In this week’s Olam Hahalachah, Rabbi Mendel Prescott, Rosh Yeshiva of Machon Smicha and Rov of the Colony Community, examines the history and purpose of Parshas Shekalim.
Read the answer and download the full Olam Hahalachah publication.
Question: What is the source for the mitzva of Krias Parshas Shekalim, how far back was it practiced, and what is the purpose of it?
Answer: Parshas Shekalim is read during this season, as we approach the renewal of the yearly cycle for shekalim on Rosh Chodesh Nissan. The korbanos tzibbur (e.g., tamid shel shachar) were purchased from the terumas halishkah—the designated portion of the Beis Hamikdash treasury allocated for korbanos tzibbur. The Torah requires that this fund be renewed annually; once the year concludes, the funds of the previous cycle expire and are no longer eligible for korbanos.[1] Any surplus is redirected for other hekdesh purposes.[2] The year for this matter begins on Rosh Chodesh Nissan.[3]
The source of these funds was the yearly machtzis ha-shekel collection, submitted by every member of Klal Yisroel and deposited into the central treasury, the lishkah. Periodically, allocations were withdrawn from this treasury for the korbanos—hence the term terumas halishkah, literally “the separation from the chamber.”[4]
In the weeks leading up to Nissan, a nationwide collection effort was undertaken, with the collected funds placed in the lishkah under lock and key.[5] The process culminated on Rosh Chodesh Nissan when the first terumas halishkah was done.[6] As part of the preparatory process, proclamations were sent out via messenger on the first of Adar to remind the public that the due date was approaching.[7] By the fifteenth of Adar, moneychangers were stationed throughout the cities, both as a practical convenience and as a reminder for those who had not yet contributed.[8]
In addition to these announcements, Chazal instituted the Kirah of Parshas Shekalim as an added means of notification.[9] The parsha is read on or before Rosh Chodesh Adar, depending on the calendar configuration. The Cheshek Shlomo[10] explains that both forms of announcement served distinct purposes: certain individuals might not have heard the public proclamation yet would be present in Shul for the reading, while others in outlying areas without a steady minyan could only be reached through the messengers.
It is evident from Chazal that the kriah of Parshas Shekalim dated as far back as to the period of the first Beis Hamikdash. The Yerushalmi[11] famously notes that Haman’s payment of 10,000 silver shekalim to Achashveirosh was preceded by our own observance of the mitzvah shekalim—demonstrating that even during periods when the actual collection could not be carried out (i.e., during galus Bavel), Klal Yisroel preserved the practice of reading the parsha. Some Midrashic sources[12] trace the roots of this practice to the days of Moshe Rabbeinu, albeit not necessarily as a chiyuv d’Oraisa.
The accepted approach among the poskim is that Parshas Shekalim functions primarily as a formal announcement, as presented earlier, and not a chiyuv d’oraysa. The Mechaber[13] clearly indicates this when citing the opinion of yeis omrim who maintain that Parshas Zachor and Parshas Parah are d’Oraisa, implying that Shekalim and HaChodesh are not d’Oraisa.
Nevertheless, some suggest the possibility of krias Parshas Shekalim being a chiyuv d’oraysa. The Ginas Veradim[14] says that the common expression among Talmidei Chachamim is that “the four parshiyos are d’Oraisa,” a statement he himself questions, claiming that he hadn’t found a source for that.
The Chida, in Pesach Einayim, quotes a Tosafos Yeshanim in Maseches Brochos maintaining that krias Parshas Shekalim is min haTorah. He reiterates this in Machzik Beracha[15] in the name of Rabbeinu Yehudah of Sirleon, who states this clearly. The Rashba appears to hold this way as well, as noted by the Elya Rabba.[16] To explain the source for this, the Klausenburger Rebbe[17] suggests an allusion from the ending phrase of Parshas Shekalim, “l’zikaron lifnei Hashem,” interpreting zikaron as “mentioning” – hinting at a requirement of verbal recitation. Nonetheless, the halacha l’maaseh follows the mainstream understanding that the obligation remains d’Rabanan.
Given that the purpose of the reading was to announce the upcoming machtzis ha-shekel collection, one might ask: what is the function of the kriah today when no actual shekel collection takes place?
Two answers are given: The Abudraham[18] says the kriah is a zecher l’Mikdash, which puts Parshas Shekalim in the category of sefiras ha’omer, korech, and lulav (last six days), all which serve as a zecher l’Mikdash.
But the Levush[19] sees the kriah as a partial fulfillment of the mitzvah itself, following the principle of u’neshalma parim sefaseinu that a korban or mitzva impossible to be done, verbal expression fulfills it in spirit. Rashi (in Siddur Rashi[20]), reflects a similar idea.
Yet, one must examine how u’neshalma parim sefaseinu applies to Shekalim. The essence of the mitzvah centers on providing funds for the korbanos; now that no korbanos are brought, the mitzvah would seemingly be inoperative.
The Rambam, however, sheds light on this in Sefer Ha-Mitzvos,[21] where he emphasizes that the mitzvah applies only when the Beis Hamikdash stands. Now, if its essence were solely for the purchase of korbanos, that would be self-evident. Rather, the mitzva is independent of the korbanos, which compelled the Rambam to mention that its practice is limited to time of the Beis Hamikdash.
Furthermore, at the opening of Hilchos Shekalim,[22] the Rambam begins simply: “It is a mitzvah from the Torah that every man of Yisroel give a half-shekel,” without providing any indication as to the intended use of the funds. It is only in the fourth perek that he proceeds to outline the technical details of how the collected money was utilized. This structure highlights that the mitzvah of giving the machtzis ha-shekel is independent from the subsequent use of its funds.
Viewed in this light, the Levush’s reasoning is understood. Since the giving itself constitutes a separate mitzvah, it deserves its own expression of u’neshalma parim sefaseinu, irrespective of the fact that korbanos are not brought these days.
A practical nafka mina between the two explanations may be concerning a machalokes acharonim: regarding tashlumin—a make-up reading—if Parshas Shekalim was not read on its proper Shabbos?
Rav Akiva Eiger[23] cites the Ginas Veradim, who rules that the reading cannot be made up the following week. In contrast, several later poskim—the Maharam Shik[24] and His’orerus Teshuvah,[25] among others—maintain that the kriah may be made up until Rosh Chodesh Nissan, the deadline for shekalim.
It is reasonable to suggest that this machlokes hinges on the two reasons mentioned earlier. According to the Abudraham who views the kriah as a zecher l’Mikdash, tashlumin would not be allowed because when the Beis Hamikdash stood there was certainly no tashlumin since the kriah served as a fixed reminder. However, according to the approach of u’neshalma parim sefaseinu, one could argue that as long as the period for the mitzva continues, tashlumin remains possible.
Read the answer and download the full Olam Hahalachah publication.
[1] מסכת ראש השנה (ז, א)
[2] מסכת שקלים (פרק ד משנה ב)
[3] מסכת ראש השנה (שם)
[4] מסכת שקלים (פרק ג משנה א)
[5] רמב”ם הלכות שקלים (פרק ב הלכה ד)
[6] רמב”ם שם (הלכה ה)
[7] מסכת שקלים (פרק א משנה א), ועיין בפי’ הרע”ב שם.
[8] מסכת שקלים (פרק א משנה ג)
[9] רש”י מגילה (כט, א). ראה עוד תוס’ הרא”ש מס’ מגילה (כט, ב), וברשב”א וריטב”א שם.
[10] מסכת שקלים (פרק א משנה א)
[11] מסכת מגילה (פרק ג הלכה ד)
[12] ע’ תנחומא (פ’ כי תשא, אות ג), וראה עוד בתורה שלימה (פרשת חוקת).
[13] או”ח סימן תרפה (סעיף ז)
[14] או”ח כלל א (סוף סימן לו)
[15] סימן קמו
[16] סימן תרפה (ס”ק כא)
[17] שו”ת דברי יציב (או”ח סימן רפח)
[18] הלכות ד’ פרשיות
[19] סימן תרפה (סוף סעיף א), וכן העתיק המשנה ברורה שם (סק”ב).
[20] סימן שכה
[21] מצות עשה קעא
[22] פרק א הלכה א
[23] הגהות שו”ע או”ח סימן תרפה
[24] בשו”ת או”ח (סימן שלה)
[25] חלק ד או”ח (סימן סח)
