Question: I would like to know why there are four special readings of the Torah during the period between Purim and Pesach. Also, why do we call each of those four Shabbatot by a special name, such as Shabbat Shekalim, Shabbat Zachor, etc., which we don’t do otherwise?
Celia Gluck
Via Email
Synopsis: Last week we described the concept of weekly Torah readings and the Arba Parshiyot, beginning on the Sabbath preceding the first of Adar through the Sabbath preceding the first of Nissan. They are: Shabbat Shekalim, Shabbat Zachor, Shabbat Parah, and Shabbat HaChodesh. These Shabbatot have additional Torah readings beyond the regular Torah reading of the week. Other Shabbatot during the year do have special names as well but have no additional readings. Their names are based on portions of that week’s Torah reading, for example: Shabbat Shira is named for the Shirat Hayam the Torah reading contains.
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Answer: Let us examine each of the Arba Parshiyot, the verses in the Torah that apply to them, and what our Sages have said about them.
The first of the Four Parshiyot is Parshat Shekalim, which deals with the half-shekel coin. The Torah (Ki Tisa, Exodus 30:11-16) states that this served two purposes. First, it was to count the Children of Israel in a census, as heads were not to be counted so that the evil eye would not plague them (Rashi ad loc). Instead, they were counted with coins valued at half a shekel. The verse explains that these coins were then to be used for a second purpose – for kappara, atonement. Rashi (ad loc.) explains that some of that money was used for the communal sacrifices to be offered on the altar throughout the year.
The first Mishna in J.T. Shekalim (1:1) states, “On the first day [Rosh Chodesh] of Adar [the Beit Din] would announce the shekalim contribution.” The Gemara asks, “Why on the first day of Adar?” The Gemara answers, “So that they will bring their shekalim at the proper time.”
The Riv’van (Rabbeinu Yehuda b. Binyamin HaRofeh) explains in his commentary (ad loc.) that the proper time referred to is Rosh Chodesh Nissan, as the Gemara (B.T. Megillah 29b) explains concerning the verse (Numbers 28:14), “This is the olah (burnt offering) sacrifice of each month in its month,” meaning the first of the month. There is a second meaning (chasurei mechsara, lit. “missing words”): chaddesh (“renew”) from a new terumah [collection]; that is, the Tamid and Mussaf sacrifices that were brought on Rosh Chodesh Nissan. They were acquired with new shekalim coins [collected at that time].”
Riv’van then relates this announcement to the laws of Pesach. The Gemara (Pesachim 6a) states that we are to query and expound on the laws of Pesach 30 days before Pesach, beginning with the 15th of Adar. Thus, we understand that all announcements are made 30 days ahead of an event. As the shekalim collection was scheduled for Rosh Chodesh Nissan, it was announced 30 days prior, on Rosh Chodesh Adar. Therefore, Parshat Shekalim is read on or immediately before Rosh Chodesh Adar.
Now, since we are bereft of the Holy Temple and we have no korbanot or shekalim collection, we read Parshat Shekalim to commemorate them.
Second on the calendar is Parashat Zachor, based on the verses in Ki Tetze dealing with Amalek (Deuteronomy 25:17-19): “Remember what Amalek did to you on the way as you were leaving Egypt.” The verse then spells out, “How he met you on the way, and he struck those of you who were hindmost, all the weak ones at your rear, when you were faint and exhausted, and he did not fear Hashem.”
The verse then instructs, “It shall be when Hashem your G-d has given you rest from all your enemies all around, in the land that Hashem your G-d gives you for an inheritance to possess it, you shall blot out the memory of Amalek from under heaven, you shall not forget.”
Tosafot (Berachos 13a s.v. “b’lashon hakodesh ne’emra”), rules that the [public] reading of Parshat Zachor is a biblical requirement. Indeed, the Mechaber (Orach Chayyim 685:7 citing “yesh omrim,” some authorities say, codifies this as halacha.
One might ask why Amalek is deserving of such unique and severe punishment. Were there not other mortal enemies who fell upon our people and not a single other one has engendered such a harsh punishment – total eradication at our hands? The answer is simple. Other nations that fought with us in the course of our entry into the land of Canaan were nations of the land we were commanded to inherit. They fought us, though to no avail, because they viewed their battles as a matter of survival.
However, Amalek, a grandson of Edom [Esav], had no need to attack us. We had been forewarned [and foresworn] that Edom, Moab and Ammon were not to be conquered or harmed in any way as they are the children of Esav [Abraham’s grandson] and Lot [Abraham’s nephew], and their lands are their inheritances by right. Notwithstanding, Amalek came out in a treacherous and gratuitous battle with Israel, and thus sealed their destiny – eventual destruction and obliteration.
The Mishna (Megillah 29a) explains that if Rosh Chodesh Adar falls on a Sabbath, we read Parshat Shekalim on that Sabbath. However, if Rosh Chodesh falls in the middle of the week, we read Parshat Shekalim on the Sabbath preceding Rosh Chodesh; we then interrupt the normally consecutive reading of the Arba Parshiyot, and resume with Parshat Zachor on the Sabbath after that.
Rashi s.v. “Umafsikin le’shabbat haba’ah” explains that we endeavor to read Parshat Zachor on the Sabbath just before Purim in order to connect the eradication of Amalek with the downfall of Haman. This serves to strengthen the connection between Parshat Zachor to this time of year.
The third of the Arba Parshiyot is Parshat Parah, and its reading is the section found at the beginning of Parshat Chukkat (Numbers 19:1-22), which discusses the unblemished red heifer, the para aduma, that Moses was commanded to hand to Eleazar the priest for sacrificial purposes. The verses detail the entire procedure, which the Torah refers to as a chok, a law for which we do not know the reason.
Rashi (Megillah 29a) s.v. “para aduma” explains that the red heifer was sacrificed to warn the Jews to purify themselves of any ritual defilement in order to be able to participate in the upcoming paschal sacrifice in a ritually pure state.
Thus, we see that this parsha is timely to the weeks before Pesach, which is why we read it at this time. (Rashi ad loc. s.v. “Ba’revi’it hachodesh hazeh lachem” quotes the Jerusalem Talmud, stating that in actuality this should be the fourth parsha, because on the first of Nissan the Mishkan was erected (Pikudei, Exodus 40:2) and on the second [of Nissan] they burnt the red heifer [cf. Gittin 60a-b and Rashi 60b s.v. “uparshat para aduma”]. However, it was given precedence because it is crucial to the purification of Israel.
The reading of this parsha is also, in the view of the Mechaber (Orach Chayyim 685:7, in the name of “yesh omrim,” as a biblical requirement.
Finally, the last of the Arba Parshiyot is Parshat HaChodesh (Exodus 12:1-20). This reading contains the concept of Rosh Chodesh, the first commandment given to the Children of Israel, upon which our Jewish calendar is based, including the festivals. The first festival celebrated as a nation was Passover. This section also contains the commandment of the paschal sacrifice and its laws.
This parsha is read on the Sabbath preceding Rosh Chodesh Nissan, unless Rosh Chodesh occurs on a Sabbath, in which case it is read on that Sabbath. Rashi (Megillah 29a) notes that since this section contains the laws of Pesach, the Mishna instructs us to read it at this time.
Thus, we see that the Arba Parshiyot, as delineated in the Mishna (Megillah 29a), are very appropriately designated to be read on these four specific Shabbatot. May we merit the speedy arrival of Moshiach so we may once again fulfill the actual obligations that the Arba Parshiyot represent.
