On the upcoming Shabbas Kodesh, we will bless the new month of Adar Sheini. It is designated Shabbas Shekalim, because in addition to the weekly parsha that we will read—parshas Vayakheil—we will also read (for Maftir) the passage in parshas Ki Sisa describing the mitzvah of “MAchatzis hashekel.” Here is the pertinent Mishnah (Megillah 29a):
"ראש חדש אדר שחל להיות בשבת קורין בפרשת שקלים, חל להיות בתוך השבת מקדימין לשעבר".
If Rosh Chodesh Adar falls on Shabbas, we read the passage discussing the “shekalim”; if it falls on a weekday, we read that passage on the Shabbas preceding Rosh Chodesh—namely, the Shabbas on which we bless the new month of Adar.
The rationale for this practice is explained in the Gemara: "באחד באדר משמיעין על השקלים ועל הכלאים"—on the first of Adar, they (Beit-Din) would announce the (obligation of) “shekalim” and the (prohibition of ) “kilayim.” On the first day of Adar, the court officials would announce that every Jew was required to donate a half-shekel to the Temple treasury for the purchase of “korbanos-tzibbur”—communal sacrifices—including the morning and afternoon “tamid” offerings and the korbanos for Shabbas and Yom Tov. With those funds, the “korbanos-tzibbur” for the entire year to come, beginning on Rosh Chodesh Nissan, would be purchased. Thus, every member of Yisrael would have an equal part in those offerings. Similarly, they would announce that all visible “kilayim” (sprouts from different species of seeds growing together) be uprooted from the fields of grain. Therefore, either on Shabbas Rosh Chodesh Adar or on the Shabbas blessing the month of Adar, the passage pertaining to the “shekalim” is read to commemorate those announcements.
Then, the Gemara asks (ibid. 29b): "בשלמא על הכלאים דזמן זריעה היא, אלא על השקלים מנלן. אמר רבי טבי אמר רבי יאשיה, דאמר קרא זאת עולת חודש בחדשו, אמרה תורה חדש והבא קרבן מתרומה חדשה, וכיון דבניסן בעי אקרובי מתרומה חדשה, קדמינן וקרינן באחד באדר כי היכי דליתו שקלים למקדש". It is understandable why they reminded the people of the prohibition against “kilayim” (on the first of Adar), because it is a time of sowing. But from where do we know that it is the appropriate time to announce the collection of the “shekalim”? Rabbi Tavi said in the name of Rabbi Oshiyah: Because the passuk says: “This is the olah-offering of the new moon at its renewal.” The Torah says (regarding Nissan, the first month of the year): Renew a month by bringing the (communal) korban from a new donation (a new collection of “shekalim”). And since we must offer from the new donations in Nissan, we advance (the reading of parshas Shekalim) and read it on the first of Adar, so that they bring “shekalim” to the (treasury of the) Mikdash (prior to Nissan).
Unfortunately, due to our countless sins and iniquities, the Beis HaMikdash was destroyed, and the korbanos and their attendant rituals are no longer performed. Nevertheless, on the Shabbas on which we bless the upcoming month of Adar (or in a leap-year, the month of Adar Sheini), which is approximately thirty days prior to the month of Nissan, we read the Torah passage pertaining to the mitzvah of “MAchatzis hashekel.”
The Torah Reading on Parshas Shekalim Saved Yisrael from Haman’s Decree
Regarding the rationale for reading about the mitzvah of “MAchatzis hashekel” on Shabbas Shekalim, the Mishnah Berurah (O.C. 685, 2) cites the explanation of the Levush (ibid. 1): We substitute our lips for bulls by reading the parsha of Ki Sisa in which the matter of the shekalim is written. In other words, by reading about the mitzvah of “MAchatzis hashekel,” it is considered as if we actually performed this mitzvah. This is based on the passuk in Hoshea (14, 3): "ונשלמה פרים שפתינו"—let our lips substitute for bulls. Rashi explains this as follows: Let the Torah-portion we recite with our lips be accepted in place of the sacrificial animals we would have offered in the Beis HaMikdash.
Let us embellish this thought. When reading this special Maftir, every Jew should have in mind to fulfill the mitzvah of “MAchatzis hashekel.” After all, throughout the year, we participate in the offering of the korbanos in the sense of "ונשלמה פרים שפתינו" by reciting the passage pertaining to the korban “tamid” both in tefilas Shacharis and tefilas Minchah. In similar fashion, in our tefilos on Shabbas, Rosh Chodesh, and Yom Tov, we mention the korbanos associated with those days, and mention some of them in the Torah-portions read on those days.
Hence, it is incumbent upon us annually, on the Shabbas that we bless the month of Adar adjacent to Nissan, to hear the reading of the Torah related to the mitzvah of “MAchatzis hashekel,” and to have in mind that it is as if we are bringing a “MAchatzis hashekel” to the treasury of the Mikdash for the “korbanos tzibur.” Thus, when we read the passages of the korbanos on the Shabbasos and Yamim Tovim during the year, it will be considered as if we contributed to and participated in those offerings.
Furthermore, I would like to present an additional reason for the vital importance of the reading of the passage of the “MAchatzis hashekel.” For, in the merit of this Torah-reading, Yisrael were spared from the evil decree of Haman. Here is the pertinent teaching in the Gemara (Megillah 13b): "אמר ריש לקיש, גלוי וידוע לפני מי שאמר והיה העולם, שעתיד המן לשקול שקלים על ישראל, לפיכך הקדים שקליהן לשקליו, והיינו דתנן באחד באדר משמיעין על השקלים ועל הכלאים". Reish Lakish said: It was revealed and known to the Creator of the world, that Haman was destined to weigh out shekalim for the purpose of destroying the Jews. Therefore, He (HKB”H) arranged for the Jews to have their shekalim precede his shekalim. And thus, we learned in a Mishnah: On the first of Adar, they (the Sanhedrin) announce the obligation to donate the shekalim and the prohibition of growing kilayim.
The Bnei Yissaschar (Adar 2, 6) teaches us that the Torah reading on Shabbas Shekalim in that generation served as a substitute for Yisrael for the actual donation of the “mAchaszit-hashekel.” So, even though our sins caused the destruction of the Beis HaMikdash, and the “shekalim” were no longer collected or required; nevertheless, the reading of the passage of “shekalim” provided the salvation counteracting the “shekalim” offered by Haman. (Haman promised Achashveirosh 10,000 “shekalim.”)
Thus, it is fitting to examine the mitzvah of “MAchatzis hashekel” more closely. Why did HKB”H command us to bring precisely a “MAchatzis hashekel” for the purchase of the “korbanos-tzibur”—no more and no less? This requirement is stated explicitly in the following passuk (Shemos 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.
Additionally, I would like to focus on the revelation of Reish Lakish: It was revealed and known to the Creator of the world, that Haman was destined to weigh out shekalim for the purpose of destroying the Jews. We will endeavor to understand Haman’s rationale for weighing out shekalim to destroy Yisrael and how Yisrael’s shekalim saved them from his decree. Also, why does Reish Lakish conclude his teaching: And thus, we learned in a Mishnah: On the first of Adar, they (the Sanhedrin) announce the obligation to donate the shekalim and the prohibition of growing kilayim. How is the announcement of the “kilayim” related to the salvation of Yisrael from Haman’s shekalim?
