To escort a deceased person for a funeral and to bring a bride to her wedding are considered such significant observances that one is permitted to interrupt Torah study for them. The custom of the elders was to accompany the bride from her home to the wedding canopy with great rejoicing. The Vilna Gaon highlights a passage in Kohelet that speaks of a time for everything: "a time to cry, a time to laugh, a time for peace, a time for war." However, in two specific instances, the word "time" (et) appears without the prefix lamed (which typically means "for"). These are "a time to eulogize" (et sefod) and "a time to dance" (et rekod). The omission of the lamed prefix implies that in these cases, one may be "lacking" (ḥased lamed) in Torah study. In other words, one may interrupt Torah study for eulogies and for dancing, which signifies attending a wedding. Thus, King Solomon, through this subtle linguistic nuance, teaches us this halachic principle.
The Gemara further relates a story about Rabbi Yehuda ben Beteira, who would interrupt his Torah study to escort a deceased person or a bride. This was his established practice. The Gemara clarifies that one may interrupt Torah study for a deceased person only if there are not enough people to attend to all the needs of the deceased. If all necessary arrangements are already being handled, one should not interrupt Torah study. How many people are considered "all the needs"? Rav Shmuel bar Inya, in the name of Rav, states that a minimum of 12,000 men and 6,000 people with shofars (totaling 18,000) are required. Others say 12,000 people in total, with 6,000 of them carrying shofars. This number is sufficient to form a human wall from the city gates to the cemetery, ensuring proper honor for the deceased. This is because the Torah was given to 600,000 people, and similarly, a righteous person, a tzaddik, should be honored by a large assembly upon their passing. This specific minimum applies only to someone who is learning Torah. For someone who teaches Torah, there is no limit to how many people should attend; it is unlimited.
A Baraita supports the idea of interrupting Torah study for the deceased. It tells of Rabbi Akiva, who was walking to the yeshiva when he encountered a deceased person on the road. He carried the body for four miles until he reached the burial place. When he returned to the yeshiva, his students questioned him, reminding him that he had taught that one should not interrupt Torah study for the deceased if there are enough people. Rabbi Akiva responded that every step he took was considered Torah. The Gemara asks why he carried the body if the deceased was to be buried in the place where he died. Rabbi Akiva explained that in the early stages of his learning with Rabbi Yeshua and Rabbi Yishmael, he learned that "serving Torah scholars" (shimush talmidei chachamim) is even greater than Torah study itself. Therefore, he was permitted to interrupt his study to perform this act of kindness.
The Gemara continues with a teaching from Rabbi Shimon bar Yochai, who said: "See how beloved the Jewish people are to the Holy One, Blessed Be He! Wherever they were exiled, the Divine Presence (Shechinah) was with them." When they were exiled to Egypt, the Shechinah was with them, as it says, "I revealed Myself to your father's house when they were in Egypt." When they were exiled to Babylon, the Shechinah was with them, as it says, "For your sake, I was sent to Babylon." Similarly, before the Messiah comes and we are redeemed, the Shechinah is with us in this exile. And God Himself will return with the exiles from the Diaspora; it does not say He will return the people, but that He Himself will return.
The Gemara asks: Where in Babylon did the Shechinah rest? Abaye said it rested in the synagogue of Hutzal and the synagogue of Shafi Ve'Yativ in Nehardea. The synagogue of Shafi Ve'Yativ was particularly special because when King Yechoniah was exiled from the Land of Israel to Nehardea, the exiles brought stones and earth from the Land of Israel and rebuilt the synagogue there, fulfilling the verse that speaks of loving the dust of the land. The Shechinah was in both these synagogues, though not simultaneously; sometimes in Hutzal, sometimes in Nehardea. Abaye said, "Give me reward, for I would walk even a parsa (approximately 72 minutes) to pray in a place where the Shechinah rested."
The Gemara relates that Shmuel's father and Levi were once sitting in a synagogue when they heard a commotion, indicating the arrival of the Shechinah. They stood up and left. Rav Sheshet, who was blind, remained seated. The angels tried to frighten him into leaving, but he said, "I am poor, and you are rich. Who should give way to whom? I am the underdog." The Shechinah then told the angels to leave him alone. The verse states, "I will be for you a miniature sanctuary" (Mikdash Me'at). This means that synagogues outside the Land of Israel have the status of a miniature Beit HaMikdash. While there is only one Beit HaMikdash in Jerusalem, every synagogue outside the Land of Israel is considered a Mikdash Me'at. Rabbi Eliezer said this refers to the study hall of Rav in Babylon, indicating that any study hall is considered a Mikdash Me'at. Rava expounded on the verse, "Lord, You have been our dwelling place," explaining that God's dwelling place is in the synagogue. Rav said that when he heard King David's statement, "I love the dwelling of Your house," he stopped learning at home and began learning exclusively in the synagogue, as he only learned in the place where he prayed.
A Baraita states that synagogues built in the Diaspora will one day be uprooted and reestablished in the Land of Israel. This is compared to Mount Tabor and Mount Carmel, which, though located in the Land of Israel, were uprooted and came to Mount Sinai for the giving of the Torah. The angels in charge of them also came. The Gemara asks why these two mountains merited to be in the Land of Israel. It is because they came to the giving of the Torah, and for that temporary act of "Torah study," God rewarded them by ensuring their permanent establishment in the Land of Israel. If this is the reward for a temporary act of "Torah study," how much more so for places where Torah is studied permanently?
The verse asks, "Why do you leap, O mountains with many peaks?" (Lama Teratzdun Harim Gavnunim). The word teratzdun means to prance or jump. When God chose Mount Sinai for the giving of the Torah, all the other tall mountains pranced, asking why they were overlooked. God responded that they were all "blemished" (ba'al mum) compared to Mount Sinai. The word gavnunim, while literally meaning "high peaks," can also refer to a physical blemish, like a hunchback (gibben) or cataracts, as used in the context of a blemished priest or animal. The blemish of these mountains was their arrogance, their height and majesty. Mount Sinai, however, was humble. Thus, arrogance is considered a blemish.
One should not use a synagogue as a shortcut. The word kappadriya is an abbreviation, as Rava explained, for "instead of going around the row of houses, I will enter through this one." One should not walk straight through a synagogue to get from one side to another, using it as a shortcut. However, if the place was originally a public road that served as a shortcut, and then a synagogue was built there, it is permissible to use it as a shortcut. Rabbi Yitzchak states that if one enters a synagogue to pray and then wishes to exit through a side door as a shortcut, it is permissible, as the initial intention was not to use it as a shortcut. Rabbi Chelbo, in the name of Rav Huna, said that if one enters a synagogue to pray, it is a mitzvah to exit through a different door. This is based on the practice in the Beit HaMikdash, where one would enter through the north gate and leave through the south gate, and vice versa. The logic is to prevent over-familiarity, which can lead to laxity in behavior. Exiting through a different door keeps the experience fresh and exciting.
Regarding a synagogue that is no longer in use, the Sages said that one should let grass grow there, so that people will be saddened and pained by its desolation, inspiring them to rebuild it. One is not allowed to pick this grass to feed animals, but one may uproot it and leave it in place. The Gemara clarifies that the Mishnah's statement, "you are not allowed to pick the grass," means you are not allowed to pick it for use, but you may uproot it and leave it in place. This act of uprooting and leaving it to rot is also considered a cause for sadness and inspiration to rebuild. Similarly, one is forbidden to graze animals in a cemetery, out of respect for the deceased. However, planting trees in a cemetery is permissible, as they are not grown directly on the graves. One is also not allowed to have a stream of water running through a cemetery, nor to pick grass there. If grass is picked, it must be burned in its place. All these rules are out of respect for the deceased, demonstrating that a cemetery must also be treated with reverence and respect.
The Mishnah states that if the first day of the month of Adar falls on Shabbat, that Shabbat is called Shabbat Shekalim, and the portion of Shekalim is read. Rashi explains that this reading serves as an announcement for people to bring their half-shekels in Adar, so that by Nisan, new donations can be used for the communal offerings. If the first of Adar falls during the week, then Shabbat Shekalim is observed on the Shabbat preceding it. After Shabbat Shekalim, there is a break from special readings. On the second Shabbat, Parashat Zachor is read. Rashi explains that this is to juxtapose the eradication of Amalek (which Parashat Zachor discusses) with the eradication of Haman (which Purim commemorates). On the third Shabbat, Parashat Parah Adumah (Red Heifer) is read. Rashi explains this is to warn the Jewish people to purify themselves for the Pesach offering. On the fourth Shabbat, Parashat HaChodesh is read. Rashi explains this is because it discusses the Pesach offering, and it is read immediately before Rosh Chodesh Nisan. Logically, Parashat HaChodesh, which discusses the erection of the Mishkan on Rosh Chodesh Nisan, should precede Parashat Parah Adumah, which was performed after the Mishkan was built. However, the purification for the Pesach offering takes precedence. On the fifth Shabbat, the readings return to their regular order. The Rishonim offer two interpretations of "regular order": either the regular Haftarot (prophetic readings) or the regular weekly Torah portion. One opinion holds that during these four weeks, the special readings override the regular weekly portion, so on the fifth week, one returns to reading the regular portion. Another opinion is that only the Haftarah changes, so on the fifth week, one returns to the regular Haftarah.
The Mishnah continues that for all special occasions, the standard daily reading is interrupted for a special reading. For example, on Mondays and Thursdays, if it is Rosh Chodesh or Hanukkah, the special reading for that day is read instead of the regular weekly portion. On Purim, if it falls on Monday or Thursday, the special Purim portion is read. On fast days, the portion of Vayehal Moshe is read. On Ma'amadot (days when representatives of the people would gather at the Beit HaMikdash), a paragraph of Parashat Bereishit was read daily. On Yom Kippur, if it falls on Shabbat, a special portion, Acharei Mot, is read at Mincha. This is unique, as usually on a holiday that falls on Shabbat, the regular weekly portion is read at Mincha. Only on Yom Kippur falling on Shabbat is Acharei Mot read at Mincha. The Gemara explains that this specific example is chosen because on other holidays falling on Shabbat, the regular weekly portion is read at Mincha, but on Yom Kippur, it is not.
The Mishnah states that on the first of Adar, the court announces two things: the collection of the half-shekel and the prohibition of Kilayim (mixtures in fields). The Gemara understands the announcement about Kilayim in Adar, as it is planting season and seeds begin to grow. But why announce the shekalim in Adar? Rabbi Yoshiya explains, based on the verse "This is the burnt offering of the month in its month," that the Torah implies a time to renew the communal offerings (Korban Tamid) with new funds. The Gemara derives from a comparison of the word "month" (chodesh) in this verse and another that this renewal happens in Nisan. Since the new funds must be used starting in Nisan, an announcement is made a month prior, in Adar, to give people time to bring their half-shekels to the Beit HaMikdash.
The Gemara notes that our Mishnah, which requires 30 days' notice for the shekalim, does not follow Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel holds that 14 days' notice is sufficient for such matters, as stated in a Baraita regarding the laws of Pesach, where 30 days are given for study before Pesach, but Rabban Shimon ben Gamliel says two weeks are enough. The Gemara then offers an alternative understanding of the Mishnah that aligns with Rabban Shimon ben Gamliel: The announcement on Rosh Chodesh Adar is not 30 days before Nisan, but two weeks before the 15th of Adar, when the money changers would begin sitting in the cities. By the 25th of Adar, they would move to the Temple Mount. Seeing the money changers move served as a warning that only five days remained to bring one's half-shekel. Thus, the Rosh Chodesh Adar announcement gives two weeks' notice before the money changers start, aligning with Rabban Shimon ben Gamliel's opinion.
The Gemara then asks: What is Parashat Shekalim? Some say it is the portion of Ki Tisa, which explicitly discusses the half-shekel. Others say it is the portion of Rosh Chodesh (Tzav), which speaks of the communal offerings. The Gemara questions how the Rosh Chodesh portion could be called Parashat Shekalim, as it does not explicitly mention shekalim. The answer, based on Rabbi Tavi's interpretation of "This is the burnt offering of the month in its month," is that these extra words implicitly refer to the renewal of funds for the communal offerings, which come from the shekalim. Therefore, it is also called Parashat Shekalim. If Parashat Shekalim is Tzav (the Rosh Chodesh portion), it makes sense because the shekalim are used for communal offerings. However, if it is Ki Tisa, which speaks of collecting shekalim for the construction of the Mishkan's sockets (Adanim), not for offerings, then it is problematic. The Gemara resolves this by stating that in Ki Tisa, the word "offering" (terumah) appears three times, referring to the offering for the sockets, for the altar (i.e., offerings), and for the maintenance of the Beit HaMikdash. Thus, Ki Tisa also mentions shekalim for offerings. (It is customary today to give three half-shekels for charity, corresponding to these three mentions of terumah.)
The Gemara continues: If Parashat Shekalim is Ki Tisa, then the Mishnah's statement that on Rosh Chodesh Adar falling on Shabbat, Parashat Shekalim is read, is a Chiddush (novel teaching). This is because on a regular Rosh Chodesh falling on Shabbat, six people are called to the Torah for the weekly portion and one for Rosh Chodesh. But on Shabbat Shekalim, all seven are called for Ki Tisa. However, if Parashat Shekalim is Tzav (the Rosh Chodesh portion), then the Mishnah's statement is not a Chiddush, as Tzav is always read on Rosh Chodesh. The Gemara explains that even if both Parashat Shekalim and Rosh Chodesh are read from Tzav, there is a difference in how the readings are divided. On a regular Rosh Chodesh, six people read from the weekly portion and one from Rosh Chodesh. On Shabbat Shekalim, three read from the weekly portion and four from Tzav (the Parashat Shekalim). So the difference is in the breakdown of the readings.
The Mishnah states that on Shabbat Shekalim, the Haftarah is Yoash HaKohen, which speaks of collecting money for the maintenance of the Beit HaMikdash. This makes sense if Parashat Shekalim is Ki Tisa, as the Haftarah must relate to the Torah portion. Ki Tisa discusses collecting money for the Mishkan. If Parashat Shekalim is Tzav, which implicitly refers to the collection of new funds for the Beit HaMikdash, then this Haftarah also makes sense. The Gemara then considers a case where Rosh Chodesh Adar falls on Shabbat that is near the regular reading of Ki Tisa (e.g., the week before or after). In such a case, the portion of Ki Tisa would be read twice: once for Shabbat Shekalim and again as the regular weekly portion. This scenario only works if Parashat Shekalim is Ki Tisa, which falls around that time of year. It would not work if Parashat Shekalim were Tzav, which is read in the summer. However, in the Land of Israel, where the Torah was completed once every three years, the portions were divided differently, making it possible for Tzav to fall around Adar, allowing for such a double reading.
A Baraita supports Shmuel's opinion that Parashat Shekalim is Ki Tisa. It states that if Rosh Chodesh Adar falls on Shabbat, Ki Tisa is read, and the Haftarah is Yoash HaKohen. Rabbi Yitzchak made two statements. First, if Rosh Chodesh Tevet falls on Shabbat, three Torah scrolls are taken out: one for the weekly portion, one for Rosh Chodesh, and one for Hanukkah. He then made a second statement about Rosh Chodesh Tevet falling during the week, where four people are called to the Torah. The Gemara questions the redundancy of the first statement, as the principle of taking out three scrolls for Rosh Chodesh and Hanukkah is already known. The Gemara explains that if only the Hanukkah case were mentioned, one might think that for Parashat Shekalim, only two scrolls are needed (one for the weekly portion and one for Rosh Chodesh/Shekalim, if they are the same portion). Therefore, the explicit statement about three scrolls for Rosh Chodesh Tevet on Shabbat is necessary. Conversely, the Gemara suggests that only the Shabbat case needed to be stated, as the weekday case would be implied. It concludes that Rabbi Yitzchak only made one explicit statement, and the second is deduced from it.
If Rosh Chodesh Tevet falls during the week (which means Hanukkah is also being observed), Rabbi Yitzchak said that three people are called for Rosh Chodesh and one for Hanukkah, giving precedence to Rosh Chodesh. Rav Naḥman bar Yitzchak said the opposite: three for Hanukkah and one for Rosh Chodesh, giving precedence to Hanukkah. The Gemara explains the logic: Rabbi Yitzchak gives precedence to Rosh Chodesh because it is more prevalent than Hanukkah. Rav Naḥman bar Yitzchak argues that since Rosh Chodesh is what causes a fourth person to be called to the Torah (as Hanukkah alone only requires three), the fourth Aliyah should be for Rosh Chodesh. The Gemara concludes by stating the halacha: we do not give primary importance to Hanukkah; Rosh Chodesh is the main item, so three people are called for Rosh Chodesh and the fourth Aliyah is for Hanukkah.