Kreuzberg Kollel 4.12

ByJeremy Borovitz

Kreuzberg Kollel Semester 4 Talmud

Tzricha---it is necessary!

We'll read here a bit about two cases where we require THREE Torah scrolls---Rosh Chodesh Adar that falls on Shabbat, and Rosh Chodesh Tevet that falls on Shabbat.

The key question being presented here is: Why did R' Yitzchak have to present BOTH? Couldn't one have been deduced from the other?

מגילה כ״ט ב:כ״ב

אָמַר רַבִּי יִצְחָק נַפָּחָא רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת מוֹצִיאִין שָׁלֹשׁ תּוֹרוֹת וְקוֹרִין בָּהֶן אֶחָד בְּעִנְיָינוֹ שֶׁל יוֹם וְאֶחָד בְּשֶׁל רֹאשׁ חֹדֶשׁ וְאֶחָד בְּכִי תִשָּׂא וְאָמַר רַבִּי יִצְחָק נַפָּחָא רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בַּשַּׁבָּת מְבִיאִין שָׁלֹשׁ תּוֹרוֹת וְקוֹרִין בָּהֶן אֶחָד בְּעִנְיָינוֹ שֶׁל יוֹם וְאֶחָד בִּדְרֹאשׁ חוֹדֶשׁ וְאֶחָד בַּחֲנוּכָּה

Megillah 29b:22

§ Rabbi Yitzḥak Nappaḥa said: When the New Moon of Adar occurs on Shabbat, the congregation takes out three Torah scrolls from the ark and reads from them. From the first one, they read the portion of the regular weekly reading of the matter of the day; and from the second one they read the portion for the New Moon; and from the third one they read Shekalim, which begins with “When you take the count.” And Rabbi Yitzḥak Nappaḥa further said: When the New Moon of Tevet, which always falls during Hanukkah, occurs on Shabbat, they bring three Torah scrolls and read from them. From the first one, they read the portion of the regular cycle of reading of the matter of the day; and from the second one, they read the portion for the New Moon; and from the third one, they read the portion for Hanukkah.

מגילה כ״ט ב:כ״ג-כ״ד

וּצְרִיכָא דְּאִי אִיתְּמַר בְּהָא בְּהָא קָאָמַר רַבִּי יִצְחָק אֲבָל בְּהָךְ כְּרַב סְבִירָא לֵיהּ דְּאָמַר פָּרָשַׁת שְׁקָלִים אֶת קׇרְבָּנִי לַחְמִי וּבִשְׁתֵּי תוֹרוֹת סַגִּי קָא מַשְׁמַע לַן וְלֵימָא הָא וְלָא בָּעֲיָא הָךְ חֲדָא מִכְּלַל חֲבֶירְתָּהּ אִיתְּמַר

Megillah 29b:23-24

The Gemara comments: And it is necessary for Rabbi Yitzḥak Nappaḥa to state the halakha in both cases, as, if it had been stated only with regard to the New Moon of Tevet, one could have mistakenly thought that only with regard to that case does Rabbi Yitzḥak Nappaḥa state that three Torah scrolls are used. But with regard to the New Moon of Adar, one might think that he holds in accordance with the opinion of Rav, who said that the portion of Shekalim is the portion of “My offering, the provision of My offerings,” and two Torah scrolls will therefore suffice, since the same portion is used both for the portion for the New Moon and for the portion of Shekalim. Therefore, he teaches us that three Torah scrolls are used even on the New Moon of Adar. The Gemara asks: But, based on that logic, let Rabbi Yitzḥak just say the halakha with respect to this case of the New Moon of Adar, and there would be no need to state that case of the New Moon of Tevet. The Gemara answers: Indeed, one was stated from the other by inference, i.e., Rabbi Yitzḥak Nappaḥa stated the halakha explicitly only with regard to the New Moon of Adar, and it was inferred that the same is true of the New Moon of Tevet.

Rosh Chodesh, Hanukkah, and Tadir

This is going to be our main section for today. I've also included some extra readings in this section to help us think about these ideas.

We will start with some background texts. This next section from chapter 3 of Megillah discusses that on Rosh Chodesh, the New Moon, we read 4 aliyot (4 sections) from the Torah. This is in contrast to 3 aliyot on a Monday or Thursday, or 7 aliyot on Shabbat.

It also discusses the sanctity of individuals as they are called to the Torah. How does this sanctity work?

מגילה כ״א א:י״ב

בְּרָאשֵׁי חֳדָשִׁים וּבְחוּלּוֹ שֶׁל מוֹעֵד קוֹרִין אַרְבָּעָה אֵין פּוֹחֲתִין מֵהֶן וְאֵין מוֹסִיפִין עֲלֵיהֶן וְאֵין מַפְטִירִין בַּנָּבִיא הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ

Megillah 21a:12

On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing. The first reader recites a blessing before the beginning of the reading, and the last reader recites a blessing after its conclusion, but the middle readers do not recite a blessing.

מגילה כ״א ב:י״ד

וְאַחֲרוֹן שֶׁקָּרָא אַרְבָּעָה מְשׁוּבָּח מִשּׁוּם מַעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין רַב פָּפָּא אִיקְּלַע לְבֵי כְּנִישְׁתָּא דַּאֲבִי גוֹבָר וְקָרָא רִאשׁוֹן אַרְבָּעָה וְשַׁבְּחֵיהּ רַב פָּפָּא:

Megillah 21b:14

And if the last one called to the Torah read four verses, he too is praiseworthy, due to the principle that one elevates to a higher level of sanctity and does not downgrade. If the last reader reads more verses than did the first two, this is an elevation in sanctity. The Gemara relates that Rav Pappa happened to come to the synagogue of the place called Avi Gover, and the first person called to the Torah read four verses, and Rav Pappa praised him.

Ok, now back to our section. We are going to discuss a case when Rosh Chodesh Tevet falls on a weekday, and you suddenly have the requirement to read two different sections: The section for Rosh Chodesh and the section for Hanukkah.

How do you choose which gets read for which? Which, between Rosh Chodesh and Hanukkah, gets precedence? When you have two things that contain holiness, which gets precedence?

Pay particular notice to a comment: When you have a frequent and an infrequent occurrence, the frequent takes precedence. This is an incredibly important Talmudic concept!

מגילה כ״ט ב:כ״ה-כ״ח

אִיתְּמַר רֹאשׁ חֹדֶשׁ טֵבֵת שֶׁחָל לִהְיוֹת בַּחוֹל אָמַר רַבִּי יִצְחָק קָרוּ תְּלָתָא בְּרֹאשׁ חֹדֶשׁ וְחַד בַּחֲנוּכָּה וְרַב דִּימִי דְּמִן חֵיפָא אֲמַר קָרוּ תְּלָתָא בַּחֲנוּכָּה וְחַד בְּרֹאשׁ חֹדֶשׁ אָמַר רַבִּי מָנִי כְּווֹתֵיהּ דְּרַבִּי יִצְחָק נַפָּחָא מִסְתַּבְּרָא דְּתָדִיר וְשֶׁאֵינוֹ תָּדִיר תָּדִיר קוֹדֵם אָמַר רַבִּי אָבִין כְּווֹתֵיהּ דְּרַב דִּימִי מִסְתַּבְּרָא מִי גָּרַם לָרְבִיעִי שֶׁיָּבֹא רֹאשׁ חֹדֶשׁ הִלְכָּךְ רְבִיעִי בְּרֹאשׁ חֹדֶשׁ בָּעֵי מִיקְרֵי מַאי הָוֵי עֲלַהּ רַב יוֹסֵף אָמַר אֵין מַשְׁגִּיחִין בְּרֹאשׁ חוֹדֶשׁ וְרַבָּה אָמַר אֵין מַשְׁגִּיחִין בַּחֲנוּכָּה וְהִלְכְתָא אֵין מַשְׁגִּיחִין בַּחֲנוּכָּה וְרֹאשׁ חֹדֶשׁ עִיקָּר

Megillah 29b:25-28

§ An amoraic dispute was stated: When the New Moon of Tevet occurs on a weekday, what Torah portion is read? Rabbi Yitzḥak Nappaḥa said: Three people read from the portion for the New Moon, and one reads from the portion for Hanukkah.

And Rav Dimi of Haifa said: Three read from the portion for Hanukkah, and one reads from the portion for the New Moon. Rabbi Mani said: It stands to reason to rule in accordance with the opinion of Rabbi Yitzḥak Nappaḥa, for it is already an established principle that when a frequent practice and an infrequent practice conflict, the frequent practice takes precedence over the infrequent practice.

Rabbi Avin said: It stands to reason to rule in accordance with the opinion of Rav Dimi, for the following reason: What caused the fourth person to come and read from the Torah? The New Moon, as on the other days of Hanukkah only three people read from the Torah. Therefore, it is only logical that the fourth person should read from the portion for the New Moon.

The Gemara asks: What halakhic conclusion was reached about this matter? Rav Yosef said: We do not concern ourselves with making the portion for the New Moon the primary reading. Rather, three people read from the portion for Hanukkah, and only the fourth reads the portion for the New Moon.

And Rabba said: We do not concern ourselves with making the portion for Hanukkah the primary reading. Rather, three people read from the portion for the New Moon, and only the fourth reads the portion for Hanukkah.

And the halakha is that we do not concern ourselves with making the portion for Hanukkah the primary reading, and therefore the portion for the New Moon is primary.

Now we are going to look at THREE other instances in the Talmud where this principle of 'the frequent versus the infrequent' comes up. The last one specifically deals with Hanukkah. After reading them, consider the following questions:

1) How does this relate to our chapter as a whole?

2) In the Venn Diagramn of Sanctity, Frequency, and Value, what's in the middle?

ברכות נ״א ב:כ״א-כ״ב

גְּמָ׳ תָּנוּ רַבָּנַן: דְּבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בִּסְעוּדָה. בֵּית שַׁמַּאי אוֹמְרִים: מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. שֶׁהַיּוֹם גּוֹרֵם לַיַּיִן שֶׁיָּבֹא, וּכְבָר קָדַשׁ הַיּוֹם וַעֲדַיִין יַיִן לֹא בָּא. וּבֵית הִלֵּל אוֹמְרִים: מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם. שֶׁהַיַּיִן גּוֹרֵם לַקְּדוּשָּׁה שֶׁתֵּאָמֵר. דָּבָר אַחֵר: בִּרְכַּת הַיַּיִן תְּדִירָה, וּבִרְכַּת הַיּוֹם אֵינָהּ תְּדִירָה. תָּדִיר וְשֶׁאֵינוֹ תָּדִיר — תָּדִיר קוֹדֵם. וַהֲלָכָה כְּדִבְרֵי בֵּית הִלֵּל.

Berakhot 51b:21-22

GEMARA: The Sages taught in a Tosefta: These are the matters of dispute between Beit Shammai and Beit Hillel with regard to the halakhot of a meal: Beit Shammai say: When one recites kiddush over wine, one recites a blessing over the sanctification of the day and recites a blessing over the wine thereafter as the day causes the wine to come before the meal. And Beit Shammai offer an additional reason: The day has already been sanctified and the wine has not yet come. Since Shabbat was sanctified first, it should likewise be mentioned first. And Beit Hillel say: One recites a blessing over the wine and recites a blessing over the day thereafter, because the wine causes the sanctification to be recited. Were there no wine, kiddush would not be recited. Alternatively, Beit Hillel say: The blessing over wine is recited frequently, and the blessing over the day is not recited frequently, and there is a general principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. The Tosefta concludes: The halakha is in accordance with the statement of Beit Hillel.

זבחים פ״ט א:א׳

מתני׳ כל התדיר מחבירו קודם את חבירו התמידין קודמין למוספין מוספי שבת קודמין למוספי ר"ח מוספי ר"ח קודמין למוספי ר"ה שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד תעשו את אלה:

Zevachim 89a:1

MISHNA: Any offering that is more frequent than another precedes the other offering. Therefore, the daily offerings precede the additional offerings, which are sacrificed only on certain days. When Shabbat and the New Moon coincide, the additional Shabbat offerings precede the additional New Moon offerings. Likewise, the additional New Moon offerings precede the additional New Year offerings. The mishna cites the source for the principle that the frequent precedes the less frequent: As it is stated with regard to the additional offerings of the first day of Passover: “Besides the burnt offering of the morning, which is for a daily burnt offering, you shall offer these” (Numbers 28:23). The verse indicates that the daily offering is sacrificed first, and then the additional offerings are sacrificed.

שבת כ״א ב:ה׳-ו׳

תָּנוּ רַבָּנַן: מִצְוַת חֲנוּכָּה, נֵר אִישׁ וּבֵיתוֹ. וְהַמְהַדְּרִין, נֵר לְכׇל אֶחָד וְאֶחָד. וְהַמְהַדְּרִין מִן הַמְהַדְּרִין, בֵּית שַׁמַּאי אוֹמְרִים: יוֹם רִאשׁוֹן מַדְלִיק שְׁמֹנָה, מִכָּאן וְאֵילָךְ פּוֹחֵת וְהוֹלֵךְ. וּבֵית הִלֵּל אוֹמְרִים: יוֹם רִאשׁוֹן מַדְלִיק אַחַת, מִכָּאן וְאֵילָךְ מוֹסִיף וְהוֹלֵךְ. אָמַר עוּלָּא: פְּלִיגִי בַּהּ תְּרֵי אָמוֹרָאֵי בְּמַעְרְבָא, רַבִּי יוֹסֵי בַּר אָבִין וְרַבִּי יוֹסֵי בַּר זְבִידָא. חַד אָמַר טַעְמָא דְּבֵית שַׁמַּאי כְּנֶגֶד יָמִים הַנִּכְנָסִין, וְטַעְמָא דְּבֵית הִלֵּל כְּנֶגֶד יָמִים הַיּוֹצְאִין. וְחַד אָמַר טַעְמָא דְּבֵית שַׁמַּאי כְּנֶגֶד פָּרֵי הַחַג, וְטַעְמָא דְּבֵית הִלֵּל דְּמַעֲלִין בַּקֹּדֶשׁ וְאֵין מוֹרִידִין.

Shabbat 21b:5-6

The Sages taught in a baraita: The basic mitzva of Hanukkah is each day to have a light kindled by a person, the head of the household, for himself and his household. And the mehadrin, i.e., those who are meticulous in the performance of mitzvot, kindle a light for each and every one in the household. And the mehadrin min hamehadrin, who are even more meticulous, adjust the number of lights daily. Beit Shammai and Beit Hillel disagree as to the nature of that adjustment. Beit Shammai say: On the first day one kindles eight lights and, from there on, gradually decreases the number of lights until, on the last day of Hanukkah, he kindles one light. And Beit Hillel say: On the first day one kindles one light, and from there on, gradually increases the number of lights until, on the last day, he kindles eight lights. Ulla said: There were two amora’im in the West, Eretz Yisrael, who disagreed with regard to this dispute, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida. One said that the reason for Beit Shammai’s opinion is that the number of lights corresponds to the incoming days, i.e., the future. On the first day, eight days remain in Hanukkah, one kindles eight lights, and on the second day seven days remain, one kindles seven, etc. The reason for Beit Hillel’s opinion is that the number of lights corresponds to the outgoing days. Each day, the number of lights corresponds to the number of the days of Hanukkah that were already observed. And one said that the reason for Beit Shammai’s opinion is that the number of lights corresponds to the bulls of the festival of Sukkot: Thirteen were sacrificed on the first day and each succeeding day one fewer was sacrificed (Numbers 29:12–31). The reason for Beit Hillel’s opinion is that the number of lights is based on the principle: One elevates to a higher level in matters of sanctity and one does not downgrade. Therefore, if the objective is to have the number of lights correspond to the number of days, there is no alternative to increasing their number with the passing of each day.

Scheduling issues with Shekalim---only read this section if you have LOTS of time

מגילה כ״ט ב:כ״ט-ל׳ א:ב׳

אִיתְּמַר חָל לִהְיוֹת בִּוְאַתָּה תְּצַוֶּה אָמַר רַבִּי יִצְחָק נַפָּחָא קָרוּ שִׁיתָּא מִוְּאַתָּה תְּצַוֶּה עַד כִּי תִשָּׂא וְחַד מִכִּי תִשָּׂא עַד וְעָשִׂיתָ אָמַר אַבָּיֵי אָמְרִי אוֹקוֹמֵי הוּא דְּקָא מוֹקְמִי הָתָם אֶלָּא אָמַר אַבָּיֵי קָרוּ שִׁיתָּא מִוְּאַתָּה תְּצַוֶּה עַד וְעָשִׂיתָ וְחַד תָּנֵי וְקָרֵי מִכִּי תִשָּׂא עַד וְעָשִׂיתָ

Megillah 29b:29-30a:2

§ An amoraic dispute was stated: If the Shabbat on which the portion of Shekalim is to be read occurs on the Shabbat in which the regular weekly portion is “And you shall command” (Exodus 27:20–30:10), what should be done? Rabbi Yitzḥak Nappaḥa said: Six people read from the portion “And you shall command,” until but not including the weekly portion of “When you take the count” (Exodus 27:20–30:10), and one person reads the portion of Shekalim from “When you take the count,” until but not including the verse: “And you shall make a copper laver” (Exodus 30:11–16). Abaye said: Since Shekalim is read from the portion in the Torah immediately following the regular weekly Torah reading, people will mistakenly say that they merely extended the regular reading and then halted there, and they will not realize that the last reading was actually for the sake of Shekalim. Rather, Abaye said: Six people read from “And you shall command” until but not including “And you shall make a copper laver,” which concludes with the portion used for Shekalim. And then one person repeats and reads Shekalim from “When you take the count” until but not including “And you shall make a copper laver.” The repetition of this portion serves to highlight the fact it was read for the sake of Shekalim.

מגילה ל׳ א:ד׳-ו׳

בִּשְׁלָמָא לְאַבָּיֵי נִיחָא אֶלָּא לְרַבִּי יִצְחָק נַפָּחָא קַשְׁיָא אָמַר לָךְ רַבִּי יִצְחָק נַפָּחָא וּלְאַבָּיֵי מִי נִיחָא תִּינַח לְפָנֶיהָ לְאַחֲרֶיהָ הֵיכִי מַשְׁכַּחַתְּ לַהּ אֶלָּא מַאי אִית לָךְ לְמֵימַר כּוֹפְלָהּ בְּשַׁבָּתוֹת הָכָא נָמֵי כּוֹפְלָהּ בְּשַׁבָּתוֹת

Megillah 30a:4-6

Granted, according to the opinion of Abaye, it works out well, for the conclusion of the baraita, that we repeat Shekalim, supports his opinion. But according to the opinion of Rabbi Yitzḥak Nappaḥa, it is difficult. The Gemara answers: Rabbi Yitzḥak Nappaḥa could have said to you: And according to Abaye, does it really work out well? The reference of the baraita to a case where the Shabbat on which Shekalim is read precedes the Shabbat on which that portion will be read as part of the weekly reading works out well, since it can indeed occur. However, with regard to the reference to that Shabbat following the Shabbat on which that portion is read as part of the weekly reading, under what circumstances can this case be found? It never occurs like that. Rather, perforce, what have you to say? That when the baraita refers to repeating Shekalim when the Shabbat on which Shekalim is read follows the Shabbat on which it is read as the regular weekly reading, it means that one repeats it by reading it on two successive Shabbatot. Similarly, here too, when the baraita refers to repeating Shekalim when the Shabbat on which Shekalim is read precedes the Shabbat on which it is read as the regular weekly reading, it means that one repeats it by reading it on two successive Shabbatot.

מגילה ל׳ א:ז׳-ט׳

חָל לִהְיוֹת בְּכִי תִשָּׂא עַצְמָהּ אָמַר רַבִּי יִצְחָק נַפָּחָא קָרוּ שִׁיתָּא מִן וְעָשִׂיתָ עַד וַיַּקְהֵל וְחַד קָרֵי מִכִּי תִשָּׂא עַד וְעָשִׂיתָ מַתְקֵיף לַהּ אַבָּיֵי הַשְׁתָּא אָמְרִי לְמַפְרֵעַ הוּא דְּקָרֵי אֶלָּא אָמַר אַבָּיֵי קָרוּ שִׁיתָּא עַד וַיַּקְהֵל וְחַד תָּנֵי וְקָרֵי מִכִּי תִשָּׂא עַד וְעָשִׂיתָ תַּנְיָא כְּווֹתֵיהּ דְּאַבָּיֵי חָל לִהְיוֹת בְּכִי תִשָּׂא עַצְמָהּ קוֹרִין אוֹתָהּ וְכוֹפְלִין אוֹתָהּ:

Megillah 30a:7-9

The Gemara considers a similar case: If the Shabbat on which Shekalim is to be read occurs on the Shabbat on which the regular portion itself begins with “When you take the count,” what should be done? Rabbi Yitzḥak Nappaḥa said: Six people read from “And you shall make a copper laver” until but not including the portion of “And he assembled” (Exodus 30:17–34:35). This is the entire regular weekly portion of “When you take the count” without the opening passage, which is also the portion of Shekalim. And then one person goes back and reads the portion of Shekalim from “When you take the count” until but not including “And you shall make a copper laver.” Abaye strongly objects to this: Now people will mistakenly say that they are reading the regular weekly portion out of sequence, and they will not realize that the last reading was actually for the sake of the portion of Shekalim. Rather, Abaye said: Six people read the entire portion of “When you shall count” until but not including the portion of “And he assembled” (Exodus 30:11–34:35), and then one person repeats and reads the portion of Shekalim from “When you take the count” until but not including “And you shall make a copper laver.” The Gemara notes: It is taught in a baraita in accordance with the opinion of Abaye: If the Shabbat on which Shekalim is to be read occurs on the Shabbat on which the regular portion itself is “When you take the count,” the first part of that portion is read once as part of the weekly reading and then repeated as the portion of Shekalim.

Is it more important to do it in time or to do it in order?---Only read if you have time!

מגילה ל׳ א:י׳-ט״ו

חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת מַקְדִּימִין לַשַּׁבָּת שֶׁעָבְרָה אִיתְּמַר רֹאשׁ חֹדֶשׁ אֲדָר שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת רַב אָמַר מַקְדִּימִין וּשְׁמוּאֵל אָמַר מְאַחֲרִין רַב אָמַר מַקְדִּימִין דְּאִם כֵּן בָּצְרִי לְהוּ יוֹמֵי שׁוּלְחָנוֹת וּשְׁמוּאֵל אָמַר מְאַחֲרִין אָמַר לָךְ סוֹף סוֹף חֲמֵיסַר בְּמַעֲלֵי שַׁבְּתָא מִיקְּלַע וְשׁוּלְחָנוֹת לָא נָפְקִי עַד חַד בְּשַׁבָּא הִלְכָּךְ מְאַחֲרִין תְּנַן חָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת מַקְדִּימִין לְשֶׁעָבַר וּמַפְסִיקִין לְשַׁבָּת אַחֶרֶת מַאי לָאו אֲפִילּוּ בְּעֶרֶב שַׁבָּת לֹא בְּתוֹךְ הַשַּׁבָּת דַּוְקָא תָּא שְׁמַע אֵיזוֹ הִיא שַׁבָּת רִאשׁוֹנָה כׇּל שֶׁחָל רֹאשׁ חֹדֶשׁ אֲדָר לִהְיוֹת בְּתוֹכָהּ וַאֲפִילּוּ בְּעֶרֶב שַׁבָּת מַאי לָאו אֲפִילּוּ בְּעֶרֶב שַׁבָּת דּוּמְיָא דְּתוֹכָהּ מָה תּוֹכָהּ מַקְדִּימִין אַף עֶרֶב שַׁבָּת מַקְדִּימִין אָמַר שְׁמוּאֵל בָּהּ וְכֵן תָּנָא דְּבֵי שְׁמוּאֵל בָּהּ כְּתַנָּאֵי מְסָרְגִין לְשַׁבָּתוֹת דִּבְרֵי רַבִּי יְהוּדָה הַנָּשִׂיא רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר אֵין מְסָרְגִין אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אֵימָתַי אֲנִי אוֹמֵר אֵין מְסָרְגִין בִּזְמַן שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת אֲבָל בִּזְמַן שֶׁחָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת מַקְדִּים וְקוֹרֵא מִשַּׁבָּת שֶׁעָבְרָה אַף עַל פִּי שֶׁהוּא שְׁבָט:

Megillah 30a:10-15

§ The mishna states: If the New Moon of Adar occurs during the middle of the week, the congregation advances the reading of Shekalim to the previous week. With regard to this, an amoraic dispute was stated: With regard to when the New Moon of Adar occurs on Friday, Rav said: The congregation advances the reading of the portion to the previous week. And Shmuel said: They defer the reading of the portion to the following day, and it is read on the coming Shabbat. The Gemara explains the two opinions: Rav said: They advance the reading to the previous week, as, if one would read the portion only on the following day, there will be less than the required number of days, i.e., two weeks, that the announcement needs to precede the setting up of the money-changing tables on the fifteenth. And Shmuel said: They defer the reading of the portion to the following day. As for Rav’s argument, Shmuel could have said to you: Ultimately, in such a year the fifteenth of Adar also occurs on a Friday, and therefore the money-changing tables will not be brought out until Sunday. Consequently, there will still be a full two weeks between the announcement and the setting of the tables. Therefore, they can defer the reading to the following day. The Gemara offers various proofs for Rav’s opinion: We learned in the mishna: If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and in such a case they interrupt the reading of the four portions on the following Shabbat. The Gemara explains the proof: What; is it not that this is referring even to a case when the New Moon occurs on Friday? This would prove Rav’s opinion. No; it is referring specifically to a case where it occurs during the middle of the week. Come and hear another proof from a baraita: Which is the first Shabbat of the four Shabbatot on which the special portions are read? The Shabbat of whichever week during which the New Moon of Adar occurs, and this is the case even if it occurs on Friday. The Gemara explains the proof: What, is it not that the baraita teaches that the case when it occurs even on Friday is similar to the case where it occurs during the middle of the week, and just as when it occurs during the middle of the week, they advance the reading to the previous Shabbat, so too, when it occurs on Friday, they advance the reading to the previous Shabbat? This would therefore prove Rav’s opinion. Shmuel said: The baraita should be emended, and instead of saying: During which the New Moon occurs, it should say: On which the New Moon occurs, i.e., on Shabbat itself. And so the school of Shmuel taught: On which the New Moon occurs. The Gemara suggests: This dispute between the amora’im is like a dispute between tanna’im, as it is taught in a baraita: With regard to the reading of the four special portions, they interrupt the flow of Shabbatot, i.e., there is a Shabbat in which no special portion is read; this is the statement of Rabbi Yehuda HaNasi. Rabbi Shimon ben Elazar said: They do not interrupt the flow of Shabbatot. Rabbi Shimon ben Elazar said: When do I say that they do not interrupt the flow of Shabbatot? When the New Moon of Adar occurs on Friday, since I hold that in that case Shekalim is read on the following day, and therefore the four portions are read on four consecutive weeks. However, when the New Moon of Adar occurs during the week, one advances and reads Shekalim on the previous Shabbat, although it is still the month of Shevat, and therefore on one of the Shabbatot in Adar there will be no reading. It would appear, then, that Shmuel holds in accordance with the opinion of Rabbi Shimon ben Elazar, whereas Rav holds in accordance with the opinion of Rabbi Yehuda HaNasi.

This stuff is for shiur, when we come back together!

מגילה כ״ה ב:כ׳-כ״ו א:ג׳

בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת בֵּית הַכְּנֶסֶת לוֹקְחִין תֵּיבָה תֵּיבָה לוֹקְחִין מִטְפָּחוֹת מִטְפָּחוֹת יִקְחוּ סְפָרִים סְפָרִים לוֹקְחִין תּוֹרָה אֲבָל אִם מָכְרוּ תּוֹרָה לֹא יִקְחוּ סְפָרִים סְפָרִים לֹא יִקְחוּ מִטְפָּחוֹת מִטְפָּחוֹת לֹא יִקְחוּ תֵּיבָה תֵּיבָה לֹא יִקְחוּ בֵּית הַכְּנֶסֶת בֵּית הַכְּנֶסֶת לֹא יִקְחוּ אֶת הָרְחוֹב וְכֵן בְּמוֹתְרֵיהֶן:

Megillah 25b:20-26a:3

MISHNA: Residents of a town who sold the town square, which was at times used for public prayer and therefore attained a certain degree of sanctity, may use the proceeds of the sale only to purchase something of a greater degree of sanctity. They may therefore purchase a synagogue with the proceeds of the sale. If they sold a synagogue, they may purchase an ark in which to house sacred scrolls. If they sold an ark, they may purchase wrapping cloths for the sacred scrolls. If they sold wrapping cloths, they may purchase scrolls of the Prophets and the Writings. If they sold scrolls of the Prophets and Writings, they may purchase a Torah scroll. However, the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, if they sold a Torah scroll, they may not use the proceeds to purchase scrolls of the Prophets and the Writings. If they sold scrolls of the Prophets and Writings, they may not purchase wrapping cloths. If they sold wrapping cloths, they may not purchase an ark. If they sold an ark, they may not purchase a synagogue. If they sold a synagogue, they may not purchase a town square. And similarly, the same limitation applies to any surplus funds from the sale of sacred items, i.e., if after selling an item and purchasing something of a greater degree of sanctity there remain additional, unused funds, the leftover funds are subject to the same principle and may be used to purchase only something of a degree of sanctity greater than that of the original item.

טור, אורח חיים תער״ט:א׳

כתב בה"ג נר של שבת ושל חנוכה ידליק של חנוכה ברישא דאי מדליק של שבת ברישא איתסר ליה לאדלוקי של חנוכה דהא קבליה לשבת והתוספות כתבו שאין הקבלה תלויה בהדלקה ויכול להדליק של שבת תחלה ואח"כ של חנוכה כל זמן שלא קבלו לשבת:

Tur, Orach Chaim 679:1

The Behag (Ba'al Halachot Gedolot) wrote: With regards to the candles of Shabbat and the candles of Chanukkah, you light the Chanukkah candles first, for if you light the Shabbat candles first you would be forbidden from lighting the Chanukkah candles because you have accepted Shabbat. And Tosefot wrote that accepting Shabbat has nothing to do with the lighting of the candles, and you can write the candles of Shabbat first and afterwards Chanukkah the entire time you have not accepted Shabbat.