On the auspiciously approaching Shabbas Kodesh of parshas Mishpatim, we will bless the upcoming month of Adar. It is called Shabbas Shekalim, because we read the passage in parshas Ki Sisa related to the mitzvah of “mAchaszis hashekel” for Maftir. This complies with the ruling of the Shulchan Aruch (O.C. 685, 1 and 5) that on the Shabbas that we celebrate Rosh Chodesh Adar or on which we bless the month of Adar, we read the passage related to the mitzvah of “mAchaszis hashekel.” This ruling is predicated on the teaching of the Mishnah and the Gemara that follows it (Megillah 29a) that in the times of the Beis HaMikdash, they would announce the collection of the “shekalim” on the Rosh Chodesh Adar immediately preceding the month of Nissan (Shekalim 2a): "באחד באדר משמיעין על השקלים".
This announcement was necessary, because starting from Rosh Chodesh Nissan, all of the communal offerings had to be purchased from coins collected for the new year. This practice was based on the elucidation of the passuk (Bamidbar 28, 14): "זאת עולת חודש בחדשו לחדשי השנה"—this is the “olah” offering for the start of the new month, for the months of the year.
They expounded in the Gemara (Rosh HaShanah 7a): "אמרה תורה חדש והבא קרבן מתרומה חדשה"—the Torah instructed us to renew the sacrificial service and to bring the offering from a new collection of funds. Based on a “gezeirah shavah,” the Gemara deduces that the renewal of the sacrificial service begins on the first of Nissan; from that day onward, all of the communal offerings must be purchased with new funds. The phrase "לחדשי השנה" appears in this passuk and also in reference to the month of Nissan (Shemos 12, 2).
Now, we have an established practice to begin reviewing the laws of each festival thirty days beforehand based on a teaching in the Gemara (Pesachim 6a). Hence, the appropriate time to announce the collection of the new coins is specifically on the first day of Adar—thirty days before the first day of Nissan. To commemorate this event, the sages instituted the practice to read the passage of the “mAchaszis hashekel” on either Shabbas Rosh Chodesh Adar or on the Shabbas on which we bless the month of Adar.
The Mishnah Berurah adds a key point in the name of the renowned possek, the Levush. We find the following passuk in the Navi (Hoshea 14, 3): "ונשלמה פרים שפתינו"—let our lips substitute for bulls. As Rashi explains, we learn from this passuk that we are able to fulfill our obligations to bring korbanos by reciting the appropriate passage related to a particular korban. Thus, by reading the passage in the Torah related to the mitzvah of “mAchaszis hashekel,” it is considered as if we actually fulfilled the mitzvah of donating a “mAchaszis hashekel.”
In light of this, every Jew should realize the importance of having this obligation in mind during the reading of the passage of the “mAchaszis hashekel.” For, throughout the upcoming year, we will mention the korbanos brought for the tzibbur in our tefilos. These will include the daily “tamid” offerings and the korbanos for Shabbas and the holidays. Perforce, we will also fulfill our obligations to bring those korbanos by means of the device of "ונשלמה פרים שפתינו". Then, the fulfillment of the obligation to donate a “mAchaszis hashekel,” which we fulfilled by reading the appropriate passage on this Shabbas, will be combined with the obligation to offer those communal korbanos, which we offer in our tefilos. In this manner, it will be considered as if we have a portion in the offering of all those communal korbanos just like in the times that the Beis HaMikdash was extant.
HKBH Showed Moshe a Sort of Fiery Coin
From Rashi’s comments in parshas Ki Sisa (Shemos 30, 15), based on the Gemara (Megillah 29b), we learn that in relation to the mitzvah of “mAchaszis hashekel,” it says "תרומת ה'" three times. The first time (Shemos 30, 13): "מחצית השקל תרומה לה'"—half of the shekel as a portion to Hashem. This relates to the half-shekel HKB”H commanded Yisrael to bring when donations were collected to build the Mishkan. In this manner, the people were counted, and the silver was used to make the sockets of the Mishkan. The second time (ibid. 14): "מבן עשרים שנה ומעלה יתן תרומת ה'"—from the age of twenty years and up, shall give the portion of Hashem. Note, that here the “mAchaszis hashekel” is not mentioned; this is because this donation for the building of the Mishkan was individualized; each individual gave what he saw fit, as it is written (ibid. 25, 2): "ויקחו לי תרומה מאת כל איש אשר ידבנו לבו תקחו את תרומתי"—and they shall take to Me a portion, from every man whose heart will motivate him you shall take My portion. The third time (ibid. 30, 15): "העשיר לא ירבה והדל לא ימעיט ממחצית השקל לתת את תרומת ה' לכפר על נפשותיכם"—the wealthy shall not increase (give more) and the destitute shall not decrease (give less) from half of the shekel—to give the portion of Hashem, to atone for your souls. This corresponds to the donations of “mAchaszis hashekel” used to purchase the “korbanos tzibbur” for each respective year.
We will also focus on Rashi’s comment on the passuk (ibid. 13): "זה יתנו כל העובר על הפקודים מחצית השקל"—this is what they shall give—everyone who passes among the counted—half of the shekel. Rashi comments: Hashem showed Moshe a sort of coin of fire whose weight was half a shekel and told him, “They should give a coin like this.” Rashi’s source is the Midrash Tanchuma (Ki Sisa 9); the Midrash adds that HKB”H took this fiery coin of sorts out from beneath the Kisei HaKavod—the Throne of Glory.
Several issues bother the commentaries: 1) What was so difficult for Moshe to understand? HKB”H was very explicit specifying that everyone being counted in this census should donate to Hashem a “mAchaszis hashekel” based on a holy shekel with a value of twenty “geirah.” 2) Why was it necessary for HKB”H to produce a fiery coin from beneath the Kisei HaKavod? Aren’t there enough half-shekel coins around in Olam HaZeh? 3) How did a fiery coin weighing “mAchaszis hashekel” end up beneath the Kisei HaKavod?
