מפת הסוגיא — מגילה כ״טSugya map — Megillah 29

ברייתא — רבי שמעון בן יוחאי: בוא וראה כמה חביבים ישראל לפני הקדוש ברוך הוא, שבכל מקום שגלו השכינה עמהם — גלו למצרים, גלו לבבל, ואף לעתיד לבוא ייגאלו והשכינה עמהם. נדרש מן הכתוב ׳ושב ה׳ אלהיך את שבותך׳ — ׳ושב׳ ולא ׳והשיב׳ — מלמד שהקדוש ברוך הוא שב עמהם מבין הגלויות.

§ It is taught in a baraita: Rabbi Shimon ben Yoḥai 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: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (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: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.

שאלת הגמרא: היכן בבבל שורה השכינה? אביי: בבית הכנסת של הוצל ובבית הכנסת ׳שף ויתיב׳ שבנהרדעא — ולא בשניהם כאחד אלא לסירוגין. אביי מספר זכותו, שכשהיה במרחק פרסה היה נכנס ומתפלל שם. ומעשה שאבוה דשמואל ולוי ישבו בבית הכנסת ׳שף ויתיב׳, באה השכינה, שמעו קול רעש, קמו ויצאו.

The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’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 Neharde’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 Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.

שאלת הגמרא: היכן בבבל שורה השכינה? אביי: בבית הכנסת של הוצל ובבית הכנסת ׳שף ויתיב׳ שבנהרדעא — ולא בשניהם כאחד אלא לסירוגין. אביי מספר זכותו, שכשהיה במרחק פרסה היה נכנס ומתפלל שם. ומעשה שאבוה דשמואל ולוי ישבו בבית הכנסת ׳שף ויתיב׳, באה השכינה, שמעו קול רעש, קמו ויצאו.

The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’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 Neharde’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 Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.

רב ששת ישב באותו בית כנסת, באה השכינה ולא יצא. באו מלאכי השרת והבעיתוהו. אמר לפני הקדוש ברוך הוא: ריבונו של עולם, עלוב (=סומא) ושאינו עלוב — מי נדחה מפני מי? אמר להם הקדוש ברוך הוא למלאכים: הניחו לו.

It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’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? Shouldn’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.

הכתוב ׳ואהי להם למקדש מעט׳ — רבי יצחק אומר: אלו בתי כנסיות ובתי מדרשות שבבבל; ורבי אלעזר אומר: זה בית רבנו (=בית רב) שבבבל.

The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak 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.

דרש רבא: ׳ה׳ מעון אתה היית לנו׳ — אלו בתי כנסיות ובתי מדרשות. אמר אביי: בתחילה הייתי לומד בביתי ומתפלל בבית הכנסת; כששמעתי את דברי דוד ׳ה׳ אהבתי מעון ביתך׳, התחלתי ללמוד אף בבית הכנסת.

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

ברייתא — רבי אלעזר הקפר: עתידים בתי כנסיות ובתי מדרשות שבבבל להיקבע בארץ ישראל, שנאמר ׳כי כתבור בהרים וככרמל בים יבוא׳. וקל וחומר: ומה תבור וכרמל שבאו רק לפי שעה ללמוד תורה נקבעים בארץ ישראל — בתי כנסיות ומדרשות שקורין ומרביצין בהם תורה על אחת כמה וכמה.

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: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (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.

דרש בר קפרא: ׳למה תרצדון הרים גבנונים׳ — יצתה בת קול ואמרה: למה תרצו דין עם סיני? כולכם בעלי מומים אתם אצל סיני, שנאמר כאן ׳גבנונים׳ ושם (בפסולי כהונה) ׳או גבן או דק׳. אמר רב אשי: שמע מינה — המתגאה (היהיר) בעל מום הוא.

Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abode” (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: “High-peaked [gavnunnim]” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked [gibben] or a dwarf” (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.

מן המשנה ׳אין עושין אותו (בית כנסת שחרב) קפנדריא׳. מהו קפנדריא? אמר רבא: קפנדריא — קיצור דרך, כשמה, כמי שאומר ׳במקום שאקיף סביב שורת הבתים, אכנס דרך זו׳ (׳אקיפנא אדרי׳ → קפנדריא).

§ 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.

מן המשנה ׳אין עושין אותו (בית כנסת שחרב) קפנדריא׳. מהו קפנדריא? אמר רבא: קפנדריא — קיצור דרך, כשמה, כמי שאומר ׳במקום שאקיף סביב שורת הבתים, אכנס דרך זו׳ (׳אקיפנא אדרי׳ → קפנדריא).

§ 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.

אמר רבי אבהו: אם היה שביל ציבורי במקום מתחילה (קודם שנבנה בית הכנסת) — מותר להמשיך לעבור בו, שאין כבוד בית הכנסת מבטל זכות הרבים.

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

אמר רב נחמן בר יצחק: הנכנס לבית הכנסת על מנת שלא לעשותו קפנדריא — מותר אחר כך לעשותו קפנדריא (לצאת בפתח שני). ואמר רבי חלבו אמר רב הונא: הנכנס לבית הכנסת להתפלל — מותר לצאת בפתח אחר, שנאמר ׳הבא דרך שער צפון … יצא דרך שער נגב׳.

Rav Naḥman bar Yitzḥak 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 Ḥelbo 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: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (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.

אמר רב נחמן בר יצחק: הנכנס לבית הכנסת על מנת שלא לעשותו קפנדריא — מותר אחר כך לעשותו קפנדריא (לצאת בפתח שני). ואמר רבי חלבו אמר רב הונא: הנכנס לבית הכנסת להתפלל — מותר לצאת בפתח אחר, שנאמר ׳הבא דרך שער צפון … יצא דרך שער נגב׳.

Rav Naḥman bar Yitzḥak 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 Ḥelbo 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: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (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.

מן המשנה: עלו עשבים בבית הכנסת שחרב — לא יתלוש, מפני עוגמת נפש. מקשים מברייתא: אינו תולש ומאכיל לבהמתו, אבל תולש ומניח! מתרצים: אף משנתנו לא אסרה אלא לתלוש ולהאכיל, אבל לתלוש ולהניח — מותר.

§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’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 one’s animals, but it is permitted to leave it there.

מן המשנה: עלו עשבים בבית הכנסת שחרב — לא יתלוש, מפני עוגמת נפש. מקשים מברייתא: אינו תולש ומאכיל לבהמתו, אבל תולש ומניח! מתרצים: אף משנתנו לא אסרה אלא לתלוש ולהאכיל, אבל לתלוש ולהניח — מותר.

§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’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 one’s animals, but it is permitted to leave it there.

מן המשנה: עלו עשבים בבית הכנסת שחרב — לא יתלוש, מפני עוגמת נפש. מקשים מברייתא: אינו תולש ומאכיל לבהמתו, אבל תולש ומניח! מתרצים: אף משנתנו לא אסרה אלא לתלוש ולהאכיל, אבל לתלוש ולהניח — מותר.

§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’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 one’s animals, but it is permitted to leave it there.

תנו רבנן: בבית הקברות אין נוהגין קלות ראש; אין מרעין בו בהמה, אין מוליכין בו אמת המים, ואין מלקטין בו עשבים; ואם ליקט — שורפן במקומן, מפני כבוד מתים.

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

שאלת הגמרא: לאיזו בבא מוסב ׳מפני כבוד מתים׳? אם לסיפא (׳ואם ליקט שורפן׳) — וכי משׂרפן במקומן מה כבוד מתים יש בכך? אלא מוסב על הרישא (איסור קלות ראש).

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.

משנה: ראש חודש אדר שחל להיות בשבת — קורין בפרשת שקלים; חל באמצע השבוע — מקדימין את הקריאה לשבת שעברה, ומפסיקין (אין קורין פרשה מיוחדת) בשבת שאחריה.

MISHNA: On four Shabbatot during and surrounding 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.

בשבת השנייה קורין ׳זכור׳; בשלישית פרשת פרה אדומה; ברביעית ׳החודש הזה לכם׳; ובחמישית חוזרין לסדר הרגיל.

On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month [haḥodesh] shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.

לכל הימים המיוחדים מפסיקין מסדר הקריאה הרגיל וקורין פרשה מיוחדת: בראשי חודשים, בחנוכה ובפורים, בתעניות ובמעמדות, וביום הכיפורים.

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.

גמרא — שנינו במשנה (שקלים א׳:א׳): באחד באדר משמיעין על השקלים (מכריזין על גביית מחצית השקל לקרבנות הציבור).

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.

ועל הכלאים (מכריזין שיש לעקור כלאים שצמחו בשדות).

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

מקשים: בשלמא ההכרזה על הכלאים — מובן, שזמן הזריעה הוא; אבל ההכרזה על השקלים — מניין שזמנה באחד באדר?

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?

אמר רבי טבי אמר רבי יאשיה: הכתוב ׳זאת עולת חודש בחדשו׳ — אמרה תורה: חדֵּשׁ והבא קרבן מתרומה חדשה (קרבנות הציבור של כל שנה באים ממחצית השקל שנגבתה לאותה שנה).

Rabbi Tavi said that Rabbi Yoshiyya said: It is as the verse states: “This is the burnt-offering of each New Moon in its renewal throughout the months of the year” (Numbers 28:14). The Torah says: There is a month in which you must begin to renew and bring the daily and additional offering from animals purchased with the new collections of half-shekels collected that year. Each year a collection is made with which to finance the purchase of communal offerings for the following year. Offerings during that year may be purchased only from collections made for that year.

וכיוון שמניסן צריך כבר להקריב מתרומה חדשה, מקדימין וקורין באחד באדר, כדי שיביאו את השקלים למקדש בעוד מועד.

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.

כמאן (כשיטת מי) המשנה? דלא כרבן שמעון בן גמליאל; שאילו כרבן שמעון בן גמליאל — הרי אמר ששתי שבתות די בהן להכנה, כברייתא ׳שואלין בהלכות הפסח קודם לפסח שלושים יום; רבן שמעון בן גמליאל אומר: שתי שבתות׳ — ולפי דבריו די היה להכריז שבועיים לפני ניסן.

The Gemara asks: In accordance with whose opinion is the mishna taught? It is not in accordance with the opinion of Rabban Shimon ben Gamliel, for if someone would suggest that it is in accordance with the opinion of Rabban Shimon ben Gamliel, one could counter: Didn’t he say that two weeks is a sufficient period of preparation? As it is taught in a baraita: We begin to inquire into the halakhot of Passover thirty days before Passover. Rabban Shimon ben Gamliel says: We begin to inquire only two weeks before Passover. As such, it should be sufficient to announce the collection of half-shekels from two weeks before Nisan, and there should be no need to advance the announcement to the beginning of Adar, as stated in the mishna.

אפילו תאמר כרבן שמעון בן גמליאל — כיוון שאמר מר ׳בחמישה עשר בו (באדר) שולחנות (לגביית השקלים) יושבין במדינה, ובעשרים וחמישה יושבין במקדש׳ — משום השולחנות מקדימין וקורין באחד באדר, להודיע שאפשר כבר לתת.

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.

מהי פרשת שקלים (הנקראת)? רב אומר: ׳צו את בני ישראל … את קרבני לחמי׳ (במדבר כח); ושמואל אומר: ׳כי תשא׳ (שמות ל).

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

בשלמא למאן דאמר ׳כי תשא׳ — מובן שנקראת ׳פרשת שקלים׳, שהשקלים כתובים בה; אלא למאן דאמר ׳את קרבני לחמי׳ — וכי כתובים שם שקלים? ומשיבים: אין; וטעמה כדרבי טבי (שהשקלים נגבים לצורך קרבנות הציבור).

Granted, according to the one who said that it is the portion of “When you take the count,” this is the reason that it is called the portion of Shekalim, for the obligation to give half-shekels is written in that portion. However, according to one who said that it is the portion of “My offering, the provision of My offerings,” why should that portion be read? Is there anything written about the half-shekels here? The Gemara answers: Yes. What is the reason that they are collected in Adar? As per the explanation of Rabbi Tavi, the half-shekels are collected to be used for the coming year’s daily and additional offerings. Therefore, reading the portion concerning those offerings will serve well as a reminder for people to donate.

בשלמא למאן דאמר ׳צו את בני ישראל׳ — מובן שקוראים אותה, משום שהקרבנות (שיֵקנו מן השקלים) כתובים שם, כדרבי טבי; אלא למאן דאמר ׳כי תשא׳ — וכי קרבנות כתובים שם? והרי שקלים לאדנים (לבניין המשכן) כתובים שם!

Granted, according to the one who said that it is the portion of “Command the children of Israel: My offering, the provision of My offerings,” it is logical to read that portion, because the offerings that will be purchased with the half-shekels are written there, as per the explanation of Rabbi Tavi. However, according to one who said that it is the portion of “When you take the count,” why should that portion be read? Is anything about the offerings written in that portion? The collection of half-shekels for use in the construction of the sockets of the Tabernacle are the only thing written in that portion. What does that have to do with the collection of half-shekels for the purchase of offerings that is held in the month of Adar?

מתרצים כדתני רב יוסף: שלוש תרומות (של מחצית השקל) הן — של מזבח למזבח (לקרבנות הציבור), של אדנים לאדנים (לבניין), ושל בדק הבית לבדק הבית; ובפרשת ׳כי תשא׳ מדובר בגביית שקלים.

The Gemara answers: The selection of that portion is in accordance with the explanation of the portion that Rav Yosef taught: The three instances of the word: Contribution, in that portion teach that there were three contributions of half-shekels: The contribution of the altar is for the purchase of communal offerings to be sacrificed on the altar; and the contribution of the sockets is for constructing the sockets; and the contribution of the Temple maintenance is for the Temple maintenance. Therefore, according to Rav Yosef, it is understandable why the portion of “When you take the count” is read. It deals explicitly with the collection of half-shekels.

מקשים עוד: בשלמא למאן דאמר ׳כי תשא׳ — מובן מה שונה ראש חודש זה (אדר) משאר ראשי חודשים שחלו בשבת (שבהם קורין ׳צו את בני ישראל׳ הנזכר בקרבן ראש חודש);

The Gemara asks further: Granted, according to the one who said that it is the portion of “When you take the count,” this is what is different about this New Moon of Adar and other New Moons when they occur on Shabbat. On the New Moon of Adar, “When you take the count” is read because it describes the collection of half-shekels. On other New Moons, when they occur on Shabbat, the portion of “Command the children of Israel” is read because it mentions the additional offerings brought on Shabbat and the New Moon.

אלא למאן דאמר ׳צו את קרבני׳ — מה שונה? (הרי אותה פרשה נקראת תמיד) ומשיבים: שונה — שבשאר ראשי חודשים שישה קוראים בעניין היום ואחד בראש חודש, ואילו עתה (בראש חודש אדר) כולם קוראים בענייני ראש חודש.

However, according to the one who said that “Command the children of Israel, and say to them: My offering,” what is different about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat, for the same portion is read in all cases? The Gemara answers: They are different: For on other New Moons, when they occur on Shabbat, six people read from the regular weekly portion of the matter of the day and one reads from the portion for the New Moon, whereas now, on the New Moon of Adar, if it occurs on Shabbat, all seven read from the portion of the New Moon.

תירוץ זה ניחא למאן דאמר ׳לסדר פרשיות הוא חוזר׳ (בשבת החמישית) — שלפיכך בארבע השבתות לא קראו כלל את הסדר הרגיל אלא רק את הפרשיות המיוחדות, ולכן כל השבעה קוראים בפרשה המיוחדת.

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.

אלא למאן דאמר ׳לסדר הפטרות הוא חוזר׳ (היינו שגם בשבתות הקודמות קראו פרשת השבוע הרגילה) — מה שונה ראש חודש אדר משאר ראשי חודשים?

However, according to the one who says that the mishna’s intention is that one resumes the regular order of concluding readings from the Prophets [haftarot], and on the previous Shabbatot one also reads from the regular portion of the matter of the day, then the original question stands: What is different about the portion read on the New Moon of Adar and the portion read on other New Moons when they occur on Shabbat?

משיבים: שונה — שבשאר ראשי חודשים שישה קוראים בעניין היום ואחד בראש חודש, ואילו עתה (בראש חודש אדר) שלושה קוראים בעניין היום וארבעה קוראים בראש חודש.

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.

מיתיבי (קושיא מן התוספתא): ראש חודש אדר שחל בשבת — קורין בפרשת שקלים ומפטירין ב׳יהוידע הכהן׳. בשלמא למאן דאמר ׳כי תשא׳ — מובן שמפטירין ביהוידע, שהוא דומה לה, שכתוב ׳כסף נפשות ערכו׳ (=גביית השקלים);

The Gemara raises an objection from the Tosefta (Megilla 3:1): When the New Moon of Adar occurs on Shabbat, they read the Torah portion of Shekalim, and they read as the haftara the story involving Jehoiada the priest (II Kings 12:1–17). Granted, according to the one who said that Shekalim is the portion of “When you take the count,” this is the reason that they read as the haftara the story involving Jehoiada the priest: Because it is comparable in content to the Torah reading, as it is written in the story of Jehoiada: “The money of his assessment of persons” (II Kings 12:5), which is referring to his collection of the half-shekels, and the haftara should always contain a theme similar to the Torah reading.

אלא למאן דאמר ׳את קרבני לחמי׳ — וכי דומה ההפטרה לפרשה? ומשיבים: דומה, כדרבי טבי (שהקרבנות באים מן השקלים, וההפטרה עוסקת בכסף הנגבה).

However, according to the one who said that “My offering, the provision of My offerings” is read as the portion of Shekalim, is the haftara comparable to that portion? It is comparable, as per the explanation of Rabbi Tavi: It is appropriate to read the portion about offerings because the collection of half-shekels is for that purpose.

מיתיבי (קושיא מברייתא): חל (ראש חודש אדר) בשבת שפרשת השבוע סמוכה לפרשת שקלים — בין מלפניה ובין מלאחריה — קורין אותה (פרשת שקלים) וכופלין אותה (פעם כפרשה מיוחדת ופעם בסדר הרגיל).

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.

בשלמא למאן דאמר ׳כי תשא׳ — מובן שמזדמן הדבר באותו זמן (שכן ׳כי תשא׳ נקראת בסדר הרגיל בסמוך לאדר).

Granted, according to the one who said that the portion of “When you take the count” is read as Shekalim, this is how it is possible: That portion could occur at that time in the yearlong cycle of the order of readings. In the regular order of reading, “When you take the count” is often read during the beginning of Adar.

אלא למאן דאמר ׳צו … את קרבני׳ — וכי מזדמנת פרשה זו באותו זמן (סמוך לאדר)? ומשיבים: אין — לבני מערבא (ארץ ישראל) שמסיימין את התורה בשלוש שנים, ואצלם פרשה זו עשויה להיקרא בסמוך לאדר.

However, according to the one who said that the portion of “Command the children of Israel, and say to them, My offering” is read as Shekalim, does that portion ever occur at that time of the year? That portion usually occurs much later in the year, in the summer. The Gemara answers: Yes, it sometimes occurs that this portion is read during the beginning of Adar, for the people of the West, i.e., Eretz Yisrael, who complete the cycle of reading the Torah not in one year but in three years.

תניא כוותיה דשמואל (ברייתא כשיטת שמואל): ראש חודש אדר שחל בשבת — קורין ׳כי תשא׳ ומפטירין ביהוידע הכהן.

It is taught in a baraita in accordance with the opinion of Shmuel: When the New Moon of Adar occurs on Shabbat, they read the portion of “When you take the count,” and they read as the haftara the story involving Jehoiada the priest.

אמר רבי יצחק נפחא: ראש חודש אדר שחל בשבת — מוציאין שלוש תורות, וקורין בהן: אחד בעניין היום, אחד בראש חודש, ואחד ב׳כי תשא׳ (שקלים). ועוד אמר רבי יצחק נפחא: ראש חודש טבת שחל בשבת — מביאין שלוש תורות, וקורין: אחד בעניין היום, אחד בראש חודש, ואחד בחנוכה.

§ Rabbi Yitzḥak Nappaḥa 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 “When you take the count.” And Rabbi Yitzḥak Nappaḥa 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.

אמר רבי יצחק נפחא: ראש חודש אדר שחל בשבת — מוציאין שלוש תורות, וקורין בהן: אחד בעניין היום, אחד בראש חודש, ואחד ב׳כי תשא׳ (שקלים). ועוד אמר רבי יצחק נפחא: ראש חודש טבת שחל בשבת — מביאין שלוש תורות, וקורין: אחד בעניין היום, אחד בראש חודש, ואחד בחנוכה.

§ Rabbi Yitzḥak Nappaḥa 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 “When you take the count.” And Rabbi Yitzḥak Nappaḥa 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.

וצריכא (צריך לומר את שני הדינים): שאילו נאמר רק בטבת — היינו אומרים שדווקא בו צריך שלוש תורות, אבל באדר היה אפשר לטעות שסובר כרב (שפרשת שקלים היא ׳את קרבני לחמי׳ = פרשת ראש חודש), ושתי תורות די; קא משמע לן שאף באדר שלוש.

The Gemara comments: And it is necessary for Rabbi Yitzḥak Nappaḥa 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 Yitzḥak Nappaḥa 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 “My offering, the provision of My offerings,” 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.

ולמה לא יאמר רק את דין אדר ואין צריך לומר את דין טבת? משיבים: אכן — אחת נאמרה בפירוש (אדר) והשנייה (טבת) נלמדה ממנה מכלל.

The Gemara asks: But, based on that logic, let Rabbi Yitzḥak 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 Yitzḥak Nappaḥa 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.

ולמה לא יאמר רק את דין אדר ואין צריך לומר את דין טבת? משיבים: אכן — אחת נאמרה בפירוש (אדר) והשנייה (טבת) נלמדה ממנה מכלל.

The Gemara asks: But, based on that logic, let Rabbi Yitzḥak 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 Yitzḥak Nappaḥa 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.

איתמר (מחלוקת אמוראים): ראש חודש טבת שחל בחול — רבי יצחק נפחא אומר: שלושה קוראים בראש חודש ואחד בחנוכה; ורב דימי מחיפא אומר: שלושה בחנוכה ואחד בראש חודש.

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

אמר רבי מני: כוותיה דרבי יצחק נפחא מסתבר — שכלל הוא ׳תדיר ושאינו תדיר, תדיר קודם׳, וקריאת ראש חודש (התדירה) קודמת לחנוכה.

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

אמר רבי אבין: כוותיה דרב דימי מסתבר — מי גרם לרביעי שיבוא לקרוא? ראש חודש (שבשאר ימי חנוכה רק שלושה קוראים); הלכך הרביעי ראוי לקרוא דווקא בראש חודש.

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.

מאי הוי עלה (מה ההכרעה)? רב יוסף אמר: אין משגיחין בראש חודש (שלושה קוראים בחנוכה והרביעי בראש חודש); ורבה אמר: אין משגיחין בחנוכה (שלושה בראש חודש והרביעי בחנוכה). והלכתא: אין משגיחין בחנוכה, וראש חודש עיקר.

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.

איתמר: חל (יום קריאת שקלים) בשבת שפרשתה ׳ואתה תצוה׳ — רבי יצחק נפחא אומר: קורין שישה מ׳ואתה תצוה׳ עד ׳כי תשא׳, ואחד מ׳כי תשא׳ עד ׳ועשית (כיור)׳. ועל כך אמר אביי:

§ 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 “And you shall command” (Exodus 27:20–30:10), what should be done? Rabbi Yitzḥak Nappaḥa said: Six people read from the portion “And you shall command,” until but not including the weekly portion of “When you take the count” (Exodus 27:20–30:10), and one person reads the portion of Shekalim from “When you take the count,” until but not including the verse: “And you shall make a copper laver” (Exodus 30:11–16). Abaye said:

אמרי (יאמרו הבריות): רק אוקומי (העמדה/הפסקה) הוא שעשו שם — כלומר יחשבו שהמשיכו בסדר הרגיל ועצרו שם, ולא יבינו שהקריאה האחרונה הייתה לשם שקלים.

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.

אלא אמר אביי: קורין שישה מ׳ואתה תצוה׳ עד ׳ועשית׳, ואחד שונה (חוזר) וקורא מ׳כי תשא׳ עד ׳ועשית׳ — וכפילת הקריאה מבליטה שנקראה לשם שקלים.

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

מיתיבי (קושיא מברייתא): חל בשבת שפרשתה סמוכה לפרשת שקלים — בין מלפניה בין מלאחריה — קורין אותה וכופלין אותה.

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.

בשלמא לאביי ניחא (סוף הברייתא ׳וכופלין אותה׳ מסייעו), אלא לרבי יצחק נפחא — קשיא!

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 Yitzḥak Nappaḥa, it is difficult.

משיב רבי יצחק נפחא: וכי לאביי ניחא? תינח (מובן) ׳מלפניה׳; אבל ׳מלאחריה׳ — היכן אתה מוצא מקרה כזה? (אין הדבר מצוי).

The Gemara answers: Rabbi Yitzḥak Nappaḥa 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.

אלא מה יש לך לומר? שכופל אותה בשתי שבתות (קורא בשתי שבתות רצופות) — אף כאן (׳מלפניה׳) כופלהּ בשתי שבתות.

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.

חל (יום שקלים) בשבת שפרשתה ׳כי תשא׳ עצמה — רבי יצחק נפחא אומר: קורין שישה מ׳ועשית (כיור)׳ עד ׳ויקהל׳, ואחד קורא מ׳כי תשא׳ עד ׳ועשית׳.

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 “When you take the count,” what should be done? Rabbi Yitzḥak Nappaḥa said: Six people read from “And you shall make a copper laver” until but not including the portion of “And he assembled” (Exodus 30:17–34:35). This is the entire regular weekly portion of “When you take the count” without the opening passage, which is also the portion of Shekalim. And then one person goes back and reads the portion of Shekalim from “When you take the count” until but not including “And you shall make a copper laver.”

מתקיף אביי: השתא אמרי למפרע הוא דקרי! (יאמרו שקוראים את הסדר אחורנית). אלא אמר אביי: קורין שישה (כל הפרשה) עד ׳ויקהל׳, ואחד שונה (חוזר) וקורא מ׳כי תשא׳ עד ׳ועשית׳.

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 “When you take the count” until but not including the portion of “And he assembled” (Exodus 30:11–34:35), and then one person repeats and reads the portion of Shekalim from “When you take the count” until but not including “And you shall make a copper laver.”

מתקיף אביי: השתא אמרי למפרע הוא דקרי! (יאמרו שקוראים את הסדר אחורנית). אלא אמר אביי: קורין שישה (כל הפרשה) עד ׳ויקהל׳, ואחד שונה (חוזר) וקורא מ׳כי תשא׳ עד ׳ועשית׳.

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 “When you take the count” until but not including the portion of “And he assembled” (Exodus 30:11–34:35), and then one person repeats and reads the portion of Shekalim from “When you take the count” until but not including “And you shall make a copper laver.”

תניא כוותיה דאביי (ברייתא כשיטתו): חל בשבת שפרשתה ׳כי תשא׳ עצמה — קורין אותה וכופלין אותה.

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 “When you take the count,” the first part of that portion is read once as part of the weekly reading and then repeated as the portion of Shekalim.