诪转拽讬祝 诇讛 讗讘讬讬 讛砖转讗 讗诪专讬 诇诪驻专注 讛讜讗 讚拽专讬 讗诇讗 讗诪专 讗讘讬讬 拽专讜 砖讬转讗 注讚 讜讬拽讛诇 讜讞讚 转谞讬 讜拽专讬 诪讻讬 转砖讗 注讚 讜注砖讬转


Abaye strongly objects to this: Now people will mistakenly say that they are reading the regular weekly portion out of sequence, and they will not realize that the last reading was actually for the sake of the portion of Shekalim. Rather, Abaye said: Six people read the entire portion of 鈥淲hen you take the count鈥 until but not including the portion of 鈥淎nd he assembled鈥 (Exodus 30:11鈥34:35), and then one person repeats and reads the portion of Shekalim from 鈥淲hen you take the count鈥 until but not including 鈥淎nd you shall make a copper laver.鈥


转谞讬讗 讻讜讜转讬讛 讚讗讘讬讬 讞诇 诇讛讬讜转 讘讻讬 转砖讗 注爪诪讛 拽讜专讬谉 讗讜转讛 讜讻讜驻诇讬谉 讗讜转讛:


The Gemara notes: It is taught in a baraita in accordance with the opinion of Abaye: If the Shabbat on which Shekalim is to be read occurs on the Shabbat on which the regular portion itself is 鈥淲hen you take the count,鈥 the first part of that portion is read once as part of the weekly reading and then repeated as the portion of Shekalim.


讞诇 诇讛讬讜转 讘转讜讱 讛砖讘转 诪拽讚讬诪讬谉 诇砖讘转 砖注讘专讛: 讗讬转诪专 专讗砖 讞讚砖 讗讚专 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 专讘 讗诪专 诪拽讚讬诪讬谉 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉


搂 The mishna states: If the New Moon of Adar occurs during the middle of the week, the congregation advances the reading of Shekalim to the previous week. With regard to this, an amoraic dispute was stated: With regard to when the New Moon of Adar occurs on Friday, Rav said: The congregation advances the reading of the portion to the previous week. And Shmuel said: They defer the reading of the portion to the following day, and it is read on the coming Shabbat.


专讘 讗诪专 诪拽讚讬诪讬谉 讚讗诐 讻谉 讘爪专讬 诇讛讜 讬讜诪讬 砖讜诇讞谞讜转 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉 讗诪专 诇讱 住讜祝 住讜祝 讞诪讬住专 讘诪注诇讬 砖讘转讗 诪讬拽诇注 讜砖讜诇讞谞讜转 诇讗 谞驻拽讬 注讚 讞讚 讘砖讘讗 讛诇讻讱 诪讗讞专讬谉


The Gemara explains the two opinions: Rav said: They advance the reading to the previous week, as, if one would read the portion only on the following day, there will be less than the required number of days, i.e., two weeks, that the announcement needs to precede the setting up of the money-changing tables on the fifteenth. And Shmuel said: They defer the reading of the portion to the following day. As for Rav鈥檚 argument, Shmuel could have said to you: Ultimately, in such a year the fifteenth of Adar also occurs on a Friday, and therefore the money-changing tables will not be brought out until Sunday. Consequently, there will still be a full two weeks between the announcement and the setting of the tables. Therefore, they can defer the reading to the following day.


转谞谉 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 诪讗讬 诇讗讜 讗驻讬诇讜 讘注专讘 砖讘转 诇讗 讘转讜讱 讛砖讘转 讚讜拽讗


The Gemara offers various proofs for Rav鈥檚 opinion: We learned in the mishna: 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. The Gemara explains the proof: What; is it not that this is referring even to a case when the New Moon occurs on Friday? This would prove Rav鈥檚 opinion. No; it is referring specifically to a case where it occurs during the middle of the week.


转讗 砖诪注 讗讬讝讜 讛讬讗 砖讘转 专讗砖讜谞讛 讻诇 砖讞诇 专讗砖 讞讚砖 讗讚专 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转 诪讗讬 诇讗讜 讗驻讬诇讜 讘注专讘 砖讘转 讚讜诪讬讗 讚转讜讻讛 诪讛 转讜讻讛 诪拽讚讬诪讬谉 讗祝 注专讘 砖讘转 诪拽讚讬诪讬谉


Come and hear another proof from a baraita: Which is the first Shabbat of the four Shabbatot on which the special portions are read? The Shabbat of whichever week during which the New Moon of Adar occurs, and this is the case even if it occurs on Friday. The Gemara explains the proof: What, is it not that the baraita teaches that the case when it occurs even on Friday is similar to the case where it occurs during the middle of the week, and just as when it occurs during the middle of the week, they advance the reading to the previous Shabbat, so too, when it occurs on Friday, they advance the reading to the previous Shabbat? This would therefore prove Rav鈥檚 opinion.


讗诪专 砖诪讜讗诇 讘讛 讜讻谉 转谞讗 讚讘讬 砖诪讜讗诇 讘讛


Shmuel said: The baraita should be emended, and instead of saying: During which the New Moon occurs, it should say: On which the New Moon occurs, i.e., on Shabbat itself. And so the school of Shmuel taught: On which the New Moon occurs.


讻转谞讗讬 诪住专讙讬谉 诇砖讘转讜转 讚讘专讬 专讘讬 讬讛讜讚讛 讛谞砖讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 讗讬谉 诪住专讙讬谉 讗诪专 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讬诪转讬 讗谞讬 讗讜诪专 讗讬谉 诪住专讙讬谉 讘讝诪谉 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 讗讘诇 讘讝诪谉 砖讞诇 诇讛讬讜转 讘转讜讱 讛砖讘转 诪拽讚讬诐 讜拽讜专讗 诪砖讘转 砖注讘专讛 讗祝 注诇 驻讬 砖讛讜讗 砖讘讟:


The Gemara suggests: This dispute between the amora鈥檌m is like a dispute between tanna鈥檌m, as it is taught in a baraita: With regard to the reading of the four special portions, they interrupt the flow of Shabbatot, i.e., there is a Shabbat in which no special portion is read; this is the statement of Rabbi Yehuda HaNasi. Rabbi Shimon ben Elazar said: They do not interrupt the flow of Shabbatot. Rabbi Shimon ben Elazar said: When do I say that they do not interrupt the flow of Shabbatot? When the New Moon of Adar occurs on Friday, since I hold that in that case Shekalim is read on the following day, and therefore the four portions are read on four consecutive weeks. However, when the New Moon of Adar occurs during the week, one advances and reads Shekalim on the previous Shabbat, although it is still the month of Shevat, and therefore on one of the Shabbatot in Adar there will be no reading. It would appear, then, that Shmuel holds in accordance with the opinion of Rabbi Shimon ben Elazar, whereas Rav holds in accordance with the opinion of Rabbi Yehuda HaNasi.


讘砖谞讬讬讛 讝讻讜专 讜讻讜壮: 讗讬转诪专 驻讜专讬诐 砖讞诇 诇讛讬讜转 讘注专讘 砖讘转 专讘 讗诪专 诪拽讚讬诪讬谉 驻专砖转 讝讻讜专 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉


搂 The mishna states: On the second Shabbat of Adar, the Shabbat prior to Purim, they read the portion of 鈥淩emember [zakhor] what Amalek did鈥 (Deuteronomy 25:17鈥19). The portion of Zakhor is associated with Purim because according to tradition, Haman was a descendant of Amalek, and so the victory over him and his supporters was a victory against Amalek. With regard to this, an amoraic dispute was stated: With regard to when Purim occurs on a Friday, Rav said: The congregation advances the reading of the portion of Zakhor to the previous Shabbat. And Shmuel said: They defer it to the Shabbat following Purim.


专讘 讗诪专 诪拽讚讬诪讬谉 讻讬 讛讬讻讬 讚诇讗 转讬拽讚讜诐 注砖讬讛 诇讝讻讬专讛 讜砖诪讜讗诇 讗诪专 诪讗讞专讬谉 讗诪专 诇讱 讻讬讜谉 讚讗讬讻讗 诪讜拽驻讬谉 讚注讘讚讬 讘讞诪讬住专 注砖讬讛 讜讝讻讬专讛 讘讛讚讬 讛讚讚讬 拽讗 讗转讬讬谉


The Gemara explains the two opinions: Rav said: They advance it to the previous Shabbat, in order that the observance of Purim should not precede the remembrance of the destruction of Amalek, which is achieved through reading the portion of Zakhor. And Shmuel said: They defer its reading. And as for Rav鈥檚 argument, Shmuel could have said to you: Since there are the walled cities that observe Purim on the fifteenth, at least with regard to them, the observance and the remembrance come together on the same day, and that is sufficient.


转谞谉 讘砖谞讬讛 讝讻讜专 讜讛讗 讻讬 诪讬拽诇注 专讬砖 讬专讞讗 讘砖讘转 诪讬拽诇注 驻讜专讬诐 讘注专讘 砖讘转 讜拽转谞讬 讘砖谞讬讛 讝讻讜专 讗诪专 专讘 驻驻讗 诪讗讬 砖谞讬讛 砖谞讬讛 诇讛驻住拽讛


The Gemara offers various proofs for Rav鈥檚 opinion: We learned in the mishna: On the second Shabbat they read the portion of Zakhor. The Gemara suggests: Is it not the case that when the New Moon of Adar occurs on Shabbat, Purim occurs on Friday, and yet the mishna teaches: On the second Shabbat they read the portion of Zakhor? This supports Rav鈥檚 opinion that in all cases the portion is read before Purim. Rav Pappa said: There is no proof, because one could argue as follows: What is the intention of the mishna when it is referring to the second Shabbat? It could mean the second Shabbat on which a special portion is read, which, if Purim occurs on Friday, occurs only after the interruption of the previous Shabbat, during which no portion was read.


转讗 砖诪注 讗讬讝讜 砖讘转 砖谞讬讛 讻诇 砖讞诇 驻讜专讬诐 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转 诪讗讬 诇讗讜 注专讘 砖讘转 讚讜诪讬讗 讚转讜讻讛 诪讛 转讜讻讛 诪拽讚讬诪讬谉 讗祝 注专讘 砖讘转 诪拽讚讬诪讬谉


Come and hear another proof from a baraita: Which is the second Shabbat on which a special portion is read? The Shabbat of whichever week during which Purim occurs, and this is the case even if it occurs on Friday. The Gemara explains the proof: What, is it not that the baraita teaches that even if Purim occurs on Friday, the case is similar to the case when it occurs during the middle of the week, and therefore, just as when it occurs during the middle of the week we advance the reading to the previous Shabbat, so too, when it occurs on Friday, we should advance the reading to the previous Shabbat? This baraita would therefore prove Rav鈥檚 opinion.


讗诪专 砖诪讜讗诇 讘讛 讜讻谉 转谞讗 讚讘讬 砖诪讜讗诇 讘讛


Shmuel said: The baraita should be emended, and instead of saying: During which Purim occurs, it should say: On which Purim occurs, i.e., on Shabbat itself. And so the school of Shmuel taught: On which Purim occurs.


讞诇 诇讛讬讜转 讘砖讘转 注爪诪讛 讗诪专 专讘 讛讜谞讗 诇讚讘专讬 讛讻诇 讗讬谉 诪拽讚讬诪讬谉 讜专讘 谞讞诪谉 讗诪专 注讚讬讬谉 讛讬讗 诪讞诇讜拽转 讗讬转诪专 谞诪讬 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讗讘讗 讗诪专 专讘 驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 诪拽讚讬诐 讜拽讜专讗 讘砖讘转 砖注讘专讛 讝讻讜专:


With regard to when Purim occurs on Shabbat itself, Rav Huna said: Everyone agrees, i.e., both Rav and Shmuel, that they do not advance the reading of the portion of Zakhor to the previous Shabbat, but it is read on that Shabbat. And Rav Na岣an said: Even in this case there is still a dispute, for Rav maintains that in all cases the remembrance of the destruction of Amalek, which is achieved through reading the portion of Zakhor, must always precede the observance of Purim. It was also stated that Rabbi 岣yya bar Abba said that Rabbi Abba said that Rav said: If Purim occurs on Shabbat, one advances and reads the portion of Zakhor on the previous Shabbat, as Rav Na岣an understood Rav鈥檚 opinion.


讘砖诇讬砖讬转 驻专讛 讗讚讜诪讛 讜讻讜壮: 转谞讜 专讘谞谉 讗讬讝讜 讛讬讗 砖讘转 砖诇讬砖讬转 讻诇 砖住诪讜讻讛 诇驻讜专讬诐 诪讗讞专讬讛 讗讬转诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 讗诪专 砖讘转 讛住诪讜讻讛 诇专讗砖 讞讚砖 谞讬住谉


搂 The mishna states: On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1鈥22). The Sages taught in a baraita: Which is the third Shabbat? Whichever Shabbat occurs immediately after Purim. It was also stated: Rabbi 岣ma, son of Rabbi 岣nina, said: The Shabbat that is immediately before the New Moon of Nisan.


讜诇讗 驻诇讬讙讬 讛讗 讚讗讬拽诇注 专讗砖 讞讚砖 谞讬住谉 讘砖讘转 讛讗 讚讗讬拽诇注 讘讗诪爪注 砖讘转:


The Gemara comments: And these two statements do not disagree, as they refer to different cases: This statement of Rabbi 岣ma, son of Rabbi 岣nina, is referring to a case where the New Moon of Nisan occurs on Shabbat itself. In that case, the portion of Ha岣desh is read then, and therefore the portion of Para is read on the preceding Shabbat. And that statement of the baraita is referring to a case where the New Moon of Nisan occurs during the middle of the week. Therefore, Ha岣desh is read on the Shabbat immediately preceding the New Moon, and Para is read on the Shabbat before that one, which is the Shabbat that is adjacent to Purim and after it.


讘专讘讬注讬转 讛讞讚砖 讛讝讛 诇讻诐: 转谞讜 专讘谞谉 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 讜讗讬 讝讜 讛讬讗 砖讘转 专讗砖讜谞讛 讻诇 砖讞诇 专讗砖 讞讚砖 讗讚专 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转 讘砖谞讬讛 讝讻讜专 讜诪驻讟讬专讬谉 驻拽讚转讬 讜讗讬 讝讜 讛讬讗 砖讘转 砖谞讬讛 讻诇 砖讞诇 驻讜专讬诐 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转


搂 The mishna states: On the fourth Shabbat, they read the portion of 鈥淭his month [ha岣desh] shall be for you鈥 (Exodus 12:1鈥20). The Sages taught in a baraita: When the New Moon of Adar occurs on Shabbat, they read 鈥淲hen you take the count鈥 as the portion of Shekalim. And they read as the haftara the story involving Jehoiada the priest (II聽Kings 12:1鈥27). And which is the first Shabbat? The Shabbat of whichever week during which the New Moon of Adar occurs, and this is the case even if it occurs on Friday. On the second Shabbat, they read the portion of Zakhor, and they read as the haftara of 鈥淚 remembered that which Amalek did鈥 (I聽Samuel 15:1鈥34). And which is the second Shabbat? The Shabbat of whichever week during which Purim occurs, and this is the case even if it occurs on Friday.


讘砖诇讬砖讬转 驻专讛 讗讚讜诪讛 讜诪驻讟讬专讬谉 讜讝专拽转讬 注诇讬讻诐 讜讗讬 讝讜 讛讬讗 砖讘转 砖诇讬砖讬转 讻诇 砖住诪讜讻讛 诇驻讜专讬诐 诪讗讞专讬讛 讘专讘讬注讬转 讛讞讚砖 讛讝讛 讜诪驻讟讬专讬谉 讻讛 讗诪专 讛壮 [讗诇讛讬诐] 讘专讗砖讜谉 讘讗讞讚 诇讞讚砖


On the third Shabbat, they read the portion of the Red Heifer [Para], and they read as the haftara the portion of 鈥淭hen will I sprinkle clean water upon you鈥 (Ezekiel 36:25鈥38). And which is the third Shabbat? That which is adjacent to Purim and after it. On the fourth Shabbat, they read the portion of 鈥淭his month [ha岣desh] shall be for you,鈥 and they read as the haftara the portion of 鈥淭hus says the Lord God: In the first month, on the first day of the month鈥 (Ezekiel 45:18鈥46:18).


讜讗讬讝讜 讛讬讗 砖讘转 专讘讬注讬转 讻诇 砖讞诇 专讗砖 讞讚砖 谞讬住谉 诇讛讬讜转 讘转讜讻讛 讜讗驻讬诇讜 讘注专讘 砖讘转:


And which is the fourth Shabbat? The Shabbat of whichever week during which the New Moon of Nisan occurs, and this is the case even if it occurs on Friday.


讘讞诪讬砖讬转 讞讜讝专讬谉 诇讻住讚专谉 讜讻讜壮: 诇住讚专 诪讗讬 专讘讬 讗诪讬 讗诪专 诇住讚专 驻专砖讬讜转 讛讜讗 讞讜讝专 专讘讬 讬专诪讬讛 讗诪专 诇住讚专 讛驻讟专讜转 讛讜讗 讞讜讝专


搂 The mishna states: On the fifth Shabbat, we resume the regular weekly order. The Gemara clarifies the mishna鈥檚 intent: To the order of what does one resume? Rabbi Ami said: One resumes the regular weekly order of Torah portions. Rabbi Ami holds that on the weeks on which the special portions are read, the regular weekly Torah portion is not read at all, and therefore the cycle is resumed only on the fifth Shabbat. Rabbi Yirmeya said: One resumes the regular weekly order of the haftarot. Rabbi Yirmeya holds that even on the Shabbatot on which the special portions are read, the regular weekly portion is still read; the special portion is read by the last reader as the maftir. However, the haftara of the regular cycle is entirely replaced with a portion from the Prophets that parallels the special portion. As such, it is the cycle of haftarot that is resumed on the fifth Shabbat.


讗诪专 讗讘讬讬 讻讜讜转讬讛 讚专讘讬 讗诪讬 诪住转讘专讗 讚转谞谉 诇讻诇 诪驻住讬拽讬谉 诇专讗砖讬 讞讚砖讬诐 诇讞谞讜讻讛 讜诇驻讜专讬诐 诇转注谞讬讜转 讜诇诪注诪讚讜转 讜诇讬讜诐 讛讻驻讜专讬诐


Abaye said: It stands to reason that one should rule in accordance with the opinion of Rabbi Ami, as we learned in the mishna: For all special days, we interrupt the regular order of readings, and a special portion relating to the character of the day is read. This applies to the New Moons, to Hanukkah, and to Purim, to fast days, and to non-priestly watches, and to Yom Kippur.


讘砖诇诪讗 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 讛讬讬谞讜 讚讗讬讻讗 驻专砖讛 讘讞讜诇 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 讛驻讟专讛 讘讞讜诇 诪讬 讗讬讻讗


Abaye explains his proof: Granted, according to the one who said that one resumes the regular weekly order of Torah portions, this statement in the mishna is referring to the fact that there is a reading of the weekly Torah portion on weekdays. If one of the special days listed in the mishna occurs on Monday or Thursday, the weekly Torah reading is replaced by the special portion for that day. However, according to one who said that one resumes the regular weekly order of haftarot, what could the mishna mean when it says that the regular cycle is interrupted? Is there a haftara on weekdays? The mishna therefore supports Rabbi Ami鈥檚 opinion.


讜讗讬讚讱 讛讗 讻讚讗讬转讗 讜讛讗 讻讚讗讬转讗


And the other one, Rabbi Yirmeya, would counter: This case is as it is, and that case is as it is. On days when there is a haftara, the reference in the mishna is to the order of the haftarot. On weekdays, when there is no haftara, the reference is to the order of the Torah readings. Therefore, no proof can be deduced from the mishna.


讜讘转注谞讬讜转 诇诪讛 诇讬 讛驻住拽讛 诇讬拽专讬 诪爪驻专讗 讘注谞讬谞讗 讚讬讜诪讗 讜讘诪谞讞讛 讘转注谞讬转讗 诪住讬讬注 诇讬讛 诇专讘 讛讜谞讗 讚讗诪专 专讘 讛讜谞讗 诪爪驻专讗 讻讬谞讜驻讬讗


The Gemara asks: But on fast days, why do I need to have any interruption of the regular order of Torah readings? Let us read in the morning the regular weekly portion of the matter of the day, and in the afternoon service let us read the portion of a fast day. The Gemara comments: This supports the statement of Rav Huna, for Rav Huna said: From the morning of communal fasts, a gathering is held in the synagogue. The community leaders examine the conduct of the townspeople and admonish those whose behavior is found wanting. Therefore, there is no time in the morning to read the Torah portion for fast days.


讛讬讻讬 注讘讚讬谞谉 讗诪专 讗讘讬讬 诪爪驻专讗 诇驻诇讙讬讛 讚讬讜诪讗 诪注讬讬谞讬谞谉 讘诪讬诇讬 讚诪转讗 诪驻诇讙讬讛 讚讬讜诪讗 诇驻谞讬讗 专讬讘注讗 讚讬讜诪讗 拽专讗 讜诪驻讟专讬 讜专讬讘注讗 讚讬讜诪讗 讘注讜 专讞诪讬 砖谞讗诪专 讜讬拽专讗讜 讘住驻专 转讜专转 讛壮 讗诇讛讬讛诐 专讘讬注讬转 讛讬讜诐 讜专讘讬注讬转 (讛讬讜诐) 诪转讜讜讚讬诐 讜诪砖转讞讜讬诐


The Gemara asks: What does the community do on a public fast day? Abaye said: From the morning until the middle of the day, the community gathers in the synagogue, and the leaders examine the affairs of the town to determine whether and how the people鈥檚 conduct needs to be improved. From the middle of the day until the evening, a quarter of the day is spent reading from the Torah and reading the haftara, and a quarter of the day is spent praying, as it is stated: 鈥淎nd they read in the book of the Torah of the Lord their God one quarter of the day, and a quarter of the day they confessed, and they prostrated themselves before the Lord their God鈥 (Nehemiah 9:3).


讜讗讬驻讜讱 讗谞讗 诇讗 住诇拽讗 讚注转讱 讚讻转讬讘 讜讗诇讬 讬讗住驻讜 讻诇 讞专讚 讘讚讘专讬 讗诇讛讬 讬砖专讗诇 注诇 诪注诇 讛讙讜诇讛 讜讗谞讬 讬讜砖讘 诪砖讜诪诐 注讚 诇诪谞讞转 讛注专讘 讜讻转讬讘 讜讘诪谞讞转 讛注专讘 拽诪转讬 诪转注谞讬转讬:


The Gemara objects: But perhaps I should reverse the order, and the first half of the day should be spent reading from the Torah and praying, and the second half of the day should be spent examining the affairs of the townspeople. The Gemara answers: It should not enter your mind to say this, as it is written: 鈥淭hen everyone who trembled at the words of the God of Israel due to the transgression of the exiles gathered around me, and I sat appalled until the evening offering鈥 (Ezra 9:4), and it is written in the next verse: 鈥淎nd at the evening offering I arose from my fast, and having rent my garment and my mantle; I fell on my knees, and I spread out my hands to the Lord my God鈥 (Ezra 9:5). This indicates that the first half of a public fast should be dedicated to an inspection of the community鈥檚 behavior, and the rest of the day should be devoted to prayer.


诪转谞讬壮 讘驻住讞 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 砖诇 转讜专转 讻讛谞讬诐 讘注爪专转 砖讘注讛 砖讘讜注讜转 讘专讗砖 讛砖谞讛 讘讞讚砖 讛砖讘讬注讬 讘讗讞讚 诇讞讚砖 讘讬讜诐 讛讻驻讜专讬诐 讗讞专讬 诪讜转 讘讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 拽讜专讬谉 讘驻专砖转 诪讜注讚讜转 砖讘转讜专转 讻讛谞讬诐 讜讘砖讗专 讻诇 讬诪讜转 讛讞讙 讘拽专讘谞讜转 讛讞讙


MISHNA: On the first day of Passover, the congregation reads from the portion of the Festivals of Leviticus (Leviticus 22:26鈥23:44). On Shavuot they read the portion of 鈥淪even weeks鈥 (Deuteronomy 16:9鈥12). On Rosh HaShana they read the portion of 鈥淎nd on the seventh month on the first of the month鈥 (Leviticus 23:23鈥25). On Yom Kippur they read the portion of 鈥淎fter the death鈥 (Leviticus 16). On the first Festival day of Sukkot they read from the portion of the Festivals of Leviticus (Leviticus 22:26鈥23:44), and on the other days of Sukkot they read selections from the portion of the offerings of Sukkot (Numbers 29:12鈥39).


讘讞谞讜讻讛 讘谞砖讬讗讬诐 讘驻讜专讬诐 讜讬讘讗 注诪诇拽 讘专讗砖讬 讞讚砖讬诐 讜讘专讗砖讬 讞讚砖讬讻诐 讘诪注诪讚讜转 讘诪注砖讛 讘专讗砖讬转 讘转注谞讬讜转


On each day of Hanukkah they read selections from the portion of the dedication of the altar by the tribal princes (Numbers 7). On Purim they read the portion of 鈥淎nd Amalek came鈥 (Exodus 17:8鈥16). On the New Moon they read the portion of 鈥淎nd in the beginnings of your months鈥 (Numbers 28:11鈥15). And in the non-priestly watches they read the act of Creation (Genesis 1:1鈥2:3). The Jewish people were divided into twenty-four watches. Each week, it would be the turn of a different watch to send representatives to Jerusalem to be present in the Temple to witness the sacrificial service. Those remaining behind would fast during the week, from Monday to Thursday, offer special prayers, and read the account of Creation from the Torah. On fast days,


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