Parshas Shekalim:

The reason for reading Parshas Shekalim:[1] The Torah requires that the sacrifices of the Temple be bought using the money of the new Shekalim fund, each year beginning from the month of Nissan. Thus, the collection of the annual Shekalim donation [which was mandatory] was announced in the month proceeding the month of Nissan, which is within the month of Adar that falls in proximity to Nissan. We thus read the portion of the half Shekel donation in proximity to the month of Adar as a reminder [and verbal fulfillment[2]] of this requirement.[3]

When:[4] The date for the reading of Parshas Shekalim is dependent on the day of the week that Rosh Chodesh Adar is situated that year. When [the second day of[5]] Rosh Chodesh Adar falls on a weekday, even if it falls on Erev Shabbos, the Parsha is read on the Shabbos before Rosh Chodesh, which is known as Shabbos Mevarchim Chodesh Adar.[6] If however [the second day of[7]] Rosh Chodesh Adar falls on Shabbos, the Parsha is read on Shabbos Rosh Chodesh.[8] In a leap year that there are two Adars, the Parsha is read [either] prior to Rosh Chodesh Adar Sheiyni [or on Rosh Chodesh Adar Sheiyni, in a case that Rosh Chodesh Adar Sheiyni falls on Shabbos].[9]

The portion to be read:[10] The portion read is from the beginning of Parshas Ki Sisa until the words “Lechaper Al Nafshoseichem” in verse 16.[11] The Haftorah for Shekalim is then read from “Veyichros Yehoyada”.[12]

How many Torah scrolls are removed and what is the order of reading:[13] When Shabbos Shekalim does not coincide with Rosh Chodesh, two scrolls are removed from the ark. From the first scroll the weekly Torah portion is read until Shevii. The second scroll is then placed on the Bima which is followed by half Kaddish.[14] Hagba is then done to the first scroll. [The Mi Shebeirach for the ill is recited after Hagba.] One may not open the second scroll until the first scroll is rolled up [and placed in its Meil[15]].[16] For Maftir the portion of Shekalim is read from the second scroll. One then performs Hagba to the second scroll and reads the Haftorah for Shekalim. [On Shabbos Mevarchim the Chazan for Musaf takes the scroll of Maftir to hold.[17] When the scrolls are being returned to the Aron, the scroll of Maftir is taken first.[18]] 

How many Torah scrolls are removed and what is the order of reading on Shabbos Rosh Chodesh Shekalim:[19] When Rosh Chodesh Adar [Sheiyni-in a leap year] falls on Shabbos, three Sifreiy Torah are removed. The weekly Sedra [Parsha of the week] is read regularly from the first scroll [until the 6th Aliyah. By the 6th Aliyah the remainder of the Parsha is read from Shishi until the end of the Parsha.[20] One then places the second scroll on the Bima for the seventh Aliyah and does Hagba to the first Sefer Torah.[21] One may not open the second scroll until the first scroll is rolled up and placed in its Meil.[22]] The portion of Rosh Chodesh is then read from the second scroll. [One then places the third scroll on the Bima together with the second scroll and says half Kaddish.[23] Hagba is then done to the second scroll. The Mi Shebeirach for the ill is recited after Hagba.] This is followed by the reading of the portion of Shekalim from the third scroll. [24] This reading is then followed by the first and last verse of the Haftorah of Shabbos Rosh Chodesh. [When adding the verses of Hashamayim Kisiy on Rosh Chodesh the custom is to add the first verse of the Haftorah and verses 23-24 and then again verse 23.[25]] If Rosh Chodesh is two days, and falls on Shabbos Sunday, then one also recites the first and last verse of Machar Chodesh. One first says the first and last verse of Hashamayim Kisiy and then of Machar Chodesh.[26] [See Q&A regarding if Shekalim was read instead of Rosh Chodesh!]

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[1] Taz 685:1

Other reasons: Some write the reason for reading Parshas Shekalim in proximity to the month of Adar is because Haman gave Shekalim on behalf of destroying the Jewish people and in order to counteract his Shekalim Hashem gave us a Mitzvah of giving Shekalim. [Kaf Hachaim 685:3; Megillah 13b]

[2] The Mishneh Berurah 685:2 states that the reading of the Shekalim fulfills the dictum of “to complete the sacrifices using our lips”. This verse teaches us that when we are unable to fulfill a Mitzvah in its physical sense, due to lack of a Temple, we are still able to fulfill the Mitzvah by reading the verses of the Mitzvah. Accordingly reading Parshas Shekalim even today is not just a matter of commemoration but an actual level of fulfillment of the Mitzvah.

[3] Was Parshas Shekalim read in the times of the Temple? From the Taz ibid it is implied that the portion of Shekalim was also read in the times of the Temple in order to remind the people to bring the donation, and today we continue this reading. However, from the Mishneh Berurah ibid it is implied that the reading began after the destruction so we can verbally fulfill the requirement, as stated above.

[4] 685:1 and 5

[5] Levush brought in Kaf Hachaim 685:26

[6] 685:5

[7] Levush brought in Kaf Hachaim 685:26

[8] 685:1

[9] Mentioned in Michaber of both previous Halachos which adds that he is referring to “the Adar which is close to Nissan”

[10] 685:1

[11] The Michaber writes until “Veasisa Kiyor Nechoshes” which is verse 18. However, the intent is to read until that section and not literally until those words. Upashut.

[12] So rules Michaber 685:1; Kol Bo 20 and so are the Sefaradic and Chabad customs. However, the Ashkenazim are accustomed to start the Haftorah from the words “Beshnas Sheva Liyeihu”. This follows the ruling of the Tur; Levush. [Kaf Hachaim 685:11]

Reason for reading this Haftorah: This Haftorah discusses the donation of the Shekalim.

[13] Mishneh Berurah 685:9 and 12

[14] See 282:12 for the reason why Kaddish is recited between the five Aliyos and Maftir.

[15] Orchos Chaim ibid; Kol Bo ibid; Mateh Moshe ibid; Elya Raba 139:9; M”B ibid; Kaf Hachaim 147:42

[16] Michaber 147:8; Mordechai end of Halachos Ketanos in name of Maharam Merothenberg; Tashbeitz 187 in name of Mahram; Orchos Chaim Hilchos Kerias Sefer Torah 54; Kol Bo 20; Mateh Moshe 254; Elya Raba 147:9; M”B 147:25; Kaf Hachaim 147:42; Ketzos Hashulchan 84:2; Halacha Berurah [Yosef] Vol. 2 p. 295

[17] Shaar Efraim 10:41; Piskeiy Teshuvah 150:4

Bedieved: If the Chazan accidently took the first scroll, it is not to be switched for the second scroll due to worry of Pegam. [Shaareiy Efraim ibid]

[18] See Shaar Efraim ibid

[19] 685:1

[20] Mishneh Berurah 685:4

[21] Hagba is only done after the second scroll is placed on the Bima. [Rama 147:8] Some [Rav M. Harlig] say that the Torah is to be placed on the right side of the first Torah. Others say it is to be placed on the left side. [See Piskeiy Teshuvos 147 footnote 36; Hiskashrus 1078 footnote 5]

[22] Michaber 147:8; Kol Bo; Elya Raba 147:9; Kaf Hachaim 147:42

[23] Mishneh Berurah 685:5; See Levush and Kaf Hachaim 684:19 for the reason behind this; The Sefaradi custom is to say two Kaddeishim, one after the second scroll, and one after the third scroll [Kaf Hachaim ibid]

[24] Michaber ibid; Megillah 29b

The reason for reading Haftorah of Shekalim and not Rosh Chodesh: Although the Parsha of Rosh Chodesh is Tadir [more common] and hence should have precedence, nevertheless we read the Haftorah of Shekalim being it was the last portion read. [Levush; M”B 685:3] Alternatively, it is because this Haftorah also mentions Rosh Chodesh. [Mordechai Megillah ibid] Alternatively, it is because the Sages explicitly placed these Haftorahs to be read instead of Rosh Chodesh. [Shivlei Haleket 53, brought in Elya Raba 685:17; P”M 685 A”A 1]

[25] Custom of Rebbe Rayatz, as brought in glosses of Rebbe to the Seder Haftoras in Siddur Torah Or, printed in Sefer Haftoras Chabad, and mentioned in Likkutei Sichos 35:187 footnote 34

The reason: In order to begin and end the last verse of Hashamayim Kisiy with a verse of good tiding. [verse 24 talks of negative matters] [Likkiutei Sichos ibid]

[26] Likkutei Sichos 35:27; Igros Kodesh 5:108 [letter to Rav A.C. Naah printed in Shulchan Menachem p. 96-105]; See Igros Kodesh 2:308 of Rebbe Rayatz in a letter to Rav Yaakov Landau that he was in doubt as to whether the verses of Rosh Chodesh are to be mentioned in this instance; See Background ibid and other opinions brought next

Other opinions: Some Poskim rule that even according to the ruling of the Michaber ibid and Chabad custom of the Rebbe Maharash, one is nopt to recite the verses of Rosh Chodesh after the Haftorah of Chanukah. The reason for this is because we only mention Rosh Chodesh in cases in which there are opinions that require it to be read that Shabbos. However, all the Poskim agree that the Haftorah of Chanuka is to be read instead of Rosh Chodesh and there is thus no reason to mention it. [Ketzos Hashulchan 88 footnote 16] The Rebbe ibid disputes his ruling

[27] Yifei Laleiv 3:1 brought in Kaf Hachaim 685:4

[28] Luach Kolel Chabad Noach; Hiskashrus 1078; See Dvar Moshe 25:3; Shaareiy Efraim 9:19; Kaf Hachaim 425:18; Ketzos Hashulchan 88:5; Ashel Avraham, in name of Devar Moshe brought in Otzer Hamifarshim 425; Kaf Hachaim 423:9

[29] Levush, brought in Kaf Hachaim 684:19

[30] This is only done when Kaddish is said after the 1^st Sefer prior to the 2^nd, and not when Kaddish is said after the 2^nd.

[31] Nodah Biyehuda Mahadurah Tinyana 11; Chayeh Adam 154:41; Shaareiy Efraim 8:82; Mishneh Berurah 685:5; Kaf Hachaim 685:14

[32] As the custom is to permit to add more than seven Aliyos on Shabbos [Admur 282:1] Now, although there are Poskim that forbid doing so [Tashbatz 2:70, brought in Hagahos Harif and Kaf Hachaim 282:10] and so is our custom not to add any more Aliyos [Tzemach Tzedek 35:7; Ketzos Hashulchan 84:1] nevertheless, in a case of need one may do so [Tzemach Tzedek and Ketzos Hashulchan ibid]. This especially applies in such a case that one must read another three Aliyos being that they involve three different Sefer Torahs, and hence all remaining three Aliyos are considered an obligation. See also Kaf Hachaim 684:17 in name of Peri Chadash, Levush, Birkeiy Yosef 282:3. A further proof for this can be brought from Admur 282:20 [and Michaber 137:3; Ketzos Hashulchan 84:10] that even if one skipped one word or one letter one must go back and read it even if it means adding an Aliya, and hence certainly here one must add a seventh Aliya to Shevi and then read another two Aliyos.

Delaying Shevi until next Shabbos: One cannot delay Shevii until next Shabbos, and thus only have 8 Aliyos, as even a missed letter from the Parsha must be read that Shabbos, as brought in Admur 282:20 [and Michaber 137:3; Ketzos Hashulchan 84:10] and certainly if the entire Shevi was missed.

[33] Rama 669:1; Peri Chadash 684; Shulchan Gavoa 684:11; Kaf Hachaim 684:16

[34] Chemed Moshe 669; Kaf Hachaim 669:41; Biur Halacha 669:1 “Vechozrim”

[35] The reason: As Shekalim is read from Ki Sisa which is in proximity to the weekly Parsha, while Rosh Chodesh is read from Pinchas which is very distanced from Ki Sisa, and thuus in this situation, seemingly even according to the Chemed Moshe ibid one should read Shekalim from the first scroll.